Reborn Primes au: After being provided with evidence, Shockwave doesn't deny that he's Onyx Prime. However he insists that he's not the same person despite having the same spark and will never be Onyx again, while some other Prime who never died (not sure who. Micronus was closest to Onyx but he died too) grasps at straws for anything

Makes sense for Shockwave, and the logical argument with reincarnation

so here's a reminder that repression and dissociation aren't the same thing even if they might appear as superficially similar concepts. people equating emotional repression to emotional depersonalization or assuming i'm talking about repression when describing my relationship to my emotions is really starting to irk me.

from "Differentiating dissociation and repression" by john morton (i'll include links to sources later so this post doesn't get hidden in tags):

Dissociation is where a memory record or set of autobiographical memory records cannot be retrieved; repression is where there is retrieval of a record but, because of the current task specification, the contents of the record, though entering into current processing, are not allowed into consciousness.

here is a quote from the same source that focuses on dissociative identity disorder specifically rather than dissociation in general that i think also gets at what i'm trying to convey here:

Wegner (2002) supposes that DID switching is equivalent to re- booting a computer with a different operating system (p. 269). My own feeling is that DID switching is more like logging out and then relogging in under a different user name, with a denial of access to the personal files of the other users, though with the same operating system and user programs.

from "Return of the Repressed: Revisiting Dissociation and the Psychoanalysis of the Traumatized Mind" by michael j. diamond:

Unlike repression, which keeps formulated but conflicted mental experience unconscious (Freud 1915), dissociation does not produce a forgetting of threatening mental content, but instead keeps such content segregated and available only in part and in specific states of mind. This is accomplished by severing connections between linked self state pro- cesses, between cognitive and affective/somatic spheres, and/or between subsymbolic and symbolic components within emotion-based schemas (Bucci 2011). In psychoanalytic terms, there is an “unconscious refusal to allow the possibility that full-bodied meaning [can] be created” (Goldman 2013, p. 11), which becomes a “matter of avoiding the interpretation of [one’s] experience” (Stern 1997, p. xii)—a veritable refusal to be curious. When used to safeguard survival, the potential space required to feel alive is collapsed (Winnicott 1971), causing the individual to be “cut off from authentic human relatedness” (Bromberg 1991, pp. 405–406).

a lot of this is more complicated psychological jargon/theory than an everyday person would understand but hopefully it gets the point across. i can't explain myself in my own words due to my difficulty articulating my feelings sometimes but maybe someone else can break this down better than i can.

i think a way to explain might be that repression is more along the lines of "pushing feelings down" whereas emotional depersenalization is more along the lines of those feelings either 1. not being present, or 2. being present but in a way that feels intrusive/have a sense of "this is not mine"/otherwise a sense of disownership attached to them. that's an oversimplificiation of things most definitely but i don't really have the words for it.

Also on rereading I think my borrowing of Sara Ahmed's dining table analogy is pretty unclear because I didn't have space to clarify – Ahmed is, in that passage of Queer Phenomenology, talking about 'kinship objects' in the sense of Hannah Arendt's Kantian theory – that is, that objects come into being as such through recognition in a concept. So, the dining table is an object through which kinship is recognised and made possible, and which comes into being through that recognition. We sit down at a dining table with our loved ones and experience relatedness. Ahmed complicates this relatedness by looking at how queerness disrupts straight ways of orienting towards others, and in doing so disrupts the possibilities of relatedness – which is both a gain and a loss. And without a 'dining table' entirely – a medium of kinship and relatedness – we lose a means of orienting ourselves in relation to others.

What I'm holding in Lone Shadow is that there are different kinds of dining tables – tables which allow for different kinds of recognition, with different kinds of people (namely, queer). The sexual body is also a dining table – an object through which kinship and relatedness are made possible through recognition. So the questions I was really trying to ask were, who is my body for? What kind of kinship does my body allow me to experience? With whom am I declaring relatedness and solidarity? What kind of gaining and loss do I experience through its compromised conditions?

All Stories Are Ecostories

Cam-quality link to the opening minutes, in case you need a refresher or haven't yet seen "Way of Water."

