#(I dont think situation I referred to earlier is requiring it yet but)
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koushirouizumi · 8 days ago
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Translation source: {x} And an image from the series referred to under cut
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gayregis · 5 years ago
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@sodarush replied to: post
thank you though bc this made me think about regis’s Powers and im going to rate them all right now and talk abt how he feels abt them.
flying — not so good at it, as discussed. probably the one part of his life that is still messy and done without prior thought. a reminder of the earlier days but without any violence, so it is like a fun activity that reminds him of when he was young and stupid as well as being kind of relaxing. so he does try to go out on full moons and fly around
dramatic entrances/exits — so fucking skilled. i think canon events really speak for this one i dont even need to interpret. does not really realize what he is like because it is just of a subconscious nature. geralt even notes that he had “no inclination for theatrical gestures” but despite this regis is like. disappearing and shit which leads me to my next point
the invisibility act  — honestly i do not have a big idea of what this one actually is and neither did cdpr. they say he “just vanishes” in the books which might insinuate that he is still there yet just invisible, but right after the first time he does this in baptism of fire, the company talks amongst themselves as if he is not there anymore, and the second time he does it in lady of the lake, he refers to it as flying, so i am inclined to think that it is him literally dematerializing. but does this mean it is restricted to only on a full moon, like being a bat is? (basically the working headcanon i have for the vampires right now is that their “true forms” are this dematerialized form but they adopted physical forms during the development of mimicry and now it’s something they can only really access on a full moon.)  i like how cdpr animated the bruxae in b&w so i’d like to think it’s like that. also i like to headcanon that when he is alone (like living alone in his cottage) he would just do this whenever because it;s easier to get around, it’s quicker and more comfortable when you get used to navigation.
combat — scared to do it, but QUITE good at it once his inhibitions are down or he feels strongly about protecting another. he just goes on the offensive and moves inhumanly quickly and it’s crazy epic. “with an incredibly long and fast leap” or smth or maybe the quote is he leapt like a leopard or smth idk. but its cool. i dont think he loves this necessarily but since violence is a party to vampires i think its kind of fun sometimes but he’s not gonna actively seek these kinds of situations out.
hypnotism / “the vampire’s spell” as geralt puts it  — quite good actually. i have a headcanon that as vampires get older they get more powers and more powerful in general... that’s why geralt was almost evenly matched with vereena (but still got his ass kicked) b/c she was a younger vampire... like maybe 40 or 50. sorry, back to the topic —) since they get more powers/improve their existing powers as they go, regis obtained the power of hypnotism about like maybe 30 years ago give or take (he did not have it when he was younger). so he’s still mastering it. but he’s quite good at it, in regards to the short period of time that he’s had it. and he mesmerizes multiple people at a time (i think 3 at the most... 3 guards in vissegerd’s camp, 3 guards at stygga’s gate...)
hypnotism is quite a difficult skill to work with for vampires at times because it requires empathy towards the target which is usually a human, so you have to understand their fears and dreams and everything. the closer you get to how they are actually feeling, the stronger the spell has the potential to be. but he’s quite empathetic especially towards humans so it works better for him / he took easier to it than most. but sometimes he has difficulty severing the empathetic link so they start to read his mind and shit. the empathetic link really is a two-way street and if you can’t control it it can fuck with both on opposite sides of the connection. you can easily drive people insane on accident, which, oops.
impermeability to extreme temperatures — honestly this one is more of a “status effect” rather than an active power to exploit but i just wanted to  say that when the hansa gets pizza he can eat the pizza immediately after it’s served while everyone else has to wait and angouleme tries to follow this example and burns her lips but keeps chewing. everyone is like. angouleme. please . and she takes another bite
also sry for publishing this prematurely i hit “post” instead of “save draft”
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ford focus insurance quotes
"ford focus insurance quotes
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BEST ANSWER:  Try this site where you can compare quotes: : http://freecarinsurance.xyz/index.html?src=tumblr 
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Web site to get insurance quotes?
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Insurance stuff?
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best insurance provider for a learner driver?
im a 17 years old what is the best insurance provider
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ford focus insurance quotes
Question about Car Insurance?
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my mums insurance wont insure anyone under 21 and my dads insurance want just under 3000, so i wondered which would be the cheapest car for a learner driver to insure? thanks xxx""
How much does liablity insurance go up after a DUI?
How much does liablity insurance go up after a DUI?
Increase in car insurance after DUI?
Recently my friend received a DUI charge in the state of New Jersey, and is waiting for his court date. He is 19, so I assume this case as an underage DUI. He is worried about ...show more""
Classic car insurance companies?
Classic car insurance companies?
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does anyone how long (in term of years) can an insurance company pull your driver record? i know here in Arizona i can pull my record from servicearizona.com for 39month. but some people tell me they can pull up to 5 years from your record.
""Buying a car, do I need my own insurance to have the title signed over to me?""
My youth pastor is selling me his 2004 Dodge Stratus, and we're planning on going to the DMV tomorrow morning to have the title signed over. Currently, my mom pays for my car insurance every month, and the car I've been driving is in her name. If I want to put the new car in my name, can my mom still pay for my insurance or do I have to be able to pay for it in order to have the title signed over to me?""
Health Insurance Grace Periods?
Which health insurance companies offer only a 30 day grace period? Thanks.
Lying to insurance company?
The other night I hit into a pole in a parking lot and no one saw, and caused the pole no damage. However, the front of my car has a small damage. Money is tight. What if I were to tell my insurance company that I did not know how it happened and I'm looking to repair it...""
Does Bank of America Visa provide auto insurance?
When I rent a car I have heard that if I use my Bank of America Visa card that I do not need to purchase the rental car companies insurance because it is provided by using the Visa Card. Is this true? Thanks very much for your help
Second car insurance very very expensive - why? What would make it cheaper?
Hi, Me and my fiancee currently own and insure a Rover 25, V reg, 1.4 ltr, through Quinn. I'm the main driver and she's a named driver. We currently pay about 400 for tpf&t for the policy, and this has been roughly the price since we started the policy about 2 1/2 years ago. We're now looking at getting a second car as we will be working in different areas. My Grandma offered me her old Nissan Micra (1.3 ltr, K-reg) for us to have. I phoned up Quinn to get a quote for this car and they quoted 2,020!! I can't understand why it's so much more expensive, it's ridiculous! The lady I spoke to couldn't give me any adequate explanation of why it was so expensive, though she mentioned that we wouldn't be able to use a NCB on it as it would have to be an entirely new policy. But we took our first car policy with no NCB and that was a fraction of the price. Apparently the micra is called a Super-S or something, though it is not suped up or a fancy model or anything. Could that be it? We've tried a few other insurers and they also give expensive quotes (1000+) though not as ridiculous as Quinn. Any ideas why it would be so expensive? What could we change to try to make it cheaper? Change each car to have one named driver ony? Try a different car? Find a multicar insurer? I'm 31, she's 28, and we've both been driving for 2 3/4 years with no claims, points, convictions etc. Thanks.""
I am 19 years old whats the cheapest car insurance for a old ford ranger wit a lot of miles on it ?
I am 19 years old whats the cheapest car insurance for a old ford ranger wit a lot of miles on it ?
Questions about car insurance?
Okay, so my car got stolen a couple of days ago. Who ever stole it ripped it apart and left it to get towed. It was a 1990 Toyota Camry. I paid $100/month for full coverage on the car, and I was told that I am not going to get anything from the insurance company for the car. How does that make sense? Am I just stupid or is there something wrong here?""
Insured car but driver not on insurance?
I have liability insurance on my car but the person driving my car was not on the insurance and they rearended someone .... what can happen and will the insurance company pay or am I responsible?
How do you renew you social insurance card?
my boyfriend lost his social insurance card and he would like a new one...how does he go about getting one and how much does it cost?
I need health insurance. Should I get private insurance or Obamacare?
I am a 27 y/o healthy male non-smoker living in Arkansas with good income. Wife has employer insurance that is very expensive to add me, so that's a no-go. I'll be the only one on the plan. I am prescribed medication that requires a doc's visit once per 2 months to have it refilled (so need medication and decent office visit fees/co-pay). I know little to nothing about health insurance. I've always had it under mother's plan and through the university after that. So what's the best route to go? Private insurance even if its subject to a penalty? Or go with ObamaCare. I'd like to have my medication covered at least partially, doc's visits, protection for severe medical emergencies, and possibly dental. I don't want to pay an exorbitant amount, nor do I want to be locked into anything. Thanks for any help.""
Any one know anything about the new medical insurances?
Please tell me that my co-payments will be less! I pay $15 for my primary care physician, $25 to see a specialist, that my primary care physician sends me to, from time to time, and $25 for lab blood tests. Most of my medicine co-payments are reasonable. Except two: $60 each every 30 days. Ouch. I am 60 and working full-time.""
Do you think that the government should require that people buy health insurances like car insurance?
Car insurance is mandatory and everyone must have it, who owns vehicles. Do you think government should require us to buy health insurances?""
If the law didn't require you to buy car insurance...?
how many people would buy car insurance?
Acura integra insurance?
im about to buy a 95 integra 2 door coupe stick shift... and my parents want to know the the cost of insurance before i buy it. but state farm is closed today and tommorrow. So are there any teen guys that have this car or similar one, and how much does your insurance cost. and im going to need collision coverage as well... and i will be listed under my parents with good student discount and safe driving stuff... so yeah just give me your thoughts on how much""
How does insurance for a scooter in florida work?
I was wanting to get a scooter a little like the one on this site: http://gainesville.craigslist.org/mcy/1167379006.html So anyone have any info that might help me like will i need insurance, would i need a special tag or license that costs more, are there any laws towards scooters in florida, would i need to get something from the owner like any type of paper work? Any tips would help a bunch!! thanks!!""
What is the best website to compare car insurance rates?
I've been searching for the past few days and can't seem to find anything that actually compares quotes even though a lot of websites say they do. Anyone know of a great website that can help?
Question about car insurance.?
I just got my drivers permit, and i don't have a car of my own, my finance has been teaching me to drive in his car, and said once i get my license his parents will let me drive one of there old cars. I don't really know how car insurance works.. my finance is still on his family's insurance, since they get a discount for multiply cars (they have 5). My question is, would there insurance cover me driving there car? or would i have to get my own plan? and can i get a plan on a car i don't own?""
ford focus insurance quotes
ford focus insurance quotes
https://www.linkedin.com/pulse/get-general-liability-insurance-quote-des-moines-ia-jennifer-aldridge/"
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trendingnewsb · 7 years ago
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The voices of Weinsteins accusers have torn the fabric of patriarchy | Naomi Wolf
Testimonies are pouring out from women everywhere. We must grasp this moment, and never return to the culture of silence, says writer and author Naomi Wolf
There are many shocks following on from this weeks reports of the sexual violations and rapes allegedly committed by film producer Harvey Weinstein. One shock for me is about the language used by the media to describe them. Almost all early reports referred to victimisation as sexual harassment.
Weinsteins alleged acts involved quid pro quo offers, requests to be watched in the shower and for massages, naked pursuits of targets around couches. Such actions are sexual harassment.
But they are not just harassment. These are criminal acts that, if proved, would lead to jail time not just fines and wrist-slapping. Language out of a Henry James novel made it sound as if rape was like using the wrong fork: Mistreatment of women, misbehaviour, indiscretions. Or misconduct, like a bad orchestra. Reporters used episode or the 70s-ish, hot tub-ish, encounter.
Its likely that media lawyers advised reporters to use softer terms. But if you are reporting on a hate crime assault, you dont inform readers accurately by calling it a racial encounter.
