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hogsteeth-archive · 6 years ago

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alright then i answered one of them oc questions things for both versions of ira bc like. why wouldnt i. first answer is 1976 58y/o rhodesian ira, second answer is 201x 16y/o houstonian ira. i just wanted to figure out how different they really are. questions from here. if readmores still dont work on mobile im sorry lmao

what are some things they have strong opinions about?

he has sort of a cioranian attitude to the value of life, like, hes one of them “theres always reason to kill a man, theres no way to justify his living” types. he doesnt believe in nationalism per se but he does believe in war, hes literally a mercenary, and hed probably get along just fine with someone like mike hoare, but hes not one for unnecessary cruelty. hes kind to who he considers innocent. if he was alive today i can see him getting grouped w/ like, anti-natalists, right-wing “primitivists,” people who browse /fo/, people who think theyll thrive in the post-apocalypse even though they cant even spin yarn, people who dont understand fallout, you know, those types, but i like to think his attitude wrt civ is closer to perlmans or, well, mine. its a good thing he doesnt live in internet times. he thinks technology makes people complacent and weak and hes fallen into the trap of the “noble savage” myth; sign of the times. he could just as easily live off the grid in like, alberta, but he chose to stay in southern africa bc of his colonial attitudes & fetishization of the “less developed.” (sidenote, if youre like, new here n reading this for some reason, yea i write like really really bad characters were talking irredeemably evil here, just like, know that im aware of that.) also he detests hippies for both bad and good reasons ⸻ not much, really, hes an opportunist, a hedonist, hes selfish, goes w/ the flow. he thinks denying yourself pleasure for no reason is microfascism — not in those words — and while he doesnt think that selfishness leads to a bettering of overall society, hes no randian, he feels justified in what he does. hes uh, a mercenary in spirit and ive always intended to have him join the marines n later work for a pmc but were nowhere near there yet

what traits do they like in other people? what traits do they not like?

he likes people (men, that is) that are exactly like him. he likes Narrator bc hes just as quiet, as patient, as stubborn, as antisocial (using that the right way here, i like, know about psychology), as violent, as old-timey-ly masculine as he is. he can tolerate clade (his former accountant) bc she keeps to herself and shes loyal to a fault, but he doesnt go out of his way to like, actually talk to her. he likes will bc he reminds him of what he was like as a child living with his matabele mother. ⸻ he hates everything he perceives as weakness, but hes not all that open about that, i think hes not even 100% aware thats what it is. he needs to be talked back to. he lacks compassion, doesnt know how to deal w/ anyone whos less resilient and abrasive than himself.

do they have a significant other? if so, who?

i mean, theres Narrator — thats kinda what this whole thing is about. but theyll never think of each other that way. its complicated. theyre uh… closer to being marlow and kurtz than to being boyfriends. idk how to explain it. its bad. ⸻ hes fake-dating millah for appearances and secretly seeing jack, im not sure about the details either so im not getting into that, but hes eventually gonna meet will; ive written their first encounter like ten different ways and i still dont really know what i wanna do w/ them........ also Complicated

whats their friend group like? what role do they play (leader, mom friend, etc.)?

he lives in a hut he built w/ his bare hands on the edge of the kalahari. his friends are one horse and one vaalboskat. ⸻ he uses his friends but they use him too. hes reasonably popular bc hes athletic n wealthy, but i think the only one of his friends who really truly sees thru his act is millah, and bc he doesnt take her seriously as a threat, she has more control over him than he realizes.

do they care about their physical appearance? whats their routine like?

nah ⸻ not really. he showers too often and his hairs kinda dry but other than that hes like. Normal. idk i dont care about these things

do they have any physical or mental disabilities?

i dont think so ⸻ he has adhd

what would they die for? kill for?

oh hes not picky. he joined the military at 17, hes made peace w/ the prospect of dying. hes been more uncomfortable w/ the thought of growing old, actually. and again, hes literally a mercenary. not a big deal to him. ⸻ i dont think hes selfless enough to die for anyone. hed kill to protect the people he cares about, but thats more just bc hes possessive. im sure thats gonna come up eventually. i cant really write shit w/o weaving murder in somewhere.

do they have any magical powers or abilities? if its a realistic world, what religion do they follow?

