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vixen-academia · 9 months

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Free MIT online courses that sound interesting

Arts & Literature

Introduction to World Music

Reading Fiction

Literary Interpretation: Virginia Woolf's Shakespeare

Introduction to Photography

Foundations of Western Culture II: Renaissance to Modernity

Studies in Poetry - Briths Poetry and the Sciences of the Mind

Studies in Literary History: Modernism: From Nietzsche to Fellini

Screen Women: Body Narratives in Popular American Film

Studies in Poetry: "What's the Use of Beauty"

Queer Cinema and Visual Culture

Monteverdi to Mozart: 1600 - 1800

Writing and Experience: Reading and Writing Autobiography

Advanced Topics in Hispanic Literature and Film: The Films of Luis Buñel

Major Authors: Rewriting Genesis: "Paradise Lost" and Twentieth-Century Fantasy

Arthurian Literature and Celtic Colonization

Contemporary Literature: Britsh Novel Now

Studies in Poetry: 20th Century Irish Poetry: The Shadow of W. B. Yeats

Writing About Literature: Writing About Love

Introduction to European and Latin American Fiction: Great Books On The Page and On The Screen

Popular Culture and Narrative: Use and Abuse of the Fairy Tale

Victorian Literature and Culture

Reading Poetry

English Renaissance Drama: Theatre and Society in the Age of Shakespeare

Introduction to Fiction

International Woman's Voice

Major Authors: Oscar Wilde and the "90's"

Prizewinners: Nobelistas

American Authors: American Women Authors

Shakespeare, Film and Media

Japanese Literature and Cinema

Woman's Novels: A Weekly Book Club

Classics of Chinese Literature

Major English Novels

Topics in South Asia Literature and Culture

Introduction to Literary Theory

History & Social Studies

American Classics

The Middle East in the 20th Century

Africa and the Politics of Knowledge

The Rise of Modern Science

European Imperialism in the 19th and 20th Century

Philosophy of Love

Human Rights: At Home and Abroad

The Nature of Creativity

Introduction to Comparative Politics

Riots, Rebellions, Revolutions

Introduction to the History of Technology

Ancient Philosophy

Youth Political Participation

#studyblr #study resources #dark academia #light academia #chaotic academia #romantic academia #adhd academia #studyblr brazil #literature #art academia #mit #free courses #study #collegeblr #studyblr college

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dearorpheus · 1 year

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hello, your blog's vibes are absolutely impeccable! I was wondering if you could recommend me some nonfiction reading on eroticism, religion or fear? I'd love to read about any of these topics, but I never really know where to start looking for good theory books or essays, so I usually end up reading fiction instead. any nonfiction recs would be deeply appreciated (and on other topics too if you have particular favorites). have a nice day!

hello! thank you for the kind words♡

hm! some reading might be: - Erotism: Death and Sensuality + Visions of Excess, Bataille - Masochism: Coldness and Cruelty & Venus in Furs, Deleuze - The Sadeian Woman: And the Ideology of Pornography, Angela Carter - Hurts So Good: The Science and Culture of Pain on Purpose, Leigh Cowart - Eros the Bittersweet, Anne Carson - A Lover's Discourse, Roland Barthes - Uses of the Erotic, Audre Lorde - A Literate Passion: Letters of Anaïs Nin and Henry Miller, 1932-1953 - Foucault's Histor[ies] of Sexuality - Being and Nothingness, Sartre - The Argonauts, Maggie Nelson - Aesthetic Sexuality: A Literary History of Sadomasochism, Romana Byrne - Pleasure Principles: An Interview with Carmen Maria Machado - "The Aesthetics of Fear", Joyce Carol Oates - Recreational Terror: Women and the Pleasures of Horror Film Viewing, Isabel Cristina Pinedo - "On Fear", Mary Ruefle - "In Search of Fear", Philippe Petit - Female Masochism in Film: Sexuality, Ethics and Aesthetics, Ruth Mcphee - Powers of Horror, Julia Kristeva - Hélène Cixous' Stigmata (i am thinking esp of "Love of the Wolf") - Mere Christianity, C.S. Lewis - anything from Caroline Walker Bynum.... Wonderful Blood, Fragmentation and Redemption, Holy Feast and Holy Fast - excerpts of Letter From a Region in my Mind, James Baldwin - Thus Spoke Zarathustra, Nietzsche (re: Christian morality, death of God) - Waiting for God, Simone Weil - The Myth of Sisyphus, Albert Camus - Modern Man in Search of a Soul, Carl Jung - "The Genesis of Blame", Anne Enright

do know as well that Lapham's Quarterly has issues dedicated entirely to these subjects you've mentioned: eros, religion, fear ! there's also this wonderful ask from @rotgospels on biblical horror theory

other non-fic i will always rec: - "On Self-Respect", Joan Didion - Illness as Metaphor + Regarding the Pain of Others, Susan Sontag - The Art of Cruelty: A Reckoning, Maggie Nelson - "The Laugh of the Medusa", Hélène Cixous - Ways of Seeing, John Berger - The Faraway Nearby, Rebecca Solnit - The Body in Pain, Elaine Scarry some non-fic things i've read lately: - "Mary Shelley's Obsession with the Cemetery", Bess Lovejoy - "Horror Lives in the Body", Megan Pillow - "The Cruel Myth of the Suffering Artist", Patrick Nathan - "The Rub of Rough Sex", Chelsea G. Summers - "The Lost Art of Memorizing Poetry", Nina Kang - "The problem with English", Mario Saraceni

