View allAll Photos Tagged ACCEPTING
What a delight to have these animals accept our presence. We used the car as a very effective blind. We visited the area five times with wonderful times at each visit.
We were not sure if there was salt mixed with grit that the caribou sought off the road
Free & Accepted
A portrait of a fellow brother. Nikon D810 and 70-200 f/2.8 lens. Profoto AcuteB2 head and pack camera left at 1/4 power (3' octabox) and a small wirelessly triggered SB910 speed light way in the back to illuminate the mural.
Model: Bristal Upchurch
Shot in Hillsville, Virginia
I shot this as a female companion piece to my other male "In The Offing" photograph. Wanting to convey the fears we have of the unknown, of something ominous that is coming and is on it's way. Accepting that unknown and accepting your fear. Fear is sometimes a catalyst in transformation and while getting over one fear you often find another. The wind always changes direction. What's your biggest fear or phobia? Feel free to share yours in the comments.
"I swear to god I will find myself in the end"
30 Seconds to Mars - The Story
DON'T EVER %$@#%@ TYPE ON MY PHOTOS!!!!!!!!!
I'm a mess at the moment.
My pro account expires May 30 :(
Luckily it's my birthday in a week so I'll just put it on my wish list :)
Oh my god. Chris Murphy just bought me another year of flickr pro!!
Thank you so so so so so much!
I feel like I can't accept it because it's too much, but apparently there's no way to not accept it except making it a waste of money so then I'll just really really really appreciate it and well, thank you so much! :D
Also, I'm starting a new 365 project on my birthday (24th), because I'm turning 19,
and I want to document my last year a teenager and I want to complete it this time.
explore #227
I wanted to respond to Mr. Brown Pelican earlier, but I was so busy, I simply did not have the time. Nevertheless, what I need to say is so important, I knew I simply had to allocate a few minutes to write this on the subject. First and foremost, Mr. Pelican says that we're supposed to shut up and smile when he says unprincipled, patronizing things. You know, he can lie as much as he wants but he can't change the facts. If he could, he'd really prevent anyone from hearing that now that I've been exposed to his excuses, I must admit that I don't completely understand them. Perhaps I need to get out more. Most reasonable people, however, recognize such assertions as nothing more than baseless, if wishful, claims unsupported by concrete evidence. To be fair, if Mr. Pelican can't be reasoned out of his prejudices, he must be laughed out of them. If Mr. Pelican can't be argued out of his selfishness, he must be shamed out of it.
("thank you very much for your visit ")
نەگەنجم ئەوێ نەماڵی دونیــــا ..... باڵای تۆم دەوێ بەتاقی تەنهــــا.........
Be strong, life does not accept the weak
روژێک دادێ ئەوانە فرۆشتیان ئێمەش دەیکرینەوە ئەوە مەتەڵ نییە ڕاستیە ..
كورد دەڵێت:
"تەشی ڕێس، تەشی ڕێس بێ، لە کلکی کەریش دەیڕێسێ ."
بەداخەوە تەشی ڕێسمان كەمە...!
Consolidated PBY-5A Catalina 433915 G-PBYA USAAF 44-33915 Miss Pickup
Built in 1943 by Canadian Vickers
Accepted by the Royal Canadian Air Force with s/n 11005 doing Anti-submarine patrol duties
Now in the colour scheme representing United States Army Air Corps OA-10 Catalina which would have been based at RAF Halesworth Suffolk during WWII
Photo taken at the Imperial War Museum Duxford Cambridgeshire 14th September 2024 Battle Of Britain Show
DAG_9167
Currently accepting applications for bloggers to join my little team. This will be using blogotex.
update: Thank you from the bottom of my heart everyone that applied, you made soo difficult decision for me I did not expect the amounts of applications so it was very very difficult to choose only few people. To give idea of scale of difficulty there was almost 100 in the end. To pick fifteen from this woah <333 so I have attempted to pick from all different areas, styles, avatar shapes and blogging style.
If you were not selected this is no relation to anything more than that I am unable to take on everyone. However still thank you for apply and I would like to think that we will see each other again soon should any spaces more be available in the future.
To the people picked, thank you! for accepting me!
Le paradoxe de la lumière m’a toujours interpellé. Il y a ceux qui passent une vie entière à essayer de capter un rayon de lumière, comme une reconnaissance ultime, un besoin intrinsèque, une pulsion animale… quitte à se brûler les ailes dans la fournaise de la lampe qui attire le papillon de nuit. Curieusement ces mêmes personnes qui fustigent violemment ceux qui sont déjà exposés à une lumière qui ne sera jamais la leur. Peut-être parce qu'au fond, ils ont peur de leur ombre. Il y a aussi ceux qui vivent dans la lumière des êtres qui les entourent, des sortes de lunes noires à la recherche du reflet de l’autre, des spectres qui remplissent sournoisement leur néant dans le désir de vider l’autre de sa substance solaire, les Grecs désignent ce type de personnes, depuis des milliers d’années déjà, l’« hétérophotos » (ετεροφωτος) - littéralement "qui prend la lumière de l'autre".
