"Now I am become Death, the destroyer of worlds." - J. Robert Oppenheimer
"Now I am become Death, the destroyer of worlds." - J. Robert Oppenheimer
"Hearts can break. Yes, hearts can break. Sometimes I think it would be better if we died when they did, but we don't." - Stephen King
“Is the sky painted?” Isidore asked. “Are there really brush strokes that show up under magnification?”
“Yes,” Mercer said.
“I can’t see them.”
“You’re too close,” Mercer said. “You have to be a long way off, the way the androids are. They have better perspective.”
"If wishes were horses the English language would seem to be unraveling."
All I have in this world are my balls and my word And you can't have my fucking balls. No way.
A trigger warning is a spoiler alert for reality.
"Labor costs" is the answer to every political and economic question.
I hear it's very debatable as to whether fish actually feel pain, and many scientists believe they don't have that neurological capacity. So I guess in this case the catfish just feels a bit sad or something. Maybe an emotion like, bloop bloop bloop.
it is the responsibility of the older generation to take the bullet so that the younger generation has a chance. This is why CEOs step down and generals resign, it isn't simply that "they are ultimately responsible" but that it is their job is to throw themselves on the grenade so that the area is cleared for everyone else, and if your CEO or general or father isn't willing to do that, then you don't actually have a CEO or general or father, you have a politician.
Projection is ordinary. Person A projects at person B, hoping tovalidate something about person A by the response of person B. However, person B, not wanting to be an obejct of someone elses ego and guarding against existential terror constructs a personality which protects his ego and maintain a certain sense of a robust and real self that is different and separate from person A. Sadly, this robust and real self, cut off by defenses of character from the rest of the world, is quite vulnerable and fragile given that it is imaginary and propped up through external feed back. Person B is dimly aware of this and defends against it all the more, even desperately projecting his anxieties back onto person A, with the hope of shoring up his ego with salubrious validation. All of this happens without A or B acknowledging it, of course. Because to face up to it consciously is shocking, in that this is all anybody is doing or can do and it seems absurd when you realize how pathetic it is.
"The common prejudice that love is as common as “romance” may be due to the fact that we all learned about it first through poetry. But the poets fool us; they are the only ones to whom love is not only a crucial, but an indispensable experience, which entitles them to mistake it for a universal one."
- Hannah Arendt, The Human Condition
Advice I'll never be able to follow in this life
The great mistake is to anticipate the outcome of the engagement; you ought not to be thinking of whether it ends in victory or defeat. Let nature take its course, and your tools will strike at the right moment.
—Bruce Lee
“We make men without chests and expect from them virtue and enterprise. We laugh at honor and are shocked to find traitors in our midst.”
— C. S. Lewis
Hey, someone else has read C. S. Lewis. Cool.Originally Posted by lungs
@hag it's Hermann Hesse (pronounced vaguely like hess-uh).
I haven't actually... just a quote i came across online. What would you most recommend?
I have a bunch of Goethe quotes. He's one of the most quotable guys ever, and I don't understand why I don't see these everywhere.
“If God had wanted me otherwise, He would have created me otherwise."
"What is not started today is never finished tomorrow."
"Fresh activity is the only means of overcoming adversity." (Basically the message I tell to everyone who is feeling down, although not these words. 99.99% of the time, they've been moping around inside the house doing the same old thing over and over.)
"Every day we should hear at least one little song, read one good poem, see one exquisite picture, and, if possible, speak a few sensible words."
"He only earns his freedom and his life Who takes them every day by storm."
"Nature knows no pause in progress and development, and attaches her curse on all inaction."
"Magic is believing in yourself, if you can do that, you can make anything happen."
"As soon as you trust yourself, you will know how to live."
"Being brilliant is no great feat if you respect nothing."
"Behavior is the mirror in which everyone shows their image."
"If you wish to know the mind of a man, listen to his words."
"Be generous with kindly words, especially about those who are absent."
"None are more hopelessly enslaved than those who falsely believe they are free." (Well-known but still good)
"We are never deceived; we deceive ourselves."
"If you start to think of your physical and moral condition, you usually find that you are sick."
"Man is made by his belief. As he believes, so he is."
"Whoever wishes to keep a secret must hide the fact that he possesses one."
"A person places themselves on a level with the ones they praise."
"Whatever you cannot understand, you cannot possess."