Shocking too is how district attorneys have failed to react. The New York Times and New Yorker exposs include reports of many alleged crimes in two jurisdictions: California and New York. I believe that basic information about the laws regarding sex crime and abuse are rarely explained to women, and this perpetuates a situation in which sexual assault is treated as a cultural event blurred lines when in fact criminal law is clear.
In New York state, any unwanted sexual contact is sexual abuse. In California, any unwanted sexual touching is sexual assault or sexual battery punishable by prison terms of six to 12 months. In both states, coercing someone into sex is sexual assault. Forcing someone to submit to oral sex, as actor and director Asia Argento alleged of Weinstein, is a felony. When someone chases a target around furniture, while he is naked, with exits from the room locked, this is arguably stalking and kidnapping.
When someone exposes himself in a public place such as a restaurant, and masturbates, as Fox reporter Lauren Sivan recounted, it is public lewdness, a class B misdemeanour. If he or she intentionally exposes the private or intimate parts of his or her body in a lewd manner for the purpose of alarming or seriously annoying such person it is a class A misdemeanour; six months, and usually placement on the registered sex offenders list.
Also, these events have widely been discussed as if they are history. But the statute of limitations is still open. In New York, the statute for sexual assault is five years, but there is no statute for rape. You can bring charges until you or your rapist dies. In California, a 2017 law, passed after the Bill Cosby allegations, extended the statute of limitations to for ever. And to six years for assaults that took place prior to 2017. In the UK, there is no statute of limitations for serious sexual crimes. UK victims can bring charges forever.
Most of these women, in other words, could press charges today, even if their assaults happened years ago.
Ambra Gutierrez, an Italian model, wore a hidden recording device in 2015 to document the fact that an assault had occurred in her previous meeting with Weinstein. In an act of courage, this woman went back into danger. But DA Cyrus Vances office did not then pursue the case because, a statement said, it couldnt establish intent. This week, it was reported that, months later, Vance was gifted $10,000 for his reelection campaign by one of Harvey Weinsteins lawyers.
Had Weinstein boarded a plane to Switzerland this week, as he was reportedly planning to do, that too may have constituted a crime: obstruction of justice. Resisting arrest. Flight. These are felonies or common law crimes.
But because our power brokers want to keep sexual assault in the realm of the uncomfortable or the disgusting, rather than the criminal, Weinstein was not told not to leave town. Only on Thursday was it announced that police in New York and London are taking action following the reports. Meanwhile, Weinstein headed to Arizona, to sex rehab, with yoga and equine therapy. But rehab is a choice, not a confrontation with the criminal justice system.
Another important legal question is what the Weinstein board knew, and when. In a statement earlier this week, the board said it was surprised by the revelations and that, Any suggestion that the board had knowledge of this conduct is false.
But then attorney David Boies gave a painful interview in which, in a lawyerly way, he identified the many things that the board did know. If board members knew about allegations, but continued to do business, without disclosure, this could also have violated codes for public companies.
Bill Cosby, pictured in June 2017. Photograph: Matt Rourke/AP
Yet there are positives to be taken from this eruption of testimony. One is the power of what happens when women come forward, name their abusers and identify themselves. I have been saying for years that anonymity for victims, which is touted as a feminist perk, is in fact a toxic guarantee of rape culture. Change will only happen when women name themselves as victims in public and also name their abusers. Anonymity allows for impunity.
This is not to blame women for not coming forward sooner. The reasons Weinsteins accusers held back are only too obvious. But seeing Gutierrez put herself in danger to report a crime; seeing Argento put online the disturbing scene she filmed for her movie, which is based on her alleged assault, is transformational.
Patriarchy has managed to direct attention always at the victim. What was she wearing? Is she crazy? Is she in love with him? What is her motivation? Why doesnt she just drop it? Is she a good or bad girl? This protects not only rapists but also institutions universities, workplaces in a patriarchy that runs on impunity for rapist and abusers, and for their boards, their deans, their trustees, their gatekeepers.
But when women come forward with their own names and stories something that social media allows in an especially effective way attention can turn to where it should be. We see how common it is for perpetrators to have a modus operandi; how frequently they groom a victim, make sure to get her alone, intimidate and coerce her. We see how a perpetrator creates a situation that a young woman may think she can manage or at least survive, and then suddenly, terrifyingly, he lunges, overpowers, demeans, violates her. Such assaults can result in the death of a young womans sense of self, vocation, possibility, future life and dreams.
An essay this week in the New Yorker by Jia Tolentino speaks about the familiar sadness that almost every woman can relate to, of how a moment in which a young woman thought her talents were being recognised, turns into trauma. And also into a terrible non-choice: speak and be that girl hounded out of ones chosen profession, or else keep a silence about someone elses revolting secret, that weighs on ones mouth and heart endlessly, like stone.
Now, as voices are being raised, the fact that perpetrators stalk and silence, buy off lawyers, intimidate and threaten victims often for decades becomes established. If you are alone and describe this, you are a conspiracy theorist. En masse, though, we start to see a system at work.
There is one answer to this. Move this discussion out of the realm of emotion and outrage and novels of manners, and into the arena of crime. Do it in public. File police reports. Record the calls. After consulting a lawyer in your country, consider naming your assailant online. You may not get a conviction, but you make impunity harder. The next victim will have a paper trail to support her.
Ask the online community to keep pressure on police departments to investigate and be accountable for complaints against alleged rapists and sexual abusers. The rate for false accusations is the same for sex crime as for any other crime arson, fraud.
I actually believe in a Name your assailant day, in which women go to police together, to support one another in filing reports. It doesnt matter if you are outside the statute of limitations. You may not be able to prosecute your own abuser. But the report will be on the record.
Last year I filed a police report about my own long-ago assault, after receiving a threat (not from my assailant), having previously filed a formal grievance at the university where the assault took place. I filed the report at the New Haven Police Department. It was lost. I filed it again in April. There is now an open investigation. I am not saying this process is easy. But it is critical.
The women who have spoken out are so brave. If they can possibly bear to, even just one or two need to call the California and NY district attorneys. It requires a victim to file. They need us to support them, comfort them, listen to them, raise money for their counsel.
Meanwhile Weinstein, in his rehab centre in Arizona, is counting on peoples energies dying down as some new drama takes the place of this rend in the fabric of patriarchy.
But whether he is prosecuted or not is not the only turning point. The turning point will be when every girl and boy, woman or man, who is assaulted, abused, forcibly touched knows the law and know in his or her bones that these actions are crimes. When victims refuse shame and refuse to bear the burden of the perverse and unbelievable things perpetrators have done to them. When victims demand that the criminal justice system hears their complaints and acts on them.
When perpetrators planning to get that next young, hopeful woman alone to hurt her, finally think twice about their demonic business as usual because they know that she has an invisible army, standing with the force of law behind her.
Naomi Wolf is an author and CEO of DailyClout, a platform to make laws socially shareable
Read more: http://ift.tt/2gEz0Fn
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apsbicepstraining · 8 years ago
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The secret of savor: why we like which is something we like | Tom Vanderbilt
The Long Read: How does a anthem we detest at first discovering become a favourite? And when we try to look different, how come we end up looks a lot like everybody else?
If you had asked me, when I was 10, to forecast my life as an adult, I would probably have sketched out something like this: I would be driving a Trans Am, a Corvette, or some other muscle vehicle. My residence would boast a mammoth collecting of pinball machines. I would sip sophisticated alcohols( like Baileys Irish Cream ), read Robert Ludlum romances, and blast Van Halen while sitting in an easy chair wearing sunglasses. Now that I am at a point to actually be able to realise every one of these feverishly foreseen flavors, they view zero interest( well, perhaps the pinball machines in a weak minute ).
It was not just that my 10 -year-old self could not predict whom I would become but that I was incapable of suspecting that my flavors could experience such wholesale change. How could I know what I would want if I did not know who I would be?
One problem is that we do not apprehend the effect of experiencing situations. We may instinctively realise the authorities concerned will tire of our favourite meat if we gobble too much of it, but we might underestimate how much more we are to be able like something if only we consume it more often. Another issue is psychological salience, or the things we pay attention to. In the moment we buy a consumer good that offers cashback, the offer is claiming our courtesy; it is likely to be have influenced the buy. By the time we get home, the salience fades; the cashback croaks unclaimed. When I was 10, what mattered in a car to me was that it be cool and fast. What did not matter to me were monthly pays, side-impact crash shield, being able to fit a stroller in the back, and wanting to avoid the impression of is available on a midlife crisis.
Even when we look back and be seen to what extent much our flavors have changed, the idea that we will change evenly in the future seem to be mystify us. It is what remains tattoo removal practitioners in business. The psychologist Timothy Wilson and colleagues have identified the illusion that for numerous, the current is a watershed instant at which they have finally become the person or persons they will be for the rest of their lives.
In one venture, they found that people were willing to pay more money to check their favourite strap play-act 10 times from now than they were willing to pay to see their favourite banding from 10 years ago play now. It is reminiscent of the moment, looking through an old-time photo album, when you visualize an earlier picture of yourself and declare, Oh my God, that “hairs-breadth”! Or Those corduroys! Just as photographs of ourselves can appear jarring since we are do not ordinarily read ourselves as others encounter us, our previous appreciations, viewed to areas outside, from the perspective of what looks good now, come as a surprise. Your hairstyle per se was possibly not good or bad, simply a reflection of contemporary penchant. We say, with condescension, I cant believe parties actually dressed like that, without realising we ourselves are currently wearing what will be considered bad flavor in the future.
One of the reasons we cannot predict our future preferences is one of the things that stirs those very preferences change: novelty. In the social sciences of experience and likings , novelty is a rather elusive phenomenon. On the one side, we crave originality, which defines a arena such as manner( a battlefield of ugliness so perfectly unbearable, quipped Oscar Wilde, that we have to alter it every a period of six months ). As Ronald Frasch, the dapper president of Saks Fifth Avenue, once told me, on the status of women designer storey of the flagship store: The first thing “the consumers ” asks when they come into the accumulation is, Whats brand-new? They dont want to know what was; they want to know what is. How strong is this impulse? We will sell 60% of what were going to sell the firstly four weeks the very best are on the floor.
But we too adore intimacy. There are many who believe we like what we are used to. And yet if this were exclusively true , good-for-nothing “wouldve been” change. There would be no new prowes forms , no new musical genres , no new makes. The economist Joseph Schumpeter was contended that capitalisms character was in educating people to want( and buy) new situations. Makes drive economic change, he wrote, and buyers are taught to want brand-new happenings, or circumstances which differ in some respect or other from those which they have been in the habit of using.
A lot of days, people dont know what they crave until you demo it to them, as Steve Jobs gave it. And even then, they still might not miss it. Apples ill-fated Newton PDA device, as charming as it now examines in this era of smartphone as human prosthesis, was arguably more new at the time of its release, foreseeing the requirements and actions that were not yet amply realised. As Wired described it, it was a entirely new category of invention passing an entirely new building housed in a pattern part that represented a completely new and daring design language.
So , novelty or acquaintance? As is often the instance, the answer lies somewhere in between, on the midway spot of some optimal U-shaped curve storying the new and the known. The noted industrial designer Raymond Loewy sensed this optimum in what he worded the MAYA stage, for most advanced, yet acceptable. This was the moment in a product design repetition when, Loewy quarrelled, defiance to the unfamiliar contacts the threshold of a shock-zone and fighting to buying changes in. We like the new as long as it reminds us in some way of the old.
Anticipating how much our flavors will change is hard-boiled because we cannot find past our intrinsic resist to the unfamiliar. Or how much we will change when we do and how each change will open the door to another change. We forget just how fleeting even the most jarring novelty is also possible. When you had your firstly swallow of beer( or whisky ), you probably did not slap your knee and exclaim, Where has this been all my life? It was, Beings like this?
