Images work a powerful effect on the mind. If we question in our hearts who we are, our minds throw up to our vision an image of ourselves. We seek a picture, a word, a name. We feel we do not know our own feelings unless they are named. And we inherit through culture the very names we give to feelings.
This power of culture over our lives is a power we study and recognize. Kenneth Boulding, a philosopher in the sociology of knowledge, writes: "persons themselves are to a considerable extent what their images make them." And he follows this with another insight, which should be terrifying when we consider the images of men and women in pornography and in the pornographic sensibility. He writes: "people tend to remake themselves in the image which other people have of them."
The philosopher of language Wittgenstein gives us a similar insight. He writes: "The child learns to believe a host of things, i.e., it learns to act according to these beliefs. Bit by bit there forms a system of what is believed, and in that system some things stand unshakably fast and some are more or less liable to shift. What stands fast does so, not because it is intrinsically obvious or convincing; it is rather held fast by what lies around."
This relationship between culture and event has tragic consequences in our lives. In 1972, for example, the surgeon general's report on images of violence on television suggested that a causal relationship exists between an exposure to television violence and a child's participation in more aggressive behavior. For culture and event become one another. In the early twentieth century, a magazine publishes a photograph of a real event, a photograph of a woman political activist being tortured by the czarist police. Now this event, through its publication as a photograph, has become culture. And a young man buys this photograph. He stares at it. He becomes obsessed with it. Later he imagines that he is torturing a woman who has rejected him in the same fashion as this photograph depicts. Finally he actuates these fantasies in ritual tortures as a sadomasochist. (We read of his life after he becomes a patient of Wilhelm Stekel.) He makes culture actual.
By this transformation from image to act and act to image, we become imprisoned in a world of mirrors. For we cease to be able to tell illusion from actuality or to distinguish our own natures from the nature we are imagined to have. Thus if we are unhappy, we can find no way out of our dilemma, no door leading us into another world than this world of mirrors. In one mirror we see a photograph of a woman who is tortured. This may be a fictional pose. Or it may be a newspaper reporting an actual event. Or we may witness this event in our own lives. So, gradually, we cease to be able to imagine ourselves as otherwise. Every reflection we see tells us that only cruelty is possi-ble. That violence is inevitable. We are trapped by our own minds.
In this way culture becomes like a web that is invisible to our eyes, made up strand by strand of image and word, each strand becoming more powerful through the existence of the other strands. But we do not see any of the strands. We do not examine our assumptions, our choices, our decisions: Rather, they fade into the background for us. And we confuse them with ourselves and with nature.
So if an image turns into an act, we do not perceive this transformation as having taken place. Rather, we say to ourselves that the image has accurately predicted the future. And if a pornographic fantasy becomes an event, we say that pornography has truthfully portrayed sexuality. And finally, when we read that a man is convicted of kidnapping and "brutally" murdering an adolescent girl "to fulfill a bizarre sexual fantasy," we do not come to understand that the pornographic imagination can lead to actual murder. We do not suspect, as we ought to suspect, that pornography endangers our lives.
-Susan Griffin, Pornography and Silence: Culture’s Revenge Against Nature
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What are dead man walking tornadoes? :O
it’s a multi-vortex tornado. i dont remember the tribe it originates from (i think it was cherokee), but there’s a native american legend…? saying? that goes “if you see a man in a tornado, you are about to die.”
the most infamous shot of a dead man walking tornado hit jarrell, texas in 1997
it did so much damage to the town it caused the scale that tornados are measured by, the fijita scale, undergo revisions, and it made anchoring buildings in the tornado alley region pretty much mandatory. (it took the entire town off the map. only those who had taken shelter outside of the town or in underground bunkers survived.)
two more examples of dead man walking tornadoes looking like a person are a tornado from 2011 that hit cullman, alabama
and a tornado from 1975 that hit xenia, ohio
edit: it has been brought to my attention that the native american “legend” part of this post was a rumor spread by a documentary.
i have been asked to remove it, but i believe in letting my errors stand because i’m not perfect. i make mistakes
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a side effect of magic systems that drain your life force if you overextend yourself or try to harness more power than you possess should be that your body starts to fall apart as it draws on your reserves to make up the deficit. old wounds should reopen, bones should become brittle and break, your immune system should weaken, and your organs should begin to fail and die if you push yourself too far. your body shouldn't simply crumble to dust, but rot, sloughing away in agonising chunks as the necrosis spreads.
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"Steve throws one of those raised-eyebrow looks over his shoulder. 'You coming?' he calls, badly hiding a laugh as he watches Eddie waddle along behind him in his big dumb yellow jacket."
haz read my mind and wyn asked nicely, so here it is! based on the lovely, sexy, hilarious collab fic baby it's cold outside (but it's real warm in your mouth) by @wynnyfryd and @griefabyss69
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Rich nations must pay for historic environmental damage, says Brazil's Lula
Brazilian President Luiz Inacio Lula da Silva on Thursday said richer nations with their "historic debt" to the planet should foot the bill for environmental damage that is being hoisted on poorer countries.
"Who polluted the planet in these last 200 years were those who made the industrial revolution," Lula said in a speech to a large crowd in front of the Eiffel Tower in Paris, France, at the "Power Our Planet" event.
"And for this, they have to pay the historic debt they have with planet Earth," he added, arguing that developed countries should take responsibility for financing the preservation of forests in low-income countries.
Continue reading.
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