absolutely the fuck not i hate magic. hes not religious, actually feels a little intimidated by religion. in one version of his story he spends his 50s on east nusa tenggara where he doesnt live far from a church, and he makes peace w/ the concept of god thanks to the influence of catholic-raised Narrator, but i doubt hell ever actually step foot into a church, or temple, or mosque, or what-have-you. hes internalized some things during his upbringing though that he doesnt classify as religious. little superstitions. he likes to keep objects that may be used for divination around his house, but he never touches them. ⸻ not religious, but if he had to pick, like to pretend, hed say baptist.

do they celebrate any holidays? how do they celebrate?

nah ⸻ like, the regular american ones. hell welcome any excuse to drink and to socialize, and id say his favorite holiday is the 4th of july, really just bc he likes warm weather and theres not a lot else you can celebrate in the middle of summer. hes not attached to the significance of any holidays. hes not crazy about christmas but he likes his family well enough and hell go along w/ it all, just to have sth to do. hes not good w/ time off.

if they were the protagonist in any book series, what series would they choose? alternatively: what would be their favorite book?

he doesnt really read but hed feel right at home inside heart of darkness or maybe the thin red line. or maybe sth by mccarthy ⸻ hes 16 he hasnt read jack shit. i wanna say deleuze would probably resonate w/ him bc hes a total self-insert but i really dont know. i try to keep the intertextuality way low bc i hate that shit in most fiction, so like, i try not to think too much about other books here

do they have any vices?

uh he drinks and he occasionally smokes opium but compared to most of my characters hes pretty okay wrt that ⸻ yea like… all of them. already said hes a hedonist make of that what u will

do they play any instruments?

nope ⸻ violin but he hasnt been practicing a lot lately

what would their favorite ride at an amusement park be?

hes never been to one ⸻ i feel like hed be into sth really lame… like you know that video by jenny nicholson, top ten lame things to do at disney world? sth like that. like hed go just to get a specific food item or to admire the infrastructure

what animal would they say best represents them?

hyena 100%. the spotted kind. id say tortoise also but hed find that insulting ⸻ id say hyena but hed be reluctant to answer that bc hes a Youth and he knows what a furry is

how do they act when theyre drunk?

vulnerable. little more talkative. he talks to himself (or the cat, rather) sometimes ⸻ more abrasive/tactless/impulsive. he talks w/ his whole body and feels like moving/running bc, again, self-insert

which era of history would they most like to live in?

the old west, like early to mid-19th century, maybe late 18th. that or like the really olden days, like mid-paleolithic ⸻ idk maybe like ten or twenty years earlier. i think he fits the 21st century pretty well. hes a curious person though and if he had a time machine hed go Everywhere at least once

whats their favorite food?

ah thats. complicated actually i have a whole list of foods that remind me of Narrator but ive never gotten around to making one for ira. hm. he likes poultry, like ostrich. white fish. dry/salty foods. sour fruit. breadfruit. fatty dark meats, blood sausage. hes not picky though, hell live on pap and water if he has to. ⸻ i genuinely dont know. im not used to the contemporary western setting yet like… pop tarts exist in the same world as he does and im not comfortable w/ that yet. like, branded food articles wrapped in plastic. thats so weird to me. i guess he likes (american) pizza w/ greens on it, like spinach? and seafood. sour candies, maybe, i dont think he has much of a sweet tooth. he puts salt n butter on potatoes and cottage cheese on pancakes.

what songs remind you of them?

conveniently theres a whole playlist rite here

whats their favorite season and why?

dry season. he doesnt like cloudy/foggy weather bc it makes him feel trapped when he cant see as far. ⸻ summer. i honest to god think people liking cold weather is a conspiracy like im not sure thats even biologically possible. like summer is the obvious answer here

which d&d class would they play as?

nah we dont do nerd shit round these parts

whats their favorite expletive?

he like, barely talks ⸻ nothin weird thats for sure, we campaign for simple straight-forward language in this house. having a Favorite is inherently at odds w/ that. bad question

whats their favorite candle scent?

no scented candles in the desert ⸻ sth fruity but not sweet, like mixed berries, sth red or purple

how do they feel about death?

he doesnt ⸻ hed feel cheated by life if he died young. he has a lot to see and do and itd like, bum him out not to get to do that but hes not afraid of death

do they collect anything? whats their most prized possession?

he lives pretty austerely but he does keep little rocks and gems and bones and pieces of wood n such. also coins from all the countries hes been to bc hes a simple old man. i wanna say his most prized possession is his hogs tooth bc he does value the marines a lot still. its where he first met Narrator :-) ⸻ he really appreciates gifts people give him, things that remind him of people. jack carved him an eagle once

do they play any sports?

