#Intention vs. Outcome

[omegaphilosophia]

Moral Luck and Merit

The concept of moral luck challenges our conventional understanding of moral responsibility and merit. It raises questions about how much control individuals have over their actions and outcomes, and consequently, how much credit or blame they deserve. In this exploration, we will delve into the nuances of moral luck and its impact on our assessment of merit.

Understanding Moral Luck

Definition of Moral Luck:

Concept: Moral luck refers to situations where the moral judgment of an individual is influenced by factors beyond their control.

Types: Philosopher Thomas Nagel identifies different types of moral luck:

Resultant Luck: Luck in the way one's actions turn out.

Circumstantial Luck: Luck in the situations one faces.

Constitutive Luck: Luck in who one is, including one's temperament and inclinations.

Causal Luck: Luck in how one’s actions are determined by prior events.

Moral Luck in Practice:

Example: Two drivers who both run a red light but only one hits a pedestrian. The difference in outcomes, due to resultant luck, affects how we judge each driver morally.

The Concept of Merit

Definition of Merit:

Concept: Merit involves deservingness of praise, reward, blame, or punishment based on one's actions or qualities.

Basis: Merit is typically based on factors such as effort, intention, and outcomes.

Merit in Ethical Theory:

Kantian Ethics: Emphasizes intention and adherence to duty rather than outcomes.

Utilitarianism: Focuses on the outcomes and the overall utility generated by actions.

The Interplay Between Moral Luck and Merit

Impact of Moral Luck on Merit:

Resultant Luck: Alters the outcomes of actions, affecting the perception of merit based on those outcomes. For example, a doctor’s merit might be judged differently based on the success or failure of a surgery, even if both doctors performed equally well.

Circumstantial Luck: Affects the situations individuals encounter, which can lead to different opportunities for meritorious actions. For instance, a person born into a stable environment might have more opportunities to develop virtues than someone born into adverse conditions.

Constitutive Luck: Involves traits and dispositions that are beyond an individual's control, impacting their ability to act meritoriously. A person’s natural temperament might make it easier or harder for them to act morally.

Challenges to Traditional Views of Merit:

Intention vs. Outcome: Moral luck complicates the assessment of merit by introducing factors outside of one’s control. Should merit be based solely on intentions or also on the outcomes, even if those outcomes are influenced by luck?

Equity in Judgment: If merit is influenced by luck, it raises questions about fairness in moral and social evaluations. Can we fairly reward or blame individuals for actions significantly shaped by luck?

Theoretical Perspectives on Moral Luck and Merit

Nagel’s View on Moral Luck:

Argument: Thomas Nagel argues that moral luck undermines the idea that we can be fully morally responsible for our actions since so much is influenced by factors beyond our control.

Kantian Ethics:

Counterargument: Kantian ethics emphasizes that moral worth is based on the intention behind actions rather than their outcomes, potentially sidestepping the issue of moral luck.

Virtue Ethics:

Perspective: Virtue ethics focuses on character and the development of virtuous traits, acknowledging that some aspects of character are influenced by luck but still striving for personal moral growth.

The relationship between moral luck and merit is complex and raises significant questions about our understanding of moral responsibility and deservingness. While moral luck challenges the fairness of attributing merit based on outcomes influenced by uncontrollable factors, various ethical theories offer different approaches to reconciling this tension. Understanding this interplay is crucial for developing a nuanced perspective on moral judgment and ethical evaluation.

[cherryskeletoncake]

Techno and ghostbur. When your dead frend only remembers the ‘good times’ you had, and they come to hunt you about it constantly.

[wordsgood]

i've seen some posts about The Gender Of It All Or Lack Thereof in the mars house and started to respond but it felt dickish to disagree on someone else's post when their take on it is as equally #valid as mine is so, my feelings, briefly: i don't think the genderlessness was done perfectly by any stretch, but i also don't think that this was a book that was meant to Solve Gender, or even take steps towards it. i don't think we're supposed to assume that tharsis is better for "abolishing gender." the thing is that while i wouldn't call her books "romances" natasha pulley writes books that are primarily about relationships in difficult atmospheres - no one Solves Colonialism in the bedlam stacks, no one Solves Homophobia And Racism in watchmaker, and i didn't really go into the mars house expecting them to Solve Gender. gale being a senator does place more stress on the idea that these people, in particular, have the power to make changes and help people, so that may be why there's more frustration with the story than in bedlam stacks (where tbh merrick's involvement with the EIC bothered me a lot more than gale's political stances did).

again, i don't think it's wrong to not like how pulley dealt with gender politics; at the same time, it feels like a lot of people who did the bad reviews think that tharsis was supposed to be gender utopia, and i just. don't think we're supposed to assume that. there's so much else wrong with tharsis that i see no reason to think gender is the one thing they got Exactly Right. it's a "what if?" world, not a "here's how it should be" world - the people who built tharsis saw a deep wound throughout humanity's long past and said, "how do we deal with this?" and came up with an extreme solution for a society in extreme conditions. like.......they think it's weird and gross to have kids biologically, why should i think they have perfect ideas on anything???

tl;dr i read the Gender Abolishing as a flawed, wounded, but well-meaning and sometimes beneficial reaction to millennia of gender-based suffering. by no means do i think i was supposed to go "yeah, let's do that in the real world!" after reading the book, nor do i think it's a problem with the book itself that abolishing gender ended up not being as great at solving problems as they thought it would be. people will be people! they try to fix things and sometimes cause as many problems or more as the ones they fixed. but people try to fix things anyway.

[saving-people-haunting-things]

What does it say about me that when there's an emotional conflict in a fanfic like 85% of the time I think that the one who ends up groveling for forgiveness was actually the one who deserved the bigger apology?

[sideshow-ghoul]

Intent vs outcome

[jaker-shit]

I may be deeply deeply stupid

I was maybe a little bit into my coworker and we were friendly and had a really nice time together at the last company party and yknow maybe i had a little crush and it seemed like she might feel the same way so my other coworker did a little gossip and the verdict was she enjoyed my company but didnt really feel like dating rn at this point in life and thats great answer acquired i can forget all that and go on

But of course i am incredibly stupid and i still run into her and want to hold her hand and cook with her and lift her in a big ghibli hug

This is so so dumb i thought i forgot those feelings and i am a deeply stupid person for not burying them further

[writingwithcolor]

Not all Second-Language Speakers are Made Equal.

@waltzshouldbewriting asked:

Hello! I’m writing a story that features a character who’s first language is not English. He’s East African, specifically from Nairobi, Kenya, and is pretty fluent in English but it’s not his primary language, and he grew up speaking Swahili first. I’m struggling to figure out if it’s appropriate or in character to show him forgetting English words or grammar. From what I’ve researched, English is commonly spoken in Nairobi, but it wouldn’t be what was most spoken in his home. For context, this is an action/superhero type story, so he (and other characters) are often getting tired, stressed, and emotional. He also speaks more than two languages, so it makes sense to me that it would be easier to get confused, especially in a language that wasn’t his first. But I’m worried about ending up into stereotypes or tropes. For additional context: I’m monolingual, I’ve tried to learn a second language and it’s hard. A lot of how I’m approaching this comes from my own challenges correctly speaking my own, first and only language.

Diversity in Second-Language English

You seem to have an underlying assumption that second language acquisition happens the same for everyone. 

The way your character speaks English depends on so many unknown factors: 

Where does your story take place? You mention other characters; are they also Kenyan, or are they all from different countries?

Assuming the setting is not Kenya, is English the dominant language of your setting? 

How long has your character lived in Kenya vs. where he is now? 

What are his parents’ occupations? 

What level of schooling did he reach in Nairobi before emigrating? 

What type of school(s) did he go to, public or private? Private is more likely than you think. 

Did his schooling follow the national curriculum structure or a British one? Depends on school type and time period. 

Does he have familiarity with Kenyan English, or only the British English taught in school? 

Is this a contemporary setting with internet and social media?

I bring up this list not with the expectation that you should have had all of this in your ask, but to show you that second language acquisition of English, postcolonial global English acquisition in particular, is complex. 

My wording is also intentional: the way your character speaks English. To me, exploring how his background affects what his English specifically looks like is far more culturally interesting to me than deciding whether it makes him Good or Bad at the language. 

L2 Acquisition and Fluency

But let’s talk about fluency anyway: how expressive the individual is in this language, and adherence to fundamental structural rules of the language.

