#analysis of systematic structures

[zomb13s]

The Unseen Inequity: The Paradox of Intelligence and Wisdom in a Copy-Paste World

In the modern age, where ideas and innovations move faster than they can be fully understood, there exists a paradox that continues to drive inequity and exploitation: the divergence between intelligence and what is often mistakenly accepted as wisdom. This article aims to distill this divergence by using layman’s terms, grounded in logic and research from various scholars, journalists, and…

[astrologydray]

Ruler of the 3rd through the houses

ruler of the 3rd house through the houses reveals how your mind works, how you learn and speak, your communication style, relationships with siblings, and how you move through your local environment. This also ties into social intelligence, storytelling, and how you interpret the world around you.

3rd House Ruler in the 1st House

Your mind is your identity.

You communicate with intensity and presence. Your thoughts are quick, and your words can leave an impression. People might see you as opinionated, witty, or always “in the know.” You probably need to speak to understand yourself. Talking over others, impatient listening are throngs that can happen.

3rd House Ruler in the 2nd House

Speaking as a source of value.

You might monetize your communication skills — writing, teaching, sales, or media. You think in practical terms, and your thoughts often revolve around worth, values, and security. Grounded, hands-on, slow but lasting retention. Watch for fixed mindsets, and attaching ideas to material worth.

3rd House Ruler in the 3rd House

Ultra communicator.

This doubles the Mercurial energy. You’re endlessly curious, naturally sharp, and likely live in your head. There’s a deep connection to language, possibly a gift for mimicry, writing, or storytelling. Fast, curious, often self-taught or info-obsessed.

3rd House Ruler in the 4th House

The inner voice is shaped by the past.

Thoughts are deeply emotional. You may reflect and process internally before speaking. Early home life or family dynamics may have shaped your communication style — for better or worse. Emotional, intuitive, learns best when feeling safe. Prone to overly subjective thinking, and clinging to the past.

3rd House Ruler in the 5th House

Creative communicator.

You speak with flair and passion. Storytelling, poetry, performance, or playful communication comes naturally. You’re likely the funny friend, the flirt, or the drama-filled texter.

3rd House Ruler in the 6th House

The mind as a tool.

You’re a practical thinker. Your thoughts are often directed toward improving systems, fixing problems, or helping others. You may work in writing, analysis, healing, or admin roles. Systematic, structured, analytical.

3rd House Ruler in the 7th House

Your words shape your relationships.

You’re a natural negotiator, communicator, or mediator. Conversation is your love language. Partnerships (romantic or professional) deeply shape your mindset.

3rd House Ruler in the 8th House

The secret mind.

You think deeply, intensely, and often privately. You may be interested in taboo subjects, psychology, mysteries, or healing. Your words hold weight — and often power. Deep dive thinker, emotionally charged type of learners.

3rd House Ruler in the 9th House

The philosophical mind.

You learn best through big ideas, different cultures, or spiritual exploration. You may be a natural teacher, traveler, or someone who bridges practical thinking with visionary ideas. Expansive, big-picture, philosophical.

3rd House Ruler in the 10th House

Public voice, visible mind.

You may communicate for your career or be known for your ideas. Your thoughts are goal-oriented, structured, and ambitious. Think speaker, writer, CEO, or spokesperson. Authoritative, strategic, often career-focused.

3rd House Ruler in the 11th House

The networked mind.

Your ideas move through community, technology, and social movements. You think about the future, the collective, and what’s next. Possibly gifted in digital spaces or group organizing. Social, futuristic, thrives in collaboration. Prone to overthinking social roles, and groupthink tendencies.

3rd House Ruler in the 12th House

The mystical or hidden mind.

Your mind is imaginative, dreamlike, and intuitive. You may communicate best through art, music, or subtle emotional language. You often process things internally before expressing them. Intuitive, visual, dreamy — needs time alone.

[plutosunshine]

What will help you go through Saturn lessons? Saturn in the houses

Saturn in the 1st house

Saturn in the first house requires a person to develop a deep understanding of their responsibilities and capacity for self-discipline. To master its lessons, it is essential to learn to accept yourself as you are, with all your flaws and strengths, while also working on your self-confidence and self-esteem. Saturn teaches patience, so you must be prepared that the results of your efforts will not come immediately but through consistent hard work and overcoming inner barriers. The limitations Saturn may impose should not be seen as punishment but rather as opportunities for growth and the strengthening of character. Building a clear structure in life, creating a daily routine, and taking a systematic approach to problem-solving will help manage its influence more easily. Self-discipline becomes the key to success: the more order and organization you have in your life, the easier it will be to overcome challenges. It is also important to learn not to shift responsibility for your life onto circumstances or other people but to see yourself as the rightful master of your destiny. Accepting limitations and working on yourself will gradually lead to inner strength, stability, and self-respect.

Saturn in the 2nd house

Saturn in the second house teaches responsibility, discipline, and patience regarding resources, self-sufficiency, and value. To navigate these lessons, it is important to develop inner stability and learn to recognize the true value of yourself and your life, regardless of external circumstances. Start by identifying your priorities in the financial and material realms and understanding which beliefs about money and resources limit you. Saturn requires a structured approach, so build a habit of budgeting, saving, and working toward long-term financial goals.

Equally important is the lesson of self-sufficiency—learn to rely on your own skills and efforts to feel secure about the future. On an emotional level, it is necessary to overcome feelings of lack or fear of loss, which Saturn may intensify, and gradually replace them with an awareness of your worth. Developing patience and resilience will help you realize that success in this area comes through gradual effort rather than instant results. Practice gratitude for what you already have and cultivate a realistic approach to managing resources, avoiding extremes—both greed and excessive extravagance.

Saturn in the 3rd house

Saturn in the third house teaches discipline in communication, thinking, and learning. It demands structuring your thoughts, learning to express yourself clearly and accurately, and formulating ideas. The key to mastering these lessons lies in patience, consistency, and responsibility while learning and interacting with others. It is important to overcome the fear of expressing your thoughts or a lack of confidence in your intellect. Developing a systematic approach to learning, such as setting specific goals and deadlines for mastering new information, is essential.

Additionally, it is important to work on your relationships with siblings, neighbors, and people in your immediate environment, showing more patience and a willingness to engage in dialogue. Saturn in this house does not tolerate superficiality and requires deep analysis of any situation. Gradually developing critical thinking will help overcome obstacles. If communication challenges arise, practicing writing, reading, or public speaking can be beneficial — this will strengthen confidence and allow you to structure your ideas more effectively.

Saturn in the 4th house

The lessons of Saturn in the fourth house are connected to deep inner work on one’s emotional world, family foundations, and emotional security. To overcome these challenges, it is necessary to consciously work on one’s roots and relationships with family, especially parents, as karmic ties or heavy family patterns often emerge here. Taking responsibility for your emotional maturity becomes a key step: instead of blaming your family or circumstances, it is important to see how they have shaped your personality and learn to build your life based on your own principles. Saturn demands discipline and patience, so creating a stable home environment, even if it requires time and effort, becomes the foundation of your inner balance.

The lessons often involve learning to cope with loneliness and emotional restraint, finding support within yourself rather than in external circumstances. Learning to set boundaries with others is helpful, as well as recognizing your right to personal space and emotional well-being. Practices such as self-reflection, working with a psychologist, or meditation can help you better understand your fears and limitations, freeing space for more mature and healthier emotional responses.

Saturn in the 5th house

The Saturn in the fifth house requires patience, awareness, and inner discipline. The fifth house is associated with creativity, self-expression, joy, children, romantic relationships, and games. When Saturn enters this house, it can impose limitations and challenges in these areas, prompting an individual to gain a deeper understanding of their true needs and talents. It is important to learn to take responsibility for one’s own happiness and creative fulfillment rather than shifting it onto circumstances or other people. Saturn demands consistent effort and a serious approach to any creative project; superficiality and carelessness will not bring satisfaction. Overcoming fears of self-expression, criticism, and failure plays a key role. It is essential to find what truly brings joy and to develop it despite difficulties.

