Monday 30 June 2014
Sunday 29 June 2014
Who Destroyed the Nation-State? | Clarissa's Blog
Who Destroyed the Nation-State? | Clarissa's Blog
Well perhaps so, but also I am not sure we have been communicating here very much. I do speak to people who tell me a lot of what is going on with multi-national corporations and I do see the neoliberal agenda at work, although that seems more ideologically driven by governments themselves, in many instances, than by the corporations at work. Perhaps what we are seeing now is more an instance of corporations working hand in glove with governments to advance their corporate agendas.
Well perhaps so, but also I am not sure we have been communicating here very much. I do speak to people who tell me a lot of what is going on with multi-national corporations and I do see the neoliberal agenda at work, although that seems more ideologically driven by governments themselves, in many instances, than by the corporations at work. Perhaps what we are seeing now is more an instance of corporations working hand in glove with governments to advance their corporate agendas.
Who Destroyed the Nation-State? | Clarissa's Blog
Who Destroyed the Nation-State? | Clarissa's Blog
The problem is that in the absence of the nation state we have only the multinational corporations to keep us all in line and make sure we stand up straight. But obeisance to them can mean back breaking work.
The problem is that in the absence of the nation state we have only the multinational corporations to keep us all in line and make sure we stand up straight. But obeisance to them can mean back breaking work.
Saturday 28 June 2014
Friday 27 June 2014
gym
The shamanic principle of not doing, versus doing from Jennifer Frances Armstrong on Vimeo.
It's not a matter of will but of mature perceptual powers
Thursday 26 June 2014
Christian metaphysics gets into the psyche, even the secular psyche
Christian metaphysics and emotional priming about gender from Jennifer Frances Armstrong on Vimeo.
Christian metaphysics gets into the psyche, even the secular psyche, and wreaks havoc regarding our expectations of others based on their gender.
Wednesday 25 June 2014
Tuesday 24 June 2014
What the Psyche Values the Most | Clarissa's Blog
What the Psyche Values the Most | Clarissa's Blog
I do agree with this, that the physiology of the body also has a lot to say in the matter and that we are naturally conservative in relation to our existing habits and patterns which have proven to (more-or-less) "work". Change is incredibly stressful on the physiology, unless we are making those we are already emotionally well-prepared for.
I do agree with this, that the physiology of the body also has a lot to say in the matter and that we are naturally conservative in relation to our existing habits and patterns which have proven to (more-or-less) "work". Change is incredibly stressful on the physiology, unless we are making those we are already emotionally well-prepared for.
National Identity vs Cultural Differences | Clarissa's Blog
National Identity vs Cultural Differences | Clarissa's Blog
There’s definitely such a thing as an organic culture, but it doesn’t necessary have the boundaries one would expect or propose, for instance along ethnic lines, or even socioeconomic. There can be a shared culture that crosses these lines. For instance, when I was doing my thesis, it became evident to me how some interpretations of Marechera that came from the industrialized world were simply wrong. For instance, it was suggested that Marechera’s anger at his publishers was related to his low return in royalties, However, that seems like a much too narrow interpretation of the author, suggesting he was motivated mostly by financial issues. In fact, his demeanor was, in many respects, that of an Old Testament prophet, using his body and wild actions to demonstrate his sense of frustration with the overall direction of the societies he entered. He really didn’t care so much about money since he prefered to live under a bush or on a park bench, rather than in a hotel suite, if he felt he was compromising his artistic integrity by going along with a producer’s vision.
Even though I am not black and not similar in other ways to Marechera, I could still see and simply understand that his roots were in an organic, African sense of Christianity, rather than in market economics. We had enough of the same background for me to make these observations, whereas those from other cultures have tended to make altogether different assumptions.