Fun fact: Japanese is my first language. The language I’m more fluent in today? English. Don’t assume that an ESL individual will be less fluent in English compared to their L1 counterparts on the basis that 1) it’s their second language, or 2) they don’t speak English at home. 

There’s even a word for this—circumstantial bilingualism, where a second language is acquired by necessity due to an individual’s environment. The mechanisms of learning and outcomes are completely different. 

You said you tried learning a second language and it was hard. You cannot compare circumstantial bilingualism to a monolingual speaker’s attempts to electively learn a second language. 

Motivations?

I understand that your motivation for giving this character difficulties with English is your own personal experience. However, there are completely different social factors at play.

The judgments made towards a native speaker forgetting words or using grammar differently are rooted in ableism and classism (that the speaker must be poor, uneducated, or unintelligent). That alone is a hefty subject to cover. And I trust you to be able to cover that!

But on top of that, for a second language speaker, it’s racism and xenophobia, which often lend themselves to their own ableist or classist assumptions (that those of the speaker’s race/ethnicity must be collectively unintelligent, that they are uneducated or low class due to the occupations where they could find work, or conversely that they are snobby and isolationist and can't be bothered to learn a new language). Intersections, intersections.

If you want to explore your experiences in your writing, give a monolingual English speaker in your cast a learning disability or some other difficulty learning language, whatever you most relate with. And sure, multilingual folks can occasionally forget words like anyone else does, or think of a word in one language and take a second to come up with it in the other language. But do not assume that multilinguals, immigrants, or multiethnic individuals inherently struggle with English or with multiple languages just because you do.

~ Rina

[bakuhatsufallinlove]

Does Izuku Think His Feelings For Katsuki Are Gross? (or, DvK2's Endless Emporium of Nuance)

This is a pretty common sentiment I see repeated, and we all know the source of it: Deku vs. Kacchan 2.

Original Japanese and official English translation.

Crunchyroll subtitles

In one translation, Izuku expresses discomfort over this topic; in the other, he outright declares it to be gross.

That is quite the difference. I gotta say, Crunchyroll’s direct “This is gross” kind of shocks me, because it functionally ignores the key adverb “sasuga ni” and translates the line the same as you would if he hadn’t said it at all. The official manga translator, on the other hand, clearly made a decision about what Izuku meant by that phrase and then dispersed that meaning across the line as a whole.

So I understand why people have this straight-forward interpretation.

I’m here to offer some linguistic nuance, because my main problem with “Izuku thinks his feelings are gross” is not that it is completely wrong. It’s that it isn’t the whole story.

There are two really important phrases to take into account: kimi ni wa ienai and sasuga ni.

To illustrate their meaning, let’s split the line into two sections:

Note: Grammatically, kara belongs in the first section. I’m lumping it into the second section for the sake of isolating the core ideas expressed in the first section and maintaining clarity in the second.

Now we’re going to break the sections down into their constituent parts. This looks like a verbatim nightmare of a translation, because it is, but trust me, it’s a useful exercise.

Kara links the two sections by showing that the first section directly causes the second. Something worth noting is that Izuku does not use past tense here—he uses present tense and indicates a continuous, unchanged state. He has not been able to before and still cannot tell this to Katsuki. I would argue this also suggests he thinks the circumstances will not change for the foreseeable future.

Important Phrase #1: kimi ni wa ienai

Ienai is the negative potential form of “to say,” which means it is not possible for him to say it. Iwanai, on the other hand, is the negative present tense, and if he had used iwanai instead, that might suggest that he has some choice in the matter. Examples in English might be, “That’s why I don’t tell you this,” “That’s why I’m not telling you this,” and “That’s why I haven’t told you this,” which all express intentional withholding despite opportunity. To use a form that specifically denies the possibility serves to center limitation, regardless of desire.

The combination of the two particles ni and wa are used to emphasize, compare, and contrast. This is extremely telling just on its own. Izuku is emphasizing the fact that, compared to everyone he could possibly tell, he cannot tell Katsuki this. He might be able to tell other people, but when it comes to Katsuki, he cannot. Ienai does not specify where the limitation stems from, but ni wa sure implies it.

Now let’s dig into the phrase that does the most heavy-lifting in the first section.

Important Phrase #2: sasuga ni

Sasuga ni is the adverb Izuku attaches to the adjective kimochi warui (gross or creepy). It is typically translated “as expected” because this kind of adverb sounds awkward in English. “This is expectedly gross” is not a sentence people say much. You might also see it translated “as I thought,” “naturally,” “obviously,” or “indeed.”

And there is something interesting here: Izuku uses a second word that means “as expected” on this page.

Yappari, which can also be translated as “in the end,” “sure enough,” or “after all is said and done.”

I researched the nuances of these two phrases, synthesizing definitions and examples from four different Japanese dictionaries/encyclopedias and two forum boards for language tutoring from native speakers. My conclusions as related to their usage here:

Yappari indicates:

an outcome that was expected (example: “I tried, but sure enough, I failed.”)

something that remains unchanged [in the state it was previously or in other circumstances]

a situation where, no matter how you think about it, you end up with the same result (example: “I was really torn over it, but in the end I gave up on going.”)

Sasuga ni indicates:

[you, the speaker] must acknowledge that this is the natural result of the situation up to this point (example: “they grew up in a big family, so naturally they are good with kids.”)

something exceeds the permissible range, or that it may be permissible under certain conditions, but not others (example: “no matter how nice a guy he is, if he was accused of something unfairly, he’s bound to get angry.”)

You can see the meanings overlap, but the sentiments are a bit different. I saw someone learning Japanese say that every time they used one of these phrases, native speakers told them they should have used the other one instead. Another learner responded that, from their observations, the distinction appeared to be that yappari is used when the speaker had personally thought about and expected this outcome, while sasuga ni suggests that everyone would agree with this statement.

I’m not sure this is true across the board; usage always varies, even among native speakers, so generalizations are only useful up to a point, but I have to admit, a bunch of little things I noticed in my research do support this line of thinking.

If yappari tends to be more reflective of the speaker’s personal thoughts and expectations, sasuga ni’s “acknowledgment of a natural result” could indeed imply external validation. This is true of the equivalent English words, at least: naturally and obviously both suggest that any reasonable person would accept it as fact.

In fact, permissible as an idea kind of hinges on social norms—what is reasonable for someone to put up with? What behaviors sit within the realms of welcome, allowable, or excusable based on your relationship?

In my opinion, Izuku feels like he cannot say this to Katsuki because it exceeds the bounds of what is permissible between them. If sasuga ni implies Izuku feels sure that anyone would agree with his assessment, Katsuki is absolutely included in that.

Izuku is not saying, “I alone think this is gross, so I can’t tell you.”

He is saying, “Considering everything that has happened between us up till now, you would obviously see this as gross, so I can’t tell you.” Its grossness is a natural result of the situation—their history, the way their relationship fell apart, the way Katsuki lashes out, how he can barely stand Izuku’s presence, let alone his emotional honesty.

Chapter 10, during Deku vs. Kacchan 1

But remember that this sentence is a fragment: the subject of Izuku’s sentence is revealed in the second half, and it is the fact that he runs his mouth when he wants to win more than he wants to save.

This is what is gross. Izuku acknowledges that the behavior itself is unpleasant, and that any reasonable person would agree with that. His whole identity as a hero is based on saving people, so he feels some real discomfort when he has to recognize that sometimes he just wants to win. In fact, he can want victory so much that it supersedes his desire to help people.

Izuku has intentionally emulated Katsuki’s practical tactics, but this is about instinctive response. He wasn’t standing there facing Muscular, thinking the winning move was definitely to scream, “shut up.” He was furious, so he wanted to win and make that guy shut up.

When the scale tips, he acts out. He talks shit. He screams at people and insults them, because that’s what Katsuki does. These are all unacceptable behaviors, socially-speaking. Katsuki constantly and intentionally acts the exact opposite of how he should to qualify as a Good Japanese Boy. Izuku, on the other hand, plays the part faithfully, at least until it demands he betray his core values.

Deku vs. Kacchan 2 showcases how neither Izuku nor Katsuki had fully accepted the heroism of their counterpart. Katsuki is uncomfortable with Izuku’s innate capacity to help others, to see their need and meet it without question. Izuku is uncomfortable with craving victory, with that indomitable drive to seek glory. They each admired All Might for the value they themselves embody, and they admired each other for the value they lacked, but that doesn’t mean their admiration was uncomplicated.