We come to like beer, but it is arguably incorrect to bawl brew an acquired feeling, as the philosopher Daniel Dennett indicates, because it is not that first taste that people are coming to like. If beer gone on savor to me the room the first sip tasted, he writes, I would never have gone on drinking brew. Place of the problem is that booze is a scandalize to the system: it savours like nothing that has come before, or at least good-for-nothing delightful. New music or prowes can have the same effects. In a New Yorker profile, the music farmer Rick Rubin recounted that when he firstly sounded Pretty Hate Machine, the album by Nine Inch Nails, he did not care for it. But it soon became his favourite. Faced with something discordantly novel, we dont ever have the reference points to absorb and digest it, Rubin alleged. Its a bit like memorizing a new expression. The album, like the brew, was not an acquired savour, because he was not hearing the same album.
Looking back, we can find it hard to believe we did not like something we are today do. Current popularity gets projected backwards: we forget that a now ubiquitous hymn such as the Romantics What I Like About You was never a make or that recently in vogue antique babe identifies such as Isabella or Chloe, which seem to speak to some once-flourishing habit, were never popular.
It now seems impossible to imagine, a few decades ago, the gossip provoked by the now widely cherished Sydney Opera House. The Danish inventor, Jrn Utzon, was essentially driven from the country, his mention extended unuttered at the ceremony, the sense of national gossip was palpable towards this harbourside monstrosity. Not exclusively did the building not fit the traditional anatomy of an opera house; it did not fit the conventional word of private buildings. It was as foreign as its architect.
The truth is, most people perhaps did not know what to shape of it, and our default setting, faced with an insecure unknown, is detesting. Frank Gehry, talking about his iconic, widely admired Guggenheim Museum in Bilbao, admitted that it took a couple of years for me to start to like it, actually. The inventor Mark Wigley suggests that maybe we only ever learn something when some structure we think of as foreign causes us and we withstand. But sometimes, many times, in the middle of the fighting, we end up loving this thing that has elicited us.
Fluency begets liking. When shown personas of buildings, designers have rated them as least complex than laypersons did; in other words, they read them more fluently, and the buildings seem less foreign. The role of the inventor, shows Wigley, is not to give the client exactly what he was asking for in other words, to cater to current taste but to change the notion of what one can ask for, or to project future delicacies no one knew they had. No one supposed an opera house could look like the Sydney Opera House until Utzon, taking his idea from a peeled orange, said it could. The nature changed around the building, in response to it, which is why, in the strange messages of one architecture commentator, Utzons breathtaking build appears better today than ever.
A few decades from now, person will inevitably look with dread upon a new house and answer, The Sydney Opera House , now theres a build. Why cant we construct acts like that any more?
This argument for example, Why isnt music as good as it used to be? manifests an historic collection bias, one colourfully described by the designer Frank Chimero. Make me let you in on a little secret, he writes. If you are hearing about something age-old, it is almost certainly good. Why? Because nobody wants to talk about shitty old-time stuff, but lots of parties still talking here shitty brand-new material, because they are still trying to figure out if it is shitty or not. The past wasnt better, we just forgot about all the shitty shit.
The only guarantee we have of savour is the fact that it will change.
In a 2011 sketch on the substantiate Portlandia , the obsessive sardonic catalogue of the hipster mores of the Oregon city, an exaggeratedly posturing persona known as Spyke with chin whisker, lobe-stretching saucer earrings, and a fixed-gear bike is evidence treading past a prohibit. He pictures some people inside, equally adorned with the trappings of a certain kind of cool, and establishes an supporting nod. A few days later, he agent a clean-shaven guy wearing khakis and a dress shirt at the bar. Aw, cmon! he hollers. Guy like that is hanging out here? That barroom is so over ! It exclusively gets worse: he ensure his straight-man nemesis astride a fixed-gear bicycle, partaking in shell artistry, and wearing a kuki-chins beard all of which, he churlishly warns, is over. A year later, we check Spyke, freshly shorn of whisker, wearing business casual, and having a banal gossip, roosted in the very same barroom that produced off the whole cycles/second. The nemesis? He procrastinates outside, scornfully swearing the bar to be over.
The sketch wonderfully encapsulates the notion of savour as a kind of ceaseless action machine. This machine is driven in part by the oscillations of originality and knowledge, of hunger and satiation, that strange internal calculus that effects us to tire of food, music, the colouring orange. But it also represents driven in part by the subtle the two movements of parties trying to be like one another and beings trying to be different from each other. There is a second-guessing various kinds of skirmish here , not unknown to strategists of cold warera game theory( in which players are rarely behaving on perfect information ). Or, indeed, to readers familiar with Dr Seusss Sneetches, the mythical star-adorned mortals who abruptly trench their decorations when they detect their challenger plain-bellied counterparts have idols upon thars.
That taste might move in the kind of never-ending repetition that Portlandia hypothesised is not so far-fetched. A French mathematician named Jonathan Touboul identified a phenomenon of searching alike trying to look different, or what he called the hipster influence. Unlike cooperative systems, in which everyone might concur in a coordinated fashion on what decisions to build, the hipster result follows, he hints, where individuals try to make decisions in opposition to the majority.
Because no one knows exactly what other people are going to do next, and information is also possible noisy or retarded, there can also be the times of brief synchronisation, in which non-conformists are inadvertently aligned with the majority. Spyke, in reality, might have had to see several people doing shell art maybe it even suddenly appeared at a store in the mall before soon jam-pack it in. And because there are varying degrees of hipness, person or persons may choose to wade into current trends later than another, that person is followed by another, and so on, until, like an astronomical adventurer chasing a dead whiz, there is nothing actually there any more. The quest for distinctiveness are also welcome to generate conformity.
The Portlandia sketch actually goes well beyond appreciation and illuminates two central, if seemingly contradictory, strands of human behaviour. The first is that we want to be like other parties. The social being, in the degree that he is social, is virtually imitative, wrote the French sociologist Gabriel Tarde, in his 1890 notebook The Laws of Imitation. Imitating others, what is known as social learn, is an evolutionary adaptive strategy; that is, it helps you exist, even prosper. While it is considered to be in other species, there are no better social learners than humen , none that take that knowledge and continue to build upon it, through consecutive generations.
The sum of this social learning culture is what draws humans so unique, and so uniquely successful. As the anthropologist Joseph Henrich documents, humans have foraged in the Arctic, reaped cultivates in the tropics, and lived pastorally in deserts. This is not because we were “ve been meaning to”, but because we learned to.
In their journal Not by Genes Alone, the anthropologists Robert Boyd and Peter Richerson use the sample of a bitter flower that turns out to have medicinal value. Our sensory structure would understand the fierce as potentially harmful and thus inedible. Instinctively, “theres no reason” we should want to eat it. But someone eats it regardless and experiences some curiously beneficial make. Someone else assures this and imparts it a try. We take our medicine in spite of its bitter experience, they write , not because our sensory psychology has progressed to make it less bitter, but because the idea that it has therapeutical quality has spread through the population.
People imitate, and cultural activities becomes adaptive, they insist, because learning from others is more efficient than trying everything out on your own through costly and time-consuming trial and error. The same is as true for people now speaking Netflix or TripAdvisor evaluates as it was for primitive foragers trying to figure out which nutrients were poison or where to find irrigate. When there are too many alternatives, or the answer does not seem obvious, it seems better to go with the flow; after all, you are able to miss out on something good.
But if social reading is so easy and effective, it creates the question of why anyone does anything different to begin with. Or indeed why someone might vacate innovative activities. It is an issue asked of evolution itself: why is there so much substance for natural selection to sieve through? The master or innovator who was attacked in his daytime seems like some kind of genetic altruist, sacrificing his own immediate fitness for some future payoff at high levels of the group.
Boyd and Richerson hint there is an optimal balance between social and individual learning in any group. Too many social learners, and the ability to innovate is lost: people know how to catch that one fish since they are learned it, but what happens when that fish dies out? Too few social learners, and beings might be so busy trying to learn situations on their own that national societies does not thrive; while people were busily fabricating their own better bow and arrow, person forgot to actually get food.
Perhaps some ingrained sense of the evolutionary utility of this differentiation is one reason why humans are so snapped between wanting to belong to a group and wanting to be distinct mortals. Parties want to feel that their feelings are not unique, hitherto they experience anxiety when told they are exactly like another person. Think of the giddy anxiety you feel when a co-worker is demonstrated by wearing a similar clothe. We try some happy medium, like the Miss America player in Woody Allens Bananas who responds to a reporters interrogate, Differences of mind should be tolerated, but not when theyre extremely different.
If all we did was conform, there would be no delicacy; nor would there be penchant if no one conformed. We try to select the right-sized group or, that the working group is too large, we elect a subgroup. Be not just a Democrat but a centrist Democrat. Do not just like the Beatles; be a fan of Johns.
Illustration by Aart-Jan Venema
When discriminating yourself from the mainstream is becoming too wearying, you can always ape some version of the mainstream. This was the premise behind the normcore anti-fashion tendency, in which formerly forcefully fashionable beings were said to be downshifting, out of sheer tirednes, into humdrum New Balance sneakers and unremarkable denim. Normcore was more conceptual skill activity than business case study, but one whose premise the most different stuff to do is to reject being different altogether, moved the manifesto seemed so probable it was practically wish fulfilled into existence by a media that feasts upon novelty. As new as normcore seemed, Georg Simmel spoke about it a century ago: If obedience to fashion consists in impersonation of an example, conscious inattention of pattern represents same mimicry, but under an inverse sign.
And so back to Spyke. When he felt his drive for peculiarity( which he shared with others who were like him) threatened by someone to areas outside the group, he moved on. But all the things he experienced were threatened the chin beard, the shell arts and that he was willing to walk away from, were no longer practical. We signal our identity simply in certain regions: Spyke is not likely to change his label of toilet paper or toothbrush merely because he hears it is shared by his nemesis. When everyone listened to records on vinyl, the latter are a commodity material that allowed one be interested to hear music; it was not until they were nearly driven to extinction as a technology that they became a mode to signal ones identity and as I write, there are stimulates of a cassette revival.
In a revealing experimentation carried out within Stanford University, Berger and Heath sold Lance Armstrong Foundation Livestrong wristbands( at a time when they were becoming increasingly popular) in a target dormitory. The next week, they sold them in a dorm knows we being somewhat geeky. A week afterwards, the number of target dorm circle wearers dropped by 32%. It was not that people from the specific objectives dorm detested the geeks or so they said it was that they thought they were not like them. And so the yellow segment of rubber, tattered for a good stimulate, became a means of signalling identity, or savour. The only path the target group could avoid being symbolically linked with the geeks was to abandon the feeling and move on to something else. As much a sought for novelty, brand-new experiences can be a conscious rejection of what has come before and a distancing from those now enjoying that penchant. I liked that stripe before they got big-hearted, becomes the common refrain.
What our flavours say about us is primarily that we want to be like other people whom we like and who have those appreciations up to a extent and unlike others who have other savors. This is where the idea of simply socially reading what everyone else is do, get complicated. Sometimes we read what others are doing and then stop doing that act ourselves.
Then there is the question of whether we are conscious of picking up a practice from someone else. When someone knows he is being influenced by another and that other person to know each other very, the hell is exhortation; when someone is unaware he is being influenced, and the influencer is unaware of his influence, that is contagion. In delicacy, we are rarely presumed to be picking up happenings haphazardly. Through prestige bias, for example, we learn from people who are regarded socially substantial. The classic rationale in sociology was always trickle-down: upper-class people hugged some preference, beings lower down followed, then upper-class people scorned the taste and cuddled some brand-new taste.