The first shots we see are of Pandora. Of the floating (Ayram alusing) mountains, dripping and saturated, surrounded by mist and clouds condensing into aerial rivers. Of the four-winged, green and blue tetrapterons (fkio), soaring beneath the Tree of Souls—Vitraya Ramunong. The story of Avatar starts and ends with Pandora. The dream in which the films originate wasn’t a dream about characters, or conflict—it was a dream of an ecology, a bioluminescent forest. That’s where Avatar began for Cameron, and it’s where Avatar begins for us. Sunlight peeking through vines; explosively colorful fauna. Here’s the thing about drama, about monomyth, about narrative. All stories are eco-stories; all hero’s journeys are really narratives about an ecosystem. The causal ripples, the structural interdependence, the pressures and tides. The hero is significant because of how he alters the balance. All heroes—and all villains—are either disruptors, protectors, or restorers of equilibrium. That’s why all monomyths begin with departures from reality: the arrival of a falling star, a new stranger in town, a causal arrow that journeys through time and space to the hero’s world. The ready-at-hand becomes present-to-hand. The inherited rituals grow maladaptive. The old gods walk again. 

The animation moves through the canopy and then the undergrowth, from the macroscopic to microscopic, from the view of the Skypeople to the view on the ground. A viperwolf (nantang) shimmers across a tree branch. Sully narrates: “The forests of Pandora hold many dangers. But the most dangerous thing about Pandora? Is you may grow to love her.” This, over close-ups of Sully’s wife Neytiri. Both woman and indigenous stand for “close to nature,” which sets up the basic symbolic indices of the story: white man—standing for literally alienated civilization—falls in love with indigenous princess—standing for embodiment and connection. I don’t make the rules; these aren’t essential or inherent traits of the demographies in question. Historical contingency has given these symbols their meaning and who are we to argue. The freckles across Neytiri’s nose and cheeks and brow are like a constellation of stars, and she stalks the forest silently, her belly engorged by a child within—the fertility of woman and earth merged, united by pronoun. Mother. In the dark, the stars glow ever-brighter, descending down her arms and hands, vaguely elvish. The Na’vi are tall and slender, like dancers, and that’s part of the web of symbolism too. To symbolize is to typify—all compressions leave something out—but the good director complicates, adding something to our understanding of types. Sully: “We sing the song chords to remember, each bead a story in a life. A bead for the birth of our son.” Within the flashback of memory, we see Sully hold his first-born, Neteyam, up to the rays of canopy-piercing light; his clans people turn their heads up to follow, incanting Neteyam’s name. We see Neytiri fingering the beads, Catholic rosary-like, next to a fire—site of animating power, and a promise of destruction—and she’s singing to herself in quiet prayer.

Music is the god channel, spirit manifesting in ever-changing form: splitting, blending, varying, consolidating. One theme is extinguished; another emerges from the silence and empty space. Spirit vying with itself—strife and life and death just means of furthering a story, a recycling of forms. There is ultimate victory in local defeat, and ultimate defeat in local victory. Repetition is death; only novelty replenishes. A Ship of Theseus for a changing sense of “self,” of “family,” of “relatedness” over time. A note or chord that sounds utterly alien—misplaced, erroneous, dissonant—at one point in the song might find itself utterly at home just a few bars later—the progression changing, and the key modulated.

Our narration continues: “A bead for when we adopted our daughter, Kiri, born of Grace's avatar” under mysterious circumstances—a virgin birth. “A bead for the first communion with Eywa. The people say we live in Eywa, and Eywa lives in us.” Parts connecting with whole, connecting with each other through whole. Children at war, gathering around their mother, recalling their relatedness, their shared inheritance. Another son is born—Lo’ak—and a daughter, Tuk. “Happiness is simple, but who would've thought a jarhead like me could crack the code.” The warrior has found peace: we see him playing with his children, watching Neytiri with the children, telling stories together in their canopy hammock. Telling the story of how the wardogs were sent home—spared, rather than executed, in a show of grace—but many of the scientists chose to stay. Cameron makes a lot in this movie of contrasting the scientist and warrior archetypes—primarily through the avatar of Kiri. But he’ll also take pains to pit warrior (integrated, vigorous, spiritual) against marine (myopic, rigorous, mechanical), and techie (analytic, reductionist, deflationary) against healer-priest (holistic, mystical, embodied). Sully’s transition in the first film—for instance—was a journey from marine to warrior, accompanied by an expansion of perspective, consciousness, and moral scope.

Now that we’ve been intro’d to the Na’vi kids, we get intro’d to Spider—the son of Skypeople, abandoned when his father was killed by Na’vi in the war. “Orphaned by the war, he was raised by the lab guys”—in other words, where war destroys, the scientists repair. “He wasn’t part of our family. He was like a stray cat constantly around. Inseparable from our kids.” But that’s Jake’s perspective, as a one-time Skyperson, and the perspective of Jake’s kids, who are innocents. What does Neytiri think? “To Neytiri he would always be one of them. Alien.” We see Neytiri turn to Sully, say “He belongs with his own kind.” But who are his kind? Every part of Cameron’s Avatar—and Cameron’s films generally—is geared towards complicating a reductive family/alien dichotomy. In some ways Spider’s a mongrel, a hyphen, a slash. But to the children, he’s just one of them. Neytiri is still provincial in some ways. Though she has the openness to marry a freak, and to adopt freaks, and to birth freaks, she herself has never quite been a freak, never really bridged two worlds herself. She’s always been a Omatikaya. She always will be.  