#i hope you have a wonderful day too!#asks

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aloneandforsakenbyfateandbyman · 1 year

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I hate it when men say “oh women are so boring they have no personality” exsqueeze me u Reddit podcast coomer 4Chan manosphere gymcel bitch?? It’s like they never met an autistic female bc women hate them lol? Meanwhile asperged women can literally deep dive into any conspiracy theory known to man, define incel vocabulary better than incels themselves, analyze the history of political theory from Marx to Friedman, study the complex ideas of everyone from Nietzsche to Evola to Schopenhauer to Guenon, name every 70s B porno ever made, study medieval art and Catholic visual motifs from the renaissance, PLUS we look cute in a miniskirt and winged eyeliner and platform shoes and bonus is we don’t smell like old sweaty socks and have dried coom on our undergarments

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thebtseffect · 1 year

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Comp Reading Lists

In an attempt to self-study several areas and expand my own knowledge, improve my ability to do research, and keep current with fields of interest, I'm building my own "comps list" here of relevant books. There are so many academic articles that I'm not sure if I'll include them here, but I'd like to at least track my reading of books. Comps lists are typically for Ph.D. students studying for exams, but I thought it might be a useful tool for me too. If you have suggestions, I welcome them.

BTS Studies

BTS, Art Revolution, Jiyoung Lee.

BTS and ARMY Culture, Jeeheng Lee.

BTS: The Review, Youngdae Kim.

Philosophizing about BTS, Cha Minju.

Bumping into BTS, Ji Kim, Mick Shin, and Jane Do.

Map of the Soul - Persona: Our Many Faces, Murray Stein.

Fan Studies

Textual Poachers: Television Fans and Participatory Culture, Henry Jenkins.

A Fan Studies Primer: Method, Research, Ethics, Paul Booth and Rebecca Williams.

Understanding Fandom: An Introduction to the Study of Media Fan Culture, Mark Duffett.

A Companion to Media Fandom and Fan Studies, Paul Booth and Rebecca Williams.

Exploiting Fandom: How the Media Industry Seeks to Manipulate Fans, Mel Stanfill.

Fandom: Identities and Communities in a Mediated World, Jonathan Gray, Cornell Sandvoss, and C. Lee Harrington.

Fan Cultures, Matt Hills.

Fame and Fandom: Functioning On and Offline, Celia Lam and Jackie Raphael.

The Adoring Audience: Fan Culture and Popular Media, Lisa Lewis.

The Fan Fiction Studies Reader, Karen Hellekson and Kristina Busse.

Loving Fanfiction: Exploring the Role of Emotion in Online Fandoms, Brit Kelley.

Fandom as Classroom Practice: A Teaching Guide, Katherine Anderson Howell.

Straight Korean Female Fans and Their Gay Fantasies, Jungmin Kwon.

Emo: How Fans Defined a Subculture, Judith Fathallah.

Squee from the Margins: Fandom and Race, Rukmini Pande.

Game Studies

Gaming Masculinity: Trolls, Fake Geeks, and the Gendered Battle for Online Culture, Megan Condis.

Learning in Video Game Affinity Spaces, Sean Duncan.

Ready Player Two: Women Gamers and Designed Identity, Shira Chess.

Watch Me Play: Twitch and the Rise of Game Live Streaming, T.L. Taylor.

Metagaming: Playing, Competing, Spectating, Cheating, Trading, Making, and Breaking Video Games, Stephanie Boluk and Patrick Lemieux.

The Toxic Meritocracy of Video Games: Why Gaming Culture is the Worst, Christopher Paul.

My Life as a Night Elf Priest: An Anthropological Account of World of Warcraft, Bonnie Nardi.

Communities of Play: Emergent Cultures in Multiplayer Games and Virtual Worlds, Celia Pearce.

Ethics, Psychology, & Philosophy

Moral Boundaries: A Political Argument for an Ethic of Care, Joan Tronto.

Jung's Map of the Soul: An Introduction, Murray Stein.

The Ethics of Care, Virginia Held.

Research Ethics in the Real World, Helen Kara.

The Portable Nietzsche, Friedrich Nietzsche and Walter Kaufmann.

General Reading & Methods

Where Research Begins: Choosing a Research Project that Matters to You, Thomas Mullaney and Christopher Rea.

The Practice of Qualitative Research: Engaging Students in the Research Process, Sharlene Nagy Hesse-Biber.

Destination Dissertation: A Traveler's Guide to a Done Dissertation, Sonja Foss and William Waters.

Getting It Published: A Guide for Scholars and Anyone Else Serious about Series Books, William Germano.

Learning to Make a Difference: Value Creation in Social Learning Spaces, Etienne Wenger-Trayner and Beverly Wenger-Trayner.

Ethnography and Virtual Worlds: A Handbook of Method, Tom Boellstorff and Bonnie Nardi, et. al.

An Introduction to Discourse Analysis: Theory and Method, James Paul Gee.