Tastes can change when people aspire to be different from other parties; they can change when we are trying to be like other people. Groups transmit experiences to other groups, but savor themselves can help create groups. Small, apparently insignificant differences what kind of coffee one boozes become real spots of culture bicker. Witness the varieties of mark now available in things that were once preferably homogeneous merchandises, like coffee and blue jeans; who had even heard of single ancestry or selvage a few decades ago?
There is an virtually incongruous cycles/second: private individuals, such as Spyke in Portland, wants to be different. But in wanting to express that difference, he seeks out other persons who share those changes. He conforms to the group, but the conformings of these working groups, in being alike, increase their gumption of change from other groups, just as the Livestrong bracelet wearers took them off when they accompanied other groups wearing them. The be adopted by delicacies is driven in part by this social jockeying. But this is no longer the whole picture.
In a famed 2006 venture , an organization of people were given the chance to download anthems for free from an internet site after they had listened to and ranked the hymns. When the participants could see what previous downloaders had chosen, they were more likely to follow that behaviour so popular songs became more popular, less popular songs became less so.
When parties established selects on their own, the choices were more predictable; beings were more likely to simply pick the sungs they said were best. Knowing what other listeners did was not enough to completely reorder publics musical penchant. As the scientist Duncan Watts and his co-author Matthew Salganik wrote: The best carols never do very badly, and the most difficult anthems never do extremely well. But when others alternatives are evident, there was greater risk for the less good to do better, and vice versa. The pop chart, like delicacy itself, does not operate in a vacuum.
The route to the top of the charts has in theory get more democratic, less top-down, more unpredictable: it took a viral video to assistants induce Pharrells Happy a pop a year after its liberate. But the hierarchy of popularity at the top, formerly launched, is steeper than ever. In 2013, it was estimated that the top 1% of music acts took residence 77% of all music income.
While record firms still try to engineer notoriety, Chris Molanphy, a music critic and obsessive analyst of the pa maps, disagrees it is the general public fouling one another who now decide if something is a reach. The viral wizard Gangnam Style, he notes, was virtually coerced on to radio. Nobody operated that into being; that was clearly the general public being charmed by this goofy video and telling one another, Youve got to watch this video.
Todays ever-sharper, real-time data about people actual listening action strongly fortifies the feedback loop-the-loop. We always knew that people liked the familiar, Molanphy responds. Now we know exactly when they flip the depot and, wow, if they dont already know a lyric, they truly throw the station. For the industry, there is an almost hopeless is making an effort to alter, as fast as possible, the brand-new into the familiar.
Simply to live in a large city is to dwell among a maelstrom of options: there are seemed like it was gonna be by numerous guilds of importance more choices of things to buy in New York than there are preserved species on countries around the world. R Alexander Bentley is an anthropologist at the University of Durham in the UK. As he applied it to me: By my recent count there were 3,500 different laptops on the market. How does anyone make a utility-maximising alternative among all those? The costs of reading which one is truly better is nearly beyond the individual; there may, in fact, actually be little that scatters them in terms of quality, so any one acquire over another might simply manifest random copying.
For the Spanish philosopher Jos Ortega y Gasset, columnist of the 1930 pamphlet The Revolt of the Masses, journalistic shipments from adventurers seems to thrust one into a vertiginous global gyre. What would he stimulate of the current situation, where a spurt of tweets comes even before the interrupting report proclamations, which then turn into wall-to-wall coverage, followed by a recall piece in the next days newspaper? He would have to factor in social media, one has a peripheral, real-time awareness of any number of people whereabouts, achievements, status updates, via any number of platforms.
Ortega announced this the increase of life. If media( large broadcasters creating audiences) helped define an era of mass society, social media( audiences establishing ever more gatherings) help define our age of mass individualism. The internet is exponential social discover: you have ever more ways to learn what other parties are doing; how many of the more than 13,000 reviews of the Bellagio hotel in Las Vegas do you need to read on TripAdvisor before making a decision? There are ever more ways to learn that what you are doing is not good enough or was already done last week by someone else, that what you like or even who you like is also liked by some random being you have never met. This is social learning by proxy.
People have always wanted to be around other people and to learn from them. Metropolis have long been dynamos of social alternative, foundries of art, music, and manner. Slang has always beginning in metropolitans an upshot of all those different, densely jam-packed people so often exposed to one another. Cities drive taste change because they furnish the greatest showing to other parties, who not amazingly are often the innovative parties metropolitans seem to attract.
With the internet, we have a kind of metropolitan of the sentiment, a medium that people do not just exhaust but inhabit, even if it often seem to be repeat and increase prevailing municipalities( New Yorkers, already physically exposed to so many other parties, use Twitter “the worlds largest” ). As Bentley has argued, Living and working online, people have perhaps never imitation each other so profusely( because it typically costs good-for-nothing ), so accurately, and so indiscriminately.
But how do we know what to copy and from whom? The age-old ways of knowing what we should like everything from radio station programmers to restaurant steers to volume critics to label themselves have been substituted by a mass of individuals, connected but apart, federated but disparate.
Whom to follow? What to prefer? Whom can you trust? In an infinite realm of selection, our options often seem to cluster towards those we can see others representing( but away from those we feel too many are preferring ). When there is too much social affect, people start to think more like one another. They take less information into account to make their decisions, yet are more confident that what they are thinking is the truth because more beings seem to think that way.
Social imitation has gone easier, faster, and most volatile; all those micro-motives of trying to be like others and hitherto different can intensify into explosive erupts of macro-behaviour. The big-hearted ripples have got bigger, and we know that they will come, but it is harder to tell from where, in the vast and random ocean face, they will swell.
This is an edited extract from You May Too Like, published on 30 June by Simon& Schuster( 12.99 ). To ordering a transcript for 10.39, going to see bookshop.theguardian.com or announce 0330 333 6846. Free UK p& p over 15, online guilds only.
Follow the Long Read on Twitter at @gdnlongread, or sign up to the long read weekly email here.
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The voices of Weinsteins accusers have torn the fabric of patriarchy | Naomi Wolf
Testimonies are pouring out from women everywhere. We must grasp this moment, and never return to the culture of silence, says writer and author Naomi Wolf
There are many shocks following on from this weeks reports of the sexual violations and rapes allegedly committed by film producer Harvey Weinstein. One shock for me is about the language used by the media to describe them. Almost all early reports referred to victimisation as sexual harassment.
Weinsteins alleged acts involved quid pro quo offers, requests to be watched in the shower and for massages, naked pursuits of targets around couches. Such actions are sexual harassment.
But they are not just harassment. These are criminal acts that, if proved, would lead to jail time not just fines and wrist-slapping. Language out of a Henry James novel made it sound as if rape was like using the wrong fork: Mistreatment of women, misbehaviour, indiscretions. Or misconduct, like a bad orchestra. Reporters used episode or the 70s-ish, hot tub-ish, encounter.
Its likely that media lawyers advised reporters to use softer terms. But if you are reporting on a hate crime assault, you dont inform readers accurately by calling it a racial encounter.
Shocking too is how district attorneys have failed to react. The New York Times and New Yorker exposs include reports of many alleged crimes in two jurisdictions: California and New York. I believe that basic information about the laws regarding sex crime and abuse are rarely explained to women, and this perpetuates a situation in which sexual assault is treated as a cultural event blurred lines when in fact criminal law is clear.
In New York state, any unwanted sexual contact is sexual abuse. In California, any unwanted sexual touching is sexual assault or sexual battery punishable by prison terms of six to 12 months. In both states, coercing someone into sex is sexual assault. Forcing someone to submit to oral sex, as actor and director Asia Argento alleged of Weinstein, is a felony. When someone chases a target around furniture, while he is naked, with exits from the room locked, this is arguably stalking and kidnapping.
When someone exposes himself in a public place such as a restaurant, and masturbates, as Fox reporter Lauren Sivan recounted, it is public lewdness, a class B misdemeanour. If he or she intentionally exposes the private or intimate parts of his or her body in a lewd manner for the purpose of alarming or seriously annoying such person it is a class A misdemeanour; six months, and usually placement on the registered sex offenders list.
Also, these events have widely been discussed as if they are history. But the statute of limitations is still open. In New York, the statute for sexual assault is five years, but there is no statute for rape. You can bring charges until you or your rapist dies. In California, a 2017 law, passed after the Bill Cosby allegations, extended the statute of limitations to for ever. And to six years for assaults that took place prior to 2017. In the UK, there is no statute of limitations for serious sexual crimes. UK victims can bring charges forever.
Most of these women, in other words, could press charges today, even if their assaults happened years ago.
Ambra Gutierrez, an Italian model, wore a hidden recording device in 2015 to document the fact that an assault had occurred in her previous meeting with Weinstein. In an act of courage, this woman went back into danger. But DA Cyrus Vances office did not then pursue the case because, a statement said, it couldnt establish intent. This week, it was reported that, months later, Vance was gifted $10,000 for his reelection campaign by one of Harvey Weinsteins lawyers.
Had Weinstein boarded a plane to Switzerland this week, as he was reportedly planning to do, that too may have constituted a crime: obstruction of justice. Resisting arrest. Flight. These are felonies or common law crimes.
But because our power brokers want to keep sexual assault in the realm of the uncomfortable or the disgusting, rather than the criminal, Weinstein was not told not to leave town. Only on Thursday was it announced that police in New York and London are taking action following the reports. Meanwhile, Weinstein headed to Arizona, to sex rehab, with yoga and equine therapy. But rehab is a choice, not a confrontation with the criminal justice system.
Another important legal question is what the Weinstein board knew, and when. In a statement earlier this week, the board said it was surprised by the revelations and that, Any suggestion that the board had knowledge of this conduct is false.
But then attorney David Boies gave a painful interview in which, in a lawyerly way, he identified the many things that the board did know. If board members knew about allegations, but continued to do business, without disclosure, this could also have violated codes for public companies.
Bill Cosby, pictured in June 2017. Photograph: Matt Rourke/AP
Yet there are positives to be taken from this eruption of testimony. One is the power of what happens when women come forward, name their abusers and identify themselves. I have been saying for years that anonymity for victims, which is touted as a feminist perk, is in fact a toxic guarantee of rape culture. Change will only happen when women name themselves as victims in public and also name their abusers. Anonymity allows for impunity.
This is not to blame women for not coming forward sooner. The reasons Weinsteins accusers held back are only too obvious. But seeing Gutierrez put herself in danger to report a crime; seeing Argento put online the disturbing scene she filmed for her movie, which is based on her alleged assault, is transformational.
Patriarchy has managed to direct attention always at the victim. What was she wearing? Is she crazy? Is she in love with him? What is her motivation? Why doesnt she just drop it? Is she a good or bad girl? This protects not only rapists but also institutions universities, workplaces in a patriarchy that runs on impunity for rapist and abusers, and for their boards, their deans, their trustees, their gatekeepers.
But when women come forward with their own names and stories something that social media allows in an especially effective way attention can turn to where it should be. We see how common it is for perpetrators to have a modus operandi; how frequently they groom a victim, make sure to get her alone, intimidate and coerce her. We see how a perpetrator creates a situation that a young woman may think she can manage or at least survive, and then suddenly, terrifyingly, he lunges, overpowers, demeans, violates her. Such assaults can result in the death of a young womans sense of self, vocation, possibility, future life and dreams.
An essay this week in the New Yorker by Jia Tolentino speaks about the familiar sadness that almost every woman can relate to, of how a moment in which a young woman thought her talents were being recognised, turns into trauma. And also into a terrible non-choice: speak and be that girl hounded out of ones chosen profession, or else keep a silence about someone elses revolting secret, that weighs on ones mouth and heart endlessly, like stone.