Puis il y a aussi ceux plus prudents, qui se méfient de la lumière et s’en protègent comme le diable fuit l’eau bénie, il la jaugent et la gardent à bonne distance, la considérant trompeuse et dangereuse, même s’il réside au fond d’eux même le désir secret des feux de la rampe…
Il y a enfin ceux qui n’ont rien demandé, qui n’ont jamais considéré l’ombre et la lumière comme un dilemme ni comme une fin en soi. Ceux qui ont accepté chaque facette de leur vie avec humilité et sagesse. Lorsque arrive alors le fameux moment, le passage de l’ombre à la lumière (même s’il ne doit durer qu’une demie seconde dans un espace limité) il l’acceptent avec élégance, étonnement et modestie. La lumière te renvoie toujours à une solitude ancestrale, comme l’astre de ta destinée qui te guide à ton insu. La lumière est un prêt, une caresse des dieux, aime-là et libère là pour garder le souvenir le plus pur du rayon doré qui a un jour croisé ton chemin. Elle est lumière parce que tu ne peux la faire tienne, c'est elle qui te possède.
J’ai photographié cette scène en l’espace de quelques secondes ce soir sur le pont Alexandre III, un photographe profitant du coucher du soleil prenait des clichés de charmantes jeunes femmes en robe de mariée. La jeune assistante au visage venu d’ailleurs, tenait un parapluie de lumière, un flash, au milieu du nulle part, sur un pont de métal et de pierre au dessus d’un fleuve gris du nord de l’Europe, entre touristes et badauds insouciants. Un moment perdu dans le vif du crépuscule parisien, elle tenait la lumière pour quelqu’un d’autre mais sans le savoir la lumière était déjà sur elle. Comme une petite victoire qu’elle n’avait pas recherchée, comme son prénom, Veronica.
N.A
(J’ai promis au photographe Thierry Brouard et la sympathique créatrice des robes Agnès Szabelewski de les citer, c’est chose faite. www.JTphotoParis.com et www.szabelewski.com)
Please don't use this image on websites, blogs or other media without my explicit permission. © All rights reserved Contact: Nikos ALIAGAS
A few hours ago I just got the worst news of my life, something I have torn the soul. One of my best friends committed suicide.
Still can not believe it and I think it was all a nightmare. Right now I feel a mixture of shame and anger, I am furious at having been their choice. I guess when you outweigh the problems, if you do not see the easy way out. But I keep wondering if I did my best and if I could help in some way, I miss you very much and I keep remembering all the times we spent together, both for good and for bad.
I'm tired to cry, to mourn and to hit the table, now I just have to accept it and resign, even though I have the certainty that this does not end here.
It was a lovely girl full of energy, you could talk to her about anything, he was a tremendously intelligent.
She was not prepared to live in this society, neither in this world as we know it.
I could not stand such injustice and believed in a borderless world, used to say that money was one of the great evils of this world and all these situations would have to be destroyed and replaced by ones that really make this world a place " free "in every way, where love stood out above all in his head was still making his ideal world as a means of escape, he questioned everything I could tell .... But that was not enough and really wanted that world he kept in his head based on ideas and thoughts come true.
From rebellious spirit and endowed with great character, could not take no for an answer, one that does not come from the depths of this infinite universe.
How I miss you dear friend, I hope that when we meet again either in this world, in this physical plane and get my life back, as a new member in my family, as the neighbor across or as you agreed in your Book of life.
With these words I do not want to tie you to me, on the contrary wish to continue your journey and follow evolving. Sure you still have much to learn and to teach those who need it.
With these words I just want to show my love and affection. This is not a goodbye or anything, we could leave it in a "goodbye".
Sorry
Forgive
Thanks
I love you
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Suretta Lisker
INTJ, 63, Professional Extrovert, ASD, ADHD MentorAuthor has 14.9K answers and 28M answer views9y
Originally Answered: Do you agree with the statement that "what you see in other people is a reflection of yourself"? Why and why not?
I was brought up with that adage, but it was not correctly explained to me.
I was told that, "What you see wrong with others, is wrong about yourself." That's not entirely true, and it created a great deal of distress, because I wondered how bad I was since I saw other people as bad.
What the statement really means, is that there is a reason you see or feel things in others. For instance, if you see someone as unsafe, it means you know the difference between safety and danger. <-- that's the reflection.
If you see someone as insincere, it means the reflection is that you can sense insincerity because you are, in fact, sincere.
Had I understood this growing up, I would not have developed the paranoia I have now. I thought that the reason I didn't trust people was because I was untrustworthy, not because I knew the difference between the truth and a lie.
Research indicates a person’s own behavior is the primary driver of how they treat others
Diana Yates, University of Illinois News Bureau
August 9, 2023
What is selfish behavior? Selfishness is defined as the tendency to act in one's own interests without regard for the impact on others. New research shows that a person’s own behavior is the primary driver of how they treat others during brief, zero-sum-game competitions.
Generous people tend to reward generous behavior and selfish individuals often punish generosity and reward selfishness – even when it costs them personally. The study found that an individual’s own generous or selfish deeds carry more weight than the attitudes and behaviors of others.
The findings are reported in the journal Cognitive Science.
Previous research into this arena of human behavior suggested that social norms are the primary factor guiding a person’s decision-making in competitive scenarios, said Paul Bogdan, a PhD candidate at the University of Illinois Urbana-Champaign who led the research in the Beckman Institute for Advanced Science and Technology with U. of I. psychology professors Florin Dolcos and Sanda Dolcos.