The romantic relationships may serve as a lesson in trust and maturity: Saturn teaches one to see love not as a source of pleasure but as a commitment and opportunity for growth. Regarding children, this placement often pushes for a serious and responsible attitude toward their upbringing or toward developing one’s own “inner maturity.” It is important to learn to find joy in simple things and to allow oneself to express happiness, even when it requires effort. Accepting discipline as a foundation for growth and realizing that satisfaction comes with time and hard work helps you successfully navigate Saturn’s lessons.

Saturn in the 6th house

To pass Saturn’s lessons in the sixth house, it is necessary to focus on discipline, responsibility, and service in daily life. The sixth house symbolizes work, health, routine, and self-discipline, so developing beneficial habits and patience in daily duties are key themes. Saturn demands structure and diligence, so learning to plan tasks, organize work time, and not avoid difficulties is important. Overcoming laziness, chaos, and procrastination will help harmonize Saturn’s influence. Special attention should be paid to health: regular medical check-ups, physical activity, and a balanced diet become essential tools for maintaining body and spirit balance.

Saturn’s lesson here is to recognize the value of work, humility, and service to others. Work done with responsibility and without the desire for immediate rewards brings inner growth and strengthens character. It is important to understand that success comes through painstaking effort, not quick results. Accepting routine duties as a means of self-development and improving one’s life will help to pass Saturn’s lessons with wisdom and resilience.

Saturn in the 7th house

Saturn in the seventh house teaches responsibility in relationships, maturity, and balance between personal freedom and commitments to others. To navigate these lessons, it is essential to build honest, stable, and mutually respectful partnerships. This primarily requires patience and a willingness to work on yourself and your relationships, especially when facing challenges or disappointments. Saturn may manifest as delays in forming a serious union, but this time can be used for self-discovery and developing communication skills. Understanding your expectations and limitations will help avoid illusions and disappointments.

It is also important to realize that responsibility in relationships is not only about obligations but also about respecting boundaries—both your own and your partner’s. Practices like meditation and working with a psychologist or mentor can be helpful in overcoming fears and insecurities related to intimacy. Respect for yourself and others, a realistic approach to relationships, and a readiness to learn from mistakes are the keys to successfully mastering the lessons of Saturn in the seventh house.

Saturn in the 8th house

Saturn in the eighth house indicates profound transformations, challenges, and lessons related to themes of intimacy, shared resources, debts, inheritance, and emotional depth. To successfully navigate Saturn’s lessons in this position, learning to accept change as an inevitable part of life is crucial. Develop patience, discipline, and responsibility in managing shared finances, as well as in relationships that involve trust and emotional vulnerability. Work on fears of losing control and embrace the necessity of letting go of what no longer serves your growth. Practicing meditation, mindfulness, and other activities that promote emotional healing can be helpful. Strive to find a balance between the material and the spiritual, recognizing that true strength comes from inner peace and the ability to overcome fears. Cultivate resilience, trust in life, and accountability for your actions.

Saturn in the 9th house

The lessons of Saturn in the ninth house are associated with embracing discipline and responsibility in matters of faith, philosophy, education, and life beliefs. This placement emphasizes the need for a serious approach to broadening one’s worldview, studying profound knowledge, and developing personal wisdom. It teaches patience and demonstrates that true understanding comes through hard work, personal experience, and overcoming internal limitations.

It is essential to overcome the fear of making mistakes in the search for truth and to learn to trust your inner teacher. Saturn’s lessons in this house demand a striving for deep understanding rather than superficial perception and an awareness that genuine knowledge requires time and effort. Taking responsibility for your beliefs and being willing to learn, even when it seems challenging, will pave the way to wisdom. Saturn also highlights the importance of structure, which may manifest in the need to plan studies or travels.

Saturn in the 10th house

Saturn in the tenth house indicates the need to learn lessons of responsibility, perseverance, and discipline, especially in professional matters and issues related to social status. The key to successfully overcoming Saturn’s challenges in this position lies in accepting the necessity of long-term effort and building a structured approach to life without expecting immediate results. Developing patience and understanding that true achievements come through consistent effort and a willingness to take on greater responsibilities is important.

The fear of failure can be a strong companion, so working on self-confidence and avoiding excessive self-criticism is crucial. Focus on quality over quantity in your tasks and projects. Strive to find a balance between career ambitions and personal life, ensuring that your professional sphere doesn’t completely drain your energy.

Saturn calls for awareness of your true goals. This is a time to reassess your aspirations: does your work align with your inner purpose? Be prepared for the possibility of changing direction or letting go of outdated goals that are no longer relevant. Embracing responsibility for your choices, developing self-discipline, and maintaining a long-term perspective will help you achieve sustainable success and fully realize your potential.

Saturn in the 11th house

Saturn in the eleventh house teaches us responsibility within social circles, the development of friendships, and the fulfillment of long-term dreams. This lesson requires patience and a conscious choice of surroundings, as friends can become important teachers. To navigate Saturn’s lessons, it is crucial to learn how to structure your goals and demonstrate discipline in achieving them. Challenges in trusting others or feelings of isolation may arise, but they serve as a catalyst for developing inner strength.

It is beneficial to cultivate teamwork skills without fear of taking on leadership roles or responsibility for group projects. Moreover, it is important to realize that true freedom comes through conscious limitations and the proper allocation of energy. Regular self-development, awareness of your role in society, and a willingness to reassess your beliefs about friendship and collective work will help you navigate this period harmoniously.

Saturn in the 12th house

Saturn in the twelfth house indicates the need to work through deep subconscious fears, hidden limitations, and karmic debts. To pass the lessons of Saturn in this position, it is important to embrace solitude as a means of inner growth rather than isolation. Practicing meditation, mindfulness, and spiritual self-discovery will become powerful tools for personal development. Patience, humility, and the willingness to let go of the past, including resentments and inner regrets, are essential. Saturn demands discipline and structure, so even in spiritual practices, it is crucial to maintain consistency. Reading, self-analysis, and helping others through charity or volunteer work can help harmonize the influence of this planet. Taking responsibility for subconscious reactions and working through deep emotions such as guilt or shame will aid in removing internal blocks. The lessons of Saturn in the twelfth house may be challenging, but they bring strength, wisdom, and the ability to live more consciously, freeing oneself from illusions.

[fairandfatalasfair]

Edwin did not study much anatomy in school. It was not considered a useful thing for him to know.

After hell he knows it too well - every muscle that tore and failed as he was disassembled, the bones broken and exposed and joints pulled asunder. He can picture them in vivid and exquisite detail, but he does not know their names.

One of the first things he picks up, once they find the office, is an anatomy textbook - not to learn the structures of the body but to unlearn them, to tame the images that live behind his closed eyes with systematic analysis and sterile latin names, to put some distance between his knowledge of the body and the place he learned it.

[literaryvein-reblogs]

Writing Notes: Emotions

“Emotion” is a term that came into use in the English language in the 17th and 18th centuries as a translation of the French term “émotion” but did not designate “a category of mental states that might be systematically studied” until the mid-19th century (Dixon 2012: 338; see also Dixon 2003; Solomon 2008).

Many of the things we call emotions today have been the object of theoretical analysis since Ancient Greece, under a variety of language-specific labels such as passion, sentiment, affection, affect, disturbance, movement, perturbation, upheaval, or appetite.

This makes for a long and complicated history, which has progressively led to the development of a variety of shared insights about the nature and function of emotions, but no consensual definition of what emotions are, either in philosophy or in affective science.

3 Traditions in the Study of Emotions

Emotions as: Feelings, Evaluations, and Motivations

Although emotion theories differ on multiple dimensions, they can be usefully sorted into three broad traditions:

The Feeling Tradition - takes the way emotions feel to be their most essential characteristic, and defines emotions as distinctive conscious experiences.

The Evaluative Tradition - regards the way emotions construe the world as primary, and defines emotions as being (or involving) distinctive evaluations of the eliciting circumstances.

The Motivational Tradition - defines emotions as distinctive motivational states.

(Scarantino, 2016)

Each tradition faces the task of articulating a prescriptive definition of emotions that is theoretically fruitful and compatible at least to some degree with ordinary linguistic usage.

And although there are discipline-specific theoretical objectives, there also is a core set of explanatory challenges that tends to be shared across disciplines:

Differentiation: How are emotions different from one another, and from things that are not emotions?