Already the lines are being drawn: inside and outside, who is part of La Familia, who’s adopted or biological, who’s a stray cat. Who is wanted and who unwanted, valued and less valued. Whose body is adapted to the planet’s atmosphere; who needs to wear an oxygen mask every waking moment of his life. But all of them are freaks in one sense or another. Sully is an avatar, his children are hybrid avatar-Na’vi, Kiri is an immaculate conception, and Neytiri is the freak who agreed to start this family. Even before Sully got his avatar body he was a paraplegic, someone not quite whole by army standards. It is a family of outsiders who find themselves somehow in possession of immense local standing—the Toruk Makto and the heiress to the Omatikaya clan. 

(It is probably important that in these films, in these Pocahontas narratives, the figurative or literal European is title-less, while our Pocahontas is always royalty. Maybe it’s a form of wish fulfillment; maybe it’s just the practical fact that no monarch would be caught dead hacking through undergrowth; maybe we can’t imagine a prince worth respecting. Instead, the untitled, rough-seeming adventurer-slash-frontiersman must have his excellence revealed; the indigenous princess recognizes something in him, a kind of courage and nobility which she marks as royal, and which makes him a worthy mate. More on this.)

There are hints of strife among the children as they play, echoing battles past and foreshadowing battles to come. They’re arguing over property, a toy tetrapteron, tugging it back and forth shouting “It’s mine!” “I hate you,” shouts Lo’ak. “I hate you times infinity,” Tuk rebuts. Dad steps in and softly polices them, “Don’t make me come over there.” It’s like a microcosm of human conflict and governance, but is it also the way of the Na’vi, or is this the Sullys human side showing? Now we get shots for the moms and dads in the audience—of “date nights away from the kids” featuring Jake and Neytiri performing vaguely erotic aerial acrobats on their banshees. This is the beginning of many nods to the film’s audience of nuclear families: being an all-ages blockbuster, the characters are built to be relatable to each major movie-going demographic, and their problems, relationships, and interactions are partially reflections of modern family life. Me? I kinda hate this aspect of the movie, it breaks immersion and feels corny. But I’m willing to cede that it says something true about Sully’s lingering—perhaps unshakeable—earthly framework of interpretation, the way it naturalizes and domesticates all that’s mystical and strange about his new world. And anyway, these pieces aren’t about what I like or dislike. They’re about the film.

Part 2 here.

Monday Ranting

My mind is on such an overhaul

My emotions are running around inside like someone stepped on a ant hill and the ants went scattering

this tender soreness that I have in my neck ...

this is an interesting Monday morning to say the least

and the d.s. is not where I want to be

but i must say after all these years God is still good so good... and for that i am thankful. even in the midst of the battle i have going on inside of me. and it's a battle

the most complicated part of this battle that i have been in, is that outside of God I really have no one to talk to about it.

I try to talk to other's but at times it's just feels pointless because they just don't get it, responses may be not the best or needed, and relating to it isn't easy. And I get it because that may be the case for me at times in relatedness to other's and what they have going on.

accepted... what does that mean to you?

reflecting over the past 6 years and allllllll that has happened in my life. the ups and downs, the good days and the bad days, the smiles and the tears. the No's , nots yet, the letting go, the turning away, the closing of doors, the pauses, the glimpses, the frustrations, the moments of bliss, the times of rage. it's been soooooooooo many twist and turns in these past 6 years. Sitting thinking about honestly alllll that has happened since I have turned 30 and my-my Doriann...

I find myself utterly exhausted and trying to find the lifeline again. my Hope, my excitement, my passion, my go has dwindled so low that trying to pump it up at times is the most difficult thing today. and today is absolutely an hard one.

wanting to do some things, but wondering if they are the wises things to do. (sidenote maybe I will go listen to that msg from Andy Stanley on what's the wise thing to do?)

Part of me thinks what harm can it do

then another part of me like wait, this can be dangerous in so many ways...

So what to do? ? ? ? ? ? ? ? ? ? ? ? ? Take it to God is the best thing I know to do

When I say a vacation is needed, it's sooooooooooo needed I have never felt this exhausted in all areas of life.