"Who is the most sensible person? The one who finds what is to their own advantage in all that happens to them."
"Self-knowledge comes from knowing other men."
"One always has time enough, if one will apply it well."
"Be above it! Make the world serve your purpose, but do not serve it."
"Talent develops in quiet places, character in the full current of human life."
"The decline of literature indicates the decline of a nation."
"What by a straight path cannot be reached by crooked ways is never won."
I was going to post some poems too but I couldn't find the translations I wanted (since most completely suck. However, at least theyre not http://muse.jhu.edu/article/515848#f6That's basically just celebrity gossip for ivory tower intellectuals: "omg was goethe gay?????!!!!11!!!1!1")
Last edited by Pallas; 10-09-2016 at 06:12 PM.
@lungs That's actually from a pretty short book that you can read in not so much time (one sitting if you really want, IIRC). Here is a PDF: http://www.basicincome.com/bp/files/...-C_S_Lewis.pdf It also seems to me to be quite relevant to a lot of issues now in a weird way. These problems are not as new as we're supposed to think they are.
Solmaz Sharif
“Romantic love as most people understand it in patriarchal culture makes one unaware, renders one powerless and out of control. […] Love in patriarchal culture was linked to notions of possession, to paradigms of domination and submission where it was assumed one person would give love and another person receive it. […] The heartbeat of our alternative vision is still a fundamental and necessary truth: there can be no love when there is domination.”
— bell hooks
This reminded me of what Eva Illouz is writing about,
"We love according to the rules of the market."
Markets thrive on dominance-submission and ownership, so what is happening in contemporary patriarchy is the translation of capitalism into intimate spheres.
“Have you ever had one of those moments when time just freezes? You
know, when the world suddenly goes deathly still, and you could hear a
pin drop, and the squishing sound your heart makes is so loud in your
ears you feel like youre drowning in blood, and you stand there in that
suspended moment and die a thousand deaths, but not really, and the
moment passes and dumps you out on the other side of it, with your
mouth hanging open, and an erased blackboard where your mind used to
be?”
“My typology is . . . not in any sense to stick labels on people at first sight. It is not a physiognomy and not an anthropological system, but a critical psychology dealing with the organization and delimitation of psychic processes that can be shown to be typical.” —C.G. Jung
All in a second..
“My typology is . . . not in any sense to stick labels on people at first sight. It is not a physiognomy and not an anthropological system, but a critical psychology dealing with the organization and delimitation of psychic processes that can be shown to be typical.” —C.G. Jung
My favourite Ni poem, "Steps" by H.Hesse.
I don't know what poems and quotes have to do with each other, but...
The Charge of the Light Brigade1
Half a league, half a league,
Half a league onward,
All in the valley of Death
Rode the six hundred.
"Forward, the Light Brigade!
"Charge for the guns!" he said:
Into the valley of Death
Rode the six hundred.
2
"Forward, the Light Brigade!"
Was there a man dismay'd?
Not tho' the soldier knew
Someone had blunder'd:
Theirs not to make reply,
Theirs not to reason why,
Theirs but to do and die:
Into the valley of Death
Rode the six hundred.
3
Cannon to right of them,
Cannon to left of them,
Cannon in front of them
Volley'd and thunder'd;
Storm'd at with shot and shell,
Boldly they rode and well,
Into the jaws of Death,
Into the mouth of Hell
Rode the six hundred.
4
Flash'd all their sabres bare,
Flash'd as they turn'd in air,
Sabring the gunners there,
Charging an army, while
All the world wonder'd:
Plunged in the battery-smoke
Right thro' the line they broke;
Cossack and Russian
Reel'd from the sabre stroke
Shatter'd and sunder'd.
Then they rode back, but not
Not the six hundred.
5
Cannon to right of them,
Cannon to left of them,
Cannon behind them
Volley'd and thunder'd;
Storm'd at with shot and shell,
While horse and hero fell,
They that had fought so well
Came thro' the jaws of Death
Back from the mouth of Hell,
All that was left of them,
Left of six hundred.
6
When can their glory fade?
O the wild charge they made!
All the world wondered.
Honour the charge they made,
Honour the Light Brigade,
Noble six hundred.
CETERUM AUTEM CENSEO WASHINGTON D.C. ESSE DELENDAM
Not a quotation or poem but a small dilemma story that I liked.