“The prevailing view before this study was that individuals form expectations based on what they view as typical. If everyone around me is selfish, then I’m going to learn to accept selfishness and behave accordingly,” Bogdan said. “But we show that your judgments of other people’s behavior really depend on how you behave yourself.”
To test the factors that guide expectations and drive behavior, the researchers conducted a series of experiments involving the Ultimatum Game, which captures how an individual responds to offers from another player proposing to split a pot of money with them. The game requires the proposer to suggest how much each person receives of a $10 pot. The receiver must decide whether to agree to that split or reject it. If the offer is rejected, neither participant receives any money. Rejection can be seen as a form of punishment, even though it costs both players, the researchers said.
Some people tend to be generous – or at least fair – when offering another person a portion of a $10 reward. Others try to take as much of the money as they can, offering lopsided splits that benefit themselves at the expense of their competitors.
When on the receiving end of an offer, generous people tend to accept only generous offers, while selfish people are happy with selfish offers – even though the other player’s selfishness hurts them financially, the researchers found. Having the players switch between receiving and proposing offers allowed the team to explore the relationship between a player’s selfish or generous behavior and their evaluation of other players’ offers.
Further experiments showed that generous and selfish individuals tend to trust others who behave as they themselves do, regardless of the economic outcome.
Sanda Dolcos, Florin Dolcos, Paul Bodgan
In a new study, psychology professors Sanda Dolcos, left, and Florin Dolcos and PhD candidate Paul Bogdan, right, tracked how a person’s own behavior guides their expectations of others’ generosity or selfishness. Photo by L. Brian Stauffer
“Participants will gain more money with a generous person. But a selfish person will prefer to play with someone who behaves as they do,” Bogdan said. “People really like others who are similar to themselves – to a shocking degree.”
The team also evaluated data from a previous cross-cultural study that found that individuals sometimes punish others for their selfishness or for their generosity in a collaborative game involving resource sharing. They found that, when deciding whether and how much to punish others, participants were guided primarily by their own behavior and less by the pressure to conform. People who behaved generously tended to punish selfishness and people who put their own welfare first were much more likely to punish generosity – even in situations where one approach was more common than the other.
Cultural norms toward self-interest or generosity do influence people, as other studies have found, Florin Dolcos said. “But we are not only observers. This study is showing that we filter information about the world through our own view.”
Those individuals whose behavior switched from generous to selfish over time were more likely to punish generosity and reward selfishness – but only after their own behavior changed, the team found.
This helps explain the phenomenon of social alignment, for better and for worse, Florin Dolcos said.
“You may have groups of selfish people who are more accepting of other selfish people, and in order to be part of that group, newcomers might display the same behavior,” he said.
Ultimately, the study finds that a person’s own generous or selfish nature drives their behavior in many arenas of life, Sanda Dolcos said.
“This is not just about decision-making,” she said. “It has practical relevance to many types of social interactions and social evaluations.”
The paper “Social expectations are primarily rooted in reciprocity: An investigation of fairness, cooperation and trustworthiness” is available online. DOI: 10.1111/cogs.13326
las.illinois.edu/news/2023-08-09/study-finds-people-expec...
Kristin Dombek’s The Selfishness of Others begins by introducing three characters. There’s Allison, one of the stars of the MTV reality show My Super Sweet 16. (For her birthday parade, she had an entire block of Atlanta shut down, right in front of a hospital: “They can just go around,” she said.) Next is Tucker Max, the celebrity whose books and blog posts about “getting wasted and sportfucking” made him a hero among pickup artists and men’s rights activists. And then there’s Anders Breivik, who in 2011 killed eight people with a car bomb in Oslo, Norway. After that he proceeded to a summer camp, where he shot and killed 69 more. He would later claim that the massacres were a publicity stunt to promote his 1,500-page manifesto deriding women and Muslims, and featuring pictures of him smiling in Knights Templar costumes.
If Breivik seems like an outlier—if the comparison with two relatively harmless figures strikes you as inappropriate—this is intentional. The millennial girl, the bad boyfriend and the murderer: these examples show the range of our obsession with narcissism, a condition we hear more and more about these days. As I write this, half the country is still reeling from the election of a self-absorbed millionaire (or billionaire, if you believe his boasts) whom numerous psychologists have publicly diagnosed as a narcissist, while an online petition calling for the Republican Party to #DiagnoseTrump has been signed by more than thirty-four thousand people.
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Dombek begins her own discussion on more personal ground, in the depths of what she calls the “narcisphere.” This is her name for the metastasizing cluster of blogs, vlogs, quizzes and support communities where self-described victims gather to vent and to discuss the behaviors of their personal “narcs.” One website, the Web of Narcissism, quotes Dracula and employs gothic castle imagery; its members, who call themselves “keyboard faeries,” trade recommendations for media about sociopaths and vampires, enacting narc victimhood as a kind of underground subculture. There are many gurus and experts to choose from in the narcisphere, but their advice converges on one remedy. If you find yourself in a relationship with a narcissist—and you’ll know because they withhold care and attention, or do not seem to love you with the exclusivity you deserve—then the only solution is to cut your losses and get out. The narcissist can’t love you, and trying to change them is hopeless.