I don't like this, I don't like this at all Doriann I am.

9:37am 5/13/24

Rant Done

xoxo

doriann

It is no surprise that researchers are becoming increasingly interested in the fascinating craft of knitting. As opposed to most hobbies, knitting requires a sensitive and thorough understanding of both craftsmanship and analytical thought. Because of this, researchers have discovered that knitted items can also serve as a powerful tool for study and experimentation.

Knitting has been found to be an especially useful medium for academic research due to its categorically intricate nature. With particular attention to detail, knitters need to be able to read patterns and interpret complex instructions. This complicated approach is one that makes for great opportunities for researchers, as the act of knitting is a categorically structured system.

The process of knitting is governed by a hierarchy of terms. Conceptual operations such as making versus unmaking (casting on/off) form the base of a categorically logical sequence of actions. Each stitch is an atomic element, and in this sense, the craft exhibits a certain inspectability; the knitter can measure the progress of their work one stitch at a time. This relatedness of elements gives knitting its own unique language, which researchers have found particularly convenient for experiments and/or applications to the scientific process.

Knitting also happens to have an amazing relative permanence. Once a knitted fabric is finished, it takes fairly large amounts of energy and effort to unravel it and re-form it into a different shape. This is actually a crucial feature of knitted items; when used correctly, they have the potential to inform scientists of the unique properties of fabrics and the latent forms of materials.

In short, it is easy to see why researchers across the world are taking up knitting. Not only is knitting a fun and interesting skill to learn, but because of its categorically structured form, scholars have found the craft to be uniquely capable of standing alone as the subject or predicate of a logical proposition, making it an ideal medium for study and experimentation.

Lodha Hinjewadi by Lodha Group

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Business Process Modeling Notation

Business process modeling and notation provides a standardized way to map processes. It also ensures consistency across organizations. While process mapping is important, it can be difficult to understand for many people.

The most basic level of activity on a process diagram is the task. A task can be of two types: an atomic activity or a sub-process. Tasks can be grouped into groups to indicate relatedness. They can be larger or smaller than their sub-process counterparts.

Flow elements are geometric shapes and symbols representing specific activities within a process. These may include circles, triangles, and diamonds. Usually, rectangular shapes are used to represent activities.

Annotations are additional information that adds a higher level of detail to flow objects. Text annotations are also commonly called comments. In addition to indicating the function of an object, these can provide a visual explanation for stakeholders.

Another element that should be incorporated into any process diagram is a message flow. Message flows can communicate between pools and add business context. This can be done by attaching them to all levels of a diagram.

Processes can get very complicated as they grow. They involve numerous departments and organizations. For example, a customer service process could include filling out an online form or completing a hard copy application in a store.

One of the simplest and most common process mapping techniques is flowcharts. Flowcharts are diagrams that depict each step in a process with a shape. Flowcharts connect shapes with lines to indicate the direction of the activity.

Also Read : sub-process counterparts

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Love Hack

To bond for at least a significant portion of your life with another person would require the blurring of the line between self and other. In the progression of “loyalty” in primates the top of the hierarchy is self and immediate family, and this “loyalty” diminishes as a function of relatedness. The complicated calculus of this bonding dynamic is based in genetics. Natural selection has…

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Damaging capillary hemodynamics by KFluorouracil programs throughout resting bone muscle tissue