Now, as voices are being raised, the fact that perpetrators stalk and silence, buy off lawyers, intimidate and threaten victims often for decades becomes established. If you are alone and describe this, you are a conspiracy theorist. En masse, though, we start to see a system at work.
There is one answer to this. Move this discussion out of the realm of emotion and outrage and novels of manners, and into the arena of crime. Do it in public. File police reports. Record the calls. After consulting a lawyer in your country, consider naming your assailant online. You may not get a conviction, but you make impunity harder. The next victim will have a paper trail to support her.
Ask the online community to keep pressure on police departments to investigate and be accountable for complaints against alleged rapists and sexual abusers. The rate for false accusations is the same for sex crime as for any other crime arson, fraud.
I actually believe in a Name your assailant day, in which women go to police together, to support one another in filing reports. It doesnt matter if you are outside the statute of limitations. You may not be able to prosecute your own abuser. But the report will be on the record.
Last year I filed a police report about my own long-ago assault, after receiving a threat (not from my assailant), having previously filed a formal grievance at the university where the assault took place. I filed the report at the New Haven Police Department. It was lost. I filed it again in April. There is now an open investigation. I am not saying this process is easy. But it is critical.
The women who have spoken out are so brave. If they can possibly bear to, even just one or two need to call the California and NY district attorneys. It requires a victim to file. They need us to support them, comfort them, listen to them, raise money for their counsel.
Meanwhile Weinstein, in his rehab centre in Arizona, is counting on peoples energies dying down as some new drama takes the place of this rend in the fabric of patriarchy.
But whether he is prosecuted or not is not the only turning point. The turning point will be when every girl and boy, woman or man, who is assaulted, abused, forcibly touched knows the law and know in his or her bones that these actions are crimes. When victims refuse shame and refuse to bear the burden of the perverse and unbelievable things perpetrators have done to them. When victims demand that the criminal justice system hears their complaints and acts on them.
When perpetrators planning to get that next young, hopeful woman alone to hurt her, finally think twice about their demonic business as usual because they know that she has an invisible army, standing with the force of law behind her.
Naomi Wolf is an author and CEO of DailyClout, a platform to make laws socially shareable
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The secret of savor: why we like which is something we like | Tom Vanderbilt
The Long Read: How does a anthem we detest at first discovering become a favourite? And when we try to look different, how come we end up looks a lot like everybody else?
If you had asked me, when I was 10, to forecast my life as an adult, I would probably have sketched out something like this: I would be driving a Trans Am, a Corvette, or some other muscle vehicle. My residence would boast a mammoth collecting of pinball machines. I would sip sophisticated alcohols( like Baileys Irish Cream ), read Robert Ludlum romances, and blast Van Halen while sitting in an easy chair wearing sunglasses. Now that I am at a point to actually be able to realise every one of these feverishly foreseen flavors, they view zero interest( well, perhaps the pinball machines in a weak minute ).
It was not just that my 10 -year-old self could not predict whom I would become but that I was incapable of suspecting that my flavors could experience such wholesale change. How could I know what I would want if I did not know who I would be?
One problem is that we do not apprehend the effect of experiencing situations. We may instinctively realise the authorities concerned will tire of our favourite meat if we gobble too much of it, but we might underestimate how much more we are to be able like something if only we consume it more often. Another issue is psychological salience, or the things we pay attention to. In the moment we buy a consumer good that offers cashback, the offer is claiming our courtesy; it is likely to be have influenced the buy. By the time we get home, the salience fades; the cashback croaks unclaimed. When I was 10, what mattered in a car to me was that it be cool and fast. What did not matter to me were monthly pays, side-impact crash shield, being able to fit a stroller in the back, and wanting to avoid the impression of is available on a midlife crisis.
Even when we look back and be seen to what extent much our flavors have changed, the idea that we will change evenly in the future seem to be mystify us. It is what remains tattoo removal practitioners in business. The psychologist Timothy Wilson and colleagues have identified the illusion that for numerous, the current is a watershed instant at which they have finally become the person or persons they will be for the rest of their lives.
In one venture, they found that people were willing to pay more money to check their favourite strap play-act 10 times from now than they were willing to pay to see their favourite banding from 10 years ago play now. It is reminiscent of the moment, looking through an old-time photo album, when you visualize an earlier picture of yourself and declare, Oh my God, that “hairs-breadth”! Or Those corduroys! Just as photographs of ourselves can appear jarring since we are do not ordinarily read ourselves as others encounter us, our previous appreciations, viewed to areas outside, from the perspective of what looks good now, come as a surprise. Your hairstyle per se was possibly not good or bad, simply a reflection of contemporary penchant. We say, with condescension, I cant believe parties actually dressed like that, without realising we ourselves are currently wearing what will be considered bad flavor in the future.
One of the reasons we cannot predict our future preferences is one of the things that stirs those very preferences change: novelty. In the social sciences of experience and likings , novelty is a rather elusive phenomenon. On the one side, we crave originality, which defines a arena such as manner( a battlefield of ugliness so perfectly unbearable, quipped Oscar Wilde, that we have to alter it every a period of six months ). As Ronald Frasch, the dapper president of Saks Fifth Avenue, once told me, on the status of women designer storey of the flagship store: The first thing “the consumers ” asks when they come into the accumulation is, Whats brand-new? They dont want to know what was; they want to know what is. How strong is this impulse? We will sell 60% of what were going to sell the firstly four weeks the very best are on the floor.
But we too adore intimacy. There are many who believe we like what we are used to. And yet if this were exclusively true , good-for-nothing “wouldve been” change. There would be no new prowes forms , no new musical genres , no new makes. The economist Joseph Schumpeter was contended that capitalisms character was in educating people to want( and buy) new situations. Makes drive economic change, he wrote, and buyers are taught to want brand-new happenings, or circumstances which differ in some respect or other from those which they have been in the habit of using.
A lot of days, people dont know what they crave until you demo it to them, as Steve Jobs gave it. And even then, they still might not miss it. Apples ill-fated Newton PDA device, as charming as it now examines in this era of smartphone as human prosthesis, was arguably more new at the time of its release, foreseeing the requirements and actions that were not yet amply realised. As Wired described it, it was a entirely new category of invention passing an entirely new building housed in a pattern part that represented a completely new and daring design language.
So , novelty or acquaintance? As is often the instance, the answer lies somewhere in between, on the midway spot of some optimal U-shaped curve storying the new and the known. The noted industrial designer Raymond Loewy sensed this optimum in what he worded the MAYA stage, for most advanced, yet acceptable. This was the moment in a product design repetition when, Loewy quarrelled, defiance to the unfamiliar contacts the threshold of a shock-zone and fighting to buying changes in. We like the new as long as it reminds us in some way of the old.
Anticipating how much our flavors will change is hard-boiled because we cannot find past our intrinsic resist to the unfamiliar. Or how much we will change when we do and how each change will open the door to another change. We forget just how fleeting even the most jarring novelty is also possible. When you had your firstly swallow of beer( or whisky ), you probably did not slap your knee and exclaim, Where has this been all my life? It was, Beings like this?
We come to like beer, but it is arguably incorrect to bawl brew an acquired feeling, as the philosopher Daniel Dennett indicates, because it is not that first taste that people are coming to like. If beer gone on savor to me the room the first sip tasted, he writes, I would never have gone on drinking brew. Place of the problem is that booze is a scandalize to the system: it savours like nothing that has come before, or at least good-for-nothing delightful. New music or prowes can have the same effects. In a New Yorker profile, the music farmer Rick Rubin recounted that when he firstly sounded Pretty Hate Machine, the album by Nine Inch Nails, he did not care for it. But it soon became his favourite. Faced with something discordantly novel, we dont ever have the reference points to absorb and digest it, Rubin alleged. Its a bit like memorizing a new expression. The album, like the brew, was not an acquired savour, because he was not hearing the same album.
Looking back, we can find it hard to believe we did not like something we are today do. Current popularity gets projected backwards: we forget that a now ubiquitous hymn such as the Romantics What I Like About You was never a make or that recently in vogue antique babe identifies such as Isabella or Chloe, which seem to speak to some once-flourishing habit, were never popular.
It now seems impossible to imagine, a few decades ago, the gossip provoked by the now widely cherished Sydney Opera House. The Danish inventor, Jrn Utzon, was essentially driven from the country, his mention extended unuttered at the ceremony, the sense of national gossip was palpable towards this harbourside monstrosity. Not exclusively did the building not fit the traditional anatomy of an opera house; it did not fit the conventional word of private buildings. It was as foreign as its architect.
The truth is, most people perhaps did not know what to shape of it, and our default setting, faced with an insecure unknown, is detesting. Frank Gehry, talking about his iconic, widely admired Guggenheim Museum in Bilbao, admitted that it took a couple of years for me to start to like it, actually. The inventor Mark Wigley suggests that maybe we only ever learn something when some structure we think of as foreign causes us and we withstand. But sometimes, many times, in the middle of the fighting, we end up loving this thing that has elicited us.
Fluency begets liking. When shown personas of buildings, designers have rated them as least complex than laypersons did; in other words, they read them more fluently, and the buildings seem less foreign. The role of the inventor, shows Wigley, is not to give the client exactly what he was asking for in other words, to cater to current taste but to change the notion of what one can ask for, or to project future delicacies no one knew they had. No one supposed an opera house could look like the Sydney Opera House until Utzon, taking his idea from a peeled orange, said it could. The nature changed around the building, in response to it, which is why, in the strange messages of one architecture commentator, Utzons breathtaking build appears better today than ever.
A few decades from now, person will inevitably look with dread upon a new house and answer, The Sydney Opera House , now theres a build. Why cant we construct acts like that any more?
This argument for example, Why isnt music as good as it used to be? manifests an historic collection bias, one colourfully described by the designer Frank Chimero. Make me let you in on a little secret, he writes. If you are hearing about something age-old, it is almost certainly good. Why? Because nobody wants to talk about shitty old-time stuff, but lots of parties still talking here shitty brand-new material, because they are still trying to figure out if it is shitty or not. The past wasnt better, we just forgot about all the shitty shit.
The only guarantee we have of savour is the fact that it will change.
In a 2011 sketch on the substantiate Portlandia , the obsessive sardonic catalogue of the hipster mores of the Oregon city, an exaggeratedly posturing persona known as Spyke with chin whisker, lobe-stretching saucer earrings, and a fixed-gear bike is evidence treading past a prohibit. He pictures some people inside, equally adorned with the trappings of a certain kind of cool, and establishes an supporting nod. A few days later, he agent a clean-shaven guy wearing khakis and a dress shirt at the bar. Aw, cmon! he hollers. Guy like that is hanging out here? That barroom is so over ! It exclusively gets worse: he ensure his straight-man nemesis astride a fixed-gear bicycle, partaking in shell artistry, and wearing a kuki-chins beard all of which, he churlishly warns, is over. A year later, we check Spyke, freshly shorn of whisker, wearing business casual, and having a banal gossip, roosted in the very same barroom that produced off the whole cycles/second. The nemesis? He procrastinates outside, scornfully swearing the bar to be over.
The sketch wonderfully encapsulates the notion of savour as a kind of ceaseless action machine. This machine is driven in part by the oscillations of originality and knowledge, of hunger and satiation, that strange internal calculus that effects us to tire of food, music, the colouring orange. But it also represents driven in part by the subtle the two movements of parties trying to be like one another and beings trying to be different from each other. There is a second-guessing various kinds of skirmish here , not unknown to strategists of cold warera game theory( in which players are rarely behaving on perfect information ). Or, indeed, to readers familiar with Dr Seusss Sneetches, the mythical star-adorned mortals who abruptly trench their decorations when they detect their challenger plain-bellied counterparts have idols upon thars.