Katsuki is a loud-mouthed, aggressive jerk, but Izuku ends up acting just like him. He clearly feels conflicted about it. He’s annoyed and hurt that Katsuki pushed him away by being such a jerk in the first place. And, from his perspective, he fails every time he tries to wrangle their relationship into something less miserable. He might even be embarrassed over the simple fact that he has held on to these deep-seated emotions for years over someone who wants nothing to do with him. He wishes things were different. He doesn’t know how they could be, anymore. He wants to connect, but he can’t.

Izuku frames his inability to express this specific thought as natural and reasonable. Obviously, there’s no way I could do this. And honestly, he is probably right. After all, this is a very intimate, revealing thing to tell someone who seems to hate your guts and has for years.

At any other point in the story, Katsuki probably would have curled his lip in disgust and barked out Izuku’s exact words, “Gross.”

But in DvK2, Katsuki bears his heart to Izuku without restraint.

Katsuki confesses something painful and private to Izuku twice, at two separate moments.

Izuku has two confessions, too. Here's the first:

But the second he admits only to himself and the audience.

Maybe if Izuku had said his “image of victory” monologue out loud, Katsuki could have had his own moment of understanding:

Izuku’s reaction after Katsuki’s second confession.

Maybe Katsuki wasn’t ready to hear it, or maybe Izuku was too chicken to believe he was ready. Either way, he needed to voice both confessions, and he didn’t.

So the narrative punishes Izuku for failing to push past his own limitations.

In the battle of revealing their honne—their true feelings, their truest selves—Katsuki risked it all.

Izuku couldn’t do the same, and that’s why he loses.

Don’t forget that underestimating your opponent is one of the easiest ways to lose a fight in MHA.

But I want to reiterate, Izuku feels conflicted about this behavior and his own feelings, not ashamed.

Emotional conflict is borne from two or more simultaneous, contradictory feelings. Izuku admits that any reasonable person would see the way he unconsciously imitates even Katsuki’s bad habits as gross, but he also clearly tells us something else.

Izuku is directly expressing his own thoughts about it, and the most important phrase is nanoni, which according to online encyclopedia Kotobank, “indicates that the following is contradictory to the preceding matter” and specifically, “includes critical feelings about the contradiction between” those two things. The latter point is unique because other words often used for “but” (such as kedo, which he used earlier in the form of dakedo) do not necessarily do this.

In the final line, one little detail here is the orange highlighted nda. This is used to explain and correlate topics of discussion. The most obvious point of explanation is why he acts this way. But the use of nanoni to connect this thought to the previous one tells us that this line is also explaining why Izuku doesn’t hate it.

Katsuki is his image of victory, and that alone is the reason he does not find this part of himself unacceptable. Just like with sasuga ni, Izuku is telling us that he understands the way other people would see this situation, and he knows what he “should” feel, but then he tells us that he does not feel that way.

I know it is very easy to see “This is gross, so I can’t tell you” at the start of this monologue, skip right to “image of victory,” and walk away thinking that Izuku is ashamed of that specifically, but the details show that the opposite is true.

And let’s not forget the nuance of yappari, which implies that Izuku has personally thought about this fact over and over, but it has always been this way.

I have seen people say that Katsuki is the one letting Izuku set the pace of their new relationship and that Izuku holds back, with this presumed shame as the cause. But I don’t think that acknowledges Izuku’s perspective on their dynamic, nor the casual mutualism they build together.

Katsuki initiated DvK2: a unique, closed “event” wherein, for the first time, they each expressed their vulnerabilities as much as they were able. But immediately outside the confines of DvK2, Izuku is the one who reaches out, as a gesture of reciprocation towards Katsuki for having initiated this change.

He is asking Katsuki's opinion, but what this gesture means is, “I don’t want us being honest with each other to end there. I still want you in my life.”

And maybe for the first time in years, Katsuki actually understands what Izuku means, and reaches back.

Look at these fucking nerds.

Notice that Izuku responds to Katsuki twice. At the first response, Katsuki has offered his observations and given him valid criticism on his technique, which is a show of goodwill. But then, Katsuki continues even when the admission reflects a personal weakness, with Izuku's punch having caught him off guard. This is actual honesty, and it means that they didn't just resolve their aggression and reset to neutral peers, but that Katsuki wants to be close, too. And just like during their fight, understanding comes the second time around.

I’ve said it before and I’ll say it again: from Izuku’s point of view, Katsuki’s shitty behavior was the only thing that stood between them, because Izuku’s core feelings for him never changed.

Izuku lets Katsuki decide what is permissible between them, because Katsuki is the one who pushed him away in the first place. He opens the door just enough to say, “Whatever you want to give of yourself, I will accept.”

After that, Katsuki is the one making the big gestures by taking time out of his own life to discuss OFA with Izuku and All Might and help Izuku by training with him, even inserting himself into situations when he isn't asked. At every point, we see Izuku receive Katsuki with warmth and then follow up with smaller gestures of his own.

Chapters 202, 209, 249, and 327.

The reason we see so much of Katsuki’s side of their relationship, especially after DvK2, is because his feelings are the ones that change the most: from dysfunctional to self-aware and accepting. He has struggled for years over Izuku’s place in his life. He didn’t understand Izuku or his own feelings, and he was wrapped up in denial. He tells himself again and again that Izuku is “beneath him,” when we know the truth is he always thought Izuku was better than him.

Comparatively, Izuku resolves his conflicted feelings about his admiration for Katsuki much quicker, because the source of his conflict was primarily external while Katsuki's was primarily internal.

Chapter 257

A little detail I love about the "I'm too blessed" moment is that Izuku thinks of his conversations with Katsuki as "normal(?)" with a literal question mark attached. Is this normal? He doesn't really know. But it's enough. Kacchan is Kacchan, explosive and outrageous and way too much, all the time. Maybe they'll never be what other people think of as "normal," but Izuku is happy just to have Kacchan as he is, and be there however Kacchan will have him.

Katsuki's ideal has always been Izuku; he tried to outrun that fact and failed every time. Meanwhile, Izuku’s image of victory has always been Kacchan, and he has just been waiting for Kacchan to want to hear that from him.

Everyone has been wondering if Izuku will ever tell him. Me, personally, I'm hoping their story will end with a mutual declaration of their shared truth.

"You have always been my hero."

[ccthegoddessblog]

Rituals vs. Spell work: Understanding the Difference

When delving into the mystical realms of magick, it’s essential to grasp the distinctions between rituals and spell work. Let me illuminate these concepts:

Magical Practices (Spell work):

Definition: These are simple workings—everyday magics that don’t necessarily involve elaborate rituals.

Duration: They can take seconds to a couple of hours.

Intent: They have an intention, an end goal, and a magical act.

Examples: Taking a magical bath, divination (like tarot), reciting a spell, meditating, or lighting a candle.

Ritualistic Level: Not very ritualistic; no casting of circles or complex spells.

Rituals:

Definition: More elaborate magical works with structure and specific components.

Duration: Longer than practices due to their complexity.

Purpose: Assist in walking between worlds, raising significant energy.

Components: Often involve casting a circle, calling quarters/elements, and invoking spirits or deities.

Examples: Full moon rituals, spell bottles, transformative magics, protection spells.

Spells:

Definition: Spells consist of words or phrases with a specific intention.

Components: Usually involve words (or emojis) and focus on a desired outcome.

Purpose: To signify, relate, or talk—directing energy toward a goal.

[vaguely-concerned]

To the ‘themes I am picking up on in Veilguard’ list, let's go ahead and add what I have a sneaking suspicion will actually turn out to be The theme:

— the world has changed and can never be as it was again.

— I have been changed and can never be who I was again.

— in this simple unavoidable truth there is endless grief and endless hope.

And I… may be getting a bit emotional about it haha. Let me show my work a bit: 

if da:o is a game about people who are already dead or half ghosts in some form (through societal forces, psychologically, functionally, literally, in body, through the joining etc.) coming together anyway to save the world from being swallowed by total nihilism and despair (symbolized by the blight) through the power of love and friendship and also this sword/potential heroic sacrifice that I found, da2 is a game about people who have lost their homes and been set adrift finding and building new homes in each other (while completely failing to save the world. also through the power of love and friendship. as well as years of petty bickering <3 we must imagine kirkwall if not happy then worth having been because the love was there the love was there and that's the only sanctifying force we can ever have in this doomed world and city of ours), and da:i is a game about old stabilizing-but-unjust comfortable lies vs. disruptive but potentially liberating uncomfortable truths, and the power of friendship to help us distinguish the one from the other and navigate through them...

folks… I'm starting to think that veilguard might be a game specifically about moving towards recovery and acceptance after trauma — about how even in this flawed, severed, scarred state, what is here right now is worth loving and worth caring for. even in an imperfect and impermanent world and self, there is worth and joy. and of course the first real tragedy — and threat — of Solas is that he just cannot find it in himself to accept this and move on, to let go of what was, the regret won’t let him go or he won’t let go of it. which means that even though on the surface it’s Elgar’nan and Ghilan’nain (and the will to subjugate and violate they represent) who are the main villains, the real antagonistic force in this story beneath that is the Dread Wolf’s despair. A despair Rook must make an answer to by the end of the game, one way or another, compassionately or with righteous fury, triumphant or pyrrhic.