There’s definitely such a thing as an organic culture, but it doesn’t necessary have the boundaries one would expect or propose, for instance along ethnic lines, or even socioeconomic. There can be a shared culture that crosses these lines. For instance, when I was doing my thesis, it became evident to me how some interpretations of Marechera that came from the industrialized world were simply wrong. For instance, it was suggested that Marechera’s anger at his publishers was related to his low return in royalties, However, that seems like a much too narrow interpretation of the author, suggesting he was motivated mostly by financial issues. In fact, his demeanor was, in many respects, that of an Old Testament prophet, using his body and wild actions to demonstrate his sense of frustration with the overall direction of the societies he entered. He really didn’t care so much about money since he prefered to live under a bush or on a park bench, rather than in a hotel suite, if he felt he was compromising his artistic integrity by going along with a producer’s vision.
Even though I am not black and not similar in other ways to Marechera, I could still see and simply understand that his roots were in an organic, African sense of Christianity, rather than in market economics. We had enough of the same background for me to make these observations, whereas those from other cultures have tended to make altogether different assumptions.
Sunday 22 June 2014
Saturday 21 June 2014
A good post
It’s Not Me, It’s You: Children of Christian Narcissists | godless in dixie
THE MYTH OF THE GOOD CHILDHOOD
Many of us who grew up in Christian households unknowingly experienced emotional abuse. We did not realize this at the time because in our culture some forms of emotional abuse pass for good parenting. A lot of us even believed we had good childhoods, and could not understand why we spent so many years struggling with low self-esteem, anxiety, and depression. Hey, my mom clothed me, fed me, gave me shelter, she sent me to school, took me to church, and made sure I was polite. I did not get beaten often, or enough to leave marks, or sexually molested. On the other hand, I also did not get my emotions validated, get praised for being the person I actually am, or get my feelings mirrored back to me by an empathic parent. I did get shamed, however, and I did get to be on the receiving end of screaming, erratic rage. I did get to be responsible for managing my mother’s emotions and acting as her therapist. I did get to be called “stupid idiot” and get criticized for everything about me, including my physical appearance, or dismissed and yelled at simply for asking questions, or expressing my individuality. But that was only on the days I was actually getting attention; the rest of the time I was completely ignored. And because being responsible for a young child with needs was an inconvenience my mother did not have the energy for, I was a burden. Mind you, this was all considered “good parenting.” And if you ask anyone who knew me then, they will tell you I was a great kid, I was happy, I had a good childhood, and my mother was a great parent who loved me. So, you know, shut the f*** up about abuse, because it did not happen, do not rock the boat. Narcissistic family systems will make this clear: We will not change…the problem is you.
Repost: castration anxiety
Yesterday, I spent the largest part of my day loafing in the bed, in retreat from the cold, and reading Teresa Brennan's book, The interpretation of the flesh: Freud and femininity.I must say that in her conclusions, she agrees with something I had been contending all along, that the manner of treatment of adult women in the public sphere can have a profound ontological effect on them.
Here is what she says:
“Of course the notion that this projection can castrate the other presupposes that psychical energetic connections work not only within but between beings. [...] For the subject, the advantage of this projection is that it disposes of the affects and anxiety that otherwise inhibit his ability to follow a train of thought, and/or linguistic chain of association; the disadvantage is that this ability depends on maintaining critical blind spots.” ( p 233)
Here we have an example of the way that psychology can assert itself into the realm of the political. Brennan certainly sees that there are cultural-historical influences that determine how masculinity and femininity are constructed in the society, but she does not go so far as to label these constructions as being also political.
That does not mean that these projections onto the other of a state of “castration” — which we can understand as mental and political helplessness — are not facilitated by political mechanisms, making them profoundly political. Rather, Brennan is writing in 1992, and advancing a novel thesis about psychological intersubjectivity, that was hardly recognised at that time. Seventeen years later, we are more familiar with post-Kleinian theory, and we are able to draw more conclusions concerning the interlinking of the political sphere with our inherent psychological mechanisms.
It becomes clearer after reading Brennan’s book that the projection of “castration” onto an other — which, as Brennan points out, can be one who is biologically male or female, but for psychoanalytical reasons, is generally a woman — is a political feature of the psychological division of necessary labour.
This is because, as humans, we are all physiologically complex — which is to say, made up of both rational and irrational drives. So it is that if one is to politically represent and uphold exclusively the rational side of one’s identity, it is necessary for one to somehow do away with the irrational side of one’s self (both as representation and as, far as possible, as conscious experience).