Motivation: Do emotions motivate behavior, and if so, how?

Intentionality: Do emotions have object-directedness, and if so, can they be appropriate or inappropriate to their objects?

Phenomenology: Do emotions always involve subjective experiences, and if so of what kind?

Emotions as Constructions

Constructionists are convinced that emotions are put together on the fly and in flexible ways using building blocks that are not specific to emotions, roughly in the way cooked foods are constructed from ingredients that are not specific to them and could be used according to alternative recipes.

One of the ingredients out of which emotions are built is said to be core affect, which is a:

neurophysiological state that is consciously accessible as a simple, nonreflective feeling that is an integral blend of hedonic (pleasure–displeasure) and arousal (sleepy–activated) values. (Russell 2003: 147)

Psychological constructionists emphasize that we are always in some state of core affect, which is a sort of barometer that informs us of our “relationship” to the flow of events.

The readings of the barometer are feelings, understood as blends of pleasure-displeasure and activation-deactivation.

These readings can be represented as points along a “circumplex structure”, with the vertical axis representing the degree of activation-deactivation and the horizontal axis representing the degree of pleasure-displeasure (Russell 1980).

Despite the great diversity of views on the nature and function of emotions, a broad consensus has emerged on a number of topics. Here is a tentative list of what a plurality of emotion theorists agree about, with brief mention of where the disagreements begin:

ONE. Emotion episodes involve, at least in prototypical cases, a set of evaluative, physiological, phenomenological, expressive, behavioral, and mental components that are diagnostic of emotions and are to some degree correlated with one another.

The degree to which these correlations are instantiated continues to be a central topic of theoretical debate: latent variable models assume that emotions cause the changes in components and expect to find strong correlations, whereas emergent variable models assume that emotions emerge from changes in components caused by something other than emotions and expect to find weak correlations.

TWO. Token episodes of the same folk emotion type (e.g., anger, fear, shame) manifest a great deal of variability with respect to expressive, behavioral, physiological and phenomenological features, as well as intensity, duration, valence, arousal, type and range of intentional objects.

Researchers disagree on whether underlying all this variability there exist measurable bodily patterns of some kind that are still distinctive of different emotions.

THREE. Emotions have intentionality or the ability to represent.

Researchers disagree on whether emotions represent descriptively or imperatively or both, on what exact contents they represent, and on what grounds the emotion-world representation relation. A small minority of researchers, hailing mostly from the enactivist movement, have argued that emotions lack representational qualities.

FOUR. The physical seat of emotions is the brain, but there are no neural circuits that correspond one-to-one with any folk emotion type, and brains are embodied and embedded in environments that are essential to their proper functioning.

Researchers disagree on how exactly the brain implements tokens of different emotion types, and whether emotional phenomena are best understood in terms of emotion-specific or emotion-unspecific neural mechanisms.

FIVE. Emotions typically involve conscious experiences, but such experiences are not strictly necessary for an emotion to be instantiated, in part because some emotion terms refer to dispositions and in part because most theorists consider feelings conceptually distinct from non-dispositional emotions.

A handful of influential researchers such as LeDoux (2017) and Barrett (2017) continue to identify emotions with conscious experiences.

SIX. Evolutionary and socio-cultural considerations must both contribute to our understanding of a great many emotions’ functions. These are both intra-personal functions —e.g., helping organisms coordinate organismic resources to deal with urgent demands—and interpersonal functions —e.g., communicating information useful for the negotiation of social transactions.

Researchers continue to debate whether there is sufficient empirical evidence for basic emotions and other special-purpose emotion mechanisms. Some see the role of evolution as limited to the shaping of general-purpose adaptations, such as core affect and the ability to categorize, which jointly lead to the emergence of emotions.

SEVEN. Emotions are no longer considered structurally opposed to reason.

Researchers continue to debate the circumstances in which emotions manifest various kinds of cognitive and strategic irrationality.

EIGHT. Emotions can be appropriate or inappropriate with respect to their intentional objects.

Researchers debate the grounds of, and distinctions between, different forms of appropriateness (e.g., fittingness, moral appropriateness).

NINE. Emotions typically involve appraisals of the significance of the stimulus situation, ranging between primitive and sophisticated forms of information processing.

Researchers debate what the structure of appraisals is, and whether appraisals cause or constitute emotions or both.

TEN. Emotions typically correlate with changes in motivation to do things.

Some researchers think emotions cause or consist in such changes in motivation, whereas others think that changes in motivation have other causes, or are too unspecific to ground a theory of what emotions are.

The exploration of these insights and the resolution of the disagreements around them is a thriving interdisciplinary project in contemporary emotion theory.

Philosophers and affective scientists will continue to engage in it for years to come, putting their distinctive theoretical skills at the service of projects of common interest.

Source ⚜ More: Writing Notes & References Word Lists: Uncommon Emotions ⚜ Other Words to Use ⚜ Positive Feelings

[blackstarlineage]

Why Consciousness Isn’t Seen as “Sexy” in the Black Community: A Garveyite Perspective on the Devaluation of Intellectualism and Liberation Thought

From a Garveyite perspective, the lack of appeal or desirability associated with consciousness—meaning intellectual awareness, political understanding, and Pan-African liberation thought—can be traced to a combination of Eurocentric conditioning, cultural miseducation, capitalist distractions, and the deliberate engineering of anti-intellectualism among Black people. Marcus Garvey’s philosophy was centered on knowledge as the foundation of Black power and self-determination, yet in today’s society, Black consciousness is often seen as boring, unattractive, or socially alienating rather than desirable or aspirational.

This deep analysis explores:

How Western conditioning has devalued Black consciousness and promoted superficiality.

Why capitalism, media, and entertainment industries prioritize distraction over empowerment.

The historical suppression of Black intellectualism and its impact on desirability.

Why true Black empowerment requires redefining attractiveness and desirability in alignment with liberation.

1. The Eurocentric Devaluation of Black Consciousness and Intellectualism

One of the greatest obstacles to Black consciousness being seen as “sexy” is centuries of Eurocentric indoctrination that have devalued Black intelligence while glorifying ignorance and superficiality. During slavery and colonial rule, Black people were deliberately kept from reading, writing, and engaging in political discourse, ensuring that they remained subjugated. This conditioning continued through the educational system, pop culture, and economic structures.

In modern times, Black people who speak about history, politics, self-determination, or Pan-Africanism are often labelled as “too serious,” “preachy,” or “boring.” This is not by accident but by design, as white supremacy thrives on an intellectually disengaged Black population.

Example: Historically, Black leaders like Marcus Garvey, Malcolm X, and Kwame Ture were demonized by the mainstream because their teachings threatened the existing power structure. At the same time, entertainers and sports figures were elevated, reinforcing the idea that entertainment, not critical thought, is what makes a Black person valuable or desirable.

Key Takeaway: Garveyism teaches that Black consciousness is the key to liberation, but Western society has worked hard to make it seem undesirable and unattractive.

2. The Role of Capitalism in Promoting Distraction Over Empowerment

Capitalism thrives on distraction, consumerism, and superficial desires, all of which directly contradict Black liberation. If Black people were collectively focused on self-reliance, Pan-African unity, and economic independence, multinational corporations would lose billions in profit because Black people would stop over-consuming entertainment, fashion, fast food, and other non-essential goods.

The capitalist system ensures that shallow and hyper-consumerist lifestyles are glorified, while revolutionary thought is pushed to the fringes. The result is that Black consciousness is not marketed as something desirable or aspirational, while materialistic lifestyles associated with wealth and status are heavily promoted.

Example: In today’s media, rappers and influencers are pushed to the forefront, promoting excessive wealth, luxury goods, and hypersexuality. Meanwhile, Black intellectuals, scholars, and activists receive little to no mainstream attention unless they can be commercialized or made non-threatening.

Key Takeaway: Garveyism warns against economic dependency, yet capitalism ensures that Black people remain disconnected from consciousness by keeping them addicted to consumerism and distractions.

3. The Historical Suppression of Black Intellectualism and Political Thought

Throughout history, Black intellectuals have been systematically suppressed, killed, or discredited to prevent the rise of a self-determined Black population. From the murder of Malcolm X and Fred Hampton to the FBI’s COINTELPRO program targeting Black intellectual movements, every effort has been made to ensure that Black people do not collectively gravitate toward consciousness.