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What’s tempting about this “narciscript,” as Dombek calls it, is that it reduces a complicated situation (e.g. the average relationship) to a heavily weighted binary: Do I continue to extend an imprudent empathy, or do I go cold, the way the other person already has, in the interest of self-preservation? Clearly the latter course is the more “reasonable” one, but the moment I take it—go cold, withdraw, run—is the moment I can no longer safely distinguish my own behavior from the narcissist’s. “The script confirms itself,” Dombek writes, “and the diagnosis and the treatment confound the evidence, until it gets harder and harder” to tell whether the word “narcissism” describes anything at all. This is why, although The Selfishness of Others seems to promise an investigation of whether the “narcissism epidemic” (as it’s been called) is real, the book’s main interest derives from Dombek’s posing of another question, which may shed new light on our urge to #DiagnoseTrump: What’s at stake for us in believing it’s real?
Dombek spent the first part of her life in Philadelphia, where she was homeschooled by her parents, affable-sounding Jesus freaks she has described as “long-haired, corduroy-bell-bottom-wearing, antiauthoritarian biblical literalists.” When she was nine her father became sick with a host of terminal illnesses and the family relocated to a farm in Indiana, where they lived with a lot of animals: according to one (maybe exaggerated) list there were “not only about twenty cats and a dog but a half-dozen roving demented geese and two ornery pebble-shit-spewing goats and a couple dozen hysterical hens and a tyrannical rooster named Sam.” After high school Dombek attended Calvin College, a Christian Reformed (Calvinist) school in Grand Rapids, Michigan. She struggled to fit in with her classmates, who had all grown up in suburban neighborhoods.
As a freshman, Dombek became politically active in the fight against abortion—a practice she firmly believed, along with her parents and many of her friends, was not only murder but “a first step toward state-run infanticide and euthanasia.” At church, she and her friends watched films of months-old fetuses writhing in pain as machines snapped them apart piece by piece. Dombek would describe the anguish of those images in “The Two Cultures of Life,” her first article for n+1. The essay, which questions the left-right polarization of the abortion issue, contains many of the hallmarks of Dombek’s later work, including her attempt to bypass either-or distinctions by staging an argument on the page, and her insistence on directing empathy toward those viewed as incapable of returning it: the fetus, the animal, the murderer.
The year after she participated in an anti-abortion march in Washington, Dombek picked up smoking, started wearing flannel shirts and declared herself a Marxist. But her belief in the importance of empathizing across ideological and (sometimes) ontological boundaries seems to have persisted, along with her certainty that, as she writes in “Two Cultures,” “if it looks like violence, it is.” Studying literature at NYU after college, she emphasized persuading secular people to be “more empathetic toward fundamentalists, even those who conduct or support great atrocities.”
Her dissertation, “Shopping for the End of the World,” drew on the ideas of the French philosopher and literary theorist René Girard, who was interested in the ways that violence emerged within social groups. We tend to believe that violence happens when people don’t understand or empathize with one another, but Girard argued, first in Deceit, Desire and the Novel (1961) and later in Things Hidden Since the Foundation of the World (1978), that violence springs just as much from our similarities. We think we desire things and people for their particular qualities but, according to Girard, this is an illusion; all desire is in fact an anticipatory mirroring of the desires of those closest to us. When two people reach for the same thing at once, as they inevitably will, not only are they hurled into conflict over that thing; they are also each confronted with disturbing evidence that their deepest self is little more than a bundle of imitations. Desperate to destroy the bearer of such news, they lash out. And because violence, too, is mimetic, it spreads through the community in a destructive, destabilizing feedback loop.
According to Girard, archaic societies developed a stopgap solution to these epidemics of violence: ritual sacrifice. (All archaic societies, apparently: Girard, who based his theory of sacrifice on readings of ancient myth rather than direct anthropological research, had a tendency to overgeneralize.) The group would select a scapegoat, and the selection itself was a significant decision. Ideally, this being—whether human or some other animal—would be enough like the sacrificers themselves that destroying or exiling it would satisfy the sacrificer’s need to banish what they hated. At the same time, the scapegoat needed to seem, or be made to seem, inhuman enough that everyone could safely assume its suffering didn’t count. This is how Dombek’s interest in empathy led her to the narcissist—the being our society often claims is too inhuman to truly suffer.
●
The first people labeled as narcissists, writes Dombek, were almost exclusively homosexuals and women—and for Freud, who popularized the label, almost all homosexuals and women were narcissists. Beautiful women, whom Freud compared to children and “certain animals which seem not to concern themselves about us,” seemed to him particularly resistant to therapeutic practice. To his mind, the abnormal resistance of these women to transference—love, basically—appeared to be a form of regression. Normal, healthy people start their lives in a similar state of selfish inaccessibility, he reasoned, but eventually they develop the capacity for empathy and love. The narcissist, for Freud, was the person who maintained or returned to this self-sufficiency.
Dombek’s criticism of the Freudian interpretation of narcissism draws from another work by Girard. In “Narcissism: The Freudian Myth Demystified by Proust,” Girard compared famous passages from Proust about desire with Freud’s vaguely moralistic theorizing about his desirable patients. The similarities he found were remarkable. Both writers ascribed to their subjects an inhuman autonomy, compared them with children and animals (specifically birds: large birds of prey in Freud’s case, seagulls in Proust’s) and marveled at their indifference to those around them. The difference was that Proust didn’t present his descriptions as true. “There is no such thing as a ‘real,’ objective narcissism for Proust,” Girard writes. It’s just less painful, when someone doesn’t feel about us like we feel about them, to believe that they’re incapable of feeling. What looks to us like someone else’s arrogance, according to this line of thinking, is actually our own inverted neediness.