To maintain a rational self-image, the inherent irrational aspects of human psychology — (those which intrude at times to seem to prevent the work of narrow rational thinking) — will be denied, or sublimated of projected, depending on the level of the level of the psychological resources and skill of the subject.
Brennan deals with the issue of projection in the last few pages of her book, and it is fortunate that she does so, since these days it is tacitly acceptable, within the Western socio-political complex, for projections to flow from male to female, but not for them to flow the other way around: That is, the political rhetoric that maintains ideologies imputes that “it is irrational to impute irrational characteristics to men.” It does not seem to be irrational to impute them to women, however. So it is that individual men are lifted above the possibility of criticism, by virtue of the tacit acceptability of the logic of projection.
But projection isn’t merely rhetorical: that is, there is more to it than expressing the idea that “it isn’t me, its you!” as a way of putting women back into their (traditional) places. Rather, at a deep psychological level, the subject who projects also actually believes that it is not he, but her, who is responsible for a hole in his otherwise far too fluid and facile chain of thought.
Consider the nature of the political divide in terms of this tacit division of psychological labour: Phenomenologically, those positioned as “masculine” (which can be upper division women as well as men, in the managerial classes) experience only annoying interruptions to their rational train of thought, which seem to come from the outside of their own psyches, and need to be crushed or put down. Meanwhile, those positioned on the alternative side of the political divide, those allocated to do “feminine” work, will have a variety of experiences depending on their degree of psychological and political awareness.
The end result is that those who find themselves positionally on the “feminine” side of power systems will often tend not have the same view of the world and of established systems of morality as those who find themselves on the “masculine” side (due to factors dominated by psychological symbolisations of gender and social status). At the lowest level of consciousness, women who are projected upon will find a certain need fulfilled, in that an identity — albeit a weak and shaky one — is projected upon them. Their narcissistic sensibilities (whether weak or strong) are enhanced.
At a higher level of developed recognition of what is taking place, one can openly acknowledge male projection of castration anxieties as a constant assault on one’s processes of thinking, as well as on one’s capacity to maintain a sense of identity. The males who project are inclined to expect women to identify with all of their failed processes of thinking, as if they had originated from the women themselves. In the case of ongoing assaults of this projective sort (which I have experienced), which sometimes appear to be specifically designed to weaken one’s resolve, I find the only solution is to get away from the situations that allow for these power dynamics, and to take refuge as a hermit. Otherwise, one will not be able to think very much, if at all.
When one has no choice but to associate with those (including organisations and systems) which engage in this process of projection, it does feel masochistic, despite the fact that one is on red alert for combat, and is not masochistic at all. This is because these projective attacks work against one’s inner ontological awareness — the part of the self that governs a stable and healthy sense of identity.
Here is what she says:
“Of course the notion that this projection can castrate the other presupposes that psychical energetic connections work not only within but between beings. [...] For the subject, the advantage of this projection is that it disposes of the affects and anxiety that otherwise inhibit his ability to follow a train of thought, and/or linguistic chain of association; the disadvantage is that this ability depends on maintaining critical blind spots.” ( p 233)
Here we have an example of the way that psychology can assert itself into the realm of the political. Brennan certainly sees that there are cultural-historical influences that determine how masculinity and femininity are constructed in the society, but she does not go so far as to label these constructions as being also political.
That does not mean that these projections onto the other of a state of “castration” — which we can understand as mental and political helplessness — are not facilitated by political mechanisms, making them profoundly political. Rather, Brennan is writing in 1992, and advancing a novel thesis about psychological intersubjectivity, that was hardly recognised at that time. Seventeen years later, we are more familiar with post-Kleinian theory, and we are able to draw more conclusions concerning the interlinking of the political sphere with our inherent psychological mechanisms.
It becomes clearer after reading Brennan’s book that the projection of “castration” onto an other — which, as Brennan points out, can be one who is biologically male or female, but for psychoanalytical reasons, is generally a woman — is a political feature of the psychological division of necessary labour.