The world will change again and again and so will you — BUT the crucial element is that so will everyone else who exists along with you, you are fundamentally not alone in this existential truth. all we’ll ever have is each other and my god that is plenty, my god that is enough!!! Which is the second thing Solas just can’t accept, he keeps himself separate and completely alone out of an awful mix of fear and pride and feeling himself unworthy of anything else. Rook and the player want to save the world of Thedas because it’s where everyone we love lives, Solas wants to go back to the past because that’s the only neighbourhood where he can still visit those he loved — and the person he himself was, before. A very sympathetic and human instinct/trap to fall into when touched by trauma, I think, if only it wasn’t backed by godlike power, a fundamentally oppositional personality, and a catastrophic lack of therapy to make it literally everyone else’s problem too lol. It’s varric and solas’ banter about the man on the island and where meaning in a life comes from all over again, writ large and with detail work — and the added idea of ‘what if there are also other islands out there, though. With other people on them that you could find if you reach for each other’. Rook with the best of intentions has to make choices to which there are no perfect outcomes and live with what happens — and not cut themselves off from everyone else around them even when there is regret or shame. You get back up every day and you make a life with other people doing the same and you do your best, and that’s the only victory this world will give you. In the end, that is more than enough, that is essential. And I um. I love that. So much. It’s why some of the writing clumsiness on top can’t hurt me because this thematic spine is so solid and so beautiful to me. It’s DA2 all over again that way for me personally — I forgive this story for what it isn’t and couldn’t be, and I love it with my whole stupid open heart for what it actually is. Thank you for coming to my TED-talk and goodbye etc.      

(For my fellow TLT heads out there — you know what this story is reminding me of most of all, actually? It has some big Nona the Ninth vibes down there in the deep. It’s about… the horror and unspeakable beauty that can only be found in liminality, and the role of love in making that basic fact of existence bearable. And also even more unbearable at the same time. I'm so sorry.)

[sillygoose067]

Charles's Angel(s)

Ch. 49

Charles Leclerc x Reader

Author’s Note: Because a wise teacher of mine once said, “you can’t marry someone unless you’re able to go through ups and downs thinking that it’s the problem vs. the both of you, not one person vs. the other”. Honestly, she spit some MAD bars right there. Happy reading!

The moment Charles laid eyes on the adorable, golden dachshund, he knew that the puppy was meant to belong with him in his home. He’d always wanted a dog as a kid and even had one for a while, but his old companion had, unfortunately, not made it as long as Charles. 

He named the tiny puppy Leo, like the fiercest little lion. But as Charles stepped into the apartment with Leo in his arms, his heart began to increase pace in trepidation. What if you didn’t like dogs? What if you were allergic? The two of you had never talked about pets. 

Well, what’s done is done, he thought. Better to just face the music. 

“Charles?” you ask from your studio.  

“Heeeeyyy Y/n. What’s up?”

His uncharacteristically evasive greeting, along with the lilt in his voice, brought you out of the room. As soon as you lay eyes on the tiny puppy cuddling into his arms, they widen to the size of saucers. 

“Is that—is that a puppy?!”

Your boyfriend just looks at you guiltily. “I’m sorry… He was just so cute, Cherie and I–” 

“No no no no no. You don’t need to explain to me, but Charles, we never talked about pets... and where would we even put him? And we need to get him stuff... I don’t know what to do!” Somehow, this escalates into an argument. Your first fight since getting together. Sure, it took a while, but you knew that the honeymoon period couldn’t possibly last as long as it had so far.  

Exasperated, you head back into the room, unable to listen to Charles’ defensive arguments. “You know what? I’m just gonna head out for a bit. Don’t call me. I’ll be at Marie’s, so you don’t have to worry about me, but don’t come after me. I just– I need to think about things and cool off.” You hastily throw a couple clothes into your overnight bag. You stop in front of him before you head out the door. “You know I love you, right? I just need some time to myself to sort this out. Stay safe,” and then the door slams shut behind you.  

Well, Charles thinks, looking down at the still snoozing puppy in his arms. That was definitely the worst possible outcome.

…

As it turned out, even with a new member in the house, Charles found himself feeling awfully lonely. There was a piece of you everywhere he looked. He knew he was overreacting and that you’d implied you’d be back soon. But soon wasn’t soon enough. 

 The windows were thrown open wide in the hope of tempting in a nonexistent breeze. The normally warm evening sunlight filtered through the windows instead, and Charles felt like he was suffocating in the confines of his own home. He blamed the heat of the sunlight, but he knew that it was from the overwhelming silence from your presence, or lack thereof. 

 With a sigh, he dials his mother’s number. “Maman?”

 "Herve, my son, what’s wrong? You usually don’t call during this time of day.”

 “Maman, I messed up.” He feels a sob crawl up his throat as he sets the phone on the island counter and digs his palms into his eye sockets. He explains the situation between sniffles while Pascale listens intently. 

 “Herve, you know you should have discussed this kind of decision with Y/n first. Your father and I always decided on matters that had to do with the house and our family together. I’m not saying that this is entirely your fault, but you must realize that the girl spends a lot of her time without you around, and she’s just as busy as you. Who will take care of Leo when you’re not around? Who will take care of Leo when she’s busy? What if she’s never had a dog before? These kinds of things need to be discussed. Perhaps you should have taken the time to sit down and talk. And from what I understand, you’ve been planning on getting a pet for a while now.”

 “Yes, Maman. I see these things now, but how do I fix this?”

 “Sweetheart, you can’t fix this. Let her take some time for herself, and she’ll come back to you when things have cooled down. Just approach the matter slowly and discuss Leo then. Until then, just... manage on your own.”

 “Okay, Maman,” he sighs with resignation. 

…

At Marie's, you consult your friend’s advice, knowing there’s no way around telling her, especially since you arrived on her doorstep without warning. 

 When night falls, you find yourself missing the warmth of Charle’s body against yours. You lay in bed, wishing sleep would come. However, this leaves you plenty of time to reflect on the situation. You decide that you’ll return tomorrow afternoon and talk with a cooled head on your shoulders. 

…

When Charles steps into the apartment the next afternoon, back from the grocery store, he doesn’t expect to see you sitting at the kitchen counter, sipping warm tea from your mug. The bags fall to the ground, catching your attention. 

 “I think I’m ready to talk now,"  you murmur over the lip of your mug, eyes cast down and unable to meet your boyfriend’s gaze. 

 He shuffles to the counter nervously and takes a seat on the stool on the opposite side. 

 “Growing up, I always wanted a dog, or cat. But my mom was deathly scared of dogs, and she said that getting furry pets was too much of a commitment. So I would stop to pet the neighbors’ dogs at the park, but that was about the most interaction I had with dogs.” You stop, placing the mug down, and begin picking at some nonexistent lint on your pants, still refusing to meet Charles’ gaze. “When you walked in with the puppy—” 

“Leo.”

 You raise your eyes to him for a split second. “When you walked in with Leo yesterday, I panicked. My mom always threatened me with ‘you can either choose me or the dog,’ and when I saw Leo yesterday, I just realized that I’m not properly equipped to raise a puppy with the limited number of interactions I’ve had with dogs, much less puppies.” You finally look him in the eye. “I wasn’t mad at you for bringing him—Leo—home. I was mad at myself for not knowing how to take care of pets. I just realized that I don’t even know what dogs eat, what kinds of toys puppies need, or how to train them if they even need training—just anything.” Your voice breaks, and you look away to the side. You’d never liked others to witness you crying. 

 You hear the screech of the stool moving and feel a familiar warmth engulf you. A tender kiss on your hair. 

 “I’m sorry that I didn’t discuss getting a pet with you before. I… I had been planning to get one for the past few weeks, and I hadn’t even thought about consulting you. So as much as you feel guilty about this, I am at fault. I’m sorry.” Charles mutters into your hair. “And I’m sorry that because of that, I made you feel helpless. I know how much you hate feeling like that. It won’t happen again.”