Pigs from your low-RFI ("efficient") and also high-RFI ("inefficient") range have been independently given advert libitum via 67 deb old (27 kilo BW) to slaughter in 115 kg BW (in Equates to 8-10 for each group). Extra pigs from the high-RFI collection had been give food to tied to the particular every day give food to consumption of the actual advert libitum low-RFI pigs (n Equates to 8) to investigate the impact regarding selection independently associated with give food to consumption. Global gene and also health proteins appearance information ended up evaluated inside the . l . m accumulated in slaughter. Your analyses involved the porcine professional microarray and also 2-dimensional carbamide peroxide gel electrophoresis. Regarding One particular,500 probes have been differentially portrayed (R smaller as compared to 0.10) among RFI traces. Merely 10% of those probes had been in addition suffering from supply stops. Gene useful classification indicated a better phrase associated with genes involved with health proteins synthesis as well as a reduced term associated with genetics associated with mitochondrial vitality metabolic process in the low-RFI pigs in contrast to your high-RFI pigs. In the health proteins level, 11 special determined healthy proteins exhibited the differential abundance (P smaller as compared to 3.05) involving RFI outlines. Differentially depicted healthy proteins have been normally not significantly afflicted with feed limitation. Mitochondrial oxidative healthy proteins for example aconitase hydratase, ATP synthase subunit a, along with creatine monohydrate kinase S-type stood a decrease large quantity within the low-RFI pigs, whilst fructose-biphosphate aldolase A and also glyceraldehyde-3-phosphate dehydrogenase, 2 meats associated with glycolysis, a better great quantity throughout those pigs weighed against high-RFI pigs. Antioxidising #Link# healthy proteins including superoxide dismutase and glutathione peroxidase Several at the mRNA level as well as peroxiredoxin-6 with the necessary protein level have been in addition a smaller amount indicated inside . l . m of the very most effective pigs, likely linked to reduced oxidative particle production. In concert, both transcriptomic along with proteomic strategies exposed a lower oxidative metabolic process in muscle tissue in the low-RFI pigs and many types of these kind of alterations had been largely outside of differences in supply consumption.The aim of this study was to investigate prevalence and also features associated with ACME (l-arginine catabolic mobile element)-arcA-positive isolates amid meticillin-resistant Staphylococcus haemolyticus (MRSH). ACME-arcA, local arcA as well as SCCmec elements had been detected through PCR. Susceptibilities to be able to Ten antimicrobial real estate agents have been compared in between ACME-arcA-positive and -negative isolates through chi-square check. PFGE was adopted to look into the actual clonal relatedness involving ACME-arcA-positive isolates. Your phylogenetic connections of ACME-arcA and native arcA had been examined while using neighbour-joining methods of MEGA computer software. A total of 42 (47.7%) involving Eighty-eight isolates distributed in Thirteen PFGE types were beneficial for your ACME-arcA gene. There are simply no considerable variations in antimicrobial weakness involving ACME-arcA-positive along with -negative isolates. A singular ccr allotype (ccrAB(SHP)) has been identified #Link# within ACME-arcA-positive isolates. Amongst 42 ACME-arcA-positive isolates: 8 isolates harboured SCCmec Sixth is v, 8-10 isolates harboured type C1 mec intricate and ccrABSHP; 25 isolates harbouring school C1 mec sophisticated and Some isolates harbouring course C2 mec complicated had been negative for all those recognized ccr allotypes, The particular ACME-arcA-positive isolates have been 1st present in MRSH with high incidence as well as clonal selection, meaning a new freedom associated with ACME inside of MRSH. The outcome because of this examine said MRSH will probably be #Link# among the potential reservoirs associated with ACME with regard to Staphylococcus aureus.

As i am an introvert and like spending time alone can you tell me any thing i can do for enjoyment that'd also make me feel productive? i read books/watch series but i also want to try some fun activities i could do alone? I'm at uni hostel rn so i can't do cooking either.😩

Are there some you can suggest? Pls, it'd be a great help. 🥺

Thank you for asking and trusting that this blog can provide you a fitting answer! Despite my late response, I hope you will find what you need!

First, I would like to affirm that there is nothing wrong with unproductive hobbies. The mind is constantly working in our current complicated world, and an average person may process around 34 gigabytes of digital information a day (American sample). If you reflect with yourself and find that you are truly fond of being passive during your downtime, please don’t feel any shame about letting your mind and body rest !

Now that I have encouraged you to reflect on your preferences, I will attempt to advise you based on the three basic psychological needs of the Self-Determination Theory. : Competence, Relatedness, and Autonomy.

Competence is the need to experience mastery; feel that you are good at something.

To fulfill this need as a pastime, you should consider any creation-focused activity that you may have entertained yourself with before. If you like building with legos or just creating constructions, then playing building games like Cities: Skylines, Planet Zoos, or any creative means to feel productive and gain mastery of skills such as strategy, management with simulations. If you like making cards, then there are DIY pages that require only scraps or simple, financially friendly materials. If you are fond of animals, volunteering at local centers or helping at the children’s farms can allow you to still be among animals and contribute to your neighborhood. If you like trivia games or learning facts, consider wiki-diving and finding the shortest number of clicks to reach one article to another. Some of these may come across as big investment (Steam games’ costs, time with the local centers, etc). But if you manage to find a sustainable and long-term hobby, you will grow your competence and fulfill your need, making it a worthy endeavor in the end.

Next, relatedness - the need to feel connected to others.

Studies had shown that introverts and extroverts do not differ in their need for social connections; they simply differ in the ways they would connect. For example, extroverts would visit their friends while introverts communicate through letters. Similarly, as an introvert, you can still connect to others in your own space, alone. Finding a pen pal, running a study blog, or sending anonymous messages/participating in fun ask challenges can be a way to connect during this time of social distancing. Or you could be future-oriented and plan ahead for gifts or nice messages for your closed ones on special occasions.

