Indirect Characterization Quotes

Indirect aggression is characterized by a clique of relatively powerless (compared with their male counterparts) girls or women who exert power “indirectly” by bullying, gossiping about, slandering, and shaming one girl or woman so that she will be shunned by her female intimates, thrown out of her college sorority, perhaps fired from her job, divorced by her husband, and definitely dropped from the A-list of partygoers. Gossip is a chief weapon of indirect aggression. Slandering another girl or woman (“she’s a slut,” “she’s … different,” “she really thinks she’s something”) leads to her being ostracized by her female friends and peers, a punishment that girls and women experience as being put into solitary confinement or as a social death.

Neoliberal economics, the logic of which is tending today to win out throughout the world thanks to international bodies like the World Bank or the International Monetary Fund and the governments to whom they, directly or indirectly, dictate their principles of ‘governance’,10 owes a certain number of its allegedly universal characteristics to the fact that it is immersed or embedded in a particular society, that is to say, rooted in a system of beliefs and values, an ethos and a moral view of the world, in short, an economic common sense, linked, as such, to the social and cognitive structures of a particular social order. It is from this particular economy that neoclassical economic theory borrows its fundamental assumptions, which it formalizes and rationalizes, thereby establishing them as the foundations of a universal model. That model rests on two postulates (which their advocates regard as proven propositions): the economy is a separate domain governed by natural and universal laws with which governments must not interfere by inappropriate intervention; the market is the optimum means for organizing production and trade efficiently and equitably in democratic societies. It is the universalization of a particular case, that of the United States of America, characterized fundamentally by the weakness of the state which, though already reduced to a bare minimum, has been further weakened by the ultra-liberal conservative revolution, giving rise as a consequence to various typical characteristics: a policy oriented towards withdrawal or abstention by the state in economic matters; the shifting into the private sector (or the contracting out) of ‘public services’ and the conversion of public goods such as health, housing, safety, education and culture – books, films, television and radio – into commercial goods and the users of those services into clients; a renunciation (linked to the reduction in the capacity to intervene in the economy) of the power to equalize opportunities and reduce inequality (which is tending to increase excessively) in the name of the old liberal ‘self-help’ tradition (a legacy of the Calvinist belief that God helps those who help themselves) and of the conservative glorification of individual responsibility (which leads, for example, to ascribing responsibility for unemployment or economic failure primarily to individuals, not to the social order, and encourages the delegation of functions of social assistance to lower levels of authority, such as the region or city); the withering away of the Hegelian–Durkheimian view of the state as a collective authority with a responsibility to act as the collective will and consciousness, and a duty to make decisions in keeping with the general interest and contribute to promoting greater solidarity. Moreover,

Where Liddell Hart saw victory always accruing from the application of the indirect approach, Boyd saw the process of action–reaction, of learning, anticipation, invention and counter-movements. Boyd searched not for one particular optimum, but instead acknowledged the contingent nature of war, and focused on the universal processes and features that characterize war, strategy, and the game of winning and losing. Thus Boyd took his audience to insights that he considered more important: a balanced, broad and critical view instead of the doctrinaire.

eighteenth-century theories shift gradually from characterizing emotions primarily by how they represent their intentional contents to considering their qualitative phenomenology, the special ‘feel’ of the emotions. Hume, for one, stressed that our passions are “simple and uniform impressions” with characteristic affective qualities Still, this is at most a change in emphasis, since many did allow that emotions typically have some kind of object. Hume, in particular, attributed a rather complicated content to the indirect passions that show a “double relation of impressions and ideas.” But the atomistic tendencies of British psychology following Locke spelled difficulty for accounts of intentional content, and many philosophers emphasized features of our emotions that are non-intentional. Emotions still retained important connections to judgment, however, since judgments themselves, especially moral and political ones, were often considered simply expressions of sentiment.

In contrast, females, on average, tend to be more sociable, sensitive, warm, compassionate, polite, anxious, self-doubting, and more open to aesthetics. On average, women are more interested in intimate, cooperative dyadic relationships that are more emotion-focused and characterized by unstable hierarchies and strong egalitarian norms. Where aggression does arise, it tends to be more indirect and less openly confrontational. Females also tend to display better communication skills, displaying higher verbal ability and the ability to decode other people's nonverbal behavior. Women also tend to use more affiliative and tentative speech in their language, and tend to be more expressive in both their facial expressions and bodily language (although men tend to adopt a more expansive, open posture). On average, women also tend to smile and cry more frequently than men, although these effects are very contextual and the differences are substantially larger when males and females believe they are being observed than when they believe they are alone.

Proust, who did not greatly admire Flaubert, except perhaps in his narrow sense as a stylist - or perhaps only did not care very much for his work - nevertheless owed him a great deal, without realizing how much. From Flaubert he obtained the art of expressing his characters indirectly, through a monologue interieur. This method of characterization is one of Flaubert's greatest contributions to the art of fiction and, as we have seen in Madame Bovary, it is very different from the direct method of characterization practised by Balzac and Stendhal.