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Javier E

Why Some Evangelicals Are Trying to Stop Obsessing Over Pre-Marital Sex - Abigail Rine ... - 0 views

www.theatlantic.com/...276185

purity morality sex evangelicalism

shared by Javier E on 24 May 13 - No Cached
  • Unclean, taking particular issue with the words and metaphors Christians use to frame sexual sin, especially for women. Beck argues that using the metaphor of purity imports a "psychology of contamination into our moral and spiritual lives," and this contamination is viewed as a permanent state, one beyond restoration.
  • Moreover, while women are subjected to the language of purity and seen as irreparably contaminated after having sex, the same is not true for men. According to Beck, a boy losing his virginity is seen as a "mistake, a stumbling," a mode of behavior that can be changed and rehabilitated. This, he argues, exposes a double standard at work in the language of sexual purity: women who have sex are seen as "damaged goods," but men who have sex are not.
  • Broadway proposes emphasizing an overarching ideal of "self-giving love" rather than abstinence, which would put a positive spin on premarital chastity, as well as cultivate deeper awareness of "unhealthy sexual dynamics within marriage," from sexual selfishness to "outright abuse."
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  • For Beck, moving past purity involves less emphasis "on the physical act of sex and how that physical act is 'defiling' and more upon issues related to covenant faithfulness, care, and harm. ... God's interest in sex, then, is less puritanical than a concern about how we hurt and damage each other, physically and emotionally, in ways that often leave lifelong scars."
  • Although each of these post-purity perspectives diverges from the current evangelical narrative to varying degrees, the common thread among them seems to be a desire for a more holistic sexual ethic, one that remains thoroughly Christian while shifting away from the metaphor of purity to concepts of sexual health and wholeness
Javier E

Opinion | Do You Live in a 'Tight' State or a 'Loose' One? Turns Out It Matters Quite a... - 0 views