This is because, as humans, we are all physiologically complex — which is to say, made up of both rational and irrational drives. So it is that if one is to politically represent and uphold exclusively the rational side of one’s identity, it is necessary for one to somehow do away with the irrational side of one’s self (both as representation and as, far as possible, as conscious experience).
To maintain a rational self-image, the inherent irrational aspects of human psychology — (those which intrude at times to seem to prevent the work of narrow rational thinking) — will be denied, or sublimated of projected, depending on the level of the level of the psychological resources and skill of the subject.
Brennan deals with the issue of projection in the last few pages of her book, and it is fortunate that she does so, since these days it is tacitly acceptable, within the Western socio-political complex, for projections to flow from male to female, but not for them to flow the other way around: That is, the political rhetoric that maintains ideologies imputes that “it is irrational to impute irrational characteristics to men.” It does not seem to be irrational to impute them to women, however. So it is that individual men are lifted above the possibility of criticism, by virtue of the tacit acceptability of the logic of projection.
But projection isn’t merely rhetorical: that is, there is more to it than expressing the idea that “it isn’t me, its you!” as a way of putting women back into their (traditional) places. Rather, at a deep psychological level, the subject who projects also actually believes that it is not he, but her, who is responsible for a hole in his otherwise far too fluid and facile chain of thought.
Consider the nature of the political divide in terms of this tacit division of psychological labour: Phenomenologically, those positioned as “masculine” (which can be upper division women as well as men, in the managerial classes) experience only annoying interruptions to their rational train of thought, which seem to come from the outside of their own psyches, and need to be crushed or put down. Meanwhile, those positioned on the alternative side of the political divide, those allocated to do “feminine” work, will have a variety of experiences depending on their degree of psychological and political awareness.
The end result is that those who find themselves positionally on the “feminine” side of power systems will often tend not have the same view of the world and of established systems of morality as those who find themselves on the “masculine” side (due to factors dominated by psychological symbolisations of gender and social status). At the lowest level of consciousness, women who are projected upon will find a certain need fulfilled, in that an identity — albeit a weak and shaky one — is projected upon them. Their narcissistic sensibilities (whether weak or strong) are enhanced.
At a higher level of developed recognition of what is taking place, one can openly acknowledge male projection of castration anxieties as a constant assault on one’s processes of thinking, as well as on one’s capacity to maintain a sense of identity. The males who project are inclined to expect women to identify with all of their failed processes of thinking, as if they had originated from the women themselves. In the case of ongoing assaults of this projective sort (which I have experienced), which sometimes appear to be specifically designed to weaken one’s resolve, I find the only solution is to get away from the situations that allow for these power dynamics, and to take refuge as a hermit. Otherwise, one will not be able to think very much, if at all.
When one has no choice but to associate with those (including organisations and systems) which engage in this process of projection, it does feel masochistic, despite the fact that one is on red alert for combat, and is not masochistic at all. This is because these projective attacks work against one’s inner ontological awareness — the part of the self that governs a stable and healthy sense of identity.
INSANE MAP
This is a huge point:
“That would be like a pilot going insane, under the bizarre delusion that the world doesn't exist and that his map IS the real world! Imagine that!”
And, of course, I had to bump against the containing walls of the theoretical postulates I had encountered in order to see their limits and in what directions they would lead me. I actually placed myself inside their confines as much as possible.
And what I found is that the ideology of Freudianism was constructed as by priests. In other words, every stage and every limitation that is BUILT INTO the paradigm utilizes stigma in order to keep you moving in a very prescribed and predefined direction. This is psychology functioning as ideology. Let me give an outline.
1. The early childhood stage is defined as “paranoid-schizoid” and (by Lacan) as “psychotic”.
2. The mature stage is defined by necessary alienation and a drop off of the powers of imagination.
3. However, the “depressive” secondary stage is viewed as necessary and superior to the first stage of maturation.
4. One lives out one’s adult life in a mode of unreality, always seeking ego inflation and having to be warned against it by the mechanisms of society, which function for your own good. But always you are hungry for gratification. You have an immature kernel and you ought not to be believed. You just have to conform and get with the programme.