#fan studies #comp list #fan studies readings #fandom #media studies #bts research

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realityhop · 11 months

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The Magic Circle (1886) by J. W. Waterhouse

"Why not woo woo? The rational stuff hasn't taken us very far. We are in an incredible time of suffering. So I think it's time to get a little more woo woo. [...] And I think astrology also is radical in that it turns the power back to the people. It's not mediated through the priest. In every single ancient church in Europe, there are zodiac symbols everywhere. It wasn't until men said, 'You must go through me, not direct knowing of the cosmos' that astrology was banned and made for witches and insane people."

— Jennifer Freed in What’s Your Sign? Astrology's Modern Renaissance (2023)

"Above all, science cannot dispel religion by showing it to be an illusion. The rationalist philosophy according to which religion is an intellectual error is fundamentally at odds with scientific inquiry into religion as a natural human activity. Religion may involve the creation of illusions. But there is nothing in science that says illusion may not be useful, even indispensable, in life."

— John N. Gray, Seven Types of Atheism (2018)

"Twice as many women as men follow astrology, and it seems, to me at least, that there's a large percentage of men who just look down their noses at it."

— Dylan Winton, The Astrology Book for Men: A Guide to Understanding Zodiac Signs, Birth Charts, Horoscopes, and Everything Else Women are Talking About (2022)

"In The Confessions, modelled on Augustine’s, Rousseau says a childhood incident formed his adult sexual tastes. He is eight, beaten and inadvertently aroused by a woman of thirty. Since then, his desires have been masochistic: “To fall on my knees before a masterful mistress, to obey her commands, to have to beg for her forgiveness, have been to me the most delicate of pleasures.” In love, he is passive; women must make the first move. Rousseau ends the sexual scheme of the great chain of being, where male was sovereign over female. [...] Rousseau’s nature-theory is grounded in sex. Worshipping nature means worshipping woman. She is a mysterious superior force."

— Camille Paglia, Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson (1990)

"When Nietzsche said “supposing truth is a woman, what then?” he may have intuited the mother from whom males cannot really separate, the woman whose loss hurls one into a narcissistic wound that derives from the loss of fusion and omnipotence. [...] The emergence of weakness as a permitted masculine attribute depends upon a man’s integrated awareness that he stands as one among a world of interdependent individuals. His shame is not to be feared, for it simply includes him in humanity’s lot, which even God had to join if he were to reconcile himself to his failings towards humankind. Woman can be seen in a new light: rather than seeing the evil succubus, a woman becomes the mother who bears the mystery and misery of life through his seed, as well as providing for his pleasure."

— Mary Ayers, Masculine Shame: From Succubus to the Eternal Feminine (2011)

#woman #truth #pleasure #illusion #rationalism #God #male #passivity #science #religion #interdependence

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fabiansteinhauer · 6 months

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Was ist eine Krise?

Krise ist, was kreist oder kreischt.

Husserl, ein Zeitgenosse Warburgs, trägt ab 1935 zu Krisen vor und macht daraus eine Altersschrift, eine Art De senectute, nur anders. Die beiden Staatstafeln sind Warburgs Summen und auch Altersschriften, zumindest was seine über dreißigjährige Beschäftigung mit dem Recht betrifft.

Warburg ist immer noch damit beschäftigt, Krisen zu bewältigen, sowohl diejenigen, die ihm eigen als auch diejenigen, die ihm fremd sind. Und so sind beide Tafeln auch als Krisengraphiken lesbar. Krisen zu zeichnen heißt dort zuerst, das Schreiben kreisen oder kreischen zu lassen, im Schreiben zum Beispiel nicht alles auf Schrift oder Sprache oder Bild zu verpflichten, sondern als Choreographie auch ins Begehren, Verkehren und Verzehren, in Krach oder Noise oder ins Rauschen zu lassen - und Warburg verliert darin seine Präzision nicht, wie auch Husserl seine Mitteilungen von Krisen nicht zur Abbruch der Mitteilbarkeit werden lässt.

Krise ist Pathologie, die bringt Warburg in Form und lässt durch die Form Bewegung gehen, u.a. mit seinen Pathosformeln, mit Tabellen und anderen Polobjekten. Warburg zieht zwar nicht auf Tafel 78 Kreise, nicht im geometrischen Sinne, aber auf Tafel 79 (und nutzt schon die ins Bild geratene Architektur der Stanzen im Vatikan, um Bilder elliptisch kreisen zu lassen, also sprung- und schubhaft sowie gehemmt zu bewegen). Damit kreischen die Bilder so, wie die Säuglinge kreischen, also zwar vague und fagierend (zum Verzehren) und doch bestimmt und präzise. Das macht die Graphik wie die Choreographie anfänglich, macht sie kindisch, macht sie in jenem Sinne nietzscheanisch halbgeschrieben, sogar halbgraphisch, der nicht auf das Fragmentarische und nicht auf die Totale zielt, sondern auf Wechselbarkeit. Das Halbgeschriebene und Halbgraphische ist in sein Anderes oder das Übrige übergehbar. Warburg ist nicht Nietzsche, ich will nur auf Affinitäten und Übersetzungen hinweisen.