www.nytimes.com/...ed-blue-tight-loose-state.html

shared by Javier E on 30 Mar 23 - No Cached
  • Political biases are omnipresent, but what we don’t fully understand yet is how they come about in the first place.
  • In 2014, Michele J. Gelfand, a professor of psychology at the Stanford Graduate School of Business formerly at the University of Maryland, and Jesse R. Harrington, then a Ph.D. candidate, conducted a study designed to rank the 50 states on a scale of “tightness” and “looseness.”
  • titled “Tightness-Looseness Across the 50 United States,” the study calculated a catalog of measures for each state, including the incidence of natural disasters, disease prevalence, residents’ levels of openness and conscientiousness, drug and alcohol use, homelessness and incarceration rates.
  • ...64 more annotations...
  • Gelfand and Harrington predicted that “‘tight’ states would exhibit a higher incidence of natural disasters, greater environmental vulnerability, fewer natural resources, greater incidence of disease and higher mortality rates, higher population density, and greater degrees of external threat.”
  • The South dominated the tight states: Mississippi, Alabama Arkansas, Oklahoma, Tennessee, Texas, Louisiana, Kentucky, South Carolina and North Carolina
  • states in New England and on the West Coast were the loosest: California, Oregon, Washington, Maine, Massachusetts, Connecticut, New Hampshire and Vermont.
  • Cultural differences, Gelfand continued, “have a certain logic — a rationale that makes good sense,” noting that “cultures that have threats need rules to coordinate to survive (think about how incredibly coordinated Japan is in response to natural disasters).
  • “Rule Makers, Rule Breakers: How Tight and Loose Cultures Wire the World” in 2018, in which she described the results of a 2016 pre-election survey she and two colleagues had commissioned
  • The results were telling: People who felt the country was facing greater threats desired greater tightness. This desire, in turn, correctly predicted their support for Trump. In fact, desired tightness predicted support for Trump far better than other measures. For example, a desire for tightness predicted a vote for Trump with 44 times more accuracy than other popular measures of authoritarianism.
  • The 2016 election, Gelfand continued, “turned largely on primal cultural reflexes — ones that had been conditioned not only by cultural forces, but by a candidate who was able to exploit them.”
  • Gelfand said:Some groups have much stronger norms than others; they’re tight. Others have much weaker norms; they’re loose. Of course, all cultures have areas in which they are tight and loose — but cultures vary in the degree to which they emphasize norms and compliance with them.
  • In both 2016 and 2020, Donald Trump carried all 10 of the top “tight” states; Hillary Clinton and Joe Biden carried all 10 of the top “loose” states.
  • The tight-loose concept, Gelfand argued,is an important framework to understand the rise of President Donald Trump and other leaders in Poland, Hungary, Italy, and France,
  • cultures that don’t have a lot of threat can afford to be more permissive and loose.”
  • The gist is this: when people perceive threat — whether real or imagined, they want strong rules and autocratic leaders to help them survive
  • My research has found that within minutes of exposing study participants to false information about terrorist incidents, overpopulation, pathogen outbreaks and natural disasters, their minds tightened. They wanted stronger rules and punishments.
  • Gelfand writes that tightness encourages conscientiousness, social order and self-control on the plus side, along with close-mindedness, conventional thinking and cultural inertia on the minus side.
  • Looseness, Gelfand posits, fosters tolerance, creativity and adaptability, along with such liabilities as social disorder, a lack of coordination and impulsive behavior.
  • If liberalism and conservatism have historically played a complementary role, each checking the other to constrain extremism, why are the left and right so destructively hostile to each other now, and why is the contemporary political system so polarized?
  • Along the same lines, if liberals and conservatives hold differing moral visions, not just about what makes a good government but about what makes a good life, what turned the relationship between left and right from competitive to mutually destructive?
  • As a set, Niemi wrote, conservative binding values encompassthe values oriented around group preservation, are associated with judgments, decisions, and interpersonal orientations that sacrifice the welfare of individuals
  • She cited research thatfound 47 percent of the most extreme conservatives strongly endorsed the view that “The world is becoming a more and more dangerous place,” compared to 19 percent of the most extreme liberals
  • Conservatives and liberals, Niemi continued,see different things as threats — the nature of the threat and how it happens to stir one’s moral values (and their associated emotions) is a better clue to why liberals and conservatives react differently.
  • Unlike liberals, conservatives strongly endorse the binding moral values aimed at protecting groups and relationships. They judge transgressions involving personal and national betrayal, disobedience to authority, and disgusting or impure acts such as sexually or spiritually unchaste behavior as morally relevant and wrong.
  • Underlying these differences are competing sets of liberal and conservative moral priorities, with liberals placing more stress than conservatives on caring, kindness, fairness and rights — known among scholars as “individualizing values
  • conservatives focus more on loyalty, hierarchy, deference to authority, sanctity and a higher standard of disgust, known as “binding values.”
  • Niemi contended that sensitivity to various types of threat is a key factor in driving differences between the far left and far right.
  • For example, binding values are associated with Machiavellianism (e.g., status-seeking and lying, getting ahead by any means, 2013); victim derogation, blame, and beliefs that victims were causal contributors for a variety of harmful acts (2016, 2020); and a tendency to excuse transgressions of ingroup members with attributions to the situation rather than the person (2023).
  • Niemi cited a paper she and Liane Young, a professor of psychology at Boston College, published in 2016, “When and Why We See Victims as Responsible: The Impact of Ideology on Attitudes Toward Victims,” which tested responses of men and women to descriptions of crimes including sexual assaults and robberies.
  • We measured moral values associated with unconditionally prohibiting harm (“individualizing values”) versus moral values associated with prohibiting behavior that destabilizes groups and relationships (“binding values”: loyalty, obedience to authority, and purity)
  • Increased endorsement of binding values predicted increased ratings of victims as contaminated, increased blame and responsibility attributed to victims, increased perceptions of victims’ (versus perpetrators’) behaviors as contributing to the outcome, and decreased focus on perpetrators.
  • A central explanation typically offered for the current situation in American politics is that partisanship and political ideology have developed into strong social identities where the mass public is increasingly sorted — along social, partisan, and ideological lines.
  • What happened to people ecologically affected social-political developments, including the content of the rules people made and how they enforced them
  • Just as ecological factors differing from region to region over the globe produced different cultural values, ecological factors differed throughout the U.S. historically and today, producing our regional and state-level dimensions of culture and political patterns.
  • Joshua Hartshorne, who is also a professor of psychology at Boston College, took issue with the binding versus individualizing values theory as an explanation for the tendency of conservatives to blame victims:
