Socio Emotional Quotes

We speak more freely of our emotional complexes than of our material condition or of our socio-professional milieu; we prefer to ask ourselves about the homosexual component of our characters than about the history which has made us and which we have made. We too are victims and accomplices of alienation, reification, mystification. We too stagger beneath 'the weight of things said and done', of lies accepted and transmitted without belief. But we have no wish to know it. We are like sleepwalkers treading in a gutter, dreaming of our genitals rather than looking at our feet.

We seem to be a self aware confused intelligent greedy cooperative interconnected mammalian psycho-socio-physical spiritbody love/hate generator. A blend of body, mind, intellect, ego, emotion, sexuality, spirit, survival organism, individual, and needful member of a collective -a center of non-local consciousness aided by a nervous system and supported by a body and environment and extended cosmic circumstance.

What we need is a profound rethinking of the nature of suffering itself, and what it is trying to highlight and ask us to change. We need to repoliticise emotional discontent in the minds of teachers, parents and policy-makers, rather than continue reducing it to dysfunctions that allegedly reside within the self. We need to acknowledge that suffering also reflects family/socio/political dynamics we would do well to better acknowledge and address.

Mental health discussions should not hog the spotlight when celebrities are involved. Everything should not just be about the Chester Bennington’s and the Robin Williams’s of the world. Yes, they were truly remarkable people in their own right, but if we focus on helping the Average Joe or Plain Jane, we might unlock their ingenuity. Don’t overlook the ‘little man,’ everyone has something important to contribute to society, regardless of their socio-demographic background.

According to socialism, instead of spending years talking about my mother, my emotions and my complexes, I should ask myself: who owns the means of production in my country? What are its main exports and imports? What’s the connection between the ruling politicians and international banking? Only by understanding the surrounding socio-economic system and taking into account the experiences of all other people could I truly understand what I feel, and only by common action can we change the system. Yet what person can take into account the experiences of all human beings, and weigh them one against the other in a fair way? That’s why socialists discourage self-exploration, and advocate the establishment of strong collective institutions – such as socialist parties and trade unions – that aim to decipher the world for us. Whereas in liberal politics the voter knows best, and in liberal economics the customer is always right, in socialist politics the party knows best, and in socialist economics the trade union is always right. Authority and meaning still come from human experience – both the party and the trade union are composed of people and work to alleviate human misery – yet individuals must listen to the party and the trade union rather than to their personal feelings.

Every child is born, with some inherited characteristics, into a specific socio-economic and emotional environment, and trained in certain ways by figures of authority. I inherited honesty and self-discipline from my father; from my mother, I inherited faith in goodness and deep kindness and so did my three brothers and sister. But it was the time I spent with Jallaluddin and Samsuddin that perhaps contributed most to the uniqueness of my childhood and made all the difference in my later life. The unschooled wisdom of Jallaluddin and Samsuddin was so intuitive and responsive to non-verbal messages that I can unhesitatingly attribute my subsequently manifested creativity to their company in my childhood.

When we first come into the world, we are small, fragile, and defenseless. We are totally dependent on the love and care of our parents, especially our mothers. In our modern society, we have learned very well how to take care of the physical, biological, and even the developmental needs of our babies, even though parents at various socio-economic levels still face vastly different challenges as they meet their infants’ needs. But we have let a vital need, the one whose fulfillment will determine our ability to have a feeling of self-worth and security, slip through the cracks of modern life. If our emotional needs are not met at the right time, we will face a daunting task later in life as we try to heal the structural wounds of our personalities. Like a plant that doesn’t get enough water or sun early on, we will have trouble growing to our full height, no matter how much fertilizer we get later. Fortunately, unlike plants, we can direct our consciousness and self-awareness toward healing, which can give us new foundations for fulfilling our lives.

For full effect, this is, of course, proceeded by normal brainwashing. The victim is first isolated from his or her previous environment and trained to hook the bio-survival circuit onto the “guru” and/or the Ashram or commune. The emotional circuit is bent and broken by continuous attacks upon status (ego), until the only emotional security left is found in Total Submission to the group reality-island. The re-infantilized victim is then ready to imprint any semantic circuitry desired, from psychological cults, political cults, religious cults, etc. The socio-sexual circuit can then easily be programmed for celibacy, for free love, or for whatever sexual game the guru has selected. Then, and only then, the neurosomatic buttons are pushed and ecstasy is “given” to the subject “by” the guru.

The easiest way to get brainwashed is to be born. All of the above principles then immediately go into action, a process which social psychologists euphemistically call socialization. The bio-survival circuit automatically hooks onto or bonds to the most appropriate mother or mothering object; the emotional-territorial circuit looks for a “role” or ego-identification in the family or tribe; the semantic circuit learns to imitate and then use the local reality-grids (symbol systems); the socio-sexual circuit is imprinted by whatever mating experiences are initially available at puberty.

If you look at the rates of overt trauma such as childhood sexual abuse, emotional neglect and stress in families that traumatize children, trauma is widespread. Very few people really grow up fully untraumatized in this culture. And especially with the increasing stresses on people, the burgeoning of loneliness of people (so there's less support now, so when they do suffer, they are alone with their suffering, there's nothing to mitigate it) this is a highly stressed and traumatizing society and you can't separate that from socio-economic factors. With neo-liberalism and loss of people's livelihood and loss of meaningful employment, loss of secure employment, austerity, loss of communion and communities.. not only are people more stressed and traumatized, they are also less resilient. Because resilience requires connection and communal support.

Harvard Business School professor Amy Edmondson coined the phrase psychological safety. In her book Teaming, she writes, Simply put, psychological safety makes it possible to give tough feedback and have difficult conversations without the need to tiptoe around the truth. In psychologically safe environments, people believe that if they make a mistake others will not penalize or think less of them for it. They also believe that others will not resent or humiliate them when they ask for help or information. This belief comes about when people both trust and respect each other, and it produces a sense of confidence that the group won’t embarrass, reject, or punish someone for speaking up. Thus psychological safety is a taken-for-granted belief about how others will respond when you ask a question, seek feedback, admit a mistake, or propose a possibly wacky idea. Most people feel a need to “manage” interpersonal risk to retain a good image, especially at work, and especially in the presence of those who formally evaluate them. This need is both instrumental (promotions and rewards may depend on impressions held by bosses and others) and socio-emotional (we simply prefer approval over disapproval). Psychological safety does not imply a cozy situation in which people are necessarily close friends. Nor does it suggest an absence of pressure or problems.

Social phobia and PTSD were associated with significantly increased odds of ASPD, after adjusting for differences in socio- demographic characteristics and other psychiatric comorbidity.