If something is criminalized, demonized, or hidden from people, they will not view it as aspirational or desirable. In contrast, the things that white supremacist structures promote—celebrity culture, hypersexuality, and capitalist individualism—become what people aspire toward.

Example: The Black Panther Party focused on education, self-defense, and community programs, but the U.S. government labelled them terrorists while simultaneously celebrating pimp culture, drug dealing, and gang violence in mainstream media. This created a distorted perception where Black militancy and intelligence were made unattractive, while self-destructive behaviours were glorified.

Key Takeaway: Garveyism teaches that knowledge is power, but history has shown that those in power actively suppress Black intellectualism, making it seem undesirable and even dangerous.

4. Redefining Desirability: Why True Black Empowerment Must Make Consciousness Attractive

Garveyism teaches that a mentally liberated Black person is the foundation of a strong Black nation. If Black power, intelligence, and self-sufficiency were seen as desirable traits, the entire cultural and economic landscape of Black communities would shift toward empowerment rather than distraction.

The challenge, however, is that many Black people have been conditioned to associate attraction with superficial traits���money, social status, physical appearance—rather than intelligence, character, and purpose. This Eurocentric way of thinking must be rejected if true liberation is to occur.

Example: Historically, Black societies that valued knowledge, tradition, and leadership were able to build great empires and institutions. In contrast, societies that became obsessed with materialism, hyper-individualism, and social status collapsed due to external manipulation and internal decay.

A Garveyite approach would emphasize Black love, respect for intelligence, and a return to valuing mental and spiritual elevation over superficial attraction.

Key Takeaway: Garveyism teaches that for true Black empowerment, consciousness must become aspirational, attractive, and a measure of worth rather than material wealth or physical appearance.

Conclusion: Consciousness Must Be Made “Sexy” by Shifting Cultural Priorities

From a Garveyite perspective, consciousness is not seen as attractive or desirable because:

Western conditioning has devalued Black intellectualism and critical thinking.

Capitalism ensures that superficial distractions are prioritized over empowerment.

Historical suppression of Black political thought has made consciousness seem unappealing.

Modern definitions of desirability are based on Eurocentric values, not self-determination.

The solution is to change the culture so that Black consciousness is celebrated, rewarded, and made aspirational. This means:

Elevating Black intellectuals, revolutionaries, and Pan-African thinkers as role models.

Rejecting hyper-consumerism and distractions that keep Black people mentally enslaved.

Promoting self-reliance, collective empowerment, and political engagement.

Creating media, institutions, and relationships that value Black intelligence over superficiality.

Final Thought: Garveyism teaches that only mentally liberated Black people can achieve sovereignty. The challenge is not whether consciousness is “sexy,” but whether Black people are ready to deprogram from the systems that have made ignorance and materialism more desirable than liberation and intelligence.

[the-garbanzo-annex-jr]

“Not this” has become the lazy refrain of those too uninformed, or too afraid, to confront the actual nature of modern war. It’s the moral shrug of commentators unwilling to grapple with facts, history, or the operational realities of Gaza. “Not this” doesn’t reflect legal analysis, strategic insight, or lived combat experience. It’s a performance. A rejection of responsibility dressed up as moral clarity.

Piers Morgan is just the latest public figure to offer this empty diagnosis. He recently declared that “Israel’s current strategy is failing.” But what does that mean? Failing by what metric? Based on whose objectives?

Wars are not judged by feelings. They are judged by facts, by the political and military objectives of each side and the extent to which they are achieved. On those terms, it is Hamas, not Israel, that is failing catastrophically.

Hamas began this war with three supporting objectives:

Survive the war and be celebrated as the terror group that conducted the October 7 massacre and endured Israel’s response.

Maintain military capability to continue its stated mission: destroy Israel and kill Jews worldwide.

Retain governing power over Gaza, subjugating Palestinians while siphoning billions in international aid to support objective #2.

Hamas is failing on all three counts. It has lost the ability to fight as an organized military force. Its five brigades, 24 battalions, and 30,000 to 40,000 trained fighters, armed with over 20,000 rockets and extensive control of terrain, have been decimated. Fewer than three original commanders from Hamas’s military or political leadership in Gaza remain. From top leaders like Yahya Sinwar, Mohammad Deif, and Marwan Issa, to nearly every brigade and battalion commander, the senior command structure has been eliminated. That level of leadership, experience, and ideological fanaticism cannot be replaced. What remains is a fragmented guerrilla force made up mostly of radicalized youths, with little training, no real command structure, and declining access to weapons. The average Hamas replacement fighter is now in their teens.

Hamas has also lost political ground. Gazans are increasingly protesting and speaking out against them. Their control over food distribution, once a key lever of power, has been eroded by U.S.-Israeli humanitarian mechanisms, including the Gaza Humanitarian Foundation, which bypass Hamas entirely. Their senior military and political leaders are being systematically eliminated. The group’s grip on the population is slipping.

By contrast, Israel’s goals are clear:

Return the hostages.

Destroy Hamas as a military force and governing body.

Ensure that no force in Gaza can ever again threaten Israeli citizens.

Israel has already returned 198 of 251 hostages. It has dismantled Hamas’s ability to wage coordinated military operations. It has reclaimed strategic terrain and pushed Hamas underground, literally. No force in Gaza currently has the capability to project meaningful attacks into Israeli territory.

Israel has also defanged and deterred Hezbollah in Lebanon, secured its northern border, contributed to the effective overthrow of Assad’s regime, destroyed the conventional military capabilities in Syria, destroyed critical Iranian-linked weapons systems, defended Israeli Druze communities, and demonstrated both military superiority and restraint across seven simultaneous fronts.

This is what strategic success looks like in modern war: steady progress under impossible conditions, constrained by international scrutiny and unprecedented operational complexity.

But progress is not victory. While Israel’s strategy in Gaza has made undeniable headway, despite operating under immense political and operational constraints, much work remains.

For two years, Israel’s ability to prepare for or respond to the Hamas threat was systematically hindered by international actors. The previous U.S. administration blocked key weapons transfers, urged Israel not to enter Rafah, and imposed constraints on the size of its combat force, the pace of operations, and even the types of weapons it could employ. It also forced operational pauses tied to humanitarian initiatives based on flawed or manipulated data, like the now-failed humanitarian pier, which proved a costly and ineffective effort. The United Nations refused to provide meaningful assistance. And many governments applied constant diplomatic pressure while offering no viable alternative to defeating Hamas. Despite these constraints, Israel has adapted, recalibrated, and steadily advanced its mission.

But military success alone is not enough. For Hamas to be fully defeated and Gaza to be stabilized, several critical objectives must still be achieved.

First, the Gaza Humanitarian Foundation, a U.S.-Israeli initiative that bypasses Hamas and delivers aid directly to civilians, must be expanded. It is one of the few working models that weakens Hamas’s control over the population while upholding humanitarian obligations.

Second, Hamas fighters must be either killed or captured. No reconciliation or rebuilding can begin while armed militants remain embedded among civilians. This requires not just raids or airstrikes, but methodical terrain clearance, followed by physical occupation and holding of that ground to prevent Hamas from reconstituting.

Third, a credible alternative to Hamas must take root. A new power must assume administrative, security, and political control of cleared areas. Without that, Hamas or something worse will fill the vacuum.

Only then can the longer-term work begin: deradicalization programs, reconciliation efforts, weapons buyback initiatives, and continued destruction of military infrastructure. All of this must drive toward one goal, the complete demilitarization of the Gaza Strip.

Victory in this war will not be marked solely by battlefield success, but by who governs Gaza afterward, how the people are treated, and whether another October 7 is made impossible.

And yet, critics like Piers Morgan keep hand-waving it away with the refrain: “Not this.”

It’s an empty phrase designed to appease feelings rather than address facts. It makes no effort to understand what Israel is up against, an entrenched enemy that uses human shields as doctrine, hides in hospitals and schools, and builds tunnels under refugee camps.

The most dangerous part of “Not this” isn’t just its ignorance. It’s how easily it aligns with Hamas’s propaganda strategy.