  • I would guess that the reason conservatives are more likely to blame the victim has less to do with binding values and more to do with the just-world bias (the belief that good things happen to good people and bad things happen to bad people, therefore if a bad thing happened to you, you must be a bad person).
  • Belief in a just world, Hartshorne argued, is crucial for those seeking to protect the status quo:It seems psychologically necessary for anyone who wants to advocate for keeping things the way they are that the haves should keep on having, and the have-nots have got as much as they deserve. I don’t see how you could advocate for such a position while simultaneously viewing yourself as moral (and almost everyone believes that they themselves are moral) without also believing in the just world
  • Conversely, if you generally believe the world is not just, and you view yourself as a moral person, then you are likely to feel like you have an obligation to change things.
  • I asked Lene Aaroe, a political scientist at Aarhus University in Denmark, why the contemporary American political system is as polarized as it is now, given that the liberal-conservative schism is longstanding. What has happened to produce such intense hostility between left and right?
  • There is variation across countries in hostility between left and right. The United States is a particularly polarized case which calls for a contextual explanatio
  • I then asked Aaroe why surveys find that conservatives are happier than liberals. “Some research,” she replied, “suggests that experiences of inequality constitute a larger psychological burden to liberals because it is more difficult for liberals to rationalize inequality as a phenomenon with positive consequences.”
  • Numerous factors potentially influence the evolution of liberalism and conservatism and other social-cultural differences, including geography, topography, catastrophic events, and subsistence styles
  • Steven Pinker, a professor of psychology at Harvard, elaborated in an email on the link between conservatism and happiness:
  • t’s a combination of factors. Conservatives are likelier to be married, patriotic, and religious, all of which make people happier
  • They may be less aggrieved by the status quo, whereas liberals take on society’s problems as part of their own personal burdens. Liberals also place politics closer to their identity and striving for meaning and purpose, which is a recipe for frustration.
  • Some features of the woke faction of liberalism may make people unhappier: as Jon Haidt and Greg Lukianoff have suggested, wokeism is Cognitive Behavioral Therapy in reverse, urging upon people maladaptive mental habits such as catastrophizing, feeling like a victim of forces beyond one’s control, prioritizing emotions of hurt and anger over rational analysis, and dividing the world into allies and villains.
  • Why, I asked Pinker, would liberals and conservatives react differently — often very differently — to messages that highlight threat?
  • It may be liberals (or at least the social-justice wing) who are more sensitive to threats, such as white supremacy, climate change, and patriarchy; who may be likelier to moralize, seeing racism and transphobia in messages that others perceive as neutral; and being likelier to surrender to emotions like “harm” and “hurt.”
  • While liberals and conservatives, guided by different sets of moral values, may make agreement on specific policies difficult, that does not necessarily preclude consensus.
  • there are ways to persuade conservatives to support liberal initiatives and to persuade liberals to back conservative proposals:
  • While liberals tend to be more concerned with protecting vulnerable groups from harm and more concerned with equality and social justice than conservatives, conservatives tend to be more concerned with moral issues like group loyalty, respect for authority, purity and religious sanctity than liberals are. Because of these different moral commitments, we find that liberals and conservatives can be persuaded by quite different moral arguments
  • For example, we find that conservatives are more persuaded by a same-sex marriage appeal articulated in terms of group loyalty and patriotism, rather than equality and social justice.
  • Liberals who read the fairness argument were substantially more supportive of military spending than those who read the loyalty and authority argument.
  • We find support for these claims across six studies involving diverse political issues, including same-sex marriage, universal health care, military spending, and adopting English as the nation’s official language.”
  • In one test of persuadability on the right, Feinberg and Willer assigned some conservatives to read an editorial supporting universal health care as a matter of “fairness (health coverage is a basic human right)” or to read an editorial supporting health care as a matter of “purity (uninsured people means more unclean, infected, and diseased Americans).”
  • Conservatives who read the purity argument were much more supportive of health care than those who read the fairness case.
  • “political arguments reframed to appeal to the moral values of those holding the opposing political position are typically more effective
  • In “Conservative and Liberal Attitudes Drive Polarized Neural Responses to Political Content,” Willer, Yuan Chang Leong of the University of Chicago, Janice Chen of Johns Hopkins and Jamil Zaki of Stanford address the question of how partisan biases are encoded in the brain:
  • society. How do such biases arise in the brain? We measured the neural activity of participants watching videos related to immigration policy. Despite watching the same videos, conservative and liberal participants exhibited divergent neural responses. This “neural polarization” between groups occurred in a brain area associated with the interpretation of narrative content and intensified in response to language associated with risk, emotion, and morality. Furthermore, polarized neural responses predicted attitude change in response to the videos.
  • The four authors argue that their “findings suggest that biased processing in the brain drives divergent interpretations of political information and subsequent attitude polarization.” These results, they continue, “shed light on the psychological and neural underpinnings of how identical information is interpreted differently by conservatives and liberals.”
  • The authors used neural imaging to follow changes in the dorsomedial prefrontal cortex (known as DMPFC) as conservatives and liberals watched videos presenting strong positions, left and right, on immigration.
  • or each video,” they write,participants with DMPFC activity time courses more similar to that of conservative-leaning participants became more likely to support the conservative positio
  • Conversely, those with DMPFC activity time courses more similar to that of liberal-leaning participants became more likely to support the liberal position. These results suggest that divergent interpretations of the same information are associated with increased attitude polarizatio
  • Together, our findings describe a neural basis for partisan biases in processing political information and their effects on attitude change.
  • Describing their neuroimaging method, the authors point out that theysearched for evidence of “neural polarization” activity in the brain that diverges between people who hold liberal versus conservative political attitudes. Neural polarization was observed in the dorsomedial prefrontal cortex (DMPFC), a brain region associated with the interpretation of narrative content.
  • The question is whether the political polarization that we are witnessing now proves to be a core, encoded aspect of the human mind, difficult to overcome — as Leong, Chen, Zaki and Willer sugges
  • — or whether, with our increased knowledge of the neural basis of partisan and other biases, we will find more effective ways to manage these most dangerous of human predispositions.
anonymous