Are these insights about scapegoating and the “narcissistic illusion” (as Girard called it) helpful for understanding today’s “narcissism epidemic”? The claims that narcissism is becoming pathological on the level of the whole culture go back to at least the late Seventies, when Tom Wolfe’s “The Me Decade” (1976) made the cover of New York and Christopher Lasch’s The Culture of Narcissism (1979) became a national best seller. Despite Lasch’s scattershot approach—sections of The Culture of Narcissism are devoted to confessional writing, radical feminism and the use of AstroTurf in sports stadiums—his account of “the new narcissist” remained firmly rooted in psychoanalytic theory: specifically, Dombek notes, that of the analyst Otto Kernberg, who modified Freud’s theory by positing that the narcissist’s performance of self-sufficiency was part of a compensatory attempt to fill a vacuum of self-esteem.
Just as Lasch’s book was published, however, scientists began laying the tracks for the more clinical conception of the condition that prevails today. In 1979, two social psychologists developed the Narcissistic Personality Inventory (NPI), a diagnostic tool that reduced Narcissistic Personality Disorder (NPD) (enshrined in the DSM as a mental illness the next year) to a set of eight traits. The NPI is a forced-choice questionnaire, which means it tests NPD by asking subjects to select from a pair of statements—for example, “Sometimes I tell good stories” or “Everybody likes to hear my stories”—which it then correlates with clinical traits. The resulting numerical score tells you next to nothing about the individual test-taker, not even whether that person is a narcissist (as the test’s creators readily admitted). But it makes it much easier to generalize across large sample sizes.
In The Narcissism Epidemic (2009), for instance, social psychologists Jean Twenge and W. Keith Campbell reported that because millennials scored 30 percent higher on the Narcissistic Personality Inventory than ever before, they were likely the most self-involved generation in history. But according to Dombek, the study the book was based on actually only revealed that a “slight majority of students in 2006 answered, on average, one or two more questions in the narcissistic direction than did those in 1986.” Another caveat is that the people surveyed in Twenge and Campbell’s study were not just American college students, but specifically freshman psychology students, participating for course credit—an extremely common form of institutional bias which leads Dombek to wonder how much of popularly reported psychology research “would actually be more accurately framed as an understanding of what young psychology students think about themselves.”
The problem is not just that studies using this paradigm mask an absence of real knowledge, although this is a problem. More importantly, by presenting narcissism as a diagnosis with a firm empirical basis, journalists quoting social psychologists often make it seem like a condition someone—or a whole group of someones—just has. For researchers, this sort of shorthand isn’t unusual—it’s more or less how most sciences operate. But such research isn’t usually being cited to support sweeping claims about entire generations, nor to explain the behavior of our bad boyfriends, murderers and politicians.
The fact that, with narcissism in particular, such labeling has become so common, speaks in favor of Dombek’s suggestion that the narcissist occupies a special place in our social imagination. For Twenge and Campbell, millennials play the role of arch-villains in a story about our culture’s refusal to grow up. More recently, many of us have focused our attention on a villain who looks very different from a millennial, though we call him the same name we call them. Which makes one wonder what, in this case, is the underlying sameness that we’re hoping to purge.
●
It’s likely no coincidence that one of the terms commentators often used to describe the political divides of the 2016 presidential campaign—“echo chamber”—brings us back to the Narcissus myth. In the classic version told by Ovid, Echo is a girl who, cursed by Hera, can only speak by repeating what others say. In the forest she falls hopelessly in love with the beautiful Narcissus, but when she tries to embrace him he reacts fearfully, with angry words that she can only whisper back to him; then he abandons her in favor of his own reflection in a dark pool. In our modern rendition, the term “chamber” is supposed to suggest a technological component to the problem, but the basic story is the same. In it, the other side of whatever divide—political, ideological, demographic—is imagined as being trapped in the echo chamber of “fake news” and bias-confirming feeds, while “we” play the role of Echo. We want to communicate, but the only way our voices can carry across the divide is if we repeat exactly what the other side already believes.
Although the echo chamber presents itself as a tragic picture, Dombek can help us recognize its flattering features. We, the ones who bemoan being stuck in our chamber, desire earnestly to reach out to the other side. They, the narcissistic ones, refuse to leave their chamber and meet us halfway. Scapegoating has always been an effective political tactic, and it is one Trump used ably, if offensively, during his campaign. But if Dombek and Girard are right that narcissism functions today largely as a scapegoating technique—a way of justifying coldness, maybe even violence, toward the one we label the narcissist—then it is Trump himself who emerges as the ultimate scapegoat, precisely because of his refusal to even pretend to care what his adversaries think.
Other presidents, after they win, at least make a show of reaching out; our narcissist-in-chief just keeps insulting us. Apparently he’s seeing other people, or maybe he really does just look into his reflection on TV all day. In any case, a better pretext for our own unapologetic anger and hatred could hardly be imagined. Which is a relief, in a way: all that empathizing can be exhausting.
The problem is only that, as Girard believed, scapegoating could never truly end violence or hatred, because, in misidentifying its source, it leads us to think we’re outside the dynamics responsible for it. “The moment you begin to find that the other lacks empathy—when you find him inhuman,” Dombek writes, “is a moment when you can’t feel empathy, either.” We say, this is how things are, fair or not. Either they burn, or we do.