no ⸻ nothing too organized. i dont think hes on any school teams bc idk if he has the time but that might change. he does run/hunt/fish/shoot

what one place do they really want to visit and why?

he likes deserts, wide open spaces. hes been to the kalahari n namib but not the gobi/sahara/simpson etc, so, those. no ice deserts though those scare him ⸻ polynesia/southeast asia, just tropical places in general. bc theyre nice what do you want me to tell you. tropics good

what languages do they speak?

northern ndebele, afrikaans, english (w/ various influences), some vietnamese ⸻ english, some cajun french, some spanish

what are some items they always carry? what weapon do they favor using if they exist in a world where weapons are necessary?

hes got his fal obviously and he does always carry a knife, just to be safe. more out of habit than actual necessity (not to imply rural areas were safe in the late 70s, but he lives in the literal wilderness, hes not much of a target. stays away from roads and all that.) ⸻ man hes really not as classy as i want him to be :/ he probably has like, a glock 17 w/ ten thousand pointless modifications n some uglyass stipling pattern. hes a little bit paranoid + irresponsible n carries all kinds of shit he doesnt need, mostly way too much cash

which emoji would they use the most?

no ⸻ he doesnt have a phone, hell maybe use a burner if he has to. this is an anti-phone household

what fantasy race would they be? if they already are one, pick a different one.

absolutely not

do they want to start a family? if they already have one, describe it.

no ⸻ no

what stereotypical high school clique would they fit into?

hed swing between the jrotc kids n the stoners honestly, but still mostly keep to himself ⸻ hes like, too much of a jock for the Delinquents, too much of a Delinquent for the jocks. hes really only popular bc hes rich-ish n blessed w/ good looks, and by association w/ millah

whats one thing that they dont need do they waste the most money on?

he doesnt ⸻ everything. hes really wasteful. he buys more food than he can eat, clothes he never wears, etc etc, hes terrible

what kind of shoes do they wear?

combat boots or just traditional sandals. the terrain around his house is mostly grass and flat boulders so he goes barefoot a lot ⸻ regular tennis shoes, nothin too fashionable bc he cant be bothered to keep up w/ trends, but usually clean n new. hiking boots when hes not w/ his regular friend group

do they believe in ghosts, aliens, and the occult in general?

really dont like how aliens are always grouped in w/ esoteric shit bc like, thats like asking if you believe in atoms honestly. no shit “aliens” exist thats like not up for debate. both iræ would agree w/ me here. 70s ira doesnt believe in like, Ghosts per se, but he has some vague concept of spirits that he got from his mother. he sees/feels them when hes half asleep. ⸻ 2010s ira doesnt believe in jack shit

which deadly sin do they most correspond to? which heavenly virtue?

nooo cardinal sins dont work that way theyre not hogwarts houses. its so much more complicated than that thats impossible

if you had to choose one tarot card to represent them, what would it be?

hmmm four of swords? knight of coins? eight of cups? this is hard ⸻ seven of swords? nine of cups? the devil? i dont know

what do they consider to be their best quality? what actually is their best quality?

his strength, which is really just his callousness and lack of convictions. and uh. i guess his independence ⸻ same here for the first part. and. maybe his loyalty? i dont consider loyalty a good thing personally idk

what do they consider to be their worst quality? what actually is their worst quality?

his lack of social skills maybe? he doesnt need them too often of course but like, the first time Narrator showed up at his doorstep he was genuinely nervous and that did fill him w/ some semblance of shame and in his eyes he should be good at everything, so like. that. really its his lack of conviction and his timidness/avoidance of the world ⸻ his dependence on others/lack of discipline. really its his lack of compassion, like, obviously

#ira #ricky pwease come online

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almasidaliano · 4 years ago

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Mental Health Matters

i am not okay. .. and that is okay. it's okay not to be okay sometimes. it's all okay, even if it hurts. you have to always remind yourself that it's okay even when it hurts because it is always going to hurt.

imagine waking up, and for no reason at all wanting to die. imagine every day being that way until they start to run together and then it just becomes this on going day that goes on forever, and you go from waking up every morning to greeting the sun with a sign because once again you've failed to die.

i'm not always sad, i always have SAD learn the difference. SAD: Social Anxiety Disorder. thought that was it? nope. ready for the list?

