#status seeking

[religion-is-a-mental-illness]

[hoaxghost]

Some File Recovery demon lore! Feat a rather unfortunate example

Angels outnumbered The Fallen by a great deal so many demons resorted to splitting themselves off to boost numbers. Many also took this root to essentially end their conscious, a thing that is rarely ever allowed for immortal beings such as them.

Splits are essentially their own people, the more simpler way I could prob describe this method is 'Reverse 2048'

Also a fun lil fact but Stolforns and Sezzi are of the same Split tree, with the latter often calling the other his brother.

[poorly-drawn-mdzs]

Izutsumi character study

[virgil-anon]

The forced proximity of the tomarry time travel au >>>>>>>>>

[praazlwurm]

Giratina's Temple and the Celestica Ruins

aka Giratina/platinum clan theory is back (also sorry for using mspaint lmao)

So we all know about the Shrouded Ruins, yeah?

(This is the only spoiler warning for Pokemon Legends: Arceus you're gonna get)

Spooky. Ever-cloaked in mists and mystery, surrounded by black-stoned cairns like graves and home to the giant Odd Keystone that once (?) housed 108 souls. Very ghost-centric.

Well what if I told you it was a temple?

Greco-roman temples (and, problematic or otherwise the celestica are absolutely greco-roman coded) are constructed relatively uniformly, with an outer later of columns holding up the roof and an inner layer holding up an internal structure, providing additional support, ect.

We have a perfect in-game model to project from, too, in the Temple of Sinnoh (pre-explosion). You can see that some of the smaller columns are sometimes decorative - likely they held up torches or, in the case of the two nearest the 'altar,' offerings

So knowing that style and having the remaining structures we do see in-game, we can approximate a lay out of what the building may have looked like.

What makes this a temple, however, is more open to interpretation. My evidence to support that it is is actually the blue-tinged pedestals seen within the outline of the building - the place(s) of honor in any temple. Irl, the inner structure - the cella - was often fully-walled in, though sometimes this was constructed via wood and other materials that don't withstand time.

Now, ENORMOUS shout-out to pokemaniacchris and the incredible Crimson Mirelands Archeological Survey Project for a really detailed, in-character breakdown of the ruins structures throughout the mirelands. I can only assume the 'surveyors' hadn't reached Mt. Coronet yet in their explorations.

Pedestals like these (at least superficially similar) are found beneath dozens of statues around Mt. Coronet, including beneath Giratina, Palkia and Dialga in the Sacred Plaza area. Now, I know I'm supposed to be claiming that this is a temple to Giratina, but if we work on the assumption that the four pedestals corollate with Giratina, Palkia, Dialga, and Arceus, a new conclusion can, perhaps, be drawn:

That whoever built this temple saw all four of them on the same 'level' of power or -- and this is my hc taking over -- if the statues were placed in a certain orientation (see below) that they saw Arceus and Giratina on equal footing, with Dialga and Palkia one rank below.

And there is, imo, more evidence to support this disruption of the 'creation trio' into two pairs on equal footing, found in the Celestica Ruins! So, among the structures there are two notable, circular buildings that the Greeks also utilized, called tholoi (plural). Irl, tholoi were a mix of secular-use and small-scale temples, and seeing as these two are small (maybe 10ft across inside?) I would maintain the claim that they're small temples.

And they align/mirror each other just as the statues of Palkia and Dialga do.

This part becomes pure conjecture, but I like to think the smaller structures in the ruins might be other small-scale temples for the various mythicals, honoring each much as the Greeks honored a pantheon.

Lastly, the CMASP describes the "Gapejaw Bog Complex" as being potentially an entire agora all its own and I can't agree more. Such evidence would support the idea of there being two groups of Celestica (Note: Not the Clans.)

I actually found myself wondering if the mirelands weren't always quite so swampy, and instead flooded at some point in the past with the depressions around Gapejaw - left by housing foundations - filled in with swamp water.

At the end of the day, I think there's a lot of evidence that the Celestica revered Giratina as well as Arceus, Dialga and Palkia - at least early on. Something happened to cause this schism, and the Old Verses/Plate inscriptions point to an outburst of rage from Giratina -- though, in "pick a god (and pray)" I actually argue it was mispercieved on the part of the Celestica and this misperception is what caused Arceus to despair and withdraw.

Open to discussion!! fellow nerds please interact!!