That taste might move in the kind of never-ending repetition that Portlandia hypothesised is not so far-fetched. A French mathematician named Jonathan Touboul identified a phenomenon of searching alike trying to look different, or what he called the hipster influence. Unlike cooperative systems, in which everyone might concur in a coordinated fashion on what decisions to build, the hipster result follows, he hints, where individuals try to make decisions in opposition to the majority.
Because no one knows exactly what other people are going to do next, and information is also possible noisy or retarded, there can also be the times of brief synchronisation, in which non-conformists are inadvertently aligned with the majority. Spyke, in reality, might have had to see several people doing shell art maybe it even suddenly appeared at a store in the mall before soon jam-pack it in. And because there are varying degrees of hipness, person or persons may choose to wade into current trends later than another, that person is followed by another, and so on, until, like an astronomical adventurer chasing a dead whiz, there is nothing actually there any more. The quest for distinctiveness are also welcome to generate conformity.
The Portlandia sketch actually goes well beyond appreciation and illuminates two central, if seemingly contradictory, strands of human behaviour. The first is that we want to be like other parties. The social being, in the degree that he is social, is virtually imitative, wrote the French sociologist Gabriel Tarde, in his 1890 notebook The Laws of Imitation. Imitating others, what is known as social learn, is an evolutionary adaptive strategy; that is, it helps you exist, even prosper. While it is considered to be in other species, there are no better social learners than humen , none that take that knowledge and continue to build upon it, through consecutive generations.
The sum of this social learning culture is what draws humans so unique, and so uniquely successful. As the anthropologist Joseph Henrich documents, humans have foraged in the Arctic, reaped cultivates in the tropics, and lived pastorally in deserts. This is not because we were “ve been meaning to”, but because we learned to.
In their journal Not by Genes Alone, the anthropologists Robert Boyd and Peter Richerson use the sample of a bitter flower that turns out to have medicinal value. Our sensory structure would understand the fierce as potentially harmful and thus inedible. Instinctively, “theres no reason” we should want to eat it. But someone eats it regardless and experiences some curiously beneficial make. Someone else assures this and imparts it a try. We take our medicine in spite of its bitter experience, they write , not because our sensory psychology has progressed to make it less bitter, but because the idea that it has therapeutical quality has spread through the population.
People imitate, and cultural activities becomes adaptive, they insist, because learning from others is more efficient than trying everything out on your own through costly and time-consuming trial and error. The same is as true for people now speaking Netflix or TripAdvisor evaluates as it was for primitive foragers trying to figure out which nutrients were poison or where to find irrigate. When there are too many alternatives, or the answer does not seem obvious, it seems better to go with the flow; after all, you are able to miss out on something good.
But if social reading is so easy and effective, it creates the question of why anyone does anything different to begin with. Or indeed why someone might vacate innovative activities. It is an issue asked of evolution itself: why is there so much substance for natural selection to sieve through? The master or innovator who was attacked in his daytime seems like some kind of genetic altruist, sacrificing his own immediate fitness for some future payoff at high levels of the group.
Boyd and Richerson hint there is an optimal balance between social and individual learning in any group. Too many social learners, and the ability to innovate is lost: people know how to catch that one fish since they are learned it, but what happens when that fish dies out? Too few social learners, and beings might be so busy trying to learn situations on their own that national societies does not thrive; while people were busily fabricating their own better bow and arrow, person forgot to actually get food.
Perhaps some ingrained sense of the evolutionary utility of this differentiation is one reason why humans are so snapped between wanting to belong to a group and wanting to be distinct mortals. Parties want to feel that their feelings are not unique, hitherto they experience anxiety when told they are exactly like another person. Think of the giddy anxiety you feel when a co-worker is demonstrated by wearing a similar clothe. We try some happy medium, like the Miss America player in Woody Allens Bananas who responds to a reporters interrogate, Differences of mind should be tolerated, but not when theyre extremely different.
If all we did was conform, there would be no delicacy; nor would there be penchant if no one conformed. We try to select the right-sized group or, that the working group is too large, we elect a subgroup. Be not just a Democrat but a centrist Democrat. Do not just like the Beatles; be a fan of Johns.
Illustration by Aart-Jan Venema
When discriminating yourself from the mainstream is becoming too wearying, you can always ape some version of the mainstream. This was the premise behind the normcore anti-fashion tendency, in which formerly forcefully fashionable beings were said to be downshifting, out of sheer tirednes, into humdrum New Balance sneakers and unremarkable denim. Normcore was more conceptual skill activity than business case study, but one whose premise the most different stuff to do is to reject being different altogether, moved the manifesto seemed so probable it was practically wish fulfilled into existence by a media that feasts upon novelty. As new as normcore seemed, Georg Simmel spoke about it a century ago: If obedience to fashion consists in impersonation of an example, conscious inattention of pattern represents same mimicry, but under an inverse sign.
And so back to Spyke. When he felt his drive for peculiarity( which he shared with others who were like him) threatened by someone to areas outside the group, he moved on. But all the things he experienced were threatened the chin beard, the shell arts and that he was willing to walk away from, were no longer practical. We signal our identity simply in certain regions: Spyke is not likely to change his label of toilet paper or toothbrush merely because he hears it is shared by his nemesis. When everyone listened to records on vinyl, the latter are a commodity material that allowed one be interested to hear music; it was not until they were nearly driven to extinction as a technology that they became a mode to signal ones identity and as I write, there are stimulates of a cassette revival.
In a revealing experimentation carried out within Stanford University, Berger and Heath sold Lance Armstrong Foundation Livestrong wristbands( at a time when they were becoming increasingly popular) in a target dormitory. The next week, they sold them in a dorm knows we being somewhat geeky. A week afterwards, the number of target dorm circle wearers dropped by 32%. It was not that people from the specific objectives dorm detested the geeks or so they said it was that they thought they were not like them. And so the yellow segment of rubber, tattered for a good stimulate, became a means of signalling identity, or savour. The only path the target group could avoid being symbolically linked with the geeks was to abandon the feeling and move on to something else. As much a sought for novelty, brand-new experiences can be a conscious rejection of what has come before and a distancing from those now enjoying that penchant. I liked that stripe before they got big-hearted, becomes the common refrain.
What our flavours say about us is primarily that we want to be like other people whom we like and who have those appreciations up to a extent and unlike others who have other savors. This is where the idea of simply socially reading what everyone else is do, get complicated. Sometimes we read what others are doing and then stop doing that act ourselves.
Then there is the question of whether we are conscious of picking up a practice from someone else. When someone knows he is being influenced by another and that other person to know each other very, the hell is exhortation; when someone is unaware he is being influenced, and the influencer is unaware of his influence, that is contagion. In delicacy, we are rarely presumed to be picking up happenings haphazardly. Through prestige bias, for example, we learn from people who are regarded socially substantial. The classic rationale in sociology was always trickle-down: upper-class people hugged some preference, beings lower down followed, then upper-class people scorned the taste and cuddled some brand-new taste.
Tastes can change when people aspire to be different from other parties; they can change when we are trying to be like other people. Groups transmit experiences to other groups, but savor themselves can help create groups. Small, apparently insignificant differences what kind of coffee one boozes become real spots of culture bicker. Witness the varieties of mark now available in things that were once preferably homogeneous merchandises, like coffee and blue jeans; who had even heard of single ancestry or selvage a few decades ago?
There is an virtually incongruous cycles/second: private individuals, such as Spyke in Portland, wants to be different. But in wanting to express that difference, he seeks out other persons who share those changes. He conforms to the group, but the conformings of these working groups, in being alike, increase their gumption of change from other groups, just as the Livestrong bracelet wearers took them off when they accompanied other groups wearing them. The be adopted by delicacies is driven in part by this social jockeying. But this is no longer the whole picture.
In a famed 2006 venture , an organization of people were given the chance to download anthems for free from an internet site after they had listened to and ranked the hymns. When the participants could see what previous downloaders had chosen, they were more likely to follow that behaviour so popular songs became more popular, less popular songs became less so.
When parties established selects on their own, the choices were more predictable; beings were more likely to simply pick the sungs they said were best. Knowing what other listeners did was not enough to completely reorder publics musical penchant. As the scientist Duncan Watts and his co-author Matthew Salganik wrote: The best carols never do very badly, and the most difficult anthems never do extremely well. But when others alternatives are evident, there was greater risk for the less good to do better, and vice versa. The pop chart, like delicacy itself, does not operate in a vacuum.
The route to the top of the charts has in theory get more democratic, less top-down, more unpredictable: it took a viral video to assistants induce Pharrells Happy a pop a year after its liberate. But the hierarchy of popularity at the top, formerly launched, is steeper than ever. In 2013, it was estimated that the top 1% of music acts took residence 77% of all music income.
While record firms still try to engineer notoriety, Chris Molanphy, a music critic and obsessive analyst of the pa maps, disagrees it is the general public fouling one another who now decide if something is a reach. The viral wizard Gangnam Style, he notes, was virtually coerced on to radio. Nobody operated that into being; that was clearly the general public being charmed by this goofy video and telling one another, Youve got to watch this video.
Todays ever-sharper, real-time data about people actual listening action strongly fortifies the feedback loop-the-loop. We always knew that people liked the familiar, Molanphy responds. Now we know exactly when they flip the depot and, wow, if they dont already know a lyric, they truly throw the station. For the industry, there is an almost hopeless is making an effort to alter, as fast as possible, the brand-new into the familiar.
Simply to live in a large city is to dwell among a maelstrom of options: there are seemed like it was gonna be by numerous guilds of importance more choices of things to buy in New York than there are preserved species on countries around the world. R Alexander Bentley is an anthropologist at the University of Durham in the UK. As he applied it to me: By my recent count there were 3,500 different laptops on the market. How does anyone make a utility-maximising alternative among all those? The costs of reading which one is truly better is nearly beyond the individual; there may, in fact, actually be little that scatters them in terms of quality, so any one acquire over another might simply manifest random copying.
For the Spanish philosopher Jos Ortega y Gasset, columnist of the 1930 pamphlet The Revolt of the Masses, journalistic shipments from adventurers seems to thrust one into a vertiginous global gyre. What would he stimulate of the current situation, where a spurt of tweets comes even before the interrupting report proclamations, which then turn into wall-to-wall coverage, followed by a recall piece in the next days newspaper? He would have to factor in social media, one has a peripheral, real-time awareness of any number of people whereabouts, achievements, status updates, via any number of platforms.
Ortega announced this the increase of life. If media( large broadcasters creating audiences) helped define an era of mass society, social media( audiences establishing ever more gatherings) help define our age of mass individualism. The internet is exponential social discover: you have ever more ways to learn what other parties are doing; how many of the more than 13,000 reviews of the Bellagio hotel in Las Vegas do you need to read on TripAdvisor before making a decision? There are ever more ways to learn that what you are doing is not good enough or was already done last week by someone else, that what you like or even who you like is also liked by some random being you have never met. This is social learning by proxy.
People have always wanted to be around other people and to learn from them. Metropolis have long been dynamos of social alternative, foundries of art, music, and manner. Slang has always beginning in metropolitans an upshot of all those different, densely jam-packed people so often exposed to one another. Cities drive taste change because they furnish the greatest showing to other parties, who not amazingly are often the innovative parties metropolitans seem to attract.
With the internet, we have a kind of metropolitan of the sentiment, a medium that people do not just exhaust but inhabit, even if it often seem to be repeat and increase prevailing municipalities( New Yorkers, already physically exposed to so many other parties, use Twitter “the worlds largest” ). As Bentley has argued, Living and working online, people have perhaps never imitation each other so profusely( because it typically costs good-for-nothing ), so accurately, and so indiscriminately.