Opinion | The Atlanta Shootings and a Religious Toxicity - The New York Times - 0 views

www.nytimes.com/...-shootings-women-religion.html

shared by anonymous on 28 Mar 21 - No Cached
  • I’m a Scholar of Religion. Here’s What I See in the Atlanta Shootings.
  • Did racism or theology or gender motivate the shootings in Georgia? All of the above.
  • I saw in Korean sources first that six of the dead were Asian women, four of Korean descent
  • ...28 more annotations...
  • I didn’t yet know their names; I mourned them as Daughter, Big Sister, Mother, Aunt.
  • As a child I asked my parents why we did this. They explained that who we are is inseparable from who loves us and whom we love.
  • Who are you? Where are you from? What do you believe? To move through this world as an Asian who is American is to exist under the gaze of white supremacy.
  • In other words, we have to constantly give an accounting of ourselves to justify and explain why we are here.
  • I walked through the world in a kind of haze of anger and despair.
  • So we learned early on the name of the alleged murderer.
  • Was it racism? Was it deep-rooted misogyny? Was it a fetishization of Asian women in particular? Was it toxic theology — an extreme fear of God and an equally extreme self-loathing?
  • Race, gender, religion and culture are all implicated
  • The Asian who is American is an accessory — the one you want for your group projects, or the one who makes your farms yield more.
  • And the Asian woman who is American is simultaneously translucent, a mirror and a looking glass; she is a ghost, invisible, unknowable, stripped of her identity, making her both desirable and expendable. How else to explain how easily she is attacked?
  • We learned that he is white. We learned that he is a Southern Baptist, but not his motivation.
  • All the moments I’d kept hidden for years suddenly rushed to the surface: the attacks, the looks, the vandalism, the endless stream of questions
  • The long history of anti-Asian racism is rooted in the history of American expansionism amid wide-ranging legal, cultural and military projects across the Pacific.
  • These colonial projects hypersexualized Asian women, through forced sex and sex work, casting them as docile creatures that brought comfort
  • They also shaped Asian men as submissive and feminine, objects to be conquered, dominated and consumed.
  • Even the humanitarian interventions and the religious outreach that helped to shape much of white imagination about Asian women’s bodies overseas were then continuously reproduced here in America.
  • But churches are imperfect, man-made institutions, burdened by ego and fear
  • I grew up never seeing a woman preach from the pulpit.
  • Later I discovered stories that centered on people on the margins — Black, queer, women and others.
  • These theologies radicalized my faith; I saw myriad possibilities of God in the world.
  • When I looked in the mirror, I saw the divine in myself and in the faces of those around me. This changed everything. The God of grace I proclaim from the pulpit lives in us, loves every single one of us, and this was liberation.
  • But fear is not so easily uprooted, and shame is not limited to one culture or religion.
  • Absolute moral ideals of virginity or marital sex have long been linked to conservative white Christian attempts at what is sometimes called “sexual containment” or more popularly known as purity culture.
  • Though more and more people of faith have questioned the psychological impact of purity culture, shame around sex persists.
  • The Asian women murdered in Atlanta were an explicit threat to the purported ideal; their perceived entanglement with sex work justified this violence.
  • “I just don’t see you as Asian.” Proximity to whiteness is seen as our saving grace, but we are still dying.
  • Xiaojie Tan, Delaina Ashley Yaun Gonzalez, Daoyou Feng, Paul Andre Michels, Soon Chung Park, Hyun-Jung Grant, Yong Ae Yue, Suncha Kim
  • Sister, daughter, mother, cousin, aunt, grandmother, child of God.
Javier E

