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"I didn’t learn until I was in college about all the other cultures, and I should have learned that in the first grade. A first grader should understand that his or her culture isn’t a rational invention; that there are thousands of other cultures and they all work pretty well; that all cultures function on faith rather than truth; that there are lots of alternatives to our own society. Cultural relativism is defensible and attractive. It’s also a source of hope. It means we don’t have to continue this way if we don’t like it."
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"Did you ever say yes to a pleasure? Oh my friends, then you also said yes to all pain. All things are linked, entwined, in love with one another."
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"A double-bind game is a game with self-contradictory rules, a game doomed to perpetual self-frustration—like trying to invent a perpetualmotion machine in terms of Newtonian mechanics, or trying to trisect any given angle with a straightedge and compass. The social doublebind game can be phrased in several ways:
The first rule of this game is that it is not a game.
Everyone must play.
You must love us.
You must go on living.
Be yourself, but play a consistent and acceptable role.
Control yourself and be natural.
Try to be sincere.
Essentially, this game is a demand for spontaneous behavior of certain kinds. Living, loving, being natural or sincere—all these are spontaneous forms of behavior: they happen “of themselves” like digesting food or growing hair. As soon as they are forced they acquire that unnatural, contrived, and phony atmosphere which everyone deplores—weak and scentless like forced flowers and tasteless like forced fruit. Life and love generate effort, but effort will not generate them. Faith—in life, in other people, and in oneself—is the attitude of allowing the spontaneous to be spontaneous, in its own way and in its own time. This is, of course, risky because life and other people do not always respond to faith as we might wish. Faith is always a gamble because life itself is a gambling game with what must appear, in the hiding aspect of the game, to be colossal stakes. But to take the gamble out of the game, to try to make winning a dead certainty, is to achieve a certainty which is indeed dead. The alternative to a community based on mutual trust is a totalitarian police-state, a community in which spontaneity is virtually forbidden."
Alan Watts, The Book on the Taboo Against Knowing Who You Are (via wellareyou)
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Konkret.: "Not Taking Yourself Too Seriously"
konkretpolitik:
I really hate when people say things like “I promise not to take myself to seriously,” and I’ve been trying to figure out for a while what about it offends me so much on some intuitive level. At first glance if anything it seems like a repudiation of a sort of bourgeoisie individualism—“the…
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nemomeimpune-lacessit:
The Nu Project’s Nude Photos Tell The Truth About Women’s Bodies
The Nu Project is a no-glamor honest look at beauty and image in our world.
Female nudity isn’t hard to come by in the media, but the bodies we see usually represent a fairly limited scope of sizes and shapes. The Nu Project, a collection of nude photographs shot by Minneapolis photographer Matt Blum, seeks to add some variety to the mix. Blum started The Nu Project in 2005 but said it really took off when his wife, Katy Kessler, became the project’s editor. Blum sees the photos as filling a void. “When I started shooting nudes there was no project like it,” he told The Huffington Post in an email. The things that I had seen either used models with typical model bodies or average people who were made to look extremely unimpressive. I figured there was a way to treat women (of any size/shape) like models and photograph them beautifully, respectfully without a lot of sexual under or overtones. The women photographed are all volunteers, and most of the pictures are taken in the subjects’ homes — where they feel most comfortable. The Nu Project’s website showcases six galleries of nudes, three shot in North America, three in South America. Although Blum told HuffPost that he feels that they have a “good variety of people involved,” he and Kessler acknowledge on The Nu Project website that they’d love for the subjects to be more diverse. “The hardest part for us is that the project is 100 percent volunteer, so I do not see the women until I show up at their door,” Blum writes on the website. “We’re doing our best to encourage all types of women, but we need volunteers of all backgrounds and walks of life to make the project more complete.” Blum said he ultimately hopes that these images inspire the women who see them to feel better about their own bodies. “It’s been really exciting to hear people react to the images,” he told HuffPost. “We get a lot of feedback from women (especially) who have struggled to see themselves as beautiful, and this project has helped them on that path.”
http://thenuproject.com/
(via fuckyeahfeminists)
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"You live like this, sheltered, in a delicate world, and you believe you are living. Then you read a book… or you take a trip… and you discover that you are not living, that you are hibernating. The symptoms of hibernating are easily detectable: first, restlessness. The second symptom (when hibernating becomes dangerous and might degenerate into death): absence of pleasure. That is all. It appears like an innocuous illness. Monotony, boredom, death. Millions live like this (or die like this) without knowing it. They work in offices. They drive a car. They picnic with their families. They raise children. And then some shock treatment takes place, a person, a book, a song, and it awakens them and saves them from death. Some never awaken."
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"In earlier times dying was a far more public matter than it is today. This could not be otherwise, first of all because it was far less usual for people to be alone. Nuns and monks may have been alone in their cells, but ordinary people lived constantly together. The dwellings left them little choice. Birth and death —
like other animal aspects of human life — were more public, and thus also more sociable, events than today; they were less privatized. Nothing is more characteristic of the present-day attitude to death than the reluctance of adults to make children acquainted with the facts of death. This is particularly noteworthy as a symptom of the repression of death on the individual and the social planes. A vague feeling that children might be harmed causes people to hide from them the simple facts of life that they must inevitably come to know and understand. But the danger for children does not lie in their knowing of the finiteness of every human life, including their father’s and mother’s and their own; children’s fantasies in any case revolve around this problem, and the fear and anxiety surrounding it are frequently intensified by the passionate power of their imaginations. The awareness that they normally have a long life before them can, in contrast to their disturbing fantasies, be actually beneficial. The difficulty lies in how children are told about death, rather than in what they are told. Adults who shy away from talking to their children about death feel, perhaps not without reason, that they might communicate their own anxieties to the children. I know of cases where one parent has been killed in a car accident. The children’s reactions depend on their age and their personality structure, but the deeply traumatic effect that such an experience can have on them makes me believe that it would be salutory for children to become acquainted as a matter of course with the simple fact of death, the finiteness of their own lives as of all others. Undoubtedly, the aversion of adults today to teaching children the biological facts of death is a peculiarity of the dominant pattern of civilization at this stage. In former days, children too were present when people died. Where everything happens in large measure before the eyes of others, dying also takes place in front of children."
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"A vision of the world is a division of the world, based on a fundamental principle of division which distributes all the things of the world to the complementary classes. To bring order is to bring division, to divide the universe into opposing entities…The limit produces difference and the different things ‘by an arbitrary institution’… This magical act presupposes and produces collective belief, that is, ignorance of its own arbitrariness…the group constitutes itself as such by instituting what unites and what separates it. The cultural act par excellence is the one that traces the line that produces a separate, delimited space…"
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"Zen is the madman yelling, ” If you wanna tell me that the stars are not words, stop calling them stars!"