5. You die, and if you psyche is in a good condition when you die, you leave a worthwhile legacy to humanity through your sacrifice and proper attention to your duty.
So, this is the map of psychoanalysis – and as you can see, built into it there are not escape routes, not exit points, not even fire exits. Obviously it is a paradigm created to keep very sinful and untrustworthy people on a particular prescribed and predetermined track.
But, one thing I also noticed. This paradigm disallows EVEN THE POSSIBILITY of clear and honest communication at any point on the developmental ladder. One is always delusional because under the sway of ego and its alleged goal of self-gratification. So nothing you say is TRUE and nothing can be communicated, apart from the weird self-serving delusions (considered delusionary precisely to the extent that they depart from the normality of social convention).
***
And actually – apart from the priests – one need not see humanity in such a stark and hostile way. For instance, one does not deride oneself for wanting to eat lunch. It’s natural and normal to want satisfaction. There’s nothing sinful about this.
To want to eat, to want to become fatter, is perfect, so long as there is a counterbalance and plenty of exercise and rest.
Also, to communicate, even about those things that the priestly paradigm has nominated as ABJECT, is not a crime or a sin. One just has to realize that there has been priestly mislabelling.
“That would be like a pilot going insane, under the bizarre delusion that the world doesn't exist and that his map IS the real world! Imagine that!”
And, of course, I had to bump against the containing walls of the theoretical postulates I had encountered in order to see their limits and in what directions they would lead me. I actually placed myself inside their confines as much as possible.
And what I found is that the ideology of Freudianism was constructed as by priests. In other words, every stage and every limitation that is BUILT INTO the paradigm utilizes stigma in order to keep you moving in a very prescribed and predefined direction. This is psychology functioning as ideology. Let me give an outline.
1. The early childhood stage is defined as “paranoid-schizoid” and (by Lacan) as “psychotic”.
2. The mature stage is defined by necessary alienation and a drop off of the powers of imagination.
3. However, the “depressive” secondary stage is viewed as necessary and superior to the first stage of maturation.
4. One lives out one’s adult life in a mode of unreality, always seeking ego inflation and having to be warned against it by the mechanisms of society, which function for your own good. But always you are hungry for gratification. You have an immature kernel and you ought not to be believed. You just have to conform and get with the programme.
5. You die, and if you psyche is in a good condition when you die, you leave a worthwhile legacy to humanity through your sacrifice and proper attention to your duty.
So, this is the map of psychoanalysis – and as you can see, built into it there are not escape routes, not exit points, not even fire exits. Obviously it is a paradigm created to keep very sinful and untrustworthy people on a particular prescribed and predetermined track.
But, one thing I also noticed. This paradigm disallows EVEN THE POSSIBILITY of clear and honest communication at any point on the developmental ladder. One is always delusional because under the sway of ego and its alleged goal of self-gratification. So nothing you say is TRUE and nothing can be communicated, apart from the weird self-serving delusions (considered delusionary precisely to the extent that they depart from the normality of social convention).
***
And actually – apart from the priests – one need not see humanity in such a stark and hostile way. For instance, one does not deride oneself for wanting to eat lunch. It’s natural and normal to want satisfaction. There’s nothing sinful about this.
To want to eat, to want to become fatter, is perfect, so long as there is a counterbalance and plenty of exercise and rest.
Also, to communicate, even about those things that the priestly paradigm has nominated as ABJECT, is not a crime or a sin. One just has to realize that there has been priestly mislabelling.
Psychological warfare for political purposes leads to distortion of communication
Psychological warfare for political purposes leads to distortion of communication from Jennifer Frances Armstrong on Vimeo.
Communicative distortion doesn't only go one way, but reflects on the instigators too, who would never have anticipated this to happen.
Friday 20 June 2014
Thursday 19 June 2014
Wednesday 18 June 2014
Tuesday 17 June 2014
Sunday 15 June 2014
Doctors | Clarissa's Blog
Doctors | Clarissa's Blog
I’m more inclined to think that we have psychosomatic symptoms, although not in the way that Freud thought, which was quite different, as he assumed we only get them through moral failures, for instance not being honest. But I think those who suffer from cardiac problems may have faced a lot of heartache, and those who suffer — as I once did — from a tight band around the throat, will have had that because their speech is disregarded and they are not taken seriously. Other kinds of problems may also have a specific location in the body, depending on what the meaning of the emotional blockage is to the one experiencing it.