Wie komm ich gerade darauf? Gabriel de Brito, einer unsere Gäste, hat ein Projekt zu Krisen in den Zwanziger Jahren, in dem Fall zu den Leuten, die am Anfang der kritischen Theorie sich dem Recht widmeten. Weil ich an der Kritischen Theorie Frankfurter Schule Abteilung Benjamin hänge, nicht an der Abteilung Nichtbenjamin, und weil mit die Vermittler der Kritischen Theorie nicht die Frankfurter Institutionen, sondern weil das Alexander Kluge, Bazon Brock und Cornelia Vismann waren, will ich Gabriel de Brito ein bisschen Warburg oder überhaupt ästhetische Praxis unterjubeln.

Darum prepariere ich gerade, was ich unter Krise verstehe. Kurz gesagt: Säuglinge zum Beispiel, die saugen wollen. Oder aber: Warburgs Staatstafeln, zumindest zeigen sie Krise krisenhaft und doch gar nicht so katastrophal oder apokalyptisch, eher alltäglich und als etwas, was nicht nur mitten im Alltag, sondern mitten in der Welt ist und zu ihr gehört, seitdem sie aus den Fugen und auch flüchtig und fügend ist.

#Was ist eine Krise?#warburgs staatstafeln

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grandhotelabyss · 8 months

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I was out on a date last night, and the topic of Freud came up. My date, a medicine major, was adamant that he was a total hack. Me, a print major at an art college, kept insisting he held certain poetic truths. She had all these facts ready to go, while I struggled to put into words what I meant. But I still believe I have a point. There are certain universal truths that go beyond mere logic, no? What do you say in defence of Freud to someone so grounded in the sciences?

The irony here is that Freud was a materialist who (at least early on) thought biological correlates for the mental states he discussed would eventually be found. In that sense, he's being judged according to his own standard. We all know, though, that he was really a writer—winner of the Goethe Prize, no less—and, as I once called him, "the last Abrahamic patriarch and the last priest of Apollo."

His best defense is probably just the insufficiency of current psychology. They don't actually seem to know exactly why and how their drugs work—and anyway a material correlate of a mental state is just that, a correlate, which still leaves you wondering what came first—and "mental health awareness" appears to have precipitated a mental health catastrophe (as Freud's shrewd critic Karl Kraus, who called psychoanalysis the very disease for which it claimed to be the cure, i.e., a neurotic and disabling self-preoccupation, might have predicted). Even successful therapies, like CBT, are just mind-hacks derived from Stoicism and Buddhism. I don't mean that as an insult, because it is important to think good and productive thoughts; I'm just saying it doesn't redound to the credit of "science" necessarily.

Given all that, why not Freud's critical investigation of the literary and mythological record for models of how desire actually functions, models a bewildered modern world, deracinated from tradition, sorely needed? It seems silly to deny that all relationships have their root in the child's primordial relation to the parents, particularly the mother, and equally silly to deny, especially if one is a materialist, the preeminent place of desire in our psyches. And the death drive—surely that explains much of what is otherwise puzzling in our frequently and even gloriously self-destructive behavior.

I don't know what your date's objections were, though. There are fair critiques of Freud: his occasional medical malpractice, his biased (or even malicious) account of woman, his reductive approach to culture, the way his theory's built-in dismissal of its critics (i.e., any critic suffers from repression) is congruent with totalitarian politics. I see him as I see Nietzsche: a fascinating and generative writer in a line of fascinating and generative writers more than a master-thinker in the capitalized History of Thought.

Finally, if your date's a liberal and a reader, try Auden's astonishing elegy for Freud on her, a poetic account of the revolution he effected to which we all are heir whether we admit it or not.

#sigmund freud #psychoanalysis

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schmerzafte · 2 years

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Heejin: LOONAVERSE Creation, and How it Ties to Nietzsche’s View of the Universe

This is a joke of a dissertation/research paper, I don’t know if it will reach many, but I just want to write this as a joke. So there you go. Again, sorry if it doesn’t meet the expectations. See ya!

Schmerzafte#0009

LOONAVERSE-001

2022

ABSTRACT

The creation of LOONAVERSE is always interesting in its topic, how Jeon Heejin discovered the universe, how she manipulates time and space to unfold multiple stories and created a different personification of animals in the forms of humans (well, mostly human). In this joke of a dissertation/research paper, the author will analyze how LOONAVERSE was created from the perspective of Heejin as the "ruler" of LOONAVERSE, how the Alternate Universe presents itself from 12 perspectives of a human living a different life, how they all interact, and how it all relates to Friedrich Nietzsche's view on the creation of the universe.

Keywords: LOONA, LOONAVERSE, Universe, Jeon Heejin, Nietzsche, Creation, Simp.

INTRODUCTION

Long ago, the four nations lived in peace; Goddess, Angels, Celestial Beings (if you know you know), and Humankind, also simps. These nations lived in peace, until the ruler of Valhalla, Jeon Heejin, decided to play with Humans, and created the LOONAVERSE. Heejin’s creation of the cosmos infuriated the other goddess, as she converted those angels into the embodiment of animals inside the universe she created. Heejin realized that the invention she had made could give rise to intriguing stories with several, but unconnected episodes (well, some of the chapters connected in some way), and somehow the angels found themselves living a different existence, not as deities but as humans. (Although a particular goddess found herself as an android, but turned into a human sometimes in the chapter, idk the stories and theories are WILD). These angels have no idea what has happened to them, but they feel as if something or someone has tampered with their lives, and they continue to live their new lifestyle while searching for an explanation.