 He lifts your face with his strong, calloused hands, brushing your tears away with his thumbs. “Forgive me?”

 You sniffle, holding back a full-on sob. “Charles, there’s nothing to forgive.”

 “Then are we okay?”

 You nod. “We’ve always been okay.” You twiddle your fingers in your lap. “Can I meet him? Leo?”

 This brings a smile to your boyfriend’s face. “You never need to ask to meet your own son, Cherie.”

 You follow him into a corner of the room where he’d set up comfy sleeping quarters for the puppy. The tiny Dachshund bounds out energetically into your lap, licking away your tears as you giggled.  

“Leo~ That’s your mommy; yes, that’s right. We need to make sure Mommy doesn’t cry, okay?”

 You set him down and cuddled into Charles on the chaise, watching as your new puppy, your furball of a son, ran circles on the living room floor.

[grey-sorcery]

[Title]: Magical Potency: Improving the Efficacy of Magic

Suggested Reading

Finding Balance Threshold Theory Correspondences  Conceptualization Vs. Visualization Visualization: Effective Implementation Basics of Energy Work Basics of Spellcasting Spell Logs Intro to Gnosis Bias in Witchcraft The Subtle Body Axioms of Energy Work The Wellsource Energy Work & Spoon Theory Shadow Work: First Steps Intro to Grounding

Introduction

Magical potency refers to the efficacy and strength with which a spell is executed. This encompasses the accuracy with which the ritual is performed, the precision of the elements involved, and the intensity of focus and energy channeled into the endeavor. In simpler terms, it's about increasing the likelihood of a spell's success, assuming all other requisite and advantageous factors are adequately addressed. 

The significance of magical potency cannot be overstated. For practitioners, the objective is not merely to perform rituals but to execute them in a way that yields measurable results. In the same manner that a scientist would aim for exactness and reliability in an experiment, a magical practitioner should aim for a high degree of potency in their workings. Achieving this standard is more than a matter of personal pride or skill; it is about the responsible wielding of one's abilities to bring about change. When potency is elevated, the outcomes are more predictable, thereby enhancing the reliability of the magical practice as a whole. Moreover, it minimizes the risk of unintended consequences, which can range from inconsequential to potentially hazardous.

The Magical Potency of a Vast Majority of Publications, From Tumblr to Books

Candle Magic

Candle magic serves as an excellent entry point for neophytes in magical practice. Its allure lies in its straightforward design and uncomplicated mechanics, making it accessible for beginners. However, the simplicity that makes it attractive also serves as its Achilles heel. A plethora of publications, ranging from social media posts to books, frequently omit crucial details that are indispensable for ensuring the spell's effectiveness. For instance, many resources neglect to delve into the nuances of "intent," often misconstrued as mere desire, even though it is actually  one's personal truth. Furthermore, these publications have a tendency to reduce the complexity of the practice to mere lists of correspondences, thereby overlooking the intricate mechanics that govern how a spell functions. This dearth of comprehensive information is a disservice to newcomers who seek a robust understanding of the practice, and it impedes their ability to enhance the efficacy of their spells.

Candles & Twine "Cord Cutting"

Another practice that has gained considerable attention is the use of candles and twine for what is commonly referred to as "cord cutting." On the surface, this practice provides valuable insights into personal relationships. However, a closer examination reveals significant shortcomings. Most notably, the ritual fails to fulfill its purported function of severing emotional or psychic connections—what is commonly referred to as "cord cutting." Instead, it remains an exercise in symbolic action that lacks the mechanics necessary to bring about real change. The information provided in popular publications often restricts itself to symbolic associations, failing to offer a comprehensive guide to the mechanics or other vital elements that could make the practice genuinely effective. Consequently, any results are likely psychological in nature, rather than stemming from genuine magical activity, unless utilized as a tool for divination.

Sigil Magic

Sigil magic enjoys widespread popularity due to its accessibility and the relatively common understanding of its mechanics—albeit mainly within the framework of the psychological model. Its versatility is another strong suit, capable of serving as a supplementary element in various other magical practices. However, it's crucial to scrutinize the limitations of this method. The preponderance of popular sigil crafting techniques derives from, or modifies, the Spare method, which operates solely within the psychological model. In essence, this approach amounts to subconscious suggestion rather than authentic magical action. As a result, practitioners may find themselves constrained by a limited scope of magical efficacy. Furthermore, the lack of accessible information on alternative methodologies exacerbates the problem, leaving practitioners with a narrow, and sometimes misleading, understanding of what sigil magic can achieve. The ubiquity of this practice also means that misinformation and misinterpretation are rife, further muddying the waters for those seeking to deepen their understanding and improve their skills.

Increasing the Magical Potency of Common Practices

Candle Magic

To augment the efficacy of candle magic, a considerate approach is essential. First, it's crucial to identify the traditional symbolic associations of various elements involved in the spell and consider whether your own personal correspondences might be more effective. Next, identifying a central point of focus, or state of gnosis, can serve to concentrate your energy more efficiently. This focus should align with your own deeply-held beliefs or personal truths to maximize the spell's efficacy.

Another vital step involves contemplating the specific means by which the spell will manifest its effects. This doesn't merely involve wishing for a particular outcome, but rather planning out the logical steps and mechanisms that will make it happen. This also involves doing conscious energy work that goes beyond mere mental imagery. Instead, one should focus on manipulating energy via the subtle body and energetic senses, perhaps using breath work, gestures, and/or vocalizations as aids.

Identifying the emotional state that will best serve the spell is another significant aspect. This emotional state should be in harmony with your personal truths and can serve to fuel the spell's energy. Additionally, writing out the specific mechanics of how the spell will function can provide clarity and enhance focus during the actual performance. Memorizing all actions or incantations can also prevent disruptions that might break your concentration during the ritual.

Cord Cutting

For those looking to enhance the efficacy of cord-cutting rituals, a complete overhaul is likely required. 

Before the working, contemplate the means through which the spell will manifest its effects as to avoid any negative or harmful outcomes. Utilizing twine and a knife—or scissors, for those concerned about safety—can create a strong symbolic action that aids the spell. It's also beneficial to use correspondences, either mental or physical, that are directly connected to the target individuals. This requires either a strong personal knowledge of the individuals involved or a potent taglock to symbolize them.

Conscious energy work is again advisable, and this should be done without relying solely on mental imagery. Maintaining a state of focus, or gnosis, throughout the entire working is essential. To deepen your understanding and improve the potency of the ritual, you might also study various philosophies or religious teachings concerning the concept of fate or destiny. 

Identifying an emotional state that aligns with your personal truth can also serve to fuel the energy of the ritual. Once the primary cord-cutting action has been performed, the common chords and candles approach can be employed as a form of divination to gauge the likely effectiveness and manifestation of the spell.

Sigil Magic

For those looking to venture beyond the well-trodden path of the psychological model in sigil magic, a multitude of avenues are worth exploring. To start, one should consider researching or contemplating how sigils could function within different paradigms or frameworks. This might involve developing an entirely new method of sigil crafting that deviates from the commonly used Spare method.

Contemplating the mechanics of how a non-psychological sigil could function is equally important. This might involve studying different cultural practices or philosophies to gain new perspectives. Researching various methods of charging and activating a sigil can also yield valuable insights. Different modalities might be more effective depending on the specific nature of the application in which the sigil will be used.

When incorporating a sigil into another spell, it's crucial to think critically about how the two will interact and complement each other. Drawing the sigil while in a state of deep focus, or gnosis, can enhance its accuracy, If this state is backed by strong emotional energy that aligns with your personal truths, its momentum will increase. The precision of a sigil can also be highly increased by performing energy work consciously while drawing the sigil. Finally, selecting a method of charging and activation that complements both your own capabilities and the specific nature of the working can serve to greatly enhance the overall potency of the spell.

General Practices and Methods to Improve Magical Potency

Research, Study, Experimentation, and Recording

The cornerstone of enhancing magical potency lies in a rigorous approach that involves research, study, experimentation, and detailed recording. When conducting research, it's imperative to look beyond sources that merely resonate with you on a personal level; instead, aim for a diverse array of reputable sources to avoid cognitive bias. Subsequently, study these materials assiduously, revisiting them often to consider ways you might expand or refine the practices described.