[frodo-of-the-nine-fingers]

i think the actual disconnect between nie mingjue and jin guangyao is that nie mingjue is dying and knows he's dying and has to stick so so so closely to his morals and virtues or else it'll have been for nothing and then he'll have to come to terms with the fact that maybe he didn't actually have to die after all vs jin guangyao who wants to live, he wants to live and be safe and have all the things he was told he could never have-was told he was never good enough to have-and will do almost anything to make it so. and these are two like irreconcilable point of views right (and both Correct and Wrong at the same time) and so they can't understand each other because they aren't even having the same argument and neither of them can see that

[nyaskitten]

"The Forbidden Five," "the fifth source," Ninjargon for the number 5 on a book said to contain "dark secrets" by the set designer, and depictions of SOMEONE in that book wielding extreme energy, and seemingly using a scroll to combat a dragon... ooohhhhhhhhh someone fucked up biiiiiiig tiiiiiiime

[crow085]

Average day at LOV headquarters

[apostate-in-an-alcove]

What gets me about Westerners, is that they'll whine and cry all day long about immigrants and refugees from "third world countries" meanwhile people from those countries wouldn't have to come to the West if the West hadn't exploited, bombed and otherwise destabilized their country.

[piermanwalter]

Big props to Fromsoft for realising that if the most authoritarian character in Elden Ring was an epic badass who fights for their beliefs, there would be legions of the most annoying people possible crowing about how based they are, so instead they made Goldmask an ascetic pacifist with no combat abilities who died from doing too much math and upon resurrection as a candidate for the next shaper of reality, does nothing except stand naked and silent, then did so much math he died again.

[shirkers2018dirsanditan]

if you disagree that class and exploitation is the primary force in our lives and our oppression, then fine, you can argue for your framework. what has also happened is that a lot of people promote very shallow identity politics with the veneer of materialism.

like one of the worst takes i have ever seen was one that suggested that since many men who visit massage parlors in NYC are hispanic migrant workers, and since “swerfs” are supposedly mostly white and middle class, then the johns are the natural allies of the largely asian women that work in these parlors. is that not the most shallow drivel you have ever heard. class analysis is jot about who you are….it’s about your condition. using capital to commodify a fellow worker is the antithesis of solidarity. it is literally an impediment to collective action.

as long as male workers visit strip clubs and brothels and massage parlors, workers of the world will never unite. you cannot exploit wage slavery in your favor to reduce a fellow member of the masses to a tool for your own pleasure. if you want an erotic massage, approach a woman as your equal. what compels you to literally consume her as a product? how is the commodification of intimacy an act of labor solidarity? how is complicity in the objectification and commodification of women (and men) an act of labor solidarity? class is not an identity, and being a worker does not negate how you behave as a consumer. by this logic, why complain about scabs? what kind of shallow and hollow analysis is that? its literally anti-intersectionality also. ridiculous

[religion-is-a-mental-illness]

By: Rob Henderson

Published: Jun 12, 2022

Let’s start with a question: What do top hats and “defund the police” have in common?

Before we explore it, I’ll very briefly tell you about my unusual background. Currently, I’m a doctoral candidate in psychology at Cambridge and a faculty fellow at the University of Austin. And before this, I studied psychology at Yale as an undergraduate. But before entering these universities, my life was a lot different. I was born into poverty and grew up in foster homes in Los Angeles and all around California. I fled as soon as I could at age 17, enlisting in the military right after high school.

I then attended Yale on the GI Bill. That was a very different environment for me. At Yale, there are more students from families in the top 1 percent of the income scale than from the entire bottom 60 percent.

Throughout my experiences traveling along the class ladder, I made a discovery: Luxury beliefs have, to a large extent, replaced luxury goods.   Luxury beliefs are ideas and opinions that confer status on the upper class, while often inflicting costs on the lower classes. In 1899, the economist and sociologist Thorstein Veblen published a book called The Theory of the Leisure Class. Drawing on observations about social class in the late nineteenth century, Veblen’s key idea is that because we can’t be certain about the financial status of other people, a good way to size up their means is to see whether they can afford expensive goods and leisurely activities. This explains why status symbols are so difficult to obtain and costly to purchase. In Veblen’s day, people exhibited their status with delicate and restrictive clothing like tuxedos, top hats, and evening gowns, or by partaking in time-consuming activities like golf or beagling. These goods and leisurely activities could only be purchased or performed by people who did not work as manual laborers and could spend their time and money learning something with no practical utility. Veblen even goes so far as to say, “The chief use of servants is the evidence they afford of the master’s ability to pay.” For Veblen, butlers are status symbols, too.