Hamas knows it cannot win militarily. So it fights through information warfare. Its primary weapon isn’t rockets, it’s casualty statistics. It floods the world with numbers, knowing that most people will never question their origin or reliability.

This is why the so-called Gaza Health Ministry, a Hamas-controlled body, releases death tolls without distinguishing between combatants and civilians, between Israeli fire and Hamas misfires, between war deaths and unrelated fatalities. They count indiscriminately and present the figure as evidence of Israeli wrongdoing.

But as analysts and independent investigations have repeatedly shown, these numbers are riddled with errors. They do not account for:

• Civilians killed by misfired Hamas or Palestinian Islamic Jihad rockets • Civilians who died of illness, accidents, or natural causes • Combatants, including child soldiers and women engaged in hostilities

It is absurd to claim, especially in the chaos of war, that every name on a casualty list can be neatly categorized as civilian or combatant. It is even more absurd to assume that everyone under 18 is a “child” in the legal or moral sense. Hamas actively recruits fighters as young as 14. Women are used in combat roles, weapons transport, surveillance, and even hostage holding.

And here's a critical point: even if we were to take Hamas’s numbers at face value, which we should not, Israel would still have one of the lowest civilian-to-combatant casualty ratios in any comparable war or urban battle in modern history.

But that’s not the point.

The laws of war do not determine legality by body counts. They judge based on intent, military necessity, the value of the target, and whether all feasible precautions were taken to avoid civilian harm. The principle of proportionality requires that the expected harm to civilians must not be excessive in relation to the concrete and direct military advantage anticipated. It is a forward-looking judgment, not a backward assessment based on outcomes.

And in war, not all military advantages are equal. In a war of survival, where a nation is defending its population, its territory, and its right to exist, the value of military objectives is correspondingly higher. That is fundamentally different from the counterinsurgency and counterterrorism campaigns the West has fought for the past two decades in distant lands, far from its own cities and civilians. Israel is fighting an enemy just kilometers from its borders, one that has already carried out the worst massacre of Jews since the Holocaust. That existential context matters. It shapes the military calculus, and it must shape how the world applies the laws of war.

To judge wars solely by casualty ratios is to hand a blueprint to every terrorist organization on earth: embed within civilians, provoke a response, inflate the death toll, and let the world do the rest. It would make lawful self-defense functionally impossible, especially for democracies.

Hamas knows this. It’s why they built Gaza for war. It’s why they operate from hospitals, mosques, and UN schools. It’s why they don't distinguish their fighters in death. Civilian deaths aren’t a tragic byproduct for Hamas, they are a strategic asset.

The belief that Hamas could be destroyed without bloodshed is not just naïve, it’s dangerous. It sets a standard no military on earth can meet, especially when facing an enemy that does everything possible to ensure civilian deaths.

If October 7 had happened in the U.S., the UK, or any NATO country, the response would have been swift, overwhelming, and just. The only difference is that Israel has fewer tools and more constraints, yet continues to comply with the laws of armed conflict while taking unprecedented steps to protect civilians.

“Not this” is not a strategy. It’s not analysis. And it’s not serious.

It is the language of those too comfortable to confront the real cost of defending a free people from genocidal enemies.

And every time it’s repeated, it plays directly into Hamas’s hands.

John Spencer is executive director of the

Urban Warfare Institute

. He is the coauthor of

Understanding Urban Warfare

Learn more at

www.johnspenceronline.com

You can also follow him on 'X' at:

@SpencerGuard

Substack:

[alsmediadissection]

˗ˏˋ symbolism of colonial and imperial themes in Wicked analysis ´ˎ˗

!! i want to preface this by saying i'm not a professional critic, and this is not a 100% guide to anything either. do not take anything i type online to absolute heart, this is simply my personal interpretation of this piece of media !! (i also want to mention that i did not read the Wicked novel/series by Gregory Maguire)

! CONTAINS SPOILERS FOR ACT 2 IF YOU HAVE NOT WATCHED THE WHOLE MUSICAL !

(I don't care if this is reaching, but if you're interested PLEASEEEE HEAR ME OUT. also sorry for not posting, i was on vacation).

The musical Wicked serves as a powerful lens through which to explore themes of colonialism and imperialism. By examining the Wizard’s regime and its treatment of Elphaba, the Animals, and the citizens of Oz, the narrative critiques the mechanisms of domination and the moral compromises required to maintain power. The story’s parallels to historical and modern imperial practices offer a rich terrain for this particular analysis.

Well for obvious reasons, the Wizard is the colonial power. The Wizard represents the archetypal colonial ruler, an outsider who seizes control of Oz and imposes his authority over its diverse inhabitants. His rise to power mirrors the strategies of historical imperial regimes.

Such as cultural domination. The Wizard reshapes Oz’s culture and history to serve his narrative, erasing indigenous traditions and knowledge. For instance, the Animals, who represent the intellectual and cultural elite of Oz, are systematically silenced and marginalized.The propaganda machine, exemplified through Madame Morrible���s speeches and the Wizard’s public declarations, rewrites the truth to paint Elphaba as a villain. This rewriting of history is a hallmark of colonialism, where the oppressor’s perspective becomes the dominant narrative.

As well as economic exploitation. While the musical does not delve deeply into economic exploitation, the imagery of the Emerald City, with its opulence and excess, suggests a disparity between the ruling elite and the oppressed regions of Oz. This disparity evokes the colonial practice of extracting resources and wealth from colonized lands to enrich the imperial core.

Not to mention the not-so-subtle use of fear and domination. The Wizard weaponizes fear to maintain control, particularly through the demonization of Elphaba and the scapegoating of the Animals. By creating a common enemy, he unites the populace under his rule and diverts attention from his own illegitimacy. The division between “civilized” and “uncivilized” groups in Oz mirrors the hierarchical structures imposed by imperial powers, which justify oppression through constructed notions of superiority.

The marginalization of animals can be viewed as a powerful symbolism of indigenous treatment under colonial rule. Initially integral to Oz’s society, the Animals are systematically disenfranchised. The literal silencing of the Animals—stripping them of their ability to speak—symbolizes the erasure of indigenous languages and cultures by colonial regimes. This act of linguistic and cultural annihilation is a powerful tool of imperial control. The Animals are forcibly removed from positions of power and relegated to the margins of society. Dr. Dillamond’s dismissal from his teaching position is emblematic of the broader exclusion of marginalized groups from education and leadership under imperial systems.

Elphaba embodies the experience of the colonized subject, 'Elphaba the colonized other", marked by her outsider status and demonization. As a green-skinned woman, Elphaba is visibly different, making her an easy target for societal prejudice. Her defiance of the Wizard’s authority positions her as a revolutionary figure, challenging the imperial order. Elphaba’s struggle to assert her identity in the face of systemic oppression reflects the tension faced by colonized individuals who resist assimilation. As well as the Wizard’s portrayal of Elphaba as the “Wicked Witch” highlights how colonial powers delegitimize resistance by framing dissenters as dangerous or evil. This tactic suppresses rebellion and justifies the empire’s violent actions against the oppressed.

As well as Glinda’s role in perpetuating imperialism. Glinda’s journey offers a nuanced critique of complicity in colonial systems. While she initially benefits from the Wizard’s regime, her eventual disillusionment highlights the moral compromises required to sustain imperial power. Glinda’s rise to prominence under the Wizard’s rule exemplifies how imperial systems reward those who conform to their norms, even at the expense of justice.Her initial indifference to the plight of the Animals and Elphaba reflects the apathy of those who benefit from colonial structures without questioning their ethical implications. As Glinda begins to recognize the Wizard’s tyranny, her shift in perspective symbolizes the potential for allies within imperial systems to challenge oppression. However, her complicity underscores the difficulty of fully extricating oneself from such systems.

And as my last point, the Empire's fall. The downfall of the Wizard’s regime is a hopeful counterpoint to the devastation wrought by colonialism. Elphaba’s resistance and the growing awareness of Oz’s citizens suggest that imperial systems are not invincible. The narrative emphasizes the power of collective action, with Elphaba’s defiance inspiring others to question the Wizard’s authority. The liberation of the Animals and the exposure of the Wizard’s deceit demonstrate that resistance, though fraught with sacrifice, can lead to systemic change. It still has however moral ambiguity, despite the Wizard’s fall, the damage done to Oz and its inhabitants lingers, reflecting the long-lasting scars of colonial exploitation. This ambiguity challenges the audience to consider the complexities of decolonization.