SAD - SOCIAL ANXIETY DISORDER GAD - GENERAL ANXIETY DISORDER SP - SOCIAL PHOBIA CLINICAL DEPRESSION GENERAL DEPRESSION SEASONAL DEPRESSION (DID - DISSOCIATIVE IDENTITY DISORDER BPD - BI POLAR DISORDER) PTSD - POST TRAUMATIC STRESS DISORDER INSOMNIA BULIMIA NERVOSA

welcome to my mental health rant. as if life doesn't already fuck us enough. the best people are mad. so i try not to let it fuck with me too much. but everyday is a battle. i mean a full blown war, one that isn't always visible from the outside.

anxiety is like extremely heightened awareness. you are just aware of everything, every possible variable that could apply to a scenario pops into my head and just spins. making decisions feels impossible. trying to express myself. having so many forms of anxiety means i question and overthink everything. i get flustered easily. i chuckle nervously a lot. since i have been diagnosed since i was a freshman, ive learned some coping skills to get through the days. they backfire though because most people think i am fine and dandy.

the depression is killer. no cap, i think i could handle it if it weren't for the anxiety. like when im trying to get myself out of bed, i don't need depression on my chest and anxiety in my ear about all the bad things life brings, and how im a failure for not getting up, pros and cons of life. there is so much pressure to live and it damn near impossible to die. like deadass, when you fr tryna get out this mf, life laughs at you in the face.

FUCK BIG PHARMA.

if i need meds i can medicate myself. the meds they would give me made it worse. it was like i was a zombie. numb and fatigued. that's when the light dimmed. and family just knew they would help and so they dimmed and dimmed and dimmed my light. i lost drive, i lost will power. all that was left was this empty vessel.

can you imagine asking for help and being gaslighted? or dismissed. they threw pills at the problem. i said they didn't work they said keep taking them. then they said you need to talk to someone- crazy i kept trying to talk to them. no one had time to hold me together; still my pieces always managed to keep them steady.

when it becomes to much i just stop. i just don't. sometimes i don't really resonate with my vessel. they call that dissociative identity. i dont really think i dissociate though so....

the waves of bipolar disorder are hectic for even myself. i dont know where the emotions be coming from. i dont know why its like click pop off. i have no idea. thats how my body responds. i try to just be quiet, but silence makes me ache i have to get it out. i think its cause i have so much buried already. i feel like a burden or an issue when i try to express myself so i tend to keep it to myself if possible. i feel the anger. my body gets hot. if i suppress the anger i cry, then the depressions back. depression is never without anxiety and that mf gotta make it impossible for me to calm down then its like how do i explain this right? so people know whats going on? lol i try to explain my feelings but it just be seeming like everyone thinks im overdramatic and doing too much. its exhausting to have to feel so much all the time.

trauma makes life the hardest. the ptsd takes your mind back to those moments. how do you climb out of your mind? when you open your eyes and you know where you are but it's not what you see. when you can see, inreality but that's not what you think. when the people with you keep trying to ground you with their voices and you hear them, but they sound distant. trying to get to them, its like they can't get to you. so you feel it again. like a fresh new wound. and then you try not to relapse because its old news, with new bruises.

appetite left when my confidence did. i still throw up from time to time. everything comes in waves now. i try to eat, but it typically makes me nauseous or i get full fast. i rarely ever have a taste for anything, i be drinking stuff steadily.

i stopped sleeping because the night terrors were too much. minds are this unlimited storage space and i would love to empty mine out. i swear i am horder of memories. i think ive forgotten things, i try to forget them, and yet they find a way to wound me again. letting go is the major key to mental health. letting things be what they will be.

one thing i have learned, happiness does not last. it won't. nothing can. nothing does. that doesn't make it any less worth it though. you have to push for something. and knowing this is what happiness, to some extent is supposed to feel like, its a reminder that everyday i fight that battle and i win. and i will find happiness within again. and it will leave again. and i will let it go. and welcome it when it comes back, thats how the cycle goes.

this was just a rant. be nice to everybody because you don't know how close they are to the edge. and if you know someone who jumps, for once support them. meaning rejoice their memory, don't say they shouldve been stronger or they were selfish. let them know they are loved and never alone. because when you are on that ledge, all that's running through your mind is all the people who will be hurting now, all the things you didn't get to do, you sit there contemplating if you are really capable of being selfish now.

people don't kill themselves because they feel like no one's there; that isn't what is meant when they say i feel alone. they mean in a room full of people. they mean when they go to their support system and still feel the same so they just decide to act like its all cool and end the conversation. its like, i know what i have and its all i need. family love support is all we need. administered correctly, i think it could save any life. blood don't always constitute family. and love is hard to find. if the support isn't sturdy, the bridge comes falling down. just be sure to tell your mental health friends youre proud of them for staying. ask them to always stay. and if ever they cannot go on, whisper into the air "you did good."

believe it or not we all feel the same pain. its just dressed up in different ways. so be mindful, pay attention. when someone's talking, do more than listen; comprehend them. support and uplift them. if there's a friend in need, be sure to be the thing theyre missing.

keep going. its not too late.