The Perks of Taking the High Road - The Atlantic - 0 views

www.theatlantic.com/...629495

response climate discussion generosity listening respect gift sharing boomerang disagreement research psychology language

shared by Javier E on 21 Oct 23 - No Cached
  • hat is the point of arguing with someone who disagrees with you? Presumably, you would like them to change their mind. But that’s easier said than done
  • Research shows that changing minds, especially changing beliefs that are tied strongly to people’s identity, is extremely difficult
  • this personal attachment to beliefs encourages “competitive personal contests rather than collaborative searches for the truth.”
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  • The way that people tend to argue today, particularly online, makes things worse.
  • You wouldn’t blame anyone involved for feeling as if they’re under fire, and no one is likely to change their mind when they’re being attacked.
  • odds are that neither camp is having any effect on the other; on the contrary, the attacks make opponents dig in deeper.
  • If you want a chance at changing minds, you need a new strategy: Stop using your values as a weapon, and start offering them as a gift.
  • hilosophers and social scientists have long pondered the question of why people hold different beliefs and values
  • One of the most compelling explanations comes from Moral Foundations Theory, which has been popularized by Jonathan Haidt, a social psychologist at NYU. This theory proposes that humans share a common set of “intuitive ethics,” on top of which we build different narratives and institutions—and therefore beliefs—that vary by culture, community, and even person.
  • Extensive survey-based research has revealed that almost everyone shares at least two common values: Harming others without cause is bad, and fairness is good. Other moral values are less widely shared
  • political conservatives tend to value loyalty to a group, respect for authority, and purity—typically in a bodily sense, in terms of sexuality—more than liberals do.
  • Sometimes conflict arises because one group holds a moral foundation that the other simply doesn’t feel strongly about
  • even when two groups agree on a moral foundation, they can radically disagree on how it should be expressed
  • When people fail to live up to your moral values (or your expression of them), it is easy to conclude that they are immoral people.
  • Further, if you are deeply attached to your values, this difference can feel like a threat to your identity, leading you to lash out, which won’t convince anyone who disagrees with you.
  • research shows that if you insult someone in a disagreement, the odds are that they will harden their position against yours, a phenomenon called the boomerang effect.
  • so it is with our values. If we want any chance at persuasion, we must offer them happily. A weapon is an ugly thing, designed to frighten and coerce
  • effective missionaries present their beliefs as a gift. And sharing a gift is a joyful act, even if not everyone wants it.
  • he solution to this problem requires a change in the way we see and present our own values
  • A gift is something we believe to be good for the recipient, who, we hope, may accept it voluntarily, and do so with gratitude. That requires that we present it with love, not insults and hatred.
  • 1. Don’t “other” others.
  • Go out of your way to welcome those who disagree with you as valued voices, worthy of respect and attention. There is no “them,” only “us.”
  • 2. Don’t take rejection personally.
  • just as you are not your car or your house, you are not your beliefs. Unless someone says, “I hate you because of your views,” a repudiation is personal only if you make it so
  • 3. Listen more.
  • when it comes to changing someone’s mind, listening is more powerful than talking. They conducted experiments that compared polarizing arguments with a nonjudgmental exchange of views accompanied by deep listening. The former had no effect on viewpoints, whereas the latter reliably lowered exclusionary opinions.
  • when possible, listening and asking sensitive questions almost always has a more beneficial effect than talking.
  • howing others that you can be generous with them regardless of their values can help weaken their belief attachment, and thus make them more likely to consider your point of view
  • for your values to truly be a gift, you must weaken your own belief attachment first
  • we should all promise to ourselves, “I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.”
  • if I truly have the good of the world at heart, then I must not fall prey to the conceit of perfect knowledge, and must be willing to entertain new and better ways to serve my ultimate goal: creating a happier world
  • generosity and openness have a bigger chance of making the world better in the long run.
Emily Horwitz