In conclusion, Wicked offers a compelling critique of colonial and imperial systems through its portrayal of the Wizard’s regime and the resistance led by Elphaba. By examining the mechanisms of oppression and the resilience of the oppressed, the musical invites audiences to reflect on historical and contemporary forms of imperialism. Ultimately, Wicked reminds us that challenging systemic injustice requires courage, solidarity, and an unwavering commitment to truth.

[themindfulmind]

The Many Faces of Meditation: Exploring Its Types and Scientific Backing

Meditation is often painted with a broad brush, as if it’s a single practice. But in reality, meditation encompasses a wide range of techniques, each with its unique focus and benefits. Whether you’re looking to relax, enhance focus, or explore spiritual depths, there’s likely a type of meditation that suits your needs.

Below, we’ll dive into some of the most popular forms of meditation, their specific goals, and the science backing their benefits.

1. Mindfulness Meditation

Mindfulness meditation is one of the most popular and accessible forms. It involves paying attention to the present moment nonjudgmentally, often focusing on your breath, bodily sensations, or surroundings.

• What It Does: Helps cultivate awareness and reduces mind-wandering.

• Scientific Backing: A study published in JAMA Internal Medicine (2014) found that mindfulness meditation significantly reduces symptoms of anxiety, depression, and pain. Moreover, research in Social Cognitive and Affective Neuroscience (2011) revealed that regular mindfulness practice increases gray matter density in the brain, particularly in areas associated with learning, memory, and emotional regulation.

2. Transcendental Meditation (TM)

TM involves silently repeating a mantra (a word or phrase) to settle the mind into a state of profound rest and relaxation. It’s highly structured and requires training from certified teachers.

• What It Does: Induces a state of restful alertness and reduces stress.

• Scientific Backing: A meta-analysis in Psychosomatic Medicine (2012) showed that TM can lower blood pressure, making it a valuable tool for cardiovascular health. Additionally, TM has been linked to reduced levels of cortisol (the stress hormone) and improved focus.

3. Loving-Kindness Meditation (Metta)

This practice centers on generating feelings of love and compassion toward yourself and others. It often involves repeating phrases like, “May I be happy,” “May you be safe,” and extending those wishes to all beings.

• What It Does: Boosts empathy, reduces anger, and enhances feelings of social connection.

• Scientific Backing: A study in Psychological Science (2008) showed that practicing loving-kindness meditation increases positive emotions over time, which in turn builds personal resources like resilience and improved relationships.

4. Body Scan Meditation

A type of mindfulness meditation, this practice involves systematically focusing on different parts of your body, noticing sensations, and releasing tension.

• What It Does: Reduces physical stress and enhances body awareness.

• Scientific Backing: Research in Biological Psychology (2010) suggests that body scan meditation significantly decreases cortisol levels and reduces symptoms of chronic pain.

5. Zen Meditation (Zazen)

Rooted in Buddhist tradition, Zen meditation involves seated meditation, focusing on the breath and observing thoughts as they arise and pass without judgment.

• What It Does: Promotes deep mental clarity and insight.

• Scientific Backing: A study in Frontiers in Psychology (2012) found that long-term Zen meditation practitioners showed increased attentional stability and reduced mind-wandering compared to non-meditators.

6. Yoga Nidra (Guided Sleep Meditation)

Often called “yogic sleep,” Yoga Nidra involves guided meditation designed to bring you into a state of deep relaxation between wakefulness and sleep.

• What It Does: Facilitates stress relief and improves sleep quality.

• Scientific Backing: A study in International Journal of Yoga (2013) found that Yoga Nidra reduces anxiety and improves heart rate variability, a key indicator of stress resilience.

7. Focused Attention Meditation

This practice involves concentrating on a single object, sound, or sensation, like a candle flame, mantra, or the rhythm of your breath.

• What It Does: Builds concentration and reduces mind-wandering.

• Scientific Backing: Research in Nature Reviews Neuroscience (2015) highlights that focused attention meditation strengthens the brain’s prefrontal cortex, which plays a key role in decision-making and attention regulation.

8. Movement-Based Meditation (Tai Chi and Qigong)

Unlike still meditation, these involve flowing movements synchronized with the breath.

• What It Does: Combines physical exercise with mental focus, reducing stress and enhancing balance.

• Scientific Backing: Studies in BMC Complementary and Alternative Medicine (2014) indicate that Tai Chi and Qigong reduce symptoms of anxiety, depression, and chronic pain while improving physical health markers like balance and flexibility.

How to Start?

If you’re unsure where to begin, start small. Dedicate 5–10 minutes daily to exploring one practice. Apps like Headspace or Insight Timer can guide you, or you can find countless free resources online.

Meditation isn’t about being perfect or clearing your mind completely; it’s about showing up, being present, and exploring what works for you. As science continues to unravel its benefits, one thing is clear: meditation is a practice that nourishes both the mind and body.

What type of meditation do you practice (or want to try)? Let’s chat in the comments!

Sources

• Goyal, M., et al. (2014). JAMA Internal Medicine.

• Holzel, B. K., et al. (2011). Social Cognitive and Affective Neuroscience.

• Fredrickson, B. L., et al. (2008). Psychological Science.

• Zeidan, F., et al. (2010). Biological Psychology.

[himedanshicult]

"...there is so much to stifle our negativity, to smother our scream. Our anger is constantly fired by experience, but any attempt to express that anger is met by a wall of absorbent cotton wool. We are met with so many arguments that seem quite reasonable. There are so many ways of bouncing our scream back against us, of looking at us and asking why we scream. Is it because of our age, our social background, or just some psychological maladjustment that we are so negative? Are we hungry, did we sleep badly or is it just pre-menstrual tension? Do we not understand the complexity of the world, the practical difficulties of implementing radical change? Do we not know that it is unscientific to scream?

And so they urge us (and we feel the need) to study society, and to study social and political theory. And a strange thing happens. The more we study society, the more our negativity is dissipated or sidelined as being irrelevant. There is no room for the scream in academic discourse. More than that: academic study provides us with a language and a way of thinking that makes it very difficult for us to express our scream. The scream, if it appears at all, appears as something to be explained, not as something to be articulated. The scream, from being the subject of our questions about society, becomes the object of analysis. Why is it that we scream? Or rather, since we are now social scientists, why is it that they scream? How do we explain social revolt, social discontent? The scream is systematically disqualified by dissolving it into its context. It is because of infantile experiences that they scream, because of their modernist conception of the subject, because of their unhealthy diet, because of the weakening of family structures: all of these explanations are backed up by statistically supported research. The scream is not entirely denied, but it is robbed of all validity. By being torn from 'us' and projected on to a 'they', the scream is excluded from the scientific method. When we become social scientists, we learn that the way to understand is to pursue objectivity, to put our own feelings on one side. It is not so much what we learn as how we learn that seems to smother our scream. It is a whole structure of thought that disarms us.

And yet none of the things which made us so angry to start off with have disappeared. We have learnt, perhaps, how they fit together as parts of a system of social domination, but somehow our negativity has been erased from the picture. The horrors of the world continue. That is why it is necessary to do what is considered scientifically taboo: to scream like a child, to lift the scream from all its structural explanations, to say 'We don't care what the psychiatrist says, we don't care if our subjectivity is a social construct: this is our scream, this is our pain, these are our tears. We will not let our rage be diluted into reality: it is reality rather that must yield to our scream. Call us childish or adolescent if you like, but this is our starting point: we scream.'"