-Almasi

ps: should ever anyone need, you can always find a friend in me.

#mental heath support #excerpts from my heart #mental disorder #hope speaks #always keep fighting

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trendingnewsb · 7 years ago

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Why do we feel so guilty all the time?

The long read: Food, sex, money, work, family, friends, health, politics: theres nothing we cant feel guilty about, including our own feelings of guilt

I feel guilty about everything. Already today Ive felt guilty about having saidthe wrong thing to a friend. Then Ifeltguilty about avoiding that friend because of the wrong thing Id said. Plus, I havent called my mother yet today: guilty. And I really should have organised something special for my husbands birthday: guilty. I gave the wrong kind of food to my child: guilty. Ive been cutting corners at work lately: guilty. I skipped breakfast: guilty. I snacked instead: double guilty. Im taking up all this space in a world with not enough space in it: guilty, guilty, guilty.

Nor am I feeling good about feeling bad. Not whensophisticated friends never fail toremind me how selfinvolved, self-aggrandising, politically conservative and morally stunted the guilty are. Poor me. Guilty about guilty. Filial guilt, fraternal guilt, spousal guilt, maternal guilt, peer guilt, work guilt, middle-class guilt, whiteguilt, liberal guilt, historical guilt, Jewish guilt: Im guilty of them all.

Thankfully, there are those who say they can save us from guilt. According to the popular motivational speaker Denise Duffield-Thomas, author of Get Rich, Lucky Bitch!, guilt is one of the most common feelings women suffer. Guilty women, lured by guilt into obstructing their own paths to increased wealth, power, prestige and happiness, just cant seem to take advantage of their advantages.

You might feel guilty, Duffield-Thomas writes, for wanting more, or for spending money on yourself, or for taking time out of your busy family life to work on improving yourself. You might feel guilty that other people are poor, thatyour friend is jealous, that there are starving people in theworld. Sure enough, I do feel guilty for those things. So,itis something of a relief to hear that I can be helped thatI can be self-helped. But, for that to happen, what I must first understand is that a) Im worth it, and b) none of these structures of global inequality, predicated on historical injustices, are my fault.

My guilt, in other words, is a sign not of my guilt but of myinnocence even my victimhood. Its only by forgiving myself for the wrongs for which I bear no direct responsibility that I can learn to release my money blocks and live afirstclass life, according to Duffield-Thomas.

Imagine that: a first-class life. This sort of advice, which frames guilt as our most fundamentally inhibiting emotion, takes insights from psychoanalytic and feminist thinking and transforms them into the language of business motivation. The promise is that our guilt can be expiated by making money.

Its an idea that might resonate especially in the German language, where guilt and debt arethe same word, schuld. One thinks, for example, of Max Webers thesis about how the spirit of capitalism conflates our worldly and heavenly riches, on the basis that what you earn in this world also serves as a measure of your spiritual virtue, since it depends on your capacity for hard work, discipline and self-denial.

But what Weber calls salvation anxiety within the Protestant work ethic has the opposite effect to the self-help manuals promise to liberate entrepreneurs from their guilt. For Weber, in fact, the capitalist pursuit of profit does not reduce ones guilt, but actively exacerbates it for, in an economy that admonishes stagnation, there can be no rest forthe wicked.

So, the guilt that blocks and inhibits us also propels us to work, work, work, to become relentlessly productive in the hope that we might by our good works rid ourselves of guilt. Guilt thus renders us productive and unproductive, workaholic and workphobic a conflict that might explain theextreme and even violent lengths to which people sometimes will go, whether by scapegoating others or sacrificing themselves, to be rid of what many people considerthe mostunbearable emotion.

What is the potency of guilt? With its inflationary logic, guiltlooks, if anything, to have accumulated over time. Although we tend to blame religion for condemning man tolife as a sinner, the guilt that may once have attached tospecific vices vices for which religious communities couldprescribe appropriate penance now seems, in a more secular era, to surface in relation to just about anything: food, sex, money, work, unemployment, leisure, health, fitness, politics, family, friends, colleagues, strangers, entertainment, travel, the environment, you name it.