~ Charles DarwinDuring these two years I was led to think much about religion. Whilst on board the Beagle I was quite orthodox, and I remember being heartily laughed at by several of the officers (though themselves orthodox) for quoting the Bible as an unanswerable authority on some point of morality. I suppose it was the noveltry of the argument that amused them. But I had gradually come, by this time, to see that the Old Testament from its manifestly false history of the world, with the Tower of Babel, the rainbow at sign, etc., etc., and from its attributing to God the feelings of a revengeful tyrant, was no more to be trusted than the sacred books of the Hindoos, or the beliefs of any barbarian. The question then continually rose before my mind and would not be banished, -- is it credible that if God were now to make a revelation to the Hindoos, would he permit it to be connected with the belief in Vishnu, Siva, &c, as Christianity is connected with the Old Testament. This appeared to me utterly incredible.
By further reflecting that the clearest evidence would be requisite to make any sane man believe in the miracles by which Christianity is suppoted, -- that the more we know of the fixed laws of nature the more incredible do miracles become, -- that the men at that time were ignorant and credulous to a degree almost incomprehensible by us, -- that the Gospels cannot be proved to have been written simultaneous with the events, -- that they differ in many important details, far too important as it seemed to me to be admitted as the usual inaccuracies of eyewitnesses; -- by such reflections as these, which I give not as having the least noveltry or value, but as they influenced me, I gradually came to disbelieve in Christianity as a divine revelation. The fact that many false religions have spread over large portions of the earth like wild-fire had some weight on me. Beautiful as is the morality of the New Testament, it can hardly be denied that its perfection depends in part on the interpretation which we now put on metaphors and allegories.
But I was very unwilling to give up my belief; -- I feel sure of this for I can well remember often and often inventing day-dreams of old letters between distinguished Romans and manuscripts being discovered at Pompeji or elsewhere which confirmed in the most striking manner all that was written in the Gospels. But I found it more and more difficult, with free scope given to my imagination, to invent evidence which would suffice to convince me. Thus disbelief crept over me at very slow rate, but was at last complete. The rate was so slow that I felt no distress, and have never since doubted even for a single second that my conclusion was correct. I can indeed hardly see how anyone ought to wish Christianity to be true; for if so the plain language of the text seems to show that the men who do not believe, and this would include my Father, Brother and almost all of my friends, will be everlasting punished.
And this is a damnable doctrine.
Although I did not think much about the existence of a personal God until a considerably later period of my life, I will here give the vague conclusions to which I have been driven. The old argument of design in nature, as given by Paley, which formerly seemed to me so conclusive, fails, now that the law of natural selection has been discovered. We can no longer argue that, for instance, the beautiful hinge of a bivalve shell must have been made by an intelligent being, like the hinge of a door by man. There seems to be no more design in the variability of organic beings and in the action of natural selection, than in the course the wind blows. Everything in nature is the result of fixed laws. But I have discussed this subject at the end of my book on the Variation of Domestic Animals and Plants, and the argument there given has never, as far as I can see, been answered.
But passing over the endless beautiful adaptions which we everywhere meet with, it may be asked how can the generally beneficient arrangement of the world be accounted for? Some writers indeed are so much impressed with the amount of suffering in the world that they doubt if we look to all sentinent beings, whether there is more of misery or of happiness; -- whether the world as a whole is a good or a bad one. According to my judgement happiness decidedly prevails, though this would be very difficult to prove. If the truth of this conclusion be granted, it harmonises well with the effects which we might expect from natural selection. If all the individuals of any species were habitually to suffer to an extreme degree they would neglect to propagate their kind; but we have no reason to believe that this have ever or at least often occured. Some other considerations, moreover, lead to the belief that all sentinent beings have been formed so as to enjoy, as a general rule, happiness.