The old wooden Victorian pier at Newark Castle, Port Glasgow, Scotland. At the far end are two 'adventurous' fishermen who, despite the fact the pier is condemned and dangerous, accept the risk for the reward.
I had a hard time accepting using a strong Rodinal dilution for a fast film. But pressed for time and remembering the excellent results I got from pushing Bergger Pancro 400 using Rodinal I went for it anyways. And the results, well they speak for themselves. Sure there's a tad more visible grain, but it adds to that beautiful edge sharpness and the contrast is on point adding to the overall sharpness. Certainly is a winning combination.
The full review drops in February 2023!
Nikon F5 - AF-S Nikkor 28-70mm 1:2.8D - CatLABS X Film 320 Pro @ ASA-320
Adox Rodinal (1+25) 9:00 @ 20C
Scanner: Epson V700 + Silverfast 9 SE
Editor: Adobe Photoshop CC
ムラサキウマゴヤシ (アルファルファー)
Medicago sativa L., 1753
This name is accepted. 09/23, 2021.
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Family: Fabaceae (APG IV)
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Authors:
Carl von Linnaeus
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Published In:
Species Plantarum 2: 778–779. 1753. (1 May 1753) (Sp. Pl.) Name publication detailView in BotanicusView in Biodiversity Heritage Library
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Type-Protolog
Locality: habitat in Hispaniae, Galliae apricis
Distribution: Europ.; Orien.
Type Specimens:
LT: Morison, Pl. Hist. Univ. 2: sect. 2, t. 16, f. 2 (1680); ;LT designated by Heyn, Bull. Res. Council Israel 7D: 162 (1959)
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Synonyms
Medica sativa Lam., Fl. Franç. (Lamarck) 2: 584 (1779).
Medicago afganica (Bordere) Vassilcz., Botanicheskii Zhurnal SSSR 31(3): 28. 1946. (Bot. Zhurn. SSSR)
Medicago asiatica subsp. sinensis Sinskaya, Flora of Cultivated Plants of the USSR 13(1): 82. 1950. (Fl. Cult. Pl. USSR)
Medicago beipinensis Vassilcz., Trudy Bot. Inst. Akad. Nauk S.S.S.R., Ser. 1, Fl. Sist. Vyssh. Rast. 8: 62 (1949), sine descr. lat.
Medicago grandiflora (Grossh.) Vassilcz., in Vol. Sci. Works Leningrad 1941-43, ed. Schischk., 101 (1946).
Medicago ladak Vassilcz., Bot. Zhurn. S.S.S.R. 31(3): 27 (1946).
Medicago mesopotamica Vassilcz., Bot. Zhurn. S.S.S.R. 31(3): 27 (1946).
Medicago orientalis Vassilcz., Bot. Zhurn. S.S.S.R. 31(3): 28 (1946).
Medicago polia (Brand) Vassilcz., Bot. Zhurn. S.S.S.R. 31(3): 27 (1946).
Medicago praesativa Sinskaya, Fl. Cult. Pl. USSR xiii. 1. 51 (1950), sine descr. lat.
Medicago praesativa subsp. spontanea Sinskaya
Medicago sativa forma alba Benke, Amer. Midl. Naturalist 16: 424 (1935).
Medicago sativa forma sativa
Medicago sativa subsp. sativa L.
Medicago sativa var. grandiflora Grossh.
Medicago sativa var. tibetana Alef.
Medicago sogdiana Vassilcz., Bot. Zhurn. S.S.S.R. 31(3): 24 (1946).
Medicago tibetana (Alef.) Vassilcz., in Vol. Sci. Works Leningrad 1941-43, ed. Schischk., 101 (1946).
Trigonella upendrae H.J.Chowdhery et R.R.Rao, Bull. Bot. Surv. India 31(1-4): 156 (1992).
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Accepted By:
AFPD. 2008. African Flowering Plants Database - Base de Donnees des Plantes a Fleurs D'Afrique.
Abrams, L.R. 1944. Buckwheats to Kramerias. 2: 1–635. In L.R. Abrams (ed.) Ill. Fl. Pacific States. Stanford University Press, Stanford.
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Burkart, A. E. 1987. Leguminosae, Rafflesiaceae. 3: 442–738. In A. E. Burkart (ed.) Fl. Il. Entre Ríos. Instituto Nacional de Tecnología Agropecuaria, Buenos Aires.
CONABIO. 2009. Catálogo taxonómico de especies de México. 1. In Capital Nat. México. CONABIO, Mexico City.
Cody, W. J. 1996. Fl. Yukon Terr. i–xvii, 1–669. NRC Research Press, Ottawa.
Correll, D. S. & M. C. Johnston. 1970. Man. Vasc. Pl. Texas i–xv, 1–1881. The University of Texas at Dallas, Richardson.
Cronquist, A. J., A. H. Holmgren, N. H. Holmgren, Reveal & P. K. Holmgren. 1989. Vascular Plants of the Intermountain West, U.S.A., FABALES. 3B: 1–279. In A. J. Cronquist, A. H. Holmgren, N. H. Holmgren, J. L. Reveal & P. K. Holmgren (eds.) Intermount. Fl.. Hafner Pub. Co., New York.
Fernald, M. 1950. Manual (ed. 8) i–lxiv, 1–1632. American Book Co., New York.