In short, his idea was about how economic capital was often converted into cultural capital. These findings were later echoed by the renowned French sociologist Pierre Bourdieu in his 1979 book Distinction: A Social Critique of the Judgment of Taste. In his body of work, Bourdieu described how “distance from necessity” characterized the affluent classes. In fact, Bourdieu coined the term “cultural capital.” Once our basic physical and material needs are met, people can then spend more time cultivating what Bourdieu called the “dispositions of mind and body” in the form of intricate and expensive tastes and habits that the upper classes use to obtain distinction.

Corresponding with these sociological observations, the biologist Amotz Zahavi proposed that animals evolve certain displays, traits, and behaviors because they are so physically costly. Many people are familiar with the example of the peacock’s tail. Only a healthy bird is capable of growing such plumage while managing to evade predators. A lesser known example is the behavior of the African gazelle. When these animals spot a predator, the healthy adult gazelles often engage in what is called “stotting.” They repeatedly jump as high as they can, springing vertically into the air with all four feet raised.

The signal this sends to predators is essentially: “I’m so fit that I can afford to expend valuable energy to show you how strong and robust I am compared with the other gazelles.” The predators then direct their attention to less lively and energetic targets. So for humans, top hats and designer handbags are costly signals of economic capacities; for gazelles, stotting is a costly signal of physical capacities. Veblen, Bourdieu and Zahavi all claimed that humans—or animals—flaunt certain symbols, communicate in specific ways, and adopt costly means of expressing themselves, in order to obtain distinction from the masses. Animals do this physically. And affluent humans often do it economically and culturally, with their status symbols. A difference, though, is that human signals often trickle to the rest of society, which weakens the power of the signal. Once a signal is adopted by the masses, the affluent abandon it.   There are historical examples of this. For example, in the middle ages, spices were expensive and only the elites could afford them. It was a hard-to-fake signal of one’s social rank and economic resources. But as Europeans colonized India and the Americas, the cost of spices dropped, and the masses were now able to obtain them. As a result of widespread use, spices were no longer a status symbol.

Elites decided they were vulgar, and during the reign of France’s Louis XIV, court chefs banned sugar and spice from all meals except for desserts.   Here’s another example. In the U.S., dueling was practiced primarily by the elite for many years. One key reason why it fell out of fashion in the early nineteenth century is because this ritual of dueling was gradually adopted by the lower classes. In response, the upper classes abandoned it because it was no longer prestigious. And then it was outlawed in the late nineteenth century.

The yearning for distinction is the key motive here. And in order to convert economic capital into cultural capital, it must be publicly visible. But distinction encompasses not only clothing or food or rituals. It also extends to ideas and beliefs and causes.   In his book WASPS: The Splendors and Miseries of an American Aristocracy, the author Michael Knox Beran examined the lives and habits of upper-class Americans from the mid-nineteenth to the mid-twentieth century. He writes that “WASPS” had mixed feelings about their fellow citizens.

These upper-crust Americans viewed ordinary Americans as “sunk in moronic darkness” and that “It is a question whether a high WASP ever supported a fashionable cause without some secret knowledge that the cause was abhorred by the vulgarians.” This still goes on today. In the past, people displayed their membership in the upper class with their material accoutrements. But today, because material goods have become a noisier signal of one’s social position and economic resources, the affluent have decoupled social status from goods, and re-attached it to beliefs. The upper class craves distinction. The French sociologist Émile Durkheim understood this when he wrote, “The more one has, the more one wants, since satisfactions received only stimulate instead of filling needs.”

And this is backed by recent research. A 2020 study titled “The possession of high status strengthens the status motive” led by Cameron Anderson at UC Berkeley found that relative to lower-class individuals, upper-class individuals have a greater desire for wealth and status. In other words, high-status people desire wealth and status more than anyone else. By now you probably know the answer to the question I asked at the beginning: what do top hats have in common with defunding the police. Well, who was the most likely to support the fashionable defund the police cause in 2020 and 2021? A survey from YouGov found that Americans in the highest income category were by far the most supportive of defunding the police.