Everyone who believes, as I do, that all the corporeal and mental organs (excepting those which are neither advantegous or disadvantegous to the posessor) of all beings have been developed through natural selection, or the survival of the fittest, together with use or habit, will admit that these organs have formed so that their possessors may compete succesfully with other beings, and thus increase in number. Now an animal may be led to pursue that course of action which is the most beneficial to the species by suffering, such as pain, hunger, thirst, and fear, -- or by pleasure, as in eating and drinking and in the propagation of the species, &c. or by both means combined, as in the search for food. But pain or suffering of any kind, if long continued, causes depression and lessens the power of action; yet is well adapted to make a creature guard itself against any great or sudden evil. Pleasurable senseations, on the other hand, may be long continued without any depressive effect; on the contrary they stimulate the whole system to increase action. Hence it has come to pass that most or all sentinent beings have been developed in such a manner through natural selection, that pleasurable sensations serve as their habitual guides. We see this in the pleasure from exertion, even occasionally from great exertion of the body or mind, -- in the pleasure of our daily meals, and especially in the pleasure derived from sociability and from loving our families. The sum of such pleasures as these, which are habitual or frequently recurrent, give, as I can hardly doubt, to most beings an excess of happiness over misery, although many occasionally suffer much. Such suffering is quite compatible with the belief in Natural Selection, which is not perfect in its action, but tends only to render each species as successful as possible in the battle for life with other species, in wonderfully complex and changing circumstances.
That there is much suffering in he world no one disputes. Some have attempted to explain this in reference to man by imagining that it serves for his moral improvement. But the number of men in the world is as nothing compared with that of all other sentinent beings, and these often suffer greatly without any moral improvement. A being so powerful and so full of knowledge as a God who could create the universe, is to our finite minds omnipotent and omniscient, and it revolts our understanding to supose that his benevolence is not unbounded, for what advantage can there be in the suffering of millions of the lower animals throughout almost endless time? This very old argument from the existence of suffering against the existence of an intelligent first cause seems to me a strong one; whereas, as just remarked, the presence of much suffering agrees well with the view that all organic beings have been developed through variation and natural selection.
At the present day the most usual argument for the existence of an intelligent God is drawn from the deep inward conviction and feelings which are experienced by most persons. But it cannot be doubted that Hindoos, Mahomadans and others might argue in the same manner and with equal force in favour of the existence of one God, or of many Gods, or as with the Buddists of no God. There are also many barbarian tribes who cannot be said with any truth to believe in what we call God: they believe indeed in spirits or ghosts, and it can be explained, as Tyler and Herbert Spencer have shown, how such a belief would be likely to arise.
Formely I was led by feelings such as those just referred to, (although I do not think that the religious sentiment was ever strongly developed in me), to the firm conviction of the existence of God, and of the immortality of the soul. In my journal I wrote that whilst standing in the midst of the grandeur of a Brazilian forest, 'it is not possible to give an adequate idea of the higher feelings of wonder, admiration, and devotion which fill and elevate the mind.' I well remember by conviction that there is more in man than the mere breath of his body. But now the grandest scenes would not cause any such convictions and feelings to rise in my mind. It may be truly said that I am like a man who has become colour-blind, and the universal belief by men of the existence of redness makes my present loss of perception of not the least value as evidence. This argument would be a valid one if all men of all races had the same inward conviction of the existence of one God; but we know that this is very far from being the case. Therefore I cannot see that such inward convictions and feelings are of any weight as evidence of what really exists. The state of mind which grand scenes formerly excited in me, and which was intimately connected with a belief in God, did not essentially differ from that which is often called the sence of sublimity; and however difficult it may be to explain the genesis of this sence, it can hardly be advanced as an argument for the existence of God, any more than the powerful though vague and similar feelings excited by music.
With respect to immortality, nothing shows me how strong and almost instinctive a belief is, as the consideration of the view now held by most physicist, namely that the sun with all the planets will in time grow too cold for life, unless indeed some great body dashes into the sun and thus gives it fresh life. -- Believing as I do that man in the distant future will be a far more perfect creature than he now is, it is an intolerable thought that he and all other sentinent beings are doomed to complete annihilation after such long-continued slow progress. To those who fully admit the immortality of the human soul, the destruction of our world will not appear so dreadful.
Another source of conviction in the existance of God connected with the reason and not the feelings, impresses me as having much more weight. This follows from the extreme difficulty or rather impossibility of conceiving this immense and wonderful universe, including man with his capability of looking far backwards and far into futurity, as the result of blind chance or necessity. When thus reflecting I feel compelled to look at a first cause having an intelliegent mind in some degree analogous to that of man; and I deserve to be called a theist.