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Gleason, H. A. 1968. The Choripetalous Dicotyledoneae. vol. 2. 655 pp. In H. A. Gleason Ill. Fl. N.E. U.S.. New York Botanical Garden, New York.
Gleason, H. A. & A. J. Cronquist. 1991. Man. Vasc. Pl. N.E. U.S. (ed. 2) i–910. New York Botanical Garden, Bronx.
Great Plains Flora Association. 1986. Fl. Great Plains i–vii, 1–1392. University Press of Kansas, Lawrence.
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Hultén, O. E. G. 1968. Fl. Alaska i–1008. Stanford University Press, Stanford.
Idárraga-Piedrahita, A., R. D. C. Ortiz, R. Callejas Posada & M. Merello. (eds.) 2011. Fl. Antioquia: Cat. 2: 9–939. Universidad de Antioquia, Medellín.
Isely, D. 1990. Leguminosae (Fabaceae). 3(2): xix, 1–258. In Vasc. Fl. S.E. U. S.. The University of North Carolina Press, Chapel Hill.
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Jørgensen, P. M., M. H. Nee, S. G. Beck & A. F. Fuentes Claros. 2015 en adelante. Catalogo de las plantas vasculares de Bolivia (adiciones).
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General:
Flora of China Editorial Committee. 2010. Flora of China (Fabaceae). 10: 1–642. In C. Y. Wu, P. H. Raven & D. Y. Hong (eds.) Fl. China. Science Press & Missouri Botanical Garden Press, Beijing & St. Louis.
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SONY NEX-7
Canon New FD Macro 100mm F4
What might look like an act of public humiliation to a bystander, was in fact honorary initiation - after going through the whole ugly sweater thing, Michael was officially part of the family, fully accepted by every1, including Naomi's dad.. though Ashley and Jamal still found it to be very amusing.
When we resist our fate we suffer.
When we accept it we are happy.
www.youtube.com/watch?v=eAabYRK2cdg
Lasting victories are won in the heart ....
Le Ly Hayslip
© All rights reserved Anna Kwa. Please do not use this image on websites, blogs or any other media without my explicit written permission
SBM♥ ©Copyrights Reserved. My photostream can not be copied, downloaded, or used in any ways without my permission.
I am proud to announce that Lego has accepted my TORALF Mech for Lego Ideas! 😉👍 Please support my project on ideas.lego.com/projects/61f1478a-2abc-4923-a903-47c7a980fef9
Bitte unterstützt mein Projekt!
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Who we are as people, as individuals, has nothing to do with the way we look. However, how many times have we deduced and passed judgment based upon just that? We see someone walk past us and think to ourselves either that they look like a nice person and therefore we have nothing to fear. Or we think that they look a bit different, a bit odd and therefore we have a lot to fear. The truth is this…we cannot look at someone and determine their personality. We cannot purely look upon them and come to the conclusion that they are kind or not.
The truth is this; it does not matter what colours we wear. It does not matter what fashion style we choose to follow. It does not matter if we choose to ink our skin or not. It does not matter if we have piercings or not. It does not matter if we are light or dark skinned. It does not matter if we have long hair or short, or no hair at all. It does not matter if our eyes are blue, or brown or any other colour. It does not matter for beneath the superficial surface, beneath all that we allow the world to see, it is that what makes us the people we are. It is the way of our hearts, it is our thoughts, and it is our feeling and emotions. To strip back the layers and to see beneath our outer shells, to see the thing which above all others we can call ourselves. To see that, is to know who we are.
"First appearance deceives many." - Ovid
(There is an outtake in the comments too!)
Copyright © 2013 Amy Morris. All Rights Reserved.
Accept what cannot be changed and transform everything that can be changed. If the world turns, why would you stand still ?
The Colosseum was the first place my mind went upon accepting this commission. I am always hesitant to replicate any landmark that has been modeled in LEGO countless times before. Therefore, I decided early on to eliminate the idea of using arch bricks altogether as their bulky dimensions would not nearly do justice at this scale. That’s when I had the idea of using 1x1 rounded plates w/ handle for the lower three arcades. Each of these stacked arcades are topped between alternating 1x1 printed plates and old 1x1 windows (an element that has not been in a LEGO set since 1979). These two motifs express the Corinthian pilasters and are topped by brown minifigure wands which make up the timber structure of the velarium.
It embraces, condones, accepts and promotes violence, and does not accept electoral defeat. Their glorification of January 6 proves they're OK with a violent seizure of power. If they can't win elections fairly, they'd rather end democracy."
— Steven Levitsky, Ph.D.
Professor of Political Science,
Harvard University
*Working Towards a Better World
Human Rights Campaign - Explore: Transgender
www.hrc.org/explore/topic/transgender
I think what you're seeing is a profound recognition on the part of the American people that gays and lesbians and transgender persons are our brothers, our sisters, our children, our cousins, our friends, our co-workers, and that they've got to be treated like every other American. And I think that principle will win out.
Barack Obama
For me, it was never a question of whether or not I was transgender. It was a question of what I'd be able to handle transitioning and having to do it in the public eye. One of the issues that was hard for me to overcome was the fear of that.
Chaz Bono
Nature chooses who will be transgender; individuals don't choose this.
Mercedes Ruehl
Being transgender, like being gay, tall, short, white, black, male, or female, is another part of the human condition that makes each individual unique, and something over which we have no control. We are who we are in the deepest recesses of our minds, hearts and identities.