Heejin, while creating the universe, becomes interested in becoming a part of it as she transforms into a different person, and she questions what will happen to her friends. In this again, joke of a dissertation, the author decided to delve into the creation of the so-called LOONAVERSE, How Jeon Heejin messes up the lives of her friends, the angels, and how it relates to Friedrich Nietzsche's concept of the universe, as well as an analysis of the traits of each goddess. With the development of this dissertation, a research issue arose: "Can each separated goddess communicate with the other?"

THEORETICAL FRAMEWORK

(P.S. This is an optional chapter you can skip; this is just me being addicted to creating dissertations).

In this research, the author uses Friedrich Nietzsche’s view of the Universe. Nietzsche, although well known as a philosopher, contributed himself to other work that belongs to various degrees, such as art and physics. Nietzsche’s view of the universe correlates with Roger Boscovich, a physicist, and also philosopher, view of force, which Nietzsche wrote in this book, Beyond Good and Evil, that quotes “Boscovich taught us to renounce belief in the last bit of earth that did ‘stand still’, the belief in ‘matter’, in ‘material’…” Nietzsche also views that the universe, or world, is due to the involvement of “Force”. To the detriment of materiality, Nietzsche emphasized the concept of force (Kraft), in that the physical universe is a manifestation of forces, which, in Nietzsche's view, are interpreted as wills to power (Nietzsche, 1886). This, in turn, makes Nietzsche a firm believer that the concept of “force” is nothing but an empty word, that needs to be explained with a “supplementation”, and the said “will to power” is what Nietzsche believe to be the completion of said Force.

Nietzsche described the world as it is in his writings as a universe filled with force, with no origin, end, or definite amount, and that the world is, as Nietzsche previously said, a desire to power. This generates the impression that Nietzsche perceives the world or the cosmos as a single force that tempts us to give it greater power. According to Nietzsche, the universe, including humanity and nature, is a manifestation of force, an entity that is always in pursuit of "power," a "desire to live," and a "cause to exist.". With these arguments, the author made the argument that Jeon Heejin, one of the angels, created the LOONAVERSE in order to challenge humanity and the other angels to search for this "power" and "force" in order to make humanity and the other angels reflect on their creation and realize how their power can shape and alter the universe as a whole. (By this point, if you’re still reading this, I warned y’all that this is a joke, don’t take this seriously, please).

DISCUSSION

*(A.N.: Wow, y’all still reading this? Why?) *

*(A.N. No.2: In this part, I combined fiction and reality, AS A JOKE.) *

In this part of dissertation, the author refers to Roseade’s beautiful dissection of the LOONAVERSE (I recommend y’all read the theories, it’s awesome if y’all are into LOONAVERSE). In the theory crafted by Roseade, Heejin’s creation of LOONAVERSE is to “see more colours in the universe”, as stated in her play, ViViD. (Roseade, 2019). As a goddess, Heejin sees the world as “bland” and “colourless” that needs more brightness, as her colour represents a Bright Pink, a colour that, in research by YunJung Hong, described as “a reflecting modern society’s demands of masculinity to change into a more sophisticated and soft image” (Hong, 2020). The creation of LOONAVERSE started with the creation of said colours and implement to her angels, a shade of Yellow for Hyunjin, Green for Haseul, Orange for Yeojin, Light Pink for Vivi, Red for Kim Lip, Blue for Jinsoul (although Black also counts as her “sub-colour”), Purple for Choerry (this is also a case of double colour, as Choerry is also portrayed as White), Burgundy for Yves, Peach for Chuu, Eden Green for Go Won, and Gray (it’s debatable between Black and Gray, also White) for Olivia Hye. These colours represent the dynamics and brightness of the universe, which Heejin always visioned for her said “LOONAVERSE”.

With the implementation of colours complete, Heejin decided to throw them into the newly constructed LOONAVERSE, an Alternate Universe with parallels to our world, but with a striking contrast: no humans have been seen in any area of the globe, with the exception of the angels brought to the world. Heejin's act of casting her angels can be interpreted as Nietzsche's view of the universe, which is adding "will" and "force" to the world, thereby completing it. By sending the angels, Heejin is indicating that these angels are needed for their will to be created, and their power to complete and alter the world, as Nietzsche dictates that these are the requirements that individuals and nature require. Heejin failed to see that the requisite power is literal, since certain angels are stated to acquire the capacity to alter time and space. Three angels have the power: Kim Lip, Jinsoul, and Choerry. These three angels established what would eventually be known as the Odd Eye Circle, a term derived from the unique trait that these angels possess: a single-coloured eye that reflects the colours that Heejin bestows upon them. These angelic talents give them the motivation and capacity to alter the LOONAVERSE as a whole, as well as the ability to communicate with other angels. The will to change the world also reflects Nietzsche's interpretation of "God is dead, and we have killed him!" in his critically-acclaimed book, Thus Spoke Zarathustra, which is a book describing how we, as individuals, reject the concept of God, as a metaphor that human (and angels, in this case) can have free will, can live freely, without having its purposes gifted by God, implying that we should create our own purposes to live and dictate our own way of life (Nietzsche, 1883). Nietzsche believed that humans (as well as angels) should revolt against God, just as the angels did later in their lives. With the "death" of God (or goddess in this instance), the angels are no longer obligated to carry the duty that Heejin bestowed upon them. As a consequence, Heejin has no authority over any living creature in her reality, and with this philosophy applied, Heejin herself has no power; hence, she has joined the world she herself created. And connecting with Nietzche's argument of the creation of the universe, with the three angels gaining their own will and power, which is manipulating time and space, the three angels can connect with the rest of them, uniting as an entity that defies God(dess) and creating their world as they see fit.