This conclusion was strong in my mind about the time, as far I can remember, when I wrote the Origin of species; and it is since that time that it has very gradually with many fluctuations become weaker. But then arises the doubt -- can the mind of man, which has, as I fully believe, been developed from a mind as low as the possessed by the lowest animal, be trusted when it draws such a grand conclusions? May not these be the result of the connection between cause and effect which strikes us as a necessary one, but probably depends merely on inherited experience? Nor must we overlook the probability of the constant inculcation in a belief in God on the minds of children producing so strong and perhaps an inherited effect on their brains not yet fully developed, that it would be as difficult for them to throw off their belief in God, as for a monkey to throw off its instinctive fear and hatred of a snake.
I cannot pretend to throw the least light on such abstruse problems. The mystery of the beginning of all things is insoluble to us; and I for one must be content to remain an Agnostic.
A man who has no assured and ever present belief in the existence of a personal God or of future existence with retribution and reward, can have for his rule of life, as far as I can see, only to follow those impulses and instincts which are the strongest or which seem to him the best ones. A dog acts in this manner, but he does so blindly. A man, on the other hand, looks forwards and backwards, and compares his various feelings, desires and recollections. He then finds, in accordance with the verdict of all the wisest men that the highest satisfaction is derived from following certain impulses, namely the social instincts. If he acts for the good of others, he will recieve the approbation of his fellow men and gain the love of those with whom he lives; and this latter gain undoubtely is the highest pleasure on this earth. By degrees it will become intolerable to him to obey his sensuous passions rather than his higher impulses, which when rendered habitual may be almost called instincts. His reason may occasionally tell him to act in opposition to the opinion of others, whose approbiation he will then not recieve; but he will still have the solid satisfactionof knowing that he has followed his innermost guide or conscience. -- As for myself I believe that I have acted rightly in steadily following and devoting my life to science. I feel no remorse from having committed any great sin, but have often and often regretted that I have not done more direct good to my fellow creatures. My sole and poor excuse is much ill-health and my mental constitution, which makes it extremely difficult for me to turn from one subject or occupation to another. I can imagine with high satisfaction giving up my whole life to philantropy, but not a portion of it; though this would have been a far better line of conduct.
Nothing is more remarkable than the spread of scepticism or rationalism during the latter half of my life. Before I was engaged to be married, my father advised me to conceal carefully my doubts, for he said that he had known extreme misery thus caused with married persons. Things went on pretty well until the wife or husband became out of health, and then some women suffered miserably by doubting about the salvation of their husbands, thus making them likewise to suffer. My father added that he had known during his whole long life only three women who were sceptics; and it should be remembered that he knew well a mutitude of persons and possessed extraordinary power of winning confidence. When I asked him who the three women were, he had to own with respect to one of them, his sister-in-law Kitty Wedgwood, that he had no good evidence, only the vaguest hints, aided by the conviction that so clear-sighted a woman could not be a believer. At the present time, with my small acquaintance, I know (or have known) several married ladies, who believe very little more than their husbands. My father used to quote an unanswerable argument, by which an old lady, a Mrs Barlow, who suspected him of unorthodoxy, hoped to convert him: -- "Doctor, I know that sugar is sweet in my mouth, and I know that my redeemer liveth."
The sky is falling! (Really tho :/)
The Gospels and the Communist Manifesto are on the wane; the world’s future lies in the power of Coca-Cola and pornography.
—Nicolás Gómez Dávila
@Chae I love that so, so much.
@Subteigh 7451600080_71b1edbb6d_b.jpg
“I don't want to get to the end of my life and find that I have just lived the length of it. I want to have lived the width of it as well.”
― Diane Ackerman
“I believe that if you start your campaign and run on a platform calling for a full loaf, at worst you’re gonna get a half loaf,” the senator from Vermont said. “If you start your campaign talking about a need for a half loaf, you’re going to get crumbs. And the American people today do not want, do not need crumbs. They need the whole loaf.“ – Bernie Sanders
Does anyone know of any more generic quotes with that sentiment? Probably "shoot for the moon and you'll land among the stars" but we've all heard that a million times...
@lungs Yeah, LSI man-ILI woman can't work too well long-term... Sounds hot in the meantime though.
@totalize Well, there's some sort of family resemblance type thing and a whole thread for poems would probably not get off the ground too well.
Last edited by Pallas; 10-26-2016 at 05:49 PM.
A Hunger Artist (Ending)
The Departure:
I also found this, which reminds me of something (although it uses a truly enormously awful "translation" that seems to leave out half the message)...