-John Holloway, The Scream

[transgenderer]

Patterns of language impairment in multilingual speakers with post-stroke aphasia are diverse: in some cases the language deficits are parallel, that is, all languages are impaired relatively equally, whereas in other cases deficits are differential, that is, one language is more impaired than the other(s). This diversity stems from the intricate structure of the multilingual language system, which is shaped by a complex interplay of influencing factors, such as age of language acquisition, frequency of language use, premorbid proficiency, and linguistic similarity between one's languages. Previous theoretical reviews and empirical studies shed some light on these factors, however no clear answers have been provided. The goals of this review were to provide a timely update on the increasing number of reported cases in the last decade and to offer a systematic analysis of the potentially influencing variables. One hundred and thirty cases from 65 studies were included in the present systematic review and effect sizes from 119 cases were used in the meta-analysis. Our analysis revealed better performance in L1 compared to L2 in the whole sample of bilingual speakers with post-stroke aphasia. However, the magnitude of this difference was influenced by whether L2 was learned early in childhood or later: those who learned L2 before 7 years of age showed comparable performance in both of their languages contrary to the bilinguals who learned L2 after 7 years of age and showed better performance in L1 compared to L2. These robust findings were moderated mildly by premorbid proficiency and frequency of use. Finally, linguistic similarity did not appear to influence the magnitude of the difference in performance between L1 and L2. Our findings from the early bilingual subgroup were in line with the previous reviews which included mostly balanced early bilinguals performing comparably in both languages. Our findings from the late bilingual subgroup stressed the primacy of L1 and the importance of age of L2 learning. In addition, the evidence from the present review provides support for theories emphasizing the role of premorbid proficiency and language use in language impairment patterns in bilingual aphasia

can you imagine you go through all the work of learning a second language as an adult and then you have a stroke and cant speak it anymore. id be so mad

[problematic-fodlan]

The thing is that the text of 3H pretends to engage with stuff like class systems and structures a bit more "critically" than other FE entries where it was straightforwardly about Good Noble Saviors.

It never actually goes anywhere with it, but lots of fans want to pretend it does. Or they claim that even if the canon text itself backs out and doesn't go anywhere with it, as audience/fans they are willing to follow through on that lens/framing and Critically™ Analyze And Seriously™ Engage With The In-Universe (Class) Politics.

But very few actually follow that through to its logical conclusion and acknowledge things like, from a strictly in-universe POV, the "good nobles" the story revolves around would still be nothing but systematic oppressors and exploiters to the vast majority of the population at the end of the day. Or maybe they do, but "they'll implement progressive reforms and/or dismantle the system once they're in power, so it's okay." Which is just Good Noble Saviors with extra steps.

And it's fine if you acknowledge yes that's what the story is about & you still like it, but that's not what a lot of people do. They pretend they are doing a Critical Thorough Engagement And Analysis Of The Media™ from a lens that's deeper/more complex than "Good Nobles," then refuse to acknowledge the parts where said lens would cast their blorbos in ways they don't like. I don't care if people's way of engaging with the text is blorboing the characters, I do that too, but don't pretend it's something else.

(Also let's not act like the question of class isn't the massive elephant in the room wrt the themes of 3H either. The main ideological conflict between main characters is 1. what the alternative to the current feudal class system should be and/or how it should be reformed, and to a lesser extent 2. why exactly the current system is bad. Canon text of 3H shits the bed because its main answer to 2 is shit like "we need to abolish/reform the system because it's so difficult to be ruling class :((" as a result of most of its cast that the audience is meant to sympathize with being nobles. But many fans who pretend they have a more sophisticated/progressive answer than that because they Analyzed And Engaged Critically™ still just end up saying the same thing with extra steps.)

Point is if you're gonna act like you're approaching and analyzing the text through the lens of in universe (class) politics more than character blorboing, don't be a coward, go all the way. Yes the conclusion you'd draw doing that probably isn't what the writers intended, nor the primary lens through which text was "meant" to be engaged, but if you're gonna do it anyway, then commit.

-

[systeminquiry]

How do systems form?

I've been seeing a lot of misinformation about how one becomes a system being spread around, so I gathered some of my research on the topic.

Referencing repeated childhood trauma, where the child is unable to develop a cohesive self, necessitating the development of alters, often formed in response to a certain trauma/traumas, so the child can continue to function (Kluft, 1988)

Explains how dissociation functions as a coping mechanism in response to overwhelming trauma (Sinason, 2010)

Debunking the myth that DID can develop after early childhood (Tohid and Rutkofsky, 2023)

Repeated trauma occurring during one's formative years causes structural differences in the brain as it's trying to grow - the brain is a physical organ like any other and changes with the rest of the body (Campbell, 2022).

ELA below stands for "early life adversity:"

As shown above, Colich et al. (2020) found that the majority of studies found that children exposed to early life adversity (neglect, abuse, etc.) had thinner cortex than their non-exposed counterparts (see cite). Their brains have been physically changed and now fundamentally differ from non-exposed childrens' brains (Colich et al., 2022).

Based on the above evidence and current scientific consensus as it is today, it is not possible to simply become a system after your early developmental years (Tohid and Rutkofsky, 2023). Traumatization after those critical years can lead to (complex) PTSD rather than DID (Tohid and Rutkofsky, 2023). There is not a way to change your early childhood, and people without severe, repeated trauma cannot retroactively physically change their brain structure (Colich et al.). DID is a developmental disorder in addition to being a dissociative/trauma-related disorder and impacts many facets of the child's progress in development (Campbell, 2022). Claims that a system can form spontaneously without reason fundamentally misunderstand how severe, repeated, early childhood trauma affects your entire life, taking the general concept of 'multiple disparate identities within a single individual' and running with it without acknowledging that being a system is more than that (Tohid and Rutkofsky, 2023). Becoming a system depends on many interconnected factors, and trying to pick and choose aspects of DID ignores the entire development and function of this disorder (Tohid and Rutkofsky, 2023). I hope this explains why DID/being a system is extremely complex and depends on many factors and developmental stages throughout life to form (Campbell, 2022).

Sources below the cut:

Campbell, K. A. (2022) The neurobiology of childhood trauma, from early physical pain onwards: as relevant as ever in today’s fractured world. European Journal of Psychotraumatology, 13(2), 1-3. https://doi.org/10.1080/20008066.2022.2131969

Colich, N. L., Rosen, M. L., Williams, E. S., & McLaughlin, K. A. (2020). Biological aging in childhood and adolescence following experiences of threat and deprivation: A systematic review and meta-analysis. Psychological Bulletin, 146(9), 721–764. https://doi.org/10.1037/bul0000270

Kluft, R. P. (1988). The phenomenology and treatment of extremely complex multiple personality disorder. Dissociation: Progress in the Dissociative Disorders, 1(4), 49–50.

Sinason, V. (Ed.). (2010). Attachment, Trauma and Multiplicity: Working with Dissociative Identity Disorder (2nd ed.). Routledge. https://doi.org/10.4324/9780203831144

Tohid, H., Rutkofsky, I. H. (2023) Dissociative Identity Disorder: Treatment and Management. Springer.

[compneuropapers]

Interesting Reviews for Week 19, 2025

Interconnected neural circuits mediating social reward. Isaac, J., & Murugan, M. (2024). Trends in Neurosciences, 47(12), 1041–1054.

Structurally informed models of directed brain connectivity. Greaves, M. D., Novelli, L., Mansour L., S., Zalesky, A., & Razi, A. (2025). Nature Reviews Neuroscience, 26(1), 23–41.

Perceptual and conceptual novelty independently guide infant looking behaviour: a systematic review and meta-analysis. Kunin, L., Piccolo, S. H., Saxe, R., & Liu, S. (2024). Nature Human Behaviour, 8(12), 2342–2356.

Executive function in children with neurodevelopmental conditions: a systematic review and meta-analysis. Sadozai, A. K., Sun, C., Demetriou, E. A., Lampit, A., Munro, M., Perry, N., Boulton, K. A., & Guastella, A. J. (2024). Nature Human Behaviour, 8(12), 2357–2366.

[genderkoolaid]

hi! i was wondering if you'd be willing to do an analysis of the aromantic manifesto thats been going around? most of the ppl ive seen so far have been from either non-aro queer ppl or non-loveless aros and i cant find any loveless aros talking about it, and ik thats something youve talked abt b4 (loveless aros i mean) id love to also see your thoughts on it.

So funny enough I saw this manifesto a while ago, but didn't really have any thoughts on it because I had too much trouble reading it for brain reasons, because its just. A lot.