True Blue Stands Out in an Earthy Crowd - NYTimes.com - 0 views

www.nytimes.com/...tivated-by-the-color-blue.html

blue science perception nytimes culture psychology nature

shared by Emily Horwitz on 25 Oct 12 - No Cached
  • blue was the only color with enough strength of character to remain blue “in all its tones.”
  • Scientists, too, have lately been bullish on blue, captivated by its optical purity, complexity and metaphorical fluency.
  • Still other researchers are tracing the history of blue pigments in human culture, and the role those pigments have played in shaping our notions of virtue, authority, divinity and social class. “Blue pigments played an outstanding role in human development,” said Heinz Berke, an emeritus professor of chemistry at the University of Zurich. For some cultures, he said, they were as valuable as gold.
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  • people their favorite color, and in most parts of the world roughly half will say blue, a figure three to four times the support accorded common second-place finishers like purple or green
  • t young patients preferred nurses wearing blue uniforms to those in white or yellow.
  • blue’s basic emotional valence is calmness and open-endedness, in contrast to the aggressive specificity associated with red. Blue is sea and sky, a pocket-size vacation.
  • computer screen color affected participants’ ability to solve either creative problems —
  • blue can also imply coldness, sorrow and death. On learning of a good friend’s suicide in 1901, Pablo Picasso fell into a severe depression, and he began painting images of beggars, drunks, the poor and the halt, all famously rendered in a palette of blue.
  • association arose from the look of the body when it’s in a low energy, low oxygen state. “The lips turn blue, there’s a blue pallor to the complexion,” she said. “It’s the opposite of the warm flushing of the skin that we associate with love, kindness and affection.”
  • A blue glow makes food look very unappetizing.”
  • That blue can connote coolness and tranquillity is one of nature’s little inside jokes. Blue light is on the high-energy end of the visible spectrum, and the comparative shortness of its wavelengths explains why the blue portion of the white light from the sun is easily scattered by the nitrogen and oxygen molecules in our atmosphere, and thus why the sky looks blue.
Javier E

Newspaper in Israel Scrubs Women From a Photo of Paris Unity Rally - NYTimes.com - 0 views

www.nytimes.com/...hoto-of-paris-unity-rally.html

religion israel news censorship women sexism orthodox new spa newspaper faith

shared by Javier E on 14 Jan 15 - No Cached
  • “It is rather embarrassing when, at a time that the Western world is rallying against manifestations of religious extremism, our extremists manage to take the stage,” Allison Kaplan Sommer commented on a blog for Israel’s left-leaning newspaper Haaretz. She berated HaMevaser for “denying the fact that in the wider world, beyond the ultra-Orthodox Jewish community, women do stand on the world stage and shape events.”
  • Apparently deleted along with Ms. Merkel were: the mayor of Paris, Anne Hidalgo; a European Union official; and Simonetta Sommaruga, the president of Switzerland.
  • “It’s very, very, very, very, very hard for a nonreligious person to understand the purity of eyes,” Ms. Burshtein said. “By us, men don’t look at women’s photos, period. As long as you don’t know that, then it sounds ridiculous, or changing history or events. But we’re not here to get the events the way they are. We are here to keep the eyes.”
Javier E

The Middle-Age Surge - The New York Times - 1 views

www.nytimes.com/...the-middle-age-surge.html

middle-age psychology

shared by Javier E on 22 Mar 16 - No Cached
  • Hopefully you’ve built up some wisdom, which, as the psychologists define it, means seeing the world with more compassion, grasping opposing ideas at the same time, tolerating ambiguity and reacting with equanimity to the small setbacks of life.
  • By middle age you might begin to see, retrospectively, the dominant motifs that have been running through your various decisions. You might begin to see how all your different commitments can be integrated into one meaning and purpose
  • You might see the social problem your past has made you uniquely equipped to tackle. You might have enough clarity by now to orient your life around a true north on some ultimate horizon.
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  • with a little maturity, they’re less likely by middle age to be blinded by ego, more likely to know what it is they actually desire, more likely to get out of their own way, and maybe a little less likely, given all the judgments that have been made, to care about what other people think.
  • They achieve a kind of tranquillity, not because they’ve decided to do nothing, but because they’ve achieved focus and purity of will. They have enough self-confidence, and impatience, to say no to some things so they can say yes to others.
Javier E