Finally, autonomy, the need to feel ownership for one’s behavior.

For this one, I take inspiration from Stephen Covey’s book: 7 habits of highly effective people.

To feel ownership for your behavior, you must reflect your place in life: find your proactivity in the way you live. Be proactive in the way you communicate with others (esp when miscommunication happens), take care of your closed ones, plan for your studies, etc. To motivate this proactivity, think of the end (memento mori). When you leave this world, what kind of things you would have wanted to experience? What kind of person do you want to be remembered as? And then plan to prioritize things that help you achieve these goals at the end of your life and spend more time on them than the “urgent” tasks that lose meaning in the next three years. If you want to lead a healthy life, the time spent on exercising and maintaining stamina should be more intensive than time spent on social media. If you want to be remembered as a caring friend, check up on your friends (choosing the means most fitting to you as an introvert) and support each other. If you want to be professionally successful, reference the career trajectories of those walking the same paths as you (alumni, coworkers etc) and learn from their choices. As you become a proactive person who prioritizes things based on long-term (the end) goals, you will start to solidify your personal principles and feel accountable for your behavior.

Once you have managed to consider all of these suggestions, you will realize a lot of them also target all three psychological needs I have stated above. For example, making a scrapbook detailing your memories with a friend to gift them on their birthday makes you feel crafty (competence), connected (relatedness), and solidifying your role as a good friend (autonomy). Or a moodboard dedicated to them. I’m certain you will know your preferences and situations best to find these new hobbies !

Wishing you the best luck with everything !

Skye

P.s: If you guys had read this far and would also like to give some advice, please also interact and advise anon as well <3

Excerpt from this story from the New York Times:

The New Guinea Singing Dog, a dingo-like animal with a unique howling style, was considered extinct in the wild. But scientists reported Monday that the dogs live on, based on DNA collected by an intrepid and indefatigable field researcher.

Their analysis, published in Proceedings of the National Academy of Sciences, showed that the dogs are not simply common village dogs that decided to try their chances in the wild. The findings not only solve a persistent, though obscure puzzle, they may shed light on the complicated and still emerging picture of dog domestication in Asia and Oceania.

Claudio Sillero, a conservation biologist at Oxford University and the chair of the canid specialist group at the International Union for the Conservation of Nature, said that the study confirms the close relatedness between Australian and New Guinea dogs, “the most ancient ‘domestic’ dogs on earth.”

There are highly inbred populations of the dogs in zoos, and some are kept as exotic pets. But for more than a half-century they remained elusive in the wild until 2012 when an ecotourism guide snapped a photo of a wild dog in the highlands of Indonesia’s Papua province. It was the first seen since the 1950s, and Mr. McIntyre set to work.

What Makes a Job Meaningful?

“The COVID-19 pandemic has forced the near shutdown of many economies around the world. It has already thrown at least 10 million out of work in the U.S. and threatens the jobs of millions more worldwide. Yet, job loss often means much more than a lost livelihood—it entails being deprived of social identity, status, routine and time structure, and contacts with colleagues. While many hope that unemployment will quickly decline once economies recover, the psychological consequences of job loss for individuals and their families are severe and long-lasting.”

“Our analysis shows that that relatedness, which is about relationships at work, is the most important determinant of work meaningfulness. … In general, we discover that autonomy, relatedness, and competence are almost five times more important for perceptions of having meaningful work compared with compensation, benefits, career advancement, job insecurity, and working hours. Our research also shows that those who perceive their work as meaningful exert more effort on the job. … Despite what most economic models predict, work is not just a source of income but also provides identity and individual self-esteem. As such, work is a pivotal part of human life. Since most adults spend a large part of their waking hours in work-related activities, understanding what factors make work a life-enriching and dignifying experience or, on the contrary, a degrading and meaningless one, can help design policies to enhance workers’ well-being, boost organizational performance, and increase civic engagement and social welfare, especially at a time when the future of work is changing.”

“Tasks that seemed so important a few months ago are now low priority, and even though being connected to our colleagues is crucial, social distancing measures in many cases prevent us from getting the support and relatedness that we need. This should not be taken lightly: Diminished work meaningfulness can have serious and long-lasting complications for productivity, health, and happiness at work. Employers who show some extra support and understanding, or make job tasks more relevant to the current crisis (see some great examples listed here), might be on the right track in mitigating one of the many unseen side effects of the coronavirus and its aftermath.”