The use of experimentation, formulating and documenting predictions about how a spell will manifest is invaluable. These predictions should be dated and revisited to assess the spell's effectiveness. Sharing these predictions with other practitioners can serve as a check against confirmation bias. Conducting low-stakes spells can also serve as a useful methodological testbed, helping you refine your approach based on outcomes.

Maintaining a log of your spells is an essential practice. This archival process will facilitate a retrospective analysis, enabling you to discern which variables contributed to or hindered a spell's effectiveness.

Being Critical

Critical thinking should permeate your magical practice, although it's best applied either before or after a working, not during, so as not to disrupt your focus. Discernment in planning a working can preemptively address potential issues. After the spell's completion, seek feedback from anyone aware of the working but not of its projected outcomes. In your analysis, consider mundane factors that could have influenced the result, recognizing that magical outcomes often manifest through seemingly ordinary means. Keep a record of both successes and failures, and understand that setbacks are educational opportunities, not indicators of personal inadequacy.

Helpful Practices

Regular meditation can serve as a foundational practice for enhancing focus and understanding your inner landscape. Additionally, action flow states can be achieved through rhythmic, lyric-free music coupled with physical activities in sync with the beat. This can facilitate a trance-like state beneficial for magical work. Shadow work, while in no way is necessary, can help you uncover deeply rooted personal truths, while the development of personal symbolic associations can facilitate more potent states of focused awareness.

Energy Work

Contrary to popular misconceptions, energy work is neither a form of mental imagery nor a misapplied concept often referred to as "intent." It involves a nuanced understanding of one's subtle body and its energy centers. Identifying your Wellsource—the origin point of your energy—can further deepen your practice. Mastering the art of manipulating this energy effectively can be a powerful tool in improving magical potency.

Appropriation and Decolonization

It's crucial to recognize the importance of decolonizing one's magical practice. This entails a conscious effort to eschew cultural appropriation and to respect the origins and contexts of various magical systems. While learning from diverse traditions can enrich your practice, it should never involve taking elements out of their cultural context for personal use without proper understanding and initiation. Decolonizing your magical practice is a significant endeavor that requires sustained commitment, self-awareness, and active engagement. Here are some steps to help you in this important journey:

Educate Yourself: The first step in decolonizing your practice is to become knowledgeable about the histories, cultures, and traditions from which various magical practices originate. This will help you understand the contexts in which these practices were developed and how they have been affected by colonization.

Acknowledge Origins: Always give credit to the cultures, traditions, and communities from which certain practices and tools originate. This is not only a matter of respect but also a way to counteract the erasure that often occurs when practices are appropriated.

Assess Your Sources: Evaluate the materials you are using to learn about magical practices. Are they written or produced by individuals from within the tradition? Do they provide historical and cultural context? Are they respectful and do they avoid exoticizing or commodifying the practices they describe?

Reflect on Motivations and Entitlement: Examine your reasons for incorporating specific practices or tools into your own practice. Are you doing it because it's "trendy" or because you feel entitled to pick and choose from other cultures? Such motivations can be indicative of a colonizer mindset.

Avoid Cultural Cherry-Picking: Engaging deeply with another culture's practice means more than just adopting its magical or spiritual elements. It involves an understanding and respect for the culture as a whole, including its history, struggles, and contributions.

Engage in Dialogue: If you are interested in a practice that originates from a culture different from your own, try to engage in a respectful dialogue with individuals who belong to that culture. Seek their perspectives and listen to their experiences, and ask for their insights into ethical engagement with their traditions.

Prioritize Marginalized Voices: Elevate the voices and teachings of individuals from marginalized communities who are sharing their own traditions. Their perspectives are often sidelined but are crucial for a genuine understanding of these practices.

Financial Support: Whenever possible, support practitioners from the culture of interest by paying for their services, buying their products, or donating to causes they recommend. Economic empowerment is a form of reparative justice.

Revise and Reassess Continually: Decolonization is not a one-time action but an ongoing process. Keep updating your practices as you gain more knowledge and understanding. This may mean abandoning practices or tools that you now recognize as inappropriate for you to use.

Be Accountable: If you make a mistake—and most people do when they are learning—own it. Apologize, learn from it, and make amends if possible. Then take steps to ensure you do not repeat the same mistake.

Advocate and Educate: Use your platform, however big or small, to educate others about the importance of decolonizing magical practices. Share resources, engage in conversations, and challenge instances of appropriation you encounter.

Practice Humility: Recognize that the process of decolonization involves continual learning and that you won't have all the answers. Be open to criticism and willing to change your viewpoints and practices accordingly.

How Appropriation Negatively Affects Magical Potency

The act of appropriation in magical practices not only raises ethical concerns but also has deleterious effects on the potency of the rituals involved. One of the most glaring issues arises from the isolation of a practice from its original cultural context. Traditions, rites, and spells often have deeply ingrained cultural meanings and histories. When extracted from their native milieu, these practices lose the richness and nuance that contribute to their efficacy. The symbols, words, and actions employed in a ritual are often deeply tied to the specific geography, language, and folklore of its origin. Stripping away this context can dilute the ritual's power, rendering it a mere simulacrum of its original form.

Another significant concern pertains to the connections with spirits and ancestors that are inherent in many magical systems. These relationships are often built over generations and are rooted in specific cultural narratives, myths, and practices. When one appropriates these systems without a genuine link to the cultural lineage, the connection to these spirits and ancestors becomes tenuous at best. In some cases, this could even be seen as a form of spiritual trespassing, which not only questions the ethical standing of the practitioner but also diminishes the effectiveness of the ritual. These ancestral and spiritual links act as conduits for magical energy, and without them, the practice becomes hollow.

Lastly, the issue of alignment with one's personal truth cannot be ignored. Each individual has a unique set of beliefs, experiences, and perspectives that inform their magical practice. When one adopts practices from another culture without proper understanding or respect, there is a high likelihood that these borrowed elements will not align well with one's personal truths. This dissonance can create an internal discord, which in turn weakens the potency of the magical working. A harmonious alignment with one's core beliefs and experiences often serves as the bedrock upon which effective magical practice is built.

Implementation of the Concepts Discussed

The efficacy of magical practices can be significantly bolstered by adeptly incorporating cognitive techniques related to memory and repetition. One such method involves capitalizing on short-term memory. After assimilating beneficial information, executing a straightforward magical working immediately afterward can aid in embedding the newly acquired knowledge. This rapid recall and application essentially serve as the anchoring of the information more firmly by immediate utilization. This technique leverages the brain's natural propensity for retaining recently processed information and puts it to practical use, thus enhancing the likelihood of a successful magical outcome.

Subconscious memory plays a similarly pivotal role in the refinement of magical practices. The consistent and repeated consumption of relevant information can precipitate a subconscious framework that thereafter influences your methodologies. Over time, this reservoir of deeply ingrained knowledge becomes an almost instinctive guide during magical workings. The more frequently you engage with this material, the more it seeps into your subconscious, ultimately serving as an internal compass that steers your practices toward greater potency. Hence, the diligent study of reputable materials can lay the groundwork for a more effective and nuanced magical practice.

Repetition, both cognitive and practical, stands as another invaluable tool in solidifying one's magical practices. Repetitive engagement with the material, whether it's through written summaries, vocal articulation, or mental rehearsal, can fortify the neural pathways associated with that specific information. Furthermore, the regular enactment of magical workings that incorporate these concepts can engender a form of habituation. These practices, through repetition, become ingrained behaviors, thereby increasing the ease and fluidity with which they can be executed. This habitual nature, in turn, contributes to an overall enhancement of magical potency.

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This post was reviewed and edited for easier reading by ChatGPT.