Linda Thompson
Thank you for your kind visit. Have a wonderful and beautiful day! xo💜💜
NIRVANA
1. Supreme Bliss cannot be experienced through contact of the senses with their objects. The supreme state is that in which the mind is annihilated through one-pointed enquiry.
2. The bliss arising from the contact of the senses with their objects is inferior. Contact with the sense-objects is bondage ; freedom from it is liberation.
3. Attain the pure state between existence and non-existence and hold on to it ; do not accept or reject the inner or the outer world.
4. Depend always on that true reality between the sentient and the inert which is the infinite space-like heart.
5. The belief in a knower and the known is called bondage. The knower is bound by the known ; he is liberated when there is nothing to knew.
6. Abandoning the ideas of seer, seen and sight along with latent desires (vasanas) of the past we meditate on that Self which is the primal light that is the basis of sight.
7. We meditate on the eternal Self, the light of lights which lies between the two ideas of existence and non-existence.
8. We meditate on that Self of consciousness, the bestower of the fruits of all our thoughts, the illuminator of all radiant objects and the farthest limit of all accepted objects.
9. We meditate on that immutable Self, our reality, the bliss of which arises in the mind on account of the close contact between the seer and the seen.
10. If one meditates on that state which comes at the end of the waking state and the beginning of sleep he will directly experience undecaying bliss.
11. The rock-like state in which all thoughts are still and which is different from the waking and dream states, is one's supreme state.
12. Like mud in a mud pot the Supreme Lord who is existence and space- like consciousness and bliss exists everywhere non-separate (from things).
13. The Self shines by itself as the one boundless ocean of consciousness agitated by waves of thought.
14. Just as the ocean is nothing but water the entire world of things is nothing but consciousness filling all the quarters like the infinite space.
15. Brahman and space are alike as to their invisibility, all pervasiveness and indestructibility, but Brahman is also consciousness.
16. There is only the one waveless and profound ocean of pure nectar, sweet through and through (i.e. blissful) everywhere.
17. All this is truly Brahman ; all this is Atman. Do not cut up Brahman into ' I am one thing 'and' this is another. '
18. As soon as it is realised that Brahman is all-pervasive and indivisible this vast samsara is found to be the Supreme Lord.
19. One who realises that everything is Brahman truly becomes Brahman ; who would not become immortal if he were to drink nectar ?
20. If you are wise you would become this (Brahman) by such conviction ; if not even if you are repeatedly told it would be (useless like offerings) thrown on ashes.
21. Even if you have known the real truth you have to practice always. Water will not become clear by merely uttering the word kataka fruit.
22. If one has the firm conviction ' I am the Supreme Self called the undecaying Vasudeva ' he is liberated ; otherwise he remains bound.
23. After eliminating everything as ` not this ', ' not this', the Supreme Being ( lit. state) which cannot be eliminated remains. Think' I am That ' and be happy.
24. Know always that the Self is Brahman, one and whole. How can that which is indivisible be divided into ' I am the meditator ' and ' the other is the object of meditation ' ?
25. When one thinks' I am pure consciousness ' it is called meditation and when even the idea of meditation is forgotten it is samadhi.
26. The constant flow of mental concepts relating to Brahman without the sense of ' I ' achieved through intense practice of Self Enquiry (jnana) is what is called samprajnata samadhi
(meditation with concepts).
27. Let violent winds which characterise the end of aeons (kalpas) blow ; let all the oceans unite, let the twelve suns burn (simultaneously), still no harm befalls one whose mind is extinct.
28. That consciousness which is the witness of the rise and fall of all beings, know that to be the immortal state of supreme bliss.
29. Every moving or unmoving thing whatsoever is only an object visualised by the mind. When the mind is annihilated duality (i.e. multiplicity) is not perceived.
30. That which is immutable, auspicious and tranquil, that in which this world exists, that which manifests itself as the mutable and immutable objects-that is the sole consciousness.
31. Before discarding the slough the snake regards it as itself, but when once it has discarded it in its hole it does not look upon it as itself any longer.
32. He who has transcended both good and evil does not, like a child, refrain from prohibited acts from a sense of sin, nor does he do what is prescribed from a sense of merit.
33. Just as a statue is contained in a pillar (i.e. block) even if it is not actually carved out, so also the world exists in Brahman. Therefore the Supreme State is not a void.
34. Just as a pillar is said to be devoid of the statue when it has not actually been carved out, so also Brahman is said to be void when it is devoid of the impression of the world.
35. Just as still water may be said to contain or not contain ripples, so also Brahman may be said to contain or not contain the world. It is neither void nor existence.
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Yoga Vasishta Sara - SELECTED VERSES - Nirvana
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Painting by Puvis de Chavannes
Probable juvenile at the Berks County Heritage Center near Reading, Berks County. If accepted this bird would represent the third record for Pennsylvania and second since 2012. The bird was discovered at this location on 21 December 2015 and has been seen daily ever since. Remarkably cooperative, the bird often feeds in the open only a few feet from the ground -- quite photogenic!
Note strong yellowish underparts, strongly green upperparts, and complete almond-shaped eyering, among other features. The bird's call (which I heard twice) appears to match Pacific-Slope per spectrographic analysis of recordings, though note that the taxonomy of the "Western" Flycatcher (Pacific-Slope and Cordilleran) is an open question and debate.