I’m more inclined to think that we have psychosomatic symptoms, although not in the way that Freud thought, which was quite different, as he assumed we only get them through moral failures, for instance not being honest. But I think those who suffer from cardiac problems may have faced a lot of heartache, and those who suffer — as I once did — from a tight band around the throat, will have had that because their speech is disregarded and they are not taken seriously. Other kinds of problems may also have a specific location in the body, depending on what the meaning of the emotional blockage is to the one experiencing it.
Thursday 12 June 2014
What a Shaman Sees in A Mental Hospital | Earth. We are one.
What a Shaman Sees in A Mental Hospital | Earth. We are one.
This relates to the difference between shamanic doubling and remaining on one channel (enveloped) as we discussed yesterday.
“I was so shocked. That was the first time I was brought face to face with what is done here to people exhibiting the same symptoms I’ve seen in my village.” What struck Dr. Somé was that the attention given to such symptoms was based on pathology, on the idea that the condition is something that needs to stop. This was in complete opposition to the way his culture views such a situation. As he looked around the stark ward at the patients, some in straitjackets, some zoned out on medications, others screaming, he observed to himself, “So this is how the healers who are attempting to be born are treated in this culture. What a loss! What a loss that a person who is finally being aligned with a power from the other world is just being wasted.”I can’t help taking what the shaman guy is saying as metaphorical. For instance, in my own situation, I feel that my ancestors had not done the necessary mourning they needed to do in relation to their losses, so they passed on a melancholic sense of loss to us, through the generations. I also felt that Marechera himself was bashing heavily at my door, as a kind of spirit, saying he had died prematurely and what he wanted to say still hadn’t got through to people.
“Unless the relationship between the living and the dead is in balance, chaos ensues,” he says. “The Dagara believe that, if such an imbalance exists, it is the duty of the living to heal their ancestors. If these ancestors are not healed, their sick energy will haunt the souls and psyches of those who are responsible for helping them.” The rituals focus on healing the relationship with our ancestors, both specific issues of an individual ancestor and the larger cultural issues contained in our past. Dr. Somé has seen extraordinary healing occur at these rituals.
And, even though these feelings of the ancestors and spirits bashing in on me FELT visceral, I would still frame them as metaphorical in other ways, because of course I chose to feel things in that way and to make that sort of an interpretation.
I think what shamans emphasize are the psychical fault lines of the past that somehow meet at some point in the ancestral line and then when enough unresolved traumatic events are linked in one place, the person born into that family or ancestral or historical circumstances, has a nervous breakdown.
But I have always felt, as well, that the shaman type is a fundamentally STRONG type. You can see that trope and reverencing of strength in Nietzsche (but let us not misunderstand what it means). It is also in Bataille, who was of hardy peasant stock (this robustness comes through in his writing. And Marechera, who was of the lower peasant classes and lived closer to nature. It is an irreducible necessity for the shamanic type to have some very strong features of strength, to anchor himself. I think this if often a genetic predisposition to a certain level of mental or physical robustness. This is indispensable because the shaman has to be SHATTERED, so a very weak person, upon being shattered would not have the strength to pull various parts of himself back together again. The shattering of course makes for extreme weakness and vulnerability – much greater than the normal lot for human beings. But is it bridged by the congenital strength of mind. So all is not lost.
But there are some people who are just basically weak in all sorts of ways. They are shattered but there is no basic congenital strength to redeem them. So they cannot become shamans. They remain madmen or women in the most abject sense.
Wednesday 11 June 2014
The old-style disposition as OBJECTIVISATION in discernment
The old-style disposition as OBJECTIVISATION in discernment from Jennifer Frances Armstrong on Vimeo.
I describe how objectivity and objectivisation were both core assumptions in terms of an old-fashioned personality.