[angelofdumpsterfires]

no but y’all don’t get it crowley and aziraphale are literally the queer dichotomy of assimilation vs resistance

aziraphale doesn’t like being an outcast from heaven, he doesn’t like the powers above him and knows heaven is broken but believes it to be a case of poor management, instead of being the nature of heaven itself, he believes he can change it from the inside, he wants to be holy and good and believes that doing heaven’s work is the way to do that, he wants to carve out a spot within the system for himself and crowley and fundamentally doesn’t understand that crowley does not want or believe in quietly abiding to the rules of oppressors

crowley, a demon working for neither hell nor heaven but for himself and what he sees fit, actively chooses to be an outcast, unpalatable to any power that be, he embraces it and revels in it, especially when he’s being an outcast *alone together with aziraphale* two celestial beings not built to fit into boxes or follow orders, an absolute refusal to stand down or change one’s self as to not aggravate the system, aziraphale fundamentally believes assimilation into heaven to be the ideal outcome failing to take into account the sheer insult that notion is to someone who embraces their offputting and queer nature.

crowley has long liberated himself from the notion of belonging to any system, made easier by his critical nature and literal plunge into hell, aziraphale “on the side of good and light” is so so well intentioned but has not been forced to examine his fundamental beliefs and where they come from, he still believes heaven is better than hell he still believes he’s better than a demon, he still believes in heaven. Crowley however is entirely disillusioned with those ideals and is absolutely dumbstruck that the one person he thought held similar ideals on authority, his fellow outcast, immediately buys back into the system the moment it isn’t actively hostile to him

[allaboutthemoonlight]

Understanding the Difference Between Hard Work and Workaholism, and Self-Care Strategies for Avoiding Burnout

Hi friends,

In today’s post, I want to talk about the idea of hard-work vs workaholism and the resulting consequence of burnout. It’s a longer post today because I believe this is something that many people are dealing with, especially in this space.

In the self-improvement and personal development bubble, there’s a constant culture of ambition and striving for improvement. While the intention behind this can be rewarding, it can sometimes fall into toxic territory with constant encouragement of and sentiments such as “just work harder” or “you‘re not disciplined enough”, often leading people to exhaust and overwork themselves.

Due to this, I'd like to discuss the significance of distinguishing between hard work and workaholism — both for productivity and well-being. While hard work can indeed lead to success and fulfillment, workaholism can result in burnout and physical and mental health issues. Recognizing the distinction between these two and equipping oneself with self-care strategies is essential for leading a balanced, healthy life.

What is hard work?

Hard work can vary from person to person, and it’s the same for everyone. Generally, hard work can be described as dedicated and focused effort towards achieving a specific goal. This can mean anything from daily runs to train for a marathon to watching numerous youtube tutorials to learn how to code.

The point here is that, although hard work involves a certain level of persistence, discipline, and strong work ethic, there’s often rewarding outcomes as you know you’re making progress towards something you want to achieve.

Understanding if you’re a hard worker or someone suffering from workaholism dictates a high level of self-reflection and introspection. In my experience, hard workers are those who:

Have a clear understanding of what they want to achieve

Are action oriented and know the purpose behind their efforts

Have the ability to achieve a work/life balance

Are either intrinsically motivated and have a high level of identified motivation

Maintain an internal locus of control

Know when to take breaks

Being a hard worker is a significant skill, one that can lead to personal development, growth, and multiple career opportunities, these are facts that can’t be denied. However, in our current environment where an individuals worth is often determined by their accomplishments and successes, the line between working hard and being a workaholic has been blurred.

Understanding workaholism

Now that we’ve talked about what exactly makes a hard-worker, I want to uncover the other reality: workaholism.

Workaholism is an uncontrollable and compulsive need to work constantly. It comes from feelings of from anxiety, perfectionism, or a desire to escape personal issues. This includes:

Obsessively thinking about work

Struggling to relax or unwind outside of work

Ignoring personal relationships and self-care

Feeling physically drained with fatigue and insomnia

Multiple studies have explored the mental and physical impacts of workaholism, revealing impacts such as high levels of chronic stress, anxiety, depression, fatigue, cardiovascular issues, among others. It’s truly an exhaustive list of consequences, all of which can lead to burnout and emotional exhaustion. Beyond mental and physical health risks, the effects of workaholism can include professional issues. It’s ironic that overworking oneself can have a negative impact on your career, yet there’s a higher likelihood of decreased job performance and strained professional relationships as a result.

I think Jordan Peterson said it best: “You don’t want to do so much work that the amount of you do interferes with the amount of work you could still do”.

Here are some of the key differences between hard work and workaholism to keep in mind:

Purpose and Motivation: Hard work is driven by intentional goals and motivation, while workaholism tends to be more compulsive.

Work-Life Balance: Hard workers manage to balance their professional and personal lives, while workaholics often neglect their personal life and self-care.

Sustainability: Hard work is sustainable over time with breaks for rest and recovery, whereas workaholism leads to burnout due to its unsustainable nature.

Control Over Work: Hard workers can regulate their work habits and take breaks when needed, while workaholics often feel out of control and struggle to stop working.

Stress Levels: Hard work can be stressful but usually within healthy limits, while workaholism leads to chronic stress and health problems.

What is burnout and how can we prevent it

With all that being said, I want to move on to clearly defining burnout and how we can avoid it. Burnout is a work-related state of exhaustion where you feel extreme fatigue, have a hard time concentrating, suffer from emotional dysregulation and poor cognitive function, and mentally distance yourself from the people around you.

Burnout doesn't happen all at once; it's a gradual process that builds up over time, often linked to workaholism. When you’re constantly in a mental state of go-go-go or feel the need to work excessively, you’ll start feeling stressed out from trying to meet all these demands. Over time, if you don’t find ways to take breaks and rest to recharge, you’ll lose energy and find yourself in a state of burnout.

This all happens because burnout leads to emotional exhaustion, detachment from work and others in your life, and a decreased sense of personal accomplishment and motivation.

So how can we prevent this?

There are 5 domains in our lives that we can pay more attention to for preventing burnout: physical, mental/emotional, social, work, and personal/leisure.

Physical Well-being:

Find a form of physical activity you enjoy and do it regularly

Take short breaks during work sessions to stretch and move around

Maintain a balanced diet to sustain energy levels

Get enough each night to support brain function during the day

Mental and Emotional Well-being:

Practice mindfulness techniques and meditation to reduce stress

Practice gratitude daily to adopt a positive mindset

Use deep breathing exercises to calm your mind and body.

Social Support and Relationships:

Seek help when needed through therapy, counseling, or support groups

Make time to connect with family and friends outside of work

Set boundaries for maintaining balance by defining working hours and learn to say no

Workplace Strategies:

Try to opt for projects or tasks in your work that align with personal goals and preferences

Try to schedule meetings to obtain feedback from your higher ups so that you have clear measures on your performance can identity areas for improvement

Find ways to make your work fun to sustain motivation and satisfaction in your work

Leisure and Relaxation:

Schedule leisure activities throughout your day to recharge

Dedicate time to hobbies and interests outside of work

Spend time in nature to connect with the environment and reduce mental fatigue

Thank’s for tuning in.

As always,

L <3

[hestzhyen]

Chapter 53 Fear Posting

Hello, kind internet void. What a chapter, huh? Not much to say other than I need someone to heal Chihiro's pain pronto.

That's a lie, of course- there's always a yapfest from me. Thanks for tolerating my nonsense as usual.

Hiruhiko Gets Fucked

Ch. 49

Ch. 53

How it started vs. how it's going for our playful psychopath foil

I loved this moment. Instead of shaking the protagonist and making him question himself, Hiruhiko's trolling just shows us that Chihiro is already well aware of how people see him.

Hiruhiko tried to call a bluff with the ol' reliable "I'm just like you" to make the MC question everything he's done, but it backfired in a huge way. He should have been paying attention since the start:

Chs. 1 & 6

Chihiro wasn't just being edgy in these moments early on, Mr. Discount Mahito.

I enjoy when the author has the protagonist confront that they really aren't so different from their sworn enemies. When done well, it helps the character clarify their moral stance and adds depth as they incorporate some of their enemy's ideals into their own worldview. But Sojo already forced Chihiro to do this. So what value would Hiruhiko doing the same have? Is it different just because they're close in age and Hiruhiko said he already understood Chihiro?

Nope. The meaning comes from Hiruhiko posing a different question.

Sojo asked: who gets to have the final say over Kunishige's intent? The answer Chihiro came to is: the one who's willing to go the farthest to fight for their vision.

Hiruhiko asked: are you aware of how evil you appear to be by going so far? Chihiro answers that he is, and always has been.

I'm really pleased with this turn of events! The flippant piece of shit doesn't get to waltz in and completely upend the protagonist's worldview by pointing out that he's killing people for once. Instead, we get an amazing inversion of the scenario that makes me want to cry for Chihiro. I trusted Hokazono-sensei to do a crisis of conscience arc well but this is a much better outcome IMO. It's never too late to try and exploit a character's cognitive dissonance between their beliefs and actions, so good try Hiruhiko. You just tried to fuck with the wrong traumatized MC. Enjoy being two arms lighter for the next few chapters.

Seriously though, fuck Hiruhiko. I appreciate his role in the narrative and I'm looking forward to what he does next, but he's kind of on the same level as Soya for me. I will cheer his death and not mourn one bit when we move on from him for good.