Brookings, April 8, 2020: “What makes a job meaningful?” by Milena Nikolova and Femke Cnossen

IZA Institute of Labor Economics, April, 2020: “What Makes Work Meaningful and Why Economists Should Care about It,” by Milena Nikolova and Femke Cnossen (34 pages, PDF)

@stonewomxn (re: japanese and korean being related)

so, words are usually a better predictor of relatedness than grammar for a couple reasons. one is that spoken words have really predictable patterns of change because they're constrained by our physiology. the reasons our grammar changes can be really varied and complicated but pronunciation is hard-coded. it's pretty likely for t to become d or s, and pretty unlikely for it to become w or g.

the other is that vocabulary is more distinctive. there seem to be a limited number of intuitive ways for humans to organize and express information. a lot of languages have case systems, so saying that two langauges are related on the basis of having a case system is kinda weak. on the other hand, most vocabulary is arbitrary so if two languages have a lot of really similar sounding words, that's worth looking at.

in the case of japanese and korean, their base vocabulary (minus known chinese loanwords) is pretty clearly unrelated. there are no sound correspondences that would suggest they came from a common source and diverged, they're just. not related at all.

grammar is sometimes used to theorize about language relatedness but it isn't considered proof on its own. grammar can also change a surprising amount in a short time- just look at the loss of noun case in western and southern europe, as an example. the idea that japanese and korean vocabularies diverged so much that they're no longer recognizably related while the grammar stayed the same is hard to believe, especially since it's usually the opposite that happens (see sino-tibetan). so like while it is technically possible that japanese and korean came from a common language, there just isn't any real proof. in absence of proof, it's easier to assume that either

a) their grammars just became similar over time through sustained contact (this is actually a pretty common phenomenon) or

b) it's just kind of a coincidence (this isn't super satisfying and i find a more likely but hey, we can't rule it out)

In forming Humanistic Psychoanalysis, Erich Fromm questioned human personality with this question – Why do humans still choose to act irrationally amidst the capabilities to act rationally? To answer this Fromm theorized that, unlike animals, modern-day humans have been “torn away” from their prehistoric union with nature. We don’t have the ability to acquire powerful instincts to adapt to a changing world. Because of this, we developed the ability of reasoning or what Fromm called “human dilemma.” To be separated from nature, we had the chance to have self-awareness which led to experiencing existential dichotomies/dilemmas and demanding human needs. To further explain these, I compared the lives of humans and animals.

According to Fromm, reasoning is both a blessing and a curse. Animals who lack reasoning live their lives instinctively and through the curse of their animal nature. Though humans used reasoning to adapt to different environments, it pushed us to solve unsolvable dichotomies. One of these existential dichotomies is that we know that we are living, but we also know that we are going to die one day. Animals do not think like this; hence they do not get anxious or scared about death. To combat this kind of dilemma, humans evolved to form existential needs in an attempt to find answers

First is relatedness, the drive to unite with other people. Animals relate themselves with their own species, find a mate, and reproduce. It is that simple. However, in humans, to relate with others is complicated. We can relate in three ways: submission, power, and love. According to Fromm, love is the only way we can genuinely unite with other people because it allows us to relate with others without surrendering personal integrity and independence. The second is transcendence, where humans have the urge to rise above, which can be channeled negatively or positively. Unlike in animals, their position is determined, and their attitude is instinctively driven. The third is rootedness, or the urge to feel at home again. Humans, being separated, realized that they had lost their home; hence they try to find their roots. On the other hand, animals have less attachment anxiety to their homes and can live their own lives well. Fourth is a sense of identity. Humans are aware of themselves, their likes and dislikes, and their answer to the question “Who am I?”. We need to have a sense of identity to retain our sanity. As for animals, since they act instinctively, they don’t stress themselves exploring their identity. Lastly is frame orientation. Humans need a road map to navigate their life. They depend on this to eradicate confusion and to generally have a sense of direction and purpose. However, animals live without plans and just live with the kind of nature they were born into.

Sorry to bother you with this but have you ever had that feeling of going through life like a ghost or that you don't belong anywhere and there isn't a place in the world for you it's like you don't fit in anywhere? I'm just asking because I feel like that all the time and honestly I'm tired of it

Well, that's kinda complicated to answer. And don't worry, it isn't a bother. I'm gonna struggle to find the words here, tho, I'm guessing, and I'm gonna cut this here. Beware of LONG answer

I don't know if I'd describe what I felt in that way, 'cause I don't think it was that deep. Although I'm under the impression that I just erased it from my brain, 'cause in a way, I know that it has been a huge issue for me for a long time.