The Meaning of Bannon vs. Trump - The New York Times - 0 views

www.nytimes.com/...bannon-trump-democracy.html

trump resistance democracy demagogue authoritarian Crisis culture politics media psychology

shared by Javier E on 04 Jan 18 - No Cached
  • In other countries, would-be authoritarians have often been stopped (or further empowered) by their own party.
  • “Most Republican leaders seem to know that Trump is grossly unfit for office,” Levitsky and Ziblatt write (in a joint Q&A at the bottom of this web page). Yet “few Republicans have been willing to state publicly what most of them surely know: the Emperor has no clothes. Fear and opportunism have prevailed over the defense of our country and its democratic institutions.”
  • the next best hope lies with electing more Democrats.
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  • But it will also mean realizing that the current situation is too important for ideological purity.
  • Levitsky and Ziblatt write: “Mobilizing the vote in 2018 and 2020 is essential. But there is something else that ordinary Americans must do: Try to build broader coalitions in defense of democracy. To ensure democracy’s survival, we must build alliances that extend beyond traditional party lines. For liberals, this means forging perhaps uncomfortable alliances — with right-of-center businesspeople, evangelical Christians, and dissident conservatives, among others. A blue-state coalition is simply not enough.
  • Related: An analysis of how Trump uses Twitter to deceive and to set the agenda, by George Lakoff, who, as a linguist, argues that Trump is manipulating the media through Twitter — and that the media should stop falling for his tricks
Javier E

Overstimulation Nation - Slack Tide by Matt Labash - 0 views

mattlabash.substack.com/...overstimulation-nation

quality of life quality activity experiences disorder merton nostalgia soul sickness stillness boredom psychology language education

shared by Javier E on 11 Feb 23 - No Cached
  • The local radio jock said to me, “You must think all of this is pretty silly”. He motioned towards the crowd and then to a rollercoaster directly beside us that came screeching at our heads every 95 seconds. But I said, “No. In a century people are going to look back on right now as a sort of magic era, a charmed time of peace and prosperity and freedom from fear, as something that can never happen again, no matter how much they wish it would.”
  • telling the truth always liberates us, even if it scares the hell out of us simultaneously
  • Bad things have always happened in this world. That’s nothing new. And bad things will continue to have their uninterrupted run, right until the end of time.  But the “freedom from fear” Coupland speaks of is largely a function of not wallowing in it all the live-long day, which  our trusty bad-news delivery systems are pretty good about making us do. They give us the illusion of constant movement, even if our only destination is backwards, prompting us to forever double down on fear, and agitation, and mutual suspicion, while steeping us in our own soul sickness.
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  • It’s a trap, which maybe seeking out a little more deliberate boredom – also known as stillness - could help us avoid
  • Thomas Merton, whose praises I have sung in these pages before, framed it:
  • being bored might be a good start for healing what ails us.
  • But the purity of our conscience has a natural proportion with the depth of our being and the quality of our acts: and when our activity is habitually disordered, our malformed conscience can think of nothing better to tell us than to multiply the *quantity* of our acts, without perfecting their quality. And so we go from bad to worse, exhaust ourselves, empty our whole life of all content, and fall into despair
  • There are times, then, when in order to keep ourselves in existence at all we simply have to sit back for a while and do nothing. And for a man who has let himself be drawn completely out of himself by his activity, nothing is more difficult than to sit still and rest, doing nothing at all. The very act of resting is the hardest and most courageous act he can perform: and often it is quite beyond his power.
  • Our being is not to be enriched merely by activity or experience as such. Everything depends on the *quality* of our acts and our experiences. A multitude of badly performed actions and of experiences only half lived exhausts and depletes our being. By doing things badly we make ourselves less real. This growing unreality cannot help but make us unhappy and fill us with a sense of guilt
  • even with all the excitement, I couldn’t sustain any. I was bored by the excitement. Or rather, I craved boredom, finding all the excitement dull in a not-this-shitshow-again sort of way. For the last decade or so, we’ve been too over-excited, over-provoked, and overstimulated.
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