They can afford to hold this position, because they already live in safe, often gated communities. And they can afford to hire private security. In the same way that a vulnerable gazelle can’t afford to engage in stotting because it would put them in increased danger, a vulnerable poor person in a crime-ridden neighborhood can’t afford to support defunding the police. According to the U.S. Census Bureau, compared to Americans who earn more than $75,000 a year, the poorest Americans are seven times more likely to be victims of robbery, seven times more likely to be victims of aggravated assault, and twenty times more likely to be victims of sexual assault. Expressing a luxury belief is a manifestation of cultural capital, a signal of one’s fortunate economic circumstances. There are other examples of luxury beliefs as well, such as the downplaying of individual agency in shaping life outcomes. A 2019 study led by Joseph Daniels at Marquette University was published in the journal of Applied Economics Letters.

They found that individuals with higher income or a higher social status were the most likely to say that success results from luck and connections rather than hard work, while low-income individuals were more likely to say success comes from hard work and individual effort. Well, which belief is more likely to be true? Plenty of research indicates that compared with an external locus of control, an internal locus of control is associated with better academic, economic, health, and relationship outcomes. Believing you are responsible for your life’s direction rather than external forces appears to be beneficial. Here’s the late Stanford psychology professor Albert Bandura. His vast body of research showed that belief in personal agency, or what he described as “self-efficacy,” has powerful positive effects on life outcomes.

Undermining self-efficacy will have little effect on the rich and educated, but will have pronounced effects for the less fortunate. It’s also generally instructive to see what affluent people tell their kids. And what seems to happen is that affluent people often broadcast how they owe their success to luck. But then they tell their own children about the importance of hard work and individual effort. Now let’s discuss strange vocabulary. When I was growing up in foster homes, or making minimum wage as a dishwasher, or serving in the military, I never heard words like “cultural appropriation” or “gendered” or “heteronormative.”

Working class people could not tell you what these terms mean. But if you visit an elite university, you’ll find plenty of affluent people who will eagerly explain them to you. When people express unusual beliefs that are at odds with conventional opinion, like defunding the police or downplaying hard work, or using peculiar vocabulary, often what they are really saying is, “I was educated at a top university” or “I have the means and time to acquire these esoteric ideas.” Only the affluent can learn these things because ordinary people have real problems to worry about. To this extent, Pierre Bourdieu in The Forms of Capital wrote, “The best measure of cultural capital is undoubtedly the amount of time devoted to acquiring it.”

The chief purpose of luxury beliefs is to indicate evidence of the believer’s social class and education. Members of the luxury belief class promote these ideas because it advances their social standing and because they know that the adoption of these policies or beliefs will cost them less than others. Advocating for defunding the police or promoting the belief we are not responsible for our actions are good ways of advertising membership of the elite. Why are affluent people more susceptible to luxury beliefs? They can afford it. And they care the most about status.

In short, luxury beliefs are the new status symbols. They are honest indicators of one’s social position, one’s level of wealth, where one was educated, and how much leisure time they have to adopt these fashionable beliefs. And just as many luxury goods often start with the rich but eventually become available to everyone, so it is with luxury beliefs. But unlike luxury goods, luxury beliefs can have long term detrimental effects for the poor and working class. However costly these beliefs are for the rich, they often inflict even greater costs on everyone else.

[the-obnoxious-sibling]

No but like the fact that Mihawk KNEW about Luffy and how he is tied to Shanks! And the fact that he decided to personally go and talk about him to Shanks is just… they’re so interesting (in love)

you know, a lot of characters see that hat on luffy’s head and think hey, didn’t red-haired shanks used to wear something like that? it’s practically cliche.

as is characters who knew shanks before and after he gave it away asking shanks what happened to the hat. whether they get details, like rayleigh did, or just that cryptic “i bet it on the next generation” line, depends on who shanks is talking to. given his longstanding rivalry with mihawk, it’s not hard to imagine the next time they were meant to have a duel they ended up discussing luffy instead.

[citrus-circuss]

New celltw writer? New writer for the celltw fandom? New nsfw celltw writer???

OH OH NO

new celltw writer yes, new nsfw celltw writer no. I'm very much sex repulsed, no way I can write smut

[jilf]

the fact that no is sweeping on that poll. "let people enjoy things" mindless consumption turning off your brain to watch tv ass website

[retroactivebakeries]

AT LAST