CONCLUSION

*(A.N. No.3: wow you’ve made it to this part, congratulations!) *

*(A.N. No.4: No seriously, thank you for reading this joke of a dissertation). *

The development of LOONAVERSE by Heejin parallels the notion of the Universe by Friedrich Nietzsche, which claims that "Will" and "Force" are used to create the universe or world. Both are metaphors for a cause or the needs that entities must fulfil in order to complete the world. Heejin creates the LOONAVERSE so that the angels may earn their own "Will" and "Force" in order to finish their share of the world-building processes, and so that the angels can link more intimately than ever before. Heejin failed to see that the "will" and "force" that she bestows onto the angels are literal, as some of the angels got the ability to alter time and space, allowing them to combine with other angels and rebel against the Goddess. According to Nietzsche, the universe is God(dess)-less, which means that the notion of God is nothing but a thinking, a misinterpretation manufactured by people to feel that there is a purpose for an entity to exist on earth. The world that denies the existence of God(dess) rendered Heejin powerless and threw her into the world she created so she could see what entities are like if they do not believe in the notion of God(dess). With the powers that are gained by the Odd Eye Circle angels, by the means of time and space manipulation, the author argues that there is a possibility that the angels can reconnect with each other, and bring forth the required “Will” and “Force” necessary to rebel against the Goddess.

REFERENCES

Hong, YunJung. (2020, November 30). A Study on Characteristics of Pink Color and Fashion Images Used in Gender Neutral Men’s Fashion. DOI: https://doi.org/10.12940/jfb.2020.24.5.52

Nietzsche, F. (1883). Thus Spoke Zarathustra: A Book for All and None. German: Ernst Schmeitzner.

Nietzsche, F. (1885). Unpublished Fragments (Spring 1885-Spring 1886): Volume 16.

Nietzsche, F. (1886). Beyond Good and Evil: Prelude to a Philosophy of the Future. Leipzig: C.G. Naumann.

Roseade. (2019, April 27). LOOΠΔ THEORY [long texts warning]. Retrieved 27/5/2022 from http://aminoapps.com/p/e1c1tm

#loona #joke #research #paper #dissertation #dont #read #this #loonafic

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books-readers-blog · 11 months

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(60)Psychology books

Meditations by Marcus Aurelius ✅

How to Analyze People with Dark Psychology

Reading People by Anne Bogel

How to Read People Like a Book

What Every Body Is Saying

The Secrets of Body Language

How To Analyze People

Read People Like a Book

Mindreader

You are not so smart

From the Diary of a Psychologist by Dr. Asha Dinesh

The Secret Life of Pronouns by James Pennebake

The Happiness Hypothesis by Jonathan Heidt

The Archetypes and The Collective Unconscious by Carl Jung

Sex at Dawn by Christopher Ryan

Man and His Symbols by Carl Jung

Memories, Dream, Reflections by Carl Jung

Wisdom of Psyche by Ginette Paris

Flow by Mihaly Csikszentmihalyi

Beyond Good And Evil by Friedrich Nietzsche

Behave by Robert Sapolsky

Thinking Fast & Slow

48 Laws of Power by Robert Greene

The Wellness Sense by Om Swami

The Nocturnal Brain

7.5 lessons about the brain

Range: Why Generalists Triumph in a Specialized World

Man's Search for Meaning by Viktor E. Frankl

The Social Animal by David Brooks

Influence: The Psychology of Persuasion by Robert B. Cialdini

An Unquiet Mind: A Memoir of Moods and Madness by Kay Redfield Jamison

The Road Less Traveled: A New Psychology of Love, Traditional Values, and Spiritual Growth by M. Scott Peck

The Art of Loving by Erich Fromm

The Man Who Mistook His Wife for a Hat and Other Clinical Tales by Oliver Sacks

Emotional Intelligence: Why It Can Matter More Than IQ by Daniel Goleman

The Interpretation of Dreams by Sigmund Freud

Stumbling on Happiness by Daniel Gilbert

Theories of Personality by Calvin S. Hall and Gardner Lindzey

The New Psycho-Cybernetics by Maxwell Maltz

The Bell Curve: Intelligence and Class Structure in American Life by Richard J. Herrnstein and Charles Murray

The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma by Bessel van der Kolk

The Psychopath Test: A Journey Through the Madness Industry by Jon Ronson

The Righteous Mind: Why Good People Are Divided by Politics and Religion by Jonathan Haidt

Maps of Meaning: The Architecture of Belief by Jordan B. Peterson

A First-Rate Madness: Uncovering the Links Between Leadership and Mental Illness by Nassir Ghaemi

The Feeling Good Handbook by David D. Burns

Thinking About Psychology: The Science of Mind and Behavior by Charles T. Blair-Broeker and Randal M. Emst