Here's a whole page full of them: http://www.quoteland.com/author/Franz-Kafka-Quotes/1344/
Allow yourself to be unknown to yourself. Because the point of knowing oneself is to contain one’s anxieties about appetite. …What psychoanalysis, at its best, does is cure you of your self-knowledge. And of your wish to know yourself in that coherent, narrative way. You can only recover your appetite, and appetites, if you can allow yourself to be unknown to yourself.
ADAM PHILLIPS
‘Let me add to this that in every idea emanating from genius, or even in every serious human idea—born in the human brain—there always remains something—some sediment—which cannot be expressed to others, though one wrote volumes and lectured upon it for five-and-thirty years. There is always a something, a remnant, which will never come out from your brain, but will remain there with you, and you alone, for ever and ever, and you will die, perhaps, without having imparted what may be the very essence of your idea to a single living soul.
Fyodor Dostoyevsky, The Idiot
If one wishes to be instructed--not that anyone does--concerning the treacherous role that memory plays in a human life, consider how relentlessly the water of memory refuses to break, how it impedes that journey into the air of time. Time: the whisper beneath that word is death. With this unanswerable weight hanging heavier and heavier over one's head, the vision becomes cloudy, nothing is what it seems...
How then, can I trust my memory concerning that particular Sunday afternoon?...Beneath the face of anyone you ever loved for true--anyone you love, you will always love, love is not at the mercy of time and it does not recognize death, they are strangers to each other--beneath the face of the beloved, however ancient, ruined, and scarred, is the face of the baby your love once was, and will always be, for you. Love serves, then, if memory doesn't, and passion, apart from its tense relation to agony, labors beneath the shadow of death. Passion is terrifying, it can rock you, change you, bring your head under, as when a wind rises from the bottom of the sea, and you're out there in the craft of your mortality, alone. - James Baldwin
“My typology is . . . not in any sense to stick labels on people at first sight. It is not a physiognomy and not an anthropological system, but a critical psychology dealing with the organization and delimitation of psychic processes that can be shown to be typical.” —C.G. Jung
Most of what I put here is stuff I happen across and like, but this is a genuine longtime favorite -
"I don't want your love unless you know I am repulsive, and love me even as you know it." - Georges Bataille
"Without a constant misuse of language there cannot be any discovery, any progress" ~ Paul Karl Feyerabend
“The only thing that you absolutely have to know, is the location of the library.”
--Albert Einstein
LII-Ne with strong EII tendencies, 6w7-9w1-3w4 so/sp/sx, INxP
Those are among my favourites because my e3-ness is a strong drive but sometimes misses the target. The Dalai Lama (Fi-dom) has a value philosophy that I relate to and make use of to develop an inner calmness. It inspires me that my own attitude is my power, that's a special realisation.
Translates to: The most difficult time is an opportunity to develop inner strength.
Share your knowledge to gain immortality.
Weak people seek vengeance, strong people forgive, smart people ignore.
People think that I must be a very strange person. This is not correct. I have the heart of a small boy. It is in a glass jar on my desk. ~ Stephen King
Shame frequently has to do with experiencing oneself being treated as an object when one is attempting to relate to the other in an intersubjective mode (and conversely, in certain cases, shame may be elicited when one is responded to in a subjective mode when one is presenting oneself as an object – as, for example, when undergoing a physical exam). Recall Schneider’s (1977) statement: “we experience shame when we feel we are placed out of the context within which we wish to be interpreted.” After the acquisition of objective self-awareness the child may either experience being looked at by the other that supports their intentionality, excitement, and indwelling sense of self or they may experience being looked at in a way that objectifies them and activates shame. Kohut’s concept of healthy “mirroring” is consistent with the former type of looking and being looked at. Objectification, on the other hand, could be likened to the look of the camera, which, for Owen Barfield (1977), is the leading symbol of post-Renaissance man because it “looks always at and never into what it sees.” … For consciousness dominated by objectification, things are opaque, all surface and exterior, one cannot see beyond or through them to what lies on the other side of their surface appearance; things lose their function as clues pointing to something beyond themselves.
Objectification may activate shame because as Lichtenstein has pointed out, self-objectification is incompatible with the actuality of being, the immediate sense of self as indwelling, “connected” to others, and making a difference to those others. If one is relating to the other from this connected, indwelling sense of self and then one suddenly feels objectified, one’s sense of self is disturbed and one feels placed out of context. Shame is likely to follow.
—Shame and the Self by Francis J. Broucek
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