Tuesday 10 June 2014
My kids are ok, yours can go beg. - - The Australian Independent Media Network
My kids are ok, yours can go beg. - - The Australian Independent Media Network
With no old school tie network of daddy’s friends to give you a job, it can be very hard for young people with no experience to enter the workforce. The soul destroying exercise of applying for countless jobs and being rejected every time can be heartbreaking. Is it any wonder that some just give up looking or turn to substance abuse as their sense of self worth takes a hammering?
What is to become of these kids as we cut off any support to them for 6 months of the year? Why are we abandoning them when they are just starting out on life’s road and need our help most?
We have evolved into a nation where someone’s worth is measured by their wealth, where there are no excuses tolerated. If you aren’t wealthy you just aren’t trying. What chance do our kids have to enter this merry-go-round?
Monday 9 June 2014
Sunday 8 June 2014
dissociation
Why I chose the word dissociation to describe shamanic states was three-fold.
1. It evokes the meaning that you'd think it means, “coping mentality where things don't seem real.”, but with an addendum because in effect, in shamanism, when things “do not seem real” that is the point where reality melts and has the possibility of reformulating itself. Or more simply, when one suffers from “soul loss” one leaves the present mode of subjective conventionality and in this state of fugue one searches for the missing part of one’s identity until one finds it. When one does find it eventually, one carries the missing soul part part into the realm of the here-and-now and one has recovered oneself.
2. Dissociation has a sense of psychological organic responsiveness to it. Whereas desolation is something that may have already been mapped by one’s culture, and therefore has objective features, dissociation always relates immediately to the subject him or herself and their own subjective features. And it is a mechanism triggered by subjective need.
3. The third reason I selected this term is to reclaim a psychiatric term and use it in a broader, but competing paradigm.
1. It evokes the meaning that you'd think it means, “coping mentality where things don't seem real.”, but with an addendum because in effect, in shamanism, when things “do not seem real” that is the point where reality melts and has the possibility of reformulating itself. Or more simply, when one suffers from “soul loss” one leaves the present mode of subjective conventionality and in this state of fugue one searches for the missing part of one’s identity until one finds it. When one does find it eventually, one carries the missing soul part part into the realm of the here-and-now and one has recovered oneself.
2. Dissociation has a sense of psychological organic responsiveness to it. Whereas desolation is something that may have already been mapped by one’s culture, and therefore has objective features, dissociation always relates immediately to the subject him or herself and their own subjective features. And it is a mechanism triggered by subjective need.
3. The third reason I selected this term is to reclaim a psychiatric term and use it in a broader, but competing paradigm.
Friday 6 June 2014
Wednesday 4 June 2014
Perceptions, libido and gender
Perceptions, libido and gender from Jennifer Frances Armstrong on Vimeo.
Nothing is as fixed as conventions, for example American conventions, say things are.
Tuesday 3 June 2014
Monday 2 June 2014
Sunday 1 June 2014
Christopher Pyne's education gaffe draws fire from Opposition, Greens - ABC News (Australian Broadcasting Corporation)
Christopher Pyne's education gaffe draws fire from Opposition, Greens - ABC News (Australian Broadcasting Corporation)
phillippe 11:38 AM on 02/06/2014
(Continuatino of previous comment)
As a result, debt levels for USA tertiary students have grown enormously and government risk (through exposure to bad loans) has risen. There has also been a proliferation of junk degrees and fraudulent providers. Britain started down a similar route shortly after the election of its current government, in spite of opponents pointing to the clear warnings offered by the USA experiences. Signs of the same consequences are emerging now in the UK. Given the direction being driven by Australia's current government, the triumph of ideology over evidence seems to be complete.
phillippe 11:38 AM on 02/06/2014
(Continuatino of previous comment)
As a result, debt levels for USA tertiary students have grown enormously and government risk (through exposure to bad loans) has risen. There has also been a proliferation of junk degrees and fraudulent providers. Britain started down a similar route shortly after the election of its current government, in spite of opponents pointing to the clear warnings offered by the USA experiences. Signs of the same consequences are emerging now in the UK. Given the direction being driven by Australia's current government, the triumph of ideology over evidence seems to be complete.
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