But we shouldn't be glad when people are killed, should we?

On Death and Killing Intent

This chapter had many jaw-dropping action moments but they're all so sad.

In my Chapter 51 post, I went on a bit of a tangent about how the adult cast all seem to have a heavy burden that they're using to try and steer the younger generation. Samura, Shiba, Kunishige, and Uruha all reject the idea of being "heroes" and the first three are shown to be reluctant to take lives if they can help it. Because killing is a wrongful act that leads one to hell. Doesn't matter what one's intentions are- taking a life is an act of evil. The adults didn't want the younger generation to revere them or try to follow in their footsteps.

But Chihiro chose to do so anyway, and he's taken their mindset to heart to help himself commit to the bit.

Doesn't matter that Chihiro tanked all of Hiruhiko's attacks to let the audience escape. Doesn't matter that he held back to avoid accidental casualties. Doesn't matter that he's ridding the world of the Hishaku's evil. He's a killer - a monster- that's going to hell. And he's resigned to it. He doesn't even have the excuse of saving lives or fighting a war to hide behind- he's steeping himself in sin for selfish reasons.

I was wrong about Samura having to teach Chihiro how to buckle down despite knowing he's walking the path to hell- Chihiro can already do it. So Hiruhiko was right. They're both drenched in blood with no chance for redemption. But that wasn't what Chihiro was pissed about last chapter. It was Hiruhiko assuming their reasoning for killing as being the same that got to him.

Chihiro doesn't find pleasure in killing someone, obviously. Not even Sojo, who was an objectively evil child torturer that wanted to use Kunishige's works to massacre innocents. But when Chihiro's alone against true evil, like his fights against Sojo and Hiruhiko, he goes full-on villain mode to meet them where they are. He's walking straight to hell and doesn't care about how it makes him look when the people he cares about aren't there to see him at his worst.

I posted a little bit about how loved Chihiro is even if he won't let himself realize or accept it, and it's true more than ever now. Chihiro's not a good guy. We shouldn't be thinking he's a purely wholesome person. But he's a damn sympathetic protagonist who is in a truly unbearable amount of pain, and I want him to just... let himself cry or something.

We don't mind that he's a murderer since we see him focus on doing what good he can, like taking detours for abused orphans and risking his life to save helpless captives. He's not the same as the vile scum he kills. Chihiro, though... "All scum go to hell!" is one of the earliest taglines of the series. Pretty sure he would apply this to himself, too. He's in a self-destructive spiral and we're just now seeing how far gone his mental state is.

What's that saying... the road to hell is paved with good intentions?

Chihiro and Samura

Seems like Kunishige was (or could have been) quite the warrior himself based on Shiba's comment... putting a pin in that.

Samura's got a ton of death flags, sorry to say. He's just scooping them up and dumping them all over himself. Not gonna stake my life on this or anything but Tobimune is probably going to be usable by the Hishaku somewhat soon... I hope Chihiro gets to reunite with him one last time before that happens though. Surely next chapter is where the gang gets back together...? Hakuri will probably teleport Chihiro to the temple once he's recovered, so it'll just be a matter of Chihiro getting Hiruhiko to talk enough before that happens.

Not that the type of food has deep symbolic meaning, but Chihiro and Samura are sharing traditional tea snacks; probably higashi (干菓子) of the rakugan variety. They're extremely dry and sweet, so I doubt Chihiro enjoyed them- is that why they're untouched? Maybe Chihiro wasn't actually willing to stop looking at Samura as a hero despite what he said? I don't want to make guesses about the meaning of the food being uneaten. I've been too fried by IRL stress to have much time to think about fun stuff lately. Just know that this is another food=connection/understanding moment that's a bit strained instead of comfortable. (Hakuri's still the only person we've seen Chihiro willingly accept an offer of food from and actually eat... hm.)

No wonder Chihiro considers himself a monster if a "hero" like Samura talks about himself like one. Noble beliefs (hi, Hiyuki!) don't shield you from the horror that lurks in your conscience. It's really respectable of Samura to be so blunt about the reality of what he did and try to steer away Chihiro from admiring him, but the consequences we see now are...

None of them could have known that Chihiro would end up like this a little over three years later (hopefully). He took the lesson of "killing=monstrous" to heart a little too well, sadly... so who can help him break that mindset? Assuming the author wants to say that Chihiro's not the villain he thinks he is, at least. Which is reasonable. He might not be a hero, but he's not truly a monster either.

It depends on who else knows about how he's faring and if Chihiro will let anyone in to help. Keep close tabs on how he interacts with Hakuri and Hiyuki, IMO. One or both of them will probably be the key to him at least stabilizing his metaphorical descent into darkness. Even if they can't pull him out, they can walk through hell at his side.

Hakuri's more than willing to do this already- I wouldn't be at all surprised if he considers staying with Chihiro to be the best part of his life so far, despite all the hardships that he will face. He was already in hell when they met and Chihiro helped pull him out of it. Hiyuki's the bigger question since we hardly know anything about her right now. Her faith in Chihiro as someone who only kills bad guys is important, though. As of this chapter, I can see her helping him out if she believes it's the morally right thing to do.

Spaghetti Queen Thoughts

I'm a little surprised we've left Hiyuki behind for most of the arc to this point, so I do wonder where she'll factor in and how much.

She's set up to be just as important as Hakuri was during the Rakuzaichi arc thanks to her strong ties to the Kamunabi. And there are issues with her that are completely unexplored; namely, her convictions clashing with how the Kamunabi operates. Maybe we'll see her again with the other two bearers? Or when things shift back to Kamunabi HQ for the blood test reveal and such?

I wonder how she'll be motivating Chihiro. They squabble like siblings already; she's the only one who genuinely gets under his skin (which is very cute if you ask me). Both of them are headstrong and idealistic, but Hiyuki doesn't seem to be down on herself and what she does nearly as much as Chihiro is. So maybe that'll be the angle... hard to say when there are so many unknowns, so obviously she needs to come back ASAP to give us more insight!

Thanks for letting me ramble, kind void... see you next week if I make it there.

[kosher-martian]

I'm making this post with full recognition that it might result in a bunch of hateful comments or asks, but I think it has to be said.

This morning I saw two completely unrelated posts (one on reddit and one on tumblr) that referred to Jews as "Jews of Conscience / Jewish People of Conscience" so as to draw contrast between the Jews being discussed and other Jews, based solely on their beliefs and attitudes concerning the Israel-Hamas War.

We really are just doing the whole "one of the good ones" schtick aren't we?

Why do we have to make these performative declarations of our beliefs to remain in the good graces of the self-appointed "good people"? What does that say about the "good people" and their "good politics"? And what does it say about us if we seek their approval?

This is the inevitable outcome of both purity politics and hyper-regimented discourse, which themselves are the consequence of deriving the entirety of one's political litmus test from maximalist sloganeering echo chambers.

This method of forming "good politics" reduces the complexity of the human experience into a simple "us vs them" dynamic, where the dividing line between the two is whether you upvoted or downvoted a screenshot of a pithy tweet.

It frames the world as one with "good people" and "bad people", where those on the side of "good" are scene as virtuous and well-intentioned whereas those on the side of "bad" are at best misinformed and at worst malevolent, sinful monsters. As someone whose virtue has not yet been determined, one who has not declared their affiliation is to be distrusted until they either:

Profess the beliefs of the "good people" without exemption, adopting them whole cloth and never questioning by whom those beliefs were made or whom those beliefs serve.

"Out" yourself as a "bad person".

I want to specifically call attention to that second option. It is always framed as a revelation. Not a sudden change of heart. Not a slow alienation. Not changing material conditions that alter the way someone perceives the world. All "good people" are actually "bad people" (except you, the only true "good person") and it's only a matter of time until someone "reveals who they really are". Everyone is lying about what they actually believe. It's a low-trust environment where every alliance (social, political, etc.) is one of convenience, to be continued until your ally inevitably betrays you for the other side.

To me, the only thing being revealed is the intellectual dishonesty of it all. It's no wonder that you suspect everyone else of lying, because it's exactly what you do. If the only reason you believe something is for the treats and status that believing it gains you, you don't actually believe it. The thing you actually believe is saying whatever is necessary for the treat dispensing machine to dispense your treats.

And so we circle back to the phrase "Jews of Conscience" and what that really means: It means (for the Nth time in Jewish History) Jews are not to be trusted until we "prove" our allegiance to the "good side" or "reveal" our allegiance the "bad side".