But how do we know what to copy and from whom? The age-old ways of knowing what we should like everything from radio station programmers to restaurant steers to volume critics to label themselves have been substituted by a mass of individuals, connected but apart, federated but disparate.
Whom to follow? What to prefer? Whom can you trust? In an infinite realm of selection, our options often seem to cluster towards those we can see others representing( but away from those we feel too many are preferring ). When there is too much social affect, people start to think more like one another. They take less information into account to make their decisions, yet are more confident that what they are thinking is the truth because more beings seem to think that way.
Social imitation has gone easier, faster, and most volatile; all those micro-motives of trying to be like others and hitherto different can intensify into explosive erupts of macro-behaviour. The big-hearted ripples have got bigger, and we know that they will come, but it is harder to tell from where, in the vast and random ocean face, they will swell.
This is an edited extract from You May Too Like, published on 30 June by Simon& Schuster( 12.99 ). To ordering a transcript for 10.39, going to see bookshop.theguardian.com or announce 0330 333 6846. Free UK p& p over 15, online guilds only.
Follow the Long Read on Twitter at @gdnlongread, or sign up to the long read weekly email here.
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The secret of savor: why we like which is something we like | Tom Vanderbilt
The Long Read: How does a anthem we detest at first discovering become a favourite? And when we try to look different, how come we end up looks a lot like everybody else?
If you had asked me, when I was 10, to forecast my life as an adult, I would probably have sketched out something like this: I would be driving a Trans Am, a Corvette, or some other muscle vehicle. My residence would boast a mammoth collecting of pinball machines. I would sip sophisticated alcohols( like Baileys Irish Cream ), read Robert Ludlum romances, and blast Van Halen while sitting in an easy chair wearing sunglasses. Now that I am at a point to actually be able to realise every one of these feverishly foreseen flavors, they view zero interest( well, perhaps the pinball machines in a weak minute ).
It was not just that my 10 -year-old self could not predict whom I would become but that I was incapable of suspecting that my flavors could experience such wholesale change. How could I know what I would want if I did not know who I would be?
One problem is that we do not apprehend the effect of experiencing situations. We may instinctively realise the authorities concerned will tire of our favourite meat if we gobble too much of it, but we might underestimate how much more we are to be able like something if only we consume it more often. Another issue is psychological salience, or the things we pay attention to. In the moment we buy a consumer good that offers cashback, the offer is claiming our courtesy; it is likely to be have influenced the buy. By the time we get home, the salience fades; the cashback croaks unclaimed. When I was 10, what mattered in a car to me was that it be cool and fast. What did not matter to me were monthly pays, side-impact crash shield, being able to fit a stroller in the back, and wanting to avoid the impression of is available on a midlife crisis.
Even when we look back and be seen to what extent much our flavors have changed, the idea that we will change evenly in the future seem to be mystify us. It is what remains tattoo removal practitioners in business. The psychologist Timothy Wilson and colleagues have identified the illusion that for numerous, the current is a watershed instant at which they have finally become the person or persons they will be for the rest of their lives.
In one venture, they found that people were willing to pay more money to check their favourite strap play-act 10 times from now than they were willing to pay to see their favourite banding from 10 years ago play now. It is reminiscent of the moment, looking through an old-time photo album, when you visualize an earlier picture of yourself and declare, Oh my God, that “hairs-breadth”! Or Those corduroys! Just as photographs of ourselves can appear jarring since we are do not ordinarily read ourselves as others encounter us, our previous appreciations, viewed to areas outside, from the perspective of what looks good now, come as a surprise. Your hairstyle per se was possibly not good or bad, simply a reflection of contemporary penchant. We say, with condescension, I cant believe parties actually dressed like that, without realising we ourselves are currently wearing what will be considered bad flavor in the future.
One of the reasons we cannot predict our future preferences is one of the things that stirs those very preferences change: novelty. In the social sciences of experience and likings , novelty is a rather elusive phenomenon. On the one side, we crave originality, which defines a arena such as manner( a battlefield of ugliness so perfectly unbearable, quipped Oscar Wilde, that we have to alter it every a period of six months ). As Ronald Frasch, the dapper president of Saks Fifth Avenue, once told me, on the status of women designer storey of the flagship store: The first thing “the consumers ” asks when they come into the accumulation is, Whats brand-new? They dont want to know what was; they want to know what is. How strong is this impulse? We will sell 60% of what were going to sell the firstly four weeks the very best are on the floor.
But we too adore intimacy. There are many who believe we like what we are used to. And yet if this were exclusively true , good-for-nothing “wouldve been” change. There would be no new prowes forms , no new musical genres , no new makes. The economist Joseph Schumpeter was contended that capitalisms character was in educating people to want( and buy) new situations. Makes drive economic change, he wrote, and buyers are taught to want brand-new happenings, or circumstances which differ in some respect or other from those which they have been in the habit of using.
A lot of days, people dont know what they crave until you demo it to them, as Steve Jobs gave it. And even then, they still might not miss it. Apples ill-fated Newton PDA device, as charming as it now examines in this era of smartphone as human prosthesis, was arguably more new at the time of its release, foreseeing the requirements and actions that were not yet amply realised. As Wired described it, it was a entirely new category of invention passing an entirely new building housed in a pattern part that represented a completely new and daring design language.
So , novelty or acquaintance? As is often the instance, the answer lies somewhere in between, on the midway spot of some optimal U-shaped curve storying the new and the known. The noted industrial designer Raymond Loewy sensed this optimum in what he worded the MAYA stage, for most advanced, yet acceptable. This was the moment in a product design repetition when, Loewy quarrelled, defiance to the unfamiliar contacts the threshold of a shock-zone and fighting to buying changes in. We like the new as long as it reminds us in some way of the old.
Anticipating how much our flavors will change is hard-boiled because we cannot find past our intrinsic resist to the unfamiliar. Or how much we will change when we do and how each change will open the door to another change. We forget just how fleeting even the most jarring novelty is also possible. When you had your firstly swallow of beer( or whisky ), you probably did not slap your knee and exclaim, Where has this been all my life? It was, Beings like this?
We come to like beer, but it is arguably incorrect to bawl brew an acquired feeling, as the philosopher Daniel Dennett indicates, because it is not that first taste that people are coming to like. If beer gone on savor to me the room the first sip tasted, he writes, I would never have gone on drinking brew. Place of the problem is that booze is a scandalize to the system: it savours like nothing that has come before, or at least good-for-nothing delightful. New music or prowes can have the same effects. In a New Yorker profile, the music farmer Rick Rubin recounted that when he firstly sounded Pretty Hate Machine, the album by Nine Inch Nails, he did not care for it. But it soon became his favourite. Faced with something discordantly novel, we dont ever have the reference points to absorb and digest it, Rubin alleged. Its a bit like memorizing a new expression. The album, like the brew, was not an acquired savour, because he was not hearing the same album.
Looking back, we can find it hard to believe we did not like something we are today do. Current popularity gets projected backwards: we forget that a now ubiquitous hymn such as the Romantics What I Like About You was never a make or that recently in vogue antique babe identifies such as Isabella or Chloe, which seem to speak to some once-flourishing habit, were never popular.
It now seems impossible to imagine, a few decades ago, the gossip provoked by the now widely cherished Sydney Opera House. The Danish inventor, Jrn Utzon, was essentially driven from the country, his mention extended unuttered at the ceremony, the sense of national gossip was palpable towards this harbourside monstrosity. Not exclusively did the building not fit the traditional anatomy of an opera house; it did not fit the conventional word of private buildings. It was as foreign as its architect.
The truth is, most people perhaps did not know what to shape of it, and our default setting, faced with an insecure unknown, is detesting. Frank Gehry, talking about his iconic, widely admired Guggenheim Museum in Bilbao, admitted that it took a couple of years for me to start to like it, actually. The inventor Mark Wigley suggests that maybe we only ever learn something when some structure we think of as foreign causes us and we withstand. But sometimes, many times, in the middle of the fighting, we end up loving this thing that has elicited us.
Fluency begets liking. When shown personas of buildings, designers have rated them as least complex than laypersons did; in other words, they read them more fluently, and the buildings seem less foreign. The role of the inventor, shows Wigley, is not to give the client exactly what he was asking for in other words, to cater to current taste but to change the notion of what one can ask for, or to project future delicacies no one knew they had. No one supposed an opera house could look like the Sydney Opera House until Utzon, taking his idea from a peeled orange, said it could. The nature changed around the building, in response to it, which is why, in the strange messages of one architecture commentator, Utzons breathtaking build appears better today than ever.
A few decades from now, person will inevitably look with dread upon a new house and answer, The Sydney Opera House , now theres a build. Why cant we construct acts like that any more?
This argument for example, Why isnt music as good as it used to be? manifests an historic collection bias, one colourfully described by the designer Frank Chimero. Make me let you in on a little secret, he writes. If you are hearing about something age-old, it is almost certainly good. Why? Because nobody wants to talk about shitty old-time stuff, but lots of parties still talking here shitty brand-new material, because they are still trying to figure out if it is shitty or not. The past wasnt better, we just forgot about all the shitty shit.
The only guarantee we have of savour is the fact that it will change.
In a 2011 sketch on the substantiate Portlandia , the obsessive sardonic catalogue of the hipster mores of the Oregon city, an exaggeratedly posturing persona known as Spyke with chin whisker, lobe-stretching saucer earrings, and a fixed-gear bike is evidence treading past a prohibit. He pictures some people inside, equally adorned with the trappings of a certain kind of cool, and establishes an supporting nod. A few days later, he agent a clean-shaven guy wearing khakis and a dress shirt at the bar. Aw, cmon! he hollers. Guy like that is hanging out here? That barroom is so over ! It exclusively gets worse: he ensure his straight-man nemesis astride a fixed-gear bicycle, partaking in shell artistry, and wearing a kuki-chins beard all of which, he churlishly warns, is over. A year later, we check Spyke, freshly shorn of whisker, wearing business casual, and having a banal gossip, roosted in the very same barroom that produced off the whole cycles/second. The nemesis? He procrastinates outside, scornfully swearing the bar to be over.
The sketch wonderfully encapsulates the notion of savour as a kind of ceaseless action machine. This machine is driven in part by the oscillations of originality and knowledge, of hunger and satiation, that strange internal calculus that effects us to tire of food, music, the colouring orange. But it also represents driven in part by the subtle the two movements of parties trying to be like one another and beings trying to be different from each other. There is a second-guessing various kinds of skirmish here , not unknown to strategists of cold warera game theory( in which players are rarely behaving on perfect information ). Or, indeed, to readers familiar with Dr Seusss Sneetches, the mythical star-adorned mortals who abruptly trench their decorations when they detect their challenger plain-bellied counterparts have idols upon thars.
That taste might move in the kind of never-ending repetition that Portlandia hypothesised is not so far-fetched. A French mathematician named Jonathan Touboul identified a phenomenon of searching alike trying to look different, or what he called the hipster influence. Unlike cooperative systems, in which everyone might concur in a coordinated fashion on what decisions to build, the hipster result follows, he hints, where individuals try to make decisions in opposition to the majority.
Because no one knows exactly what other people are going to do next, and information is also possible noisy or retarded, there can also be the times of brief synchronisation, in which non-conformists are inadvertently aligned with the majority. Spyke, in reality, might have had to see several people doing shell art maybe it even suddenly appeared at a store in the mall before soon jam-pack it in. And because there are varying degrees of hipness, person or persons may choose to wade into current trends later than another, that person is followed by another, and so on, until, like an astronomical adventurer chasing a dead whiz, there is nothing actually there any more. The quest for distinctiveness are also welcome to generate conformity.