Equally, whoever has been tempted to suppose that rituals of public humiliation area macabre relic of the medieval past clearly hasnt been paying much attention to our life online. You cant expect to get away for long on social media without someone pointing an accusatory finger at you. Yet its hard to imagine that the presiding spirit of our age, the envious and resentful troll, would have such easy pickings if he could not already sense awhiff of guilt-susceptibility emanating from his prey.

It wasnt meant to be like this. The great crusaders of modernity were supposed to uproot our guilt. The subject ofcountless high-minded critiques, guilt was accused by modern thinkers of sapping the life out of us and causing ourpsychological deterioration. It was said to make us weak(Nietzsche), neurotic (Freud), inauthentic (Sartre).

In thelatter part of the 20th century, various critical theories gained academic credibility, particularly within the humanities. These were theories that sought to show whether with reference to class relations, race relations, gender relations how we are all cogs in a larger system ofpower. We may play our parts in regimes of oppression, but we are also at the mercy of forces larger than us.

But this raises questions about personal responsibility: if its true that our particular situation is underpinned by a complex network of social and economic relations, how can any individual really claim to bein control or entirely responsible for her own life? Viewed in such an impersonal light, guilt can seem an unhelpful hangover fromless selfaware times.

As a teacher of critical theory, I know how crucial and revelatory its insights can be. But Ive occasionally also suspected that our desire for systematic and structural formsof explanation may be fuelled by our anxiety at the prospect of discovering were on the wrong side of history.When wielded indelicately, explanatory theories can offer their adherents afoolproof system for knowing exactly what view to hold, with impunity, about pretty much everything as if one could take out an insurance policy to be sure of always being right. Often, too, thats as far as such criticism takes you into a right-thinking that doesnt necessarily organise itself into right-acting.

The notion that our intellectual frameworks might be as much a reaction to our guilt as a remedy for it might sound familiar to a religious person. In the biblical story, after all, man falls when hes tempted by fruit from the tree of knowledge. Its knowledge that leads him out of the Gardenof Eden into an exile that has yet to end. His guilt isaconstant, nagging reminder that he has taken this wrongturn.

Illustration: A Richard Allen

Yet even within that source we see how mans guilt can bedeceptive as slippery and seductive as the serpent who led him astray. For if man has sinned by tasting of knowledge, the guilt that punishes him repeats his crime: with all its finger-wagging and tenor of I told you so, guilt itself comes over as awfully knowing. It keeps us, as the psychoanalyst Adam Phillips has written, in thrall to that boring and repetitive voice inside our head that endlessly corrects, criticises, censors, judges and finds fault with us, but never brings usany news about ourselves. In our feelings of guilt, we seemalready to have the measure of who it is we are and whatit is were capable of.

Could that be the reason for our guilt? Not our lack of knowledge but rather our presumption of it? Our desperate need to be sure of ourselves, even when what we think of ourselves is that were worthless, useless, the pits? When we feel guilty we at least have the comfort of being certain ofsomething of knowing, finally, the right way to feel, whichis bad.

This may be why were addicted to crime dramas: they satisfy our wish for certainty, no matter how grim that certainty is. At the beginning of a detective story, were conscious of a crime, but we dont know who did it. By the end of the story, ithas been discovered which culprit is guilty: case closed. Thus guilt, inits popular rendering, is what converts our ignorance intoknowledge.

For a psychoanalyst, however, feelings of guilt dont necessarily have any connection tobeing guiltyin the eyes of the law.Our feelings of guilt may be a confession, but they usually precede the accusation of any crime the details ofwhich not even the guilty person can be sure.

So, while the stories we prefer may be the ones that uncover guilt, its equally possible that our own guilt is a cover story forsomething else.

Although the fall is originally a biblical story, forget religion for a moment. One can just as well recount a more recent and assuredly secular story of the fall of man. Its a story that has had countless narrators, perhaps none finer or more emphatic than the German Jewish postwar critic Theodor Adorno. Writing in the wake of the Holocaust, Adorno argued famously that whoever survives in a world that could produce Auschwitz is guilty, at least insofar as theyre still party to the same civilisation that created the conditions for Auschwitz.

Inother words, guilt is our unassailable historical condition. Its our contract as modern people. As such, says Adorno, we all have a shared responsibility after Auschwitz to be vigilant,lest we collapse once more into the ways of thinking, believing and behaving that brought down this guilty verdict upon us. To make sense after Auschwitz is to risk complicity with its barbarism.