The Evolution of Cooperation by Robert Axelrod

The Handbook of Psychological Testing by Paul Kline

. The Nature of Prejudice by Gordon W. Allport

The Origins of Totalitarianism by Hannah Arendt

The Psychopathology of Everyday Life by Sigmund Freud

The Structure of Scientific Revolutions by Thomas S. Kuhn

The Principles of Psychology" by William James

An Unquiet Mind: A Memoir of Moods and Madness" by Kay Redfield Jamison

"The Noonday Demon: An Atlas of Depression" by Andrew Solomon

Diagnostic and Statistical Manual of Mental Disorders" (DSM-5) by the American Psychiatric Association

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aboutanancientenquiry · 1 year

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“Persophilia”

“From the Biblical period and Classical Antiquity to the rise of the Renaissance and the Enlightenment, aspects of Persian culture have been integral to European history. A diverse constellation of European artists, poets, and thinkers have looked to Persia for inspiration, finding there a rich cultural counterpoint and frame of reference. Interest in all things Persian was no passing fancy but an enduring fascination that has shaped not just Western views but the self-image of Iranians up to the present day. Persophilia maps the changing geography of connections between Persia and the West over the centuries and shows that traffic in ideas about Persia and Persians did not travel on a one-way street. How did Iranians respond when they saw themselves reflected in Western mirrors? Expanding on Jürgen Habermas’s theory of the public sphere, and overcoming the limits of Edward Said, Hamid Dabashi answers this critical question by tracing the formation of a civic discursive space in Iran, seeing it as a prime example of a modern nation-state emerging from an ancient civilization in the context of European colonialism. The modern Iranian public sphere, Dabashi argues, cannot be understood apart from this dynamic interaction. Persophilia takes into its purview works as varied as Xenophon’s Cyropaedia and Nietzsche’s Thus Spoke Zarathustra, Handel’s Xerxes and Puccini’s Turandot, and Gauguin and Matisse’s fascination with Persian art. The result is a provocative reading of world history that dismantles normative historiography and alters our understanding of postcolonial nations.”

https://www.amazon.com/Persophilia-Persian-Culture-Global-Scene/dp/0674504690

Hamid Dabashi is Hagop Kevorkian Professor of Iranian Studies and Comparative Literature at Columbia University.

#iran #persians #persophilia #hamid dabashi

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funkymbtifiction · 2 years

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Hi Charity! :)

It would be great if you could answer my question. Unfortunately, English is not my native language, so sorry for mistakes in advance.

It's a widely discussed question, but, unfortunately, I still don't really understand what is the correct answer and what is the logical explanation for it. In MBTI community, there is a belief that intuitives are deep, thoughtful, curious, imaginative and good at abstract and symbolic thinking and theoretical discussions, while sensors are boring, punctilious, narrow-minded cavemen-like beings who just run around, touch, smell and lick stuff and can't understand anything which isn't directly connected with physical reality (and aren't even interested in it).

Typically, the prejudice comes from ignorance about the types and over-glamorizing intuitives while refusing to look at their faults (along with being imaginative and creative, they are often delusional about what is possible, disconnected from physical reality, and struggle to perform basic sensory tasks, lol). Sensors are actually far more engaged with the physical world and therefore get further in life because they know either how to leap on an opportunity (high Se) or work through the system to transform it (high Si).

Intuitives don't always ground their theories; and senors don't always want to discuss abstract theoreticals endlessly without there being a way to make it relevant to the real world.

For instance, I read an article about Nietzsche's MBTI type, and the main argument for Ni was his usage of subjective symbols and archetypes. But... That's just incorrect. Ni is a way of perceiving information, it has nothing to do with personal "abstract" vision of the world.

Subjective symbols and archetypes is indeed Ni, yes. INJs do indeed form a "personal abstract vision" of the world or their desired end. That is how Ni functions. Other types do not understand this, because it's' so far removed from their own way of perceiving reality.

Do you mind telling me what do you think about it? If this point of view is false, why is it so widespread among people who are interested in MBTI? If it is true, how is the way we perceive information connected with the way we think? I mean, getting data and doing something with that data afterwards are two completely different processes, what is the connection between them?

Perception means absorbing information -- what you do with data relates to your judging functions (Te/Fe or Ti/Fe).

Personally, I seem to be an ISTJ (By the way, your answer for my previous question helped me to understand it, thank you for that!). At least I'm hundred percent sure that I'm a sensor, because I have been studying cognitive functions for quite a long time, and I don't relate to dominant or auxiliary Ni or Ne at all. However, I have no problems with that "abstract" stuff at all, for example, I just enjoy thinking and arguing about common laws which determine occurrences of our life, holistic vision of the world and humanity, hidden meanings of novels or other objects of art, meaning of life, philosophical theories invented by famous people or by myself or my friends, future outcomes of something, unrealistic scenarios, etc. Also, I'm not sure that I pay much attention to sensory details. Moreover, l've noticed that I often can't answer automatically and need some time to think when asked about sensory impressions (for instance, when I need to explain what something or someone looks/looked like, describe the taste or the texture of food or my way to some destination). I'm 19 years old, so I don't think that my inferior function is well-developed (futhermore, Ne is about perceiving, not about thinking).

My mother is an ISTJ 1w9 and would agree with most of what you said above, except she gets super impatient for extremely theoretical concepts and wastes none of her time on them (for example, she complains that C.S. Lewis couldn't just say what he means and make things easy to understand). ISTJs are the most grounded and realistic of all 16 types, so they have the least tolerance for "mumbo-jumbo." Doesn't mean they can't be intelligent or insightful.