The Portlandia sketch actually goes well beyond appreciation and illuminates two central, if seemingly contradictory, strands of human behaviour. The first is that we want to be like other parties. The social being, in the degree that he is social, is virtually imitative, wrote the French sociologist Gabriel Tarde, in his 1890 notebook The Laws of Imitation. Imitating others, what is known as social learn, is an evolutionary adaptive strategy; that is, it helps you exist, even prosper. While it is considered to be in other species, there are no better social learners than humen , none that take that knowledge and continue to build upon it, through consecutive generations.
The sum of this social learning culture is what draws humans so unique, and so uniquely successful. As the anthropologist Joseph Henrich documents, humans have foraged in the Arctic, reaped cultivates in the tropics, and lived pastorally in deserts. This is not because we were “ve been meaning to”, but because we learned to.
In their journal Not by Genes Alone, the anthropologists Robert Boyd and Peter Richerson use the sample of a bitter flower that turns out to have medicinal value. Our sensory structure would understand the fierce as potentially harmful and thus inedible. Instinctively, “theres no reason” we should want to eat it. But someone eats it regardless and experiences some curiously beneficial make. Someone else assures this and imparts it a try. We take our medicine in spite of its bitter experience, they write , not because our sensory psychology has progressed to make it less bitter, but because the idea that it has therapeutical quality has spread through the population.
People imitate, and cultural activities becomes adaptive, they insist, because learning from others is more efficient than trying everything out on your own through costly and time-consuming trial and error. The same is as true for people now speaking Netflix or TripAdvisor evaluates as it was for primitive foragers trying to figure out which nutrients were poison or where to find irrigate. When there are too many alternatives, or the answer does not seem obvious, it seems better to go with the flow; after all, you are able to miss out on something good.
But if social reading is so easy and effective, it creates the question of why anyone does anything different to begin with. Or indeed why someone might vacate innovative activities. It is an issue asked of evolution itself: why is there so much substance for natural selection to sieve through? The master or innovator who was attacked in his daytime seems like some kind of genetic altruist, sacrificing his own immediate fitness for some future payoff at high levels of the group.
Boyd and Richerson hint there is an optimal balance between social and individual learning in any group. Too many social learners, and the ability to innovate is lost: people know how to catch that one fish since they are learned it, but what happens when that fish dies out? Too few social learners, and beings might be so busy trying to learn situations on their own that national societies does not thrive; while people were busily fabricating their own better bow and arrow, person forgot to actually get food.
Perhaps some ingrained sense of the evolutionary utility of this differentiation is one reason why humans are so snapped between wanting to belong to a group and wanting to be distinct mortals. Parties want to feel that their feelings are not unique, hitherto they experience anxiety when told they are exactly like another person. Think of the giddy anxiety you feel when a co-worker is demonstrated by wearing a similar clothe. We try some happy medium, like the Miss America player in Woody Allens Bananas who responds to a reporters interrogate, Differences of mind should be tolerated, but not when theyre extremely different.
If all we did was conform, there would be no delicacy; nor would there be penchant if no one conformed. We try to select the right-sized group or, that the working group is too large, we elect a subgroup. Be not just a Democrat but a centrist Democrat. Do not just like the Beatles; be a fan of Johns.
Illustration by Aart-Jan Venema
When discriminating yourself from the mainstream is becoming too wearying, you can always ape some version of the mainstream. This was the premise behind the normcore anti-fashion tendency, in which formerly forcefully fashionable beings were said to be downshifting, out of sheer tirednes, into humdrum New Balance sneakers and unremarkable denim. Normcore was more conceptual skill activity than business case study, but one whose premise the most different stuff to do is to reject being different altogether, moved the manifesto seemed so probable it was practically wish fulfilled into existence by a media that feasts upon novelty. As new as normcore seemed, Georg Simmel spoke about it a century ago: If obedience to fashion consists in impersonation of an example, conscious inattention of pattern represents same mimicry, but under an inverse sign.
And so back to Spyke. When he felt his drive for peculiarity( which he shared with others who were like him) threatened by someone to areas outside the group, he moved on. But all the things he experienced were threatened the chin beard, the shell arts and that he was willing to walk away from, were no longer practical. We signal our identity simply in certain regions: Spyke is not likely to change his label of toilet paper or toothbrush merely because he hears it is shared by his nemesis. When everyone listened to records on vinyl, the latter are a commodity material that allowed one be interested to hear music; it was not until they were nearly driven to extinction as a technology that they became a mode to signal ones identity and as I write, there are stimulates of a cassette revival.
In a revealing experimentation carried out within Stanford University, Berger and Heath sold Lance Armstrong Foundation Livestrong wristbands( at a time when they were becoming increasingly popular) in a target dormitory. The next week, they sold them in a dorm knows we being somewhat geeky. A week afterwards, the number of target dorm circle wearers dropped by 32%. It was not that people from the specific objectives dorm detested the geeks or so they said it was that they thought they were not like them. And so the yellow segment of rubber, tattered for a good stimulate, became a means of signalling identity, or savour. The only path the target group could avoid being symbolically linked with the geeks was to abandon the feeling and move on to something else. As much a sought for novelty, brand-new experiences can be a conscious rejection of what has come before and a distancing from those now enjoying that penchant. I liked that stripe before they got big-hearted, becomes the common refrain.
What our flavours say about us is primarily that we want to be like other people whom we like and who have those appreciations up to a extent and unlike others who have other savors. This is where the idea of simply socially reading what everyone else is do, get complicated. Sometimes we read what others are doing and then stop doing that act ourselves.
Then there is the question of whether we are conscious of picking up a practice from someone else. When someone knows he is being influenced by another and that other person to know each other very, the hell is exhortation; when someone is unaware he is being influenced, and the influencer is unaware of his influence, that is contagion. In delicacy, we are rarely presumed to be picking up happenings haphazardly. Through prestige bias, for example, we learn from people who are regarded socially substantial. The classic rationale in sociology was always trickle-down: upper-class people hugged some preference, beings lower down followed, then upper-class people scorned the taste and cuddled some brand-new taste.
Tastes can change when people aspire to be different from other parties; they can change when we are trying to be like other people. Groups transmit experiences to other groups, but savor themselves can help create groups. Small, apparently insignificant differences what kind of coffee one boozes become real spots of culture bicker. Witness the varieties of mark now available in things that were once preferably homogeneous merchandises, like coffee and blue jeans; who had even heard of single ancestry or selvage a few decades ago?
There is an virtually incongruous cycles/second: private individuals, such as Spyke in Portland, wants to be different. But in wanting to express that difference, he seeks out other persons who share those changes. He conforms to the group, but the conformings of these working groups, in being alike, increase their gumption of change from other groups, just as the Livestrong bracelet wearers took them off when they accompanied other groups wearing them. The be adopted by delicacies is driven in part by this social jockeying. But this is no longer the whole picture.
In a famed 2006 venture , an organization of people were given the chance to download anthems for free from an internet site after they had listened to and ranked the hymns. When the participants could see what previous downloaders had chosen, they were more likely to follow that behaviour so popular songs became more popular, less popular songs became less so.
When parties established selects on their own, the choices were more predictable; beings were more likely to simply pick the sungs they said were best. Knowing what other listeners did was not enough to completely reorder publics musical penchant. As the scientist Duncan Watts and his co-author Matthew Salganik wrote: The best carols never do very badly, and the most difficult anthems never do extremely well. But when others alternatives are evident, there was greater risk for the less good to do better, and vice versa. The pop chart, like delicacy itself, does not operate in a vacuum.
The route to the top of the charts has in theory get more democratic, less top-down, more unpredictable: it took a viral video to assistants induce Pharrells Happy a pop a year after its liberate. But the hierarchy of popularity at the top, formerly launched, is steeper than ever. In 2013, it was estimated that the top 1% of music acts took residence 77% of all music income.
While record firms still try to engineer notoriety, Chris Molanphy, a music critic and obsessive analyst of the pa maps, disagrees it is the general public fouling one another who now decide if something is a reach. The viral wizard Gangnam Style, he notes, was virtually coerced on to radio. Nobody operated that into being; that was clearly the general public being charmed by this goofy video and telling one another, Youve got to watch this video.
Todays ever-sharper, real-time data about people actual listening action strongly fortifies the feedback loop-the-loop. We always knew that people liked the familiar, Molanphy responds. Now we know exactly when they flip the depot and, wow, if they dont already know a lyric, they truly throw the station. For the industry, there is an almost hopeless is making an effort to alter, as fast as possible, the brand-new into the familiar.
Simply to live in a large city is to dwell among a maelstrom of options: there are seemed like it was gonna be by numerous guilds of importance more choices of things to buy in New York than there are preserved species on countries around the world. R Alexander Bentley is an anthropologist at the University of Durham in the UK. As he applied it to me: By my recent count there were 3,500 different laptops on the market. How does anyone make a utility-maximising alternative among all those? The costs of reading which one is truly better is nearly beyond the individual; there may, in fact, actually be little that scatters them in terms of quality, so any one acquire over another might simply manifest random copying.
For the Spanish philosopher Jos Ortega y Gasset, columnist of the 1930 pamphlet The Revolt of the Masses, journalistic shipments from adventurers seems to thrust one into a vertiginous global gyre. What would he stimulate of the current situation, where a spurt of tweets comes even before the interrupting report proclamations, which then turn into wall-to-wall coverage, followed by a recall piece in the next days newspaper? He would have to factor in social media, one has a peripheral, real-time awareness of any number of people whereabouts, achievements, status updates, via any number of platforms.
Ortega announced this the increase of life. If media( large broadcasters creating audiences) helped define an era of mass society, social media( audiences establishing ever more gatherings) help define our age of mass individualism. The internet is exponential social discover: you have ever more ways to learn what other parties are doing; how many of the more than 13,000 reviews of the Bellagio hotel in Las Vegas do you need to read on TripAdvisor before making a decision? There are ever more ways to learn that what you are doing is not good enough or was already done last week by someone else, that what you like or even who you like is also liked by some random being you have never met. This is social learning by proxy.
People have always wanted to be around other people and to learn from them. Metropolis have long been dynamos of social alternative, foundries of art, music, and manner. Slang has always beginning in metropolitans an upshot of all those different, densely jam-packed people so often exposed to one another. Cities drive taste change because they furnish the greatest showing to other parties, who not amazingly are often the innovative parties metropolitans seem to attract.
With the internet, we have a kind of metropolitan of the sentiment, a medium that people do not just exhaust but inhabit, even if it often seem to be repeat and increase prevailing municipalities( New Yorkers, already physically exposed to so many other parties, use Twitter “the worlds largest” ). As Bentley has argued, Living and working online, people have perhaps never imitation each other so profusely( because it typically costs good-for-nothing ), so accurately, and so indiscriminately.
But how do we know what to copy and from whom? The age-old ways of knowing what we should like everything from radio station programmers to restaurant steers to volume critics to label themselves have been substituted by a mass of individuals, connected but apart, federated but disparate.
Whom to follow? What to prefer? Whom can you trust? In an infinite realm of selection, our options often seem to cluster towards those we can see others representing( but away from those we feel too many are preferring ). When there is too much social affect, people start to think more like one another. They take less information into account to make their decisions, yet are more confident that what they are thinking is the truth because more beings seem to think that way.
Social imitation has gone easier, faster, and most volatile; all those micro-motives of trying to be like others and hitherto different can intensify into explosive erupts of macro-behaviour. The big-hearted ripples have got bigger, and we know that they will come, but it is harder to tell from where, in the vast and random ocean face, they will swell.
This is an edited extract from You May Too Like, published on 30 June by Simon& Schuster( 12.99 ). To ordering a transcript for 10.39, going to see bookshop.theguardian.com or announce 0330 333 6846. Free UK p& p over 15, online guilds only.
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