For Adorno too, then, our knowledge renders us guilty, rather than keeping us safe. For a modern mind, this could well seem shocking. That said, perhaps the more surprising feature of Adornos representation of guilt is the idea expressed in his question whether after Auschwitz you cango on living especially whether one who escaped by accident, one who by rights should have been killed, may go on living. His mere survival calls for the coldness, the basic principle of bourgeois subjectivity, without which there couldhave been no Auschwitz; this is the drastic guilt of himwho was spared.

For Adorno, the guilt of Auschwitz belongs to all of western civilisation, but its a guilt he assumed would be felt most keenly by one who escaped by accident, one who by rights should have been killed the Jewish survivor of the second world war.

Adorno, who had left Europe for New York in early 1938, was probably attesting to his own sense of guilt. Yet his insight is one we alsoget from psychologists who worked with concentration camp survivors after the war; they found that feelings of guiltaccompanied by shame, self-condemnatory tendencies and self-accusations are experienced by the victims of the persecution and apparently much less (if at all) bythe perpetrators of it.

What can it mean if victims feel guilty and perpetrators areguilt-free? Are objective guilt (being guilty) and subjective guilt (feeling guilty) completely at odds with each other?

In the years after the war, the concept of survival guilt tended to be viewed as the byproduct of the victims identification with their aggressor. The survivor who may subsequently find it hard to forgive herself because others have diedin her place why am I still here when they are not? may also feel guilty because of what she was forced to collude withfor the sake of her survival. This need not imply any incriminating action on her part; her guilt may simply be anunconscious way of registering her past preference that others suffer instead of her.

On this basis, then, it may be possible to think of survivors guilt as a special case of the guilt we all bear when, aware or unaware, were glad when others, rather than ourselves, suffer. Obviously, thats not a pleasant feeling, but neither is ita hard one to understand. Still, there remains something deeply uncomfortable about accepting that survivors of the worst atrocities should feel any guilt for their own survival. Instead, shouldnt we be trying to save the survivor from her (in our view) mistaken feelings of guilt andthus establish, without smirch or quibble, her absolute innocence?

This understandable impulse, according to the intellectual historian Ruth Leys, saw the figure of the survivor emerge in the period after the second world war, alongside a shift in focus from the victims feelings of guilt toward an insistence on the victims innocence. This transformation, Leys argues, involved replacing the concept of guilt with its close cousin, shame.

The difference is crucial. The victim who feels guilt evidently has an inner life, with intentions and desires while the victim who feels shame seems to have had it bestowed from outside. The victims of trauma consequently appear to be the objects rather than the subjects ofhistory.

Shame, then, tells us something about what one is, not what one does or would like to do. And so the effect of this well-intentioned shift in emphasis may have been to rob the survivor of agency.

It may be tempting to assume that survival guilt is an extraordinary case, given the abject powerlessness of the victims of such traumas. But, as we will see, attempts to deny the validity of the guilt of others often have the similar effect of denying their intentions as well. Consider the case of liberal guilt, the guilt we all love to hate.

Liberal guilt has become a shorthand for describing those who feel keenly a lack of social, political and economic justice, but are not the ones who suffer thebrunt of it. According to the cultural critic Julie Ellison, it first took hold in the US in the 1990s, on the back of a post-cold-war fragmentation of theleft, and a loss of faith in the utopian politics of collective action that had characterised an earlier generation of radicals. The liberal who feels guilty has given up on the collective and recognises herself to be acting out of self-interest. Her guilt is thus a sign of the gap between what she feels for the others suffering and what she will do actively to alleviate it which isnot, it turns out, a great deal.

As such, her guilt incites much hostility in others, not least in the person who feels himself the object of the liberals guilt. This person, AKA the victim, understands only too well how seldom the pity he elicits in the guilty liberal is likely to lead toany significant structural or political changes for him.

Rather, the only power to be redirected his way is not political power, but the moral or affective power to make those more fortunate than he is feel even more guilty about the privileges they are nonetheless not inclined to give up.

But just how in control of her feelings is the guilty liberal? Not very, thinks Ellison. Since feelings arent easily confected, her guilt tends to assail her unbidden, rendering her highly performative, exhibitionist, even hysterical. In her guilt, she experiences a loss of control, although she remains conscious at all times of an audience, before whom she feels she must show how spectacularly sorry she is. Her guilt, then, is her way of acting out, marking a disturbance in the liberal who doesnt know herself quite as well as her guilt would haveher think.

The idea of guilt as aninhibiting emotion corroborates the common critique of liberal guilt: that, for all the suffering it produces, it fails completely to motivate the guilty subject tobring about meaningful political change.