So @spacelazarwolf compared this to lesbian separatism/radical feminism and I think that is pretty apt. Radical feminism takes accurate criticisms of the patriarchy (such as gender as a tool of oppression and misogyny) and comes to the conclusion that gender is, in all forms, inherently oppressive, men are inherently oppressors, and that to personally identify with gender roles or men in any way contributes to oppression, so we must take on political lesbianism to reject this.

This manifesto seems to do the same with amatonormativity. There are real criticisms of amatonormativity in queer spaces here; aromantics have talked a bit about how focusing queer liberation on romantic love as a reason why we shouldn't be oppressed is alienating, and how queer spaces often reinforce amatonormativity. But it then comes to the polarized conclusion that romance is itself oppressive, identification with romance contributes to oppression, and that we must take on (essentially) political aromanticism to reject this.

Which, like political lesbianism, is just... unnecessary? This is not the only conclusion we can come to as a result of these criticisms. And these conclusions prioritize abstract political theory over people's real lives and autonomy. Which is a big reason (although not the only one) why radical feminism fell apart, because eventually women got tired of having to structure their entire lives and identities around acting out Good Political Theory instead of being able to. y'know. Be themselves? But also, these kinds of conclusions are so absolute and polarized. They assume that nothing about gender or romance can grow and be improved.

There are parts of this manifesto I like. The line "The first big ruse of romance is that it is ubiquitous because it is natural, and it is natural because it is ubiquitous" I think is actually pretty cool and can be adapted to all kinds of things; for example, capitalism does the same thing, taking over as much of the world as possible & erasing other ways of life, and then using its dominance as evidence thats its just how humans naturally are. It brings up criticisms of love that are big parts of lovelessness, like the idea that love is inherently a good thing when it can be harmful and still be "love."

But then it takes the... strange path of saying that if people can't help how who they love, then neither can racists and transphobes and fatphobes, which is why romance is inherently oppressive. But like. Even within relationship anarchy, where all hierarchies are rejected, this problem won't disappear. Its a problem of attraction & how social systems shape how we think.

I also disagree with how it frames private vs public life:

Public life concerns the interests of people as citizens and is regarded as a legitimate sphere of social intervention. Private life concerns the interests of people as consumers/individuals and is nobody’s business but those privately involved. While the domestic sphere fashioned by heterosexual kinship relations has been historically designated as private life, queer intimacies have instead been regarded as a matter of public concern due to moral panics associating them with predation and perversion throughout history.

I disagree with this framing of private life as something which is seen as "nobody's business." Maybe that's true on the small scale of social politeness and ideals. But on a systematic level, to me, this is absolutely untrue, and its something I've been doing some thinking about with regards to modeling the patriarchy.

The patriarchy is greatly concerned with the private lives of individuals. In order to keep its control over society in general via gender-sex-sexuality, its important to control how people interact with others. Even heterosexual, cisgender relationships haven't been free from patriarchal scrutiny; the wife must submit to the husband, the children must submit to the parents, and the queers must be kept outside the home. Again, on the level of neighborly politeness, people are going to say "what happens in the home is none of my business." But a relationship where the wife is the breadwinner and the husband stays at home is easily subject to scrutiny because it threatens the patriarchal norms, which causes unease.

Romance, as a construct, is a tool of oppression in multiple ways. But the physical reality the construct is built on top of is not inherently evil. The feeling of romantic love is not inherently corrupt, the same way the feeling of gender isn't.

Their advice for abolishing romance also feels kinda... vague and unhelpful and messy. I'm still not really clear on what "abolishing romance" even entails because most of the things they list can be done while romantic relationships occur. It just reads like they took the ideas of relationship anarchy and made it political lesbianism 2

I, as an aromantic, find the idea of political aromanticism to be pretty gross. I know how it feels to be pushed towards a certain relationship with romance and I don't want to seen it done in reverse, and tbh I don't like the idea of making my identity into a political stance. Being aromantic absolutely influences my politics, but its also my experience as a person. Again, similarly to why it would be uncomfortable to have lesbian spaces be full of women who are not in any way attracted to women but are making a political statement.

It disappoints me that this manifesto's conclusion is that romance itself must be rejected, the same way radical feminism does. Because there are good points here, but all-or-nothing conclusion, to me, is more divisive than connective and that's a big problem. My feelings about gender abolition are that, if we achieve true liberation from the patriarchy, our construction of gender is naturally going to be very different. Perhaps those people will no longer use gender, or they'll just use it differently- but trying to force a specific outcome is unhelpful and clashes with individual autonomy and culture for the sake of political theory. Same goes for this. Maybe in a post-amatonormativity world, "romance" will lose meaning, or at least be very very different. But trying to force that outcome isn't helpful.

Anyways I hope these takes were interesting! Honestly given how much arophobia I've seen I'm worried people are going to see this manifesto and get hostile to a lot of aromantic ideas. So I wanna suggest that people check out I Am Not Voldemort by K.A Cook, which is where the concept of "loveless aros" came from, as well as The short instructional manifesto for relationship anarchy by Andie Nordgren, which created the concept of relationship anarchy. Both of these essays do a much better job at criticizing love & amatonormativity than this manifesto.

[anima-temporis]

hirano typology analysis <3

okay, everyone! let's start off from this page first thing first.

as you can see he's typed estj 1w2 but let's go further in this:

estjs are te-fi si-ne axis based which means his te and his si need fi and ne to function (this axis is applied for ti-fe se-ni as well and goes both ways).

(for anyone who doesn't know how this works: cognitive function in a stack of 8 make a type AND it's shadow type (your "opposite" type) as you can see in the screenshot up there functions are set this way: introvert > extr. > intr > extr. OR extr. > intr. > extr. > intr.)

let's start with his dom-aux stack

honestly, i believe he's an estj as well so im going to stick with this typing.

his dominant function is Te, i think this guy has an unbearable amount of Te here 😭

up to now I've noticed he is:

- rational

- more in his head than his heart

- pragmatic

- focused on efficiency

- very responsible

- direct (says what he thinks in your face even if it might hurt you (for ex. like when he rejected kagi for the first time)

as for his Si, which is high as well, this is what I've noticed:

- respects traditions (doesn't mean he supports them but he has nothing against them)

- sense of duty and responsibility

- he needs structure and order

- he's loyal

- resistant to major changes

- stubborn

- tidy

actually about his dominant function (between Te and Si) i have something to say about his Fi in the tert-inf stack. i think he uses much more Fi than Ne so I'd move it to tert. position and put Ne in inf. that'd make him an istj tho. in the latest chapter we can see how he thinks it's "right" not to stop Kagi from moving on but it's not an action of pure morality since sensei's shown us his whole reasonment. we can see that it's more of a "rational morality" which in a in a typology aspect is clearly Te and Fi working together. Still, i think both an istj and estj typing are correct since there's only a difference in the functions positions (estj: Te-Si-Ne-Fi istj: Si-Te-Fi-Ne).

okay now comes my fav part of typology!

enneagram, tritype and instinctual variants!

im gonna note them here so I don't have to scroll up over and over again.

enneagram: 1w2

tritype: 152

instinctual variants: so/sp

alright, so. I'd make some changes here.

first thing, his enneagram. i think e1 is correct for him since e1 is a perfectionist who thinks they have some kind of mission, they're usually systematic and responsible (in his case his self-given mission could be helping kagi with his studies for ex.) while for his w2, i honestly don't know because e2s help others out of a personal gain (to feel better about themselves) which I don't think is hirano's case because he genuinely helps others even if he doesn't get anything in return. he could be a 1w9 in my opinion. type 9s look for harmony and peace and fear having their harmony shaken/broken which could be related to his change avoidance? i think it's surely better than 1w2 (since type 2s are subconsciously selfish and he isn't selfish at all).

tritype: i think it's correct, although I wouldn't type him an e5 since he's not shown us he likes to collect knowledge "just because"

instinctual variants: I don't think so/sp is accurate, he's probably an sx/so. from my point of view it's like he values his close relationships more, by this i mean it's like he's completely comfortable with only one person (which is kagi) and I wouldn't change the social typing

we reached the end of my analysis!

it's probably confusing since my thought process is very messy to begin with, I'm sorry if it seems like that 😭

cyaa <3