Not belonging anywhere

Yes, especially as I was younger. I simply didn't vibe with people of the same age as me that I knew in real life. I didn't feel like I could let them in, didn't connect to them, therefore I felt like I didn't belong where I was.

I wouldn't say that I felt like a ghost going through life, tho.

Back then, I simply put up with it by having shallow interactions because that was the socially acceptable thing to do. I do cherish some of the memories I have from then and I think building relationships, even if not meaningful ones, helped me later on.

I was lucky enough to find people that I vibed with not long before that. I was also unlucky enough to lose some of them along the way. But nowadays I have people that I care about and that makes me relate to them on some level that gives me a sense of belonging.

If that's a social thing, I'd advise you (not that you asked) to take your time. No one is so "unique" that they can't meet someone they'll vibe with in this world. We all are way more similar to each other than we think we are. Of course, there are people that click with you better, that follow the same patterns of what you think is really meaningful in life or behavior. They won't necessarily come out of nowhere in your life and, sometimes - I think most of time, tbh - we have to go and open that door to meet new people even if it's not a thing in our comfort zone.

Not feeling needed

If you do have a group or few people like that to you and even so you don't feel like you're important in this scenario, I could also get that. I constantly worry about being too much or being nothing to people around me. I feel like I'm not worthy of attention and like I am indeed a good person, and I think I'm fun and stuff, but I can't see how I can be "central" to a group of friends. Like I'm disposable.

If your "friends" make you feel like this, the problem is definitely them. However, in my case, it's something my mind sabotages me with, so it's a me-problem. If that's your case as well, I really wish I could help, but I didn't figure out how to come out of that yet.

Logically, I know that there are people who want me around. Emotionally, sometimes I don't feel like I'm right about that. It's a matter of fighting your own mind and that's hard, so the best I could say is to reasoning this, but also accept how you feel and do something [that I'm not sure of what it is yet] to keep it under control until it becomes an unnatural thought.

Do I fit in?

I'm currently going through some stuff with myself that makes me wonder if I'll ever find something to do. Professionally and as in goals. Like my place in the world, what I should be doing. I consider it as a feeling of "not belonging" so I'm gonna add it here.

I'm a huge defender that things come to our lives when they have to. Of course, we can't wait for them, we have to do something so they can "come to life" but I'm kinda superstitious with this. Maybe because of this or maybe because I have seen a couple of examples in my life, I believe that we all can find something we'll find ourselves in at some point, if we keep aiming for it.

I'm not dumb, and I know that there are A LOT of variables to this, because different backgrounds demand different things.

Either way, I believe that at some point, when we're not struggling with surviving in those cases, we can find something that will feel like home. I guess we worry a lot about timing, and usually those things "should be accomplished" as we get to our twenties or whatever. But this is just not true. There are a bunch of people that find themselves later on in their lives. And every experience we go through and that we process in a healthy way brings us knowledge and I don't know... Like We just learn and adapt and those will never be useless, and might even be determinant to a meaningful change in the future.

I have gone through this before, and even so, it's hard to remind myself of that sometimes. It's still hard to believe that I'll find myself at some point. And it's harder to want to find myself at some point instead of just letting it be or doing something regretful.

So what I'm trying to say is that even when you believe/ have faith that you'll meet that sense of belonging it's hard not to feel exhausted. It's natural. And it sucks. And I don't think that there is any relatedness or words that I could offer you that would take this feeling away. However, I really hope that somehow it can make you more hopeful of finding that sense in the future. Not because I had find it, but because other people have SHAUHSAHUASUHASUH And although I look down on myself a lot, if it's something I can work hard to get, I believe that I will, even if I fall a lot along the way.

And now this will be cheesy and cliche as fuck, but that's how I feel, so fuck it.

I think you should believe in yourself as well, take it easy as you're already tired, and give it all you can give when you can give and how you can give it [Did it make sense? lol]. Would you rather eat a banana a day or 365? That's kinda the feeling. You can't eat 365 bananas in one day. And you might not feel like eating bananas every day. Do you really have to do it in a year? What's stopping you from doing it in two? Or five? Or ten? Take your time.

It's better to arrive late and healthy than not arrive there at all.

And even with this mindset, accept and understand that sometimes you'll want to do it in a day and in an unhealthy way. And that's okay. That's normal. We tend to rush things. But try to manage it in the best way you can.

I think every healing is about this; going up and down.

Well, it might have been all too non-specific and unhelpful as fuck. SUHASHAUUSHAUHASUHSAUHSA I do hope it is not, tho. And now I just checked the clock and I'm late for my meeting USHAHUSAUHSHAUHUSA

If you need anything else, just sent me a message and I'll come back later <3