But what if the liberals guilt actually has another purpose, to allow the liberal respite from the thing she may (unconsciously) feel even worse about: the lack of a fixed identity that tells her who she is, what her responsibilities are and where these come to an end.

If anything can be said to characterise the notoriously woolly liberal, guilt may be it. Liberal guilt suggests a certain class (middle), race (white) and geopolitical (developed world) situation. As such, despite the torment it brings to those who suffer it, it might, paradoxically (and, again, unconsciously), be reassuring for someone whose real neurosis is that she feels her identity is so mobile and shiftingthat she can never quite be surewhere she stands.

If this is what chiefly concerns her, then one might envisage her guilt as a feeling that tells her who she is, by virtue of telling her who she is failing to be for others. Who is the liberal? She who suffers on account of those who suffer morethan she. (I know whereof I speak.)

This may suggest why, in recent years, there has been mounting criticism of the liberals sensibilities. To her critics, the liberal really is guilty. Shes guilty of a) secretly resenting victims for how their sufferings make her feel, b) drawing attention away from them and back towards her, c) having theaudacity to make an exhibition out of her self-lacerations and d) doing practically nothing to challenge the status quo.

For critics of the guilty liberal, in other words, feeling guiltyis part of the problem, rather than the solution. And yetthis criticism is itself subject to the same accusation. Giventhat criticising someone for feeling guilty is only going to make them feel guiltier, guilt has, asweve seen, proved atricky opponent one that its various modern combatants have yetto defeat.

Once again, therefore, in the case of liberal guilt, we encounter a feeling so devilishly slippery that it repeats the problem in the course of confessing it. Because there is, of course, aform of guilt that does not inspire us to act, but prevents us from acting. This type of guilt takes the uncertainty of our relations with others (and our responsibility for others) and turns them into an object of certainty and knowledge.

But since the object in this case is our own self, we can see how liberal guilt, too, mutates guilt into a version of shame.Shame, infact, could well be a more accurate appellation for what motivates the guilty liberal in her public and private self-condemnations.

However, before we declare the liberal guilty as charged as in guilty of the wrong kind of guilt its worth reminding ourselves of the survival guilt that has likewise been viewed by many as guilt of the wrong kind. For as we observed in that case, in seeking to save the victim from her guilt, the victim becomes deprived of the very thing that might distinguish herfrom the objectifying aggression that has assailed her: asense of her own intentions and wishes, however aggressive, perverse or thwarted these might be.

For this reason, then, its vital to preserve the notion of survivors guilt (and, despite obvious differences, liberal guilt) as that which could yet return to the survivor (or the liberal) apower of agency such as must be absolutely necessary if sheis to have a future that isnt bound, by the resolving or absolving of her guilt, to repeat the past ad infinitum.

If religion often gets the blame for framing man as sinner, thesecular effort to release man from his guilt hasnt offered much relief. The Italian philosopher Giorgio Agamben suggests that subjective innocence belongs to a bygone age, the age of the tragic hero. Oedipus, for example, is someone whose objective guilt (parricide, incest) is matched by the subjective innocence of the man who acts before he knows. Today, however, says Agamben, we find the opposing situation: modern man is objectively innocent (for he has not, like Oedipus, murdered with his own hands), but subjectively guilty (he knows that his comforts and securities have been paid for by someone, somewhere, probably in blood).

By falsely promising a tabula rasa bound to his historical and intellectual emancipation, modernity may not only have failed to obliterate mans subjective guilt, but may even have exacerbated it. For what many a modern man is guilty of is less his actions than his addiction to a version of knowledge that seems to have inhibited his capacity for action. As such, the religious assignation of man as sinner a fallen, abject, endlessly compromised, but also active, effective andchangeable creature begins to look comforting bycomparison.

Such a view also shares much in common with a certain psychoanalytic conception of guilt as a blocked form of aggression or anger toward those we need and love (God, parents, guardians, whomever we depend on for our own survival). But if guilt is the feeling that typically blocks all other (buried, repressed, unconscious) feelings, that is not initself areason to block feelings of guilt. Feelings, after all, are what you must be prepared to feel if they are to move you,or if you are to feel something else.

Main illustration by A Richard Allen

Adapted from Feeling Jewish (A Book for Just About Anyone) by Devorah Baum, which will be published by Yale University Press on 19 October at 18.99. To buy it for 16.15, go to bookshop.theguardian.com or call 0330 333 6846. Free UK p&p over 10, online orders only. Phone orders min p&p of 1.99.

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