I also don't think that all the intuitives have their head in the clouds and can't be interested in anything "sensory".

Intuitives do enjoy sensory things, yes, but our preferred focus is in the realm of ideas, possibilities, and speculating on the future.

According to PDB, there are plenty of intuitive sportsmen, architects, fashion designers.

PDB is one of the most inaccurate typing websites on the internet, because it allows everyone to vote, so 99% of sensors wind up typed NFJ 4w5 there. There's an extreme intuitive bias over there. :/

All in all, I believe that one's interests and things one likes to pay attention to are not defined by perceiving functions, as well as level of imagination or ability to reflect on "abstract" things. But is there any correlation in fact?

I would say your way of perceiving reality does in fact influence what you care about and pay attention to in a broad sense. Being an ENFP doesn't foster my love of costume dramas (unless it's the romanticism of low Si wanting a rose-colored view of a past I have never lived) but it does make me actively seek out and over-indulge in books based around theoretical systems like MBTI or the Enneagram or the 12 archetypes of the human soul.

#question #mbti #sensing #intuition

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power-chords · 1 year

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Baroque Modernity: An Aesthetics of Theater

A groundbreaking study on the vital role of baroque theater in shaping modernist philosophy, literature, and performance.

Baroque style—with its emphasis on ostentation, adornment, and spectacle—might seem incompatible with the dominant forms of art since the Industrial Revolution, but between 1875 and 1935, European and American modernists connected to the theater became fascinated with it. In Baroque Modernity, Joseph Cermatori argues that the memory of seventeenth-century baroque stages helped produce new forms of theater, space, and experience around the turn of the twentieth century. In response, modern theater helped give rise to the development of the baroque as a modern philosophical idea.

The book focuses on avant-gardists whose writing takes place between theory and performance: philosophical theater-makers and theatrical philosophers including Friedrich Nietzsche, Stéphane Mallarmé, Walter Benjamin, and Gertrude Stein. Moving between page and stage, this study tracks the remnants of seventeenth-century theater through modernist aesthetics across an array of otherwise disparate materials, including modern opera, Bertolt Brecht's Epic Theater, poetic tragedies, and miracle plays. By reexamining the twentieth century's engagements with Gianlorenzo Bernini, William Shakespeare, Claudio Monteverdi, Calderón de la Barca, and other seventeenth-century predecessors, the book delineates an enduring tradition of baroque performance. Along the way, Cermatori expands our familiar narratives of "the modern" and traces a history of theatricality that reverberates into the twenty-first century.

Baroque Modernity will appeal to readers in a wide array of disciplines, including comparative literature, theater and performance, art and music history, intellectual history, and aesthetic theory.

#guess who I'm going to bounce some of my ideas off of lol

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shizukateal · 2 years

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About Dionysus in LO: I was reading up on Nietzsche’s essay The Birth of Tragedy, where he proposes that there are two different types of art—Apollonian and Dionysian. The Apollonian way represents reason, civilization, and the individual; while the Dionysian way represents ecstasy, transcendence, and “primordial unity”. (1/4)

(ask 4 under the cut for those who want to avoid spoilers) Long story short, however I talked about these things in the second part of my original theory, and then I revised that because the probability of Zagreus and Dionysus being the same person in Lore Olympus is greater than my original idea of them being separate.

In any case, yeah, I don't know how much Rachel is taking from Nietzsche, but it's certainly interesting to see this interpretation of Apollo in which so much focus is put on his power through social acceptance, especially with the clear build-up to Dionysus that the story is setting -Dionysus famously being an outcast in contrast and all-. To me, a conflict between the 2 is inevitable, especially because both of them count as successors to Zeus. It hadn't occurred to me that Dionysus could be a fertility god, although I'm not sure how much relevance that will have. The only other male fertility god I can think of is Pan, if I'm not wrong? And Pan DOES share a myth with Apollo when Midas (yes, the same Midas of Dionysus) gives his music criticism in aa contest between the two, so there could be something forming there, I just don't have enough to shape it into a concrete theory yet. (more under the cut)

I'd find it extremely difficult for Apollo to exploit Dionysus. They are related, so he can't seduce him and the Bacchae tells you all to you need to know about how Dionysus treats people who try to diminish him.

About Zagreus, as I said above it is more likely that he won't really be separate from Dionysus. As much as I prefer them separate, having them be the same person would simplify a lot of things for Rachel, since there's too little info on Zagreus to go on and in contrast Dionysus has all the juicy stuff. Still, it would be a heavy (in a good way) emotional moment for the story. If they were separate then Zagreus, probably the first son of our leads and the proof that Hades is not infertile, would die but then revive as his own person, but if he needs to be mixed into Dionysus for that to happen then the parentage would have to be shared with Zeus, at least enough for him to qualify in the succession war. Still, even with that I'm sure that Dionysus would much rather consider Persephone and Hades as his parents, since Zeus doesn't raise him.

It just occurred to me however that this is all based on the assumption that Zagreus would be the first biological child between the two (I say biological because I get the feeling we will be getting Adonis first). Which makes sense, given that the circumstances of his birth and rebirth are the most flashy and relevant to what the themes of the story seem to be building up to, but then there's Melinoe to consider. Could she be the first? Or maybe even a twin of Zag's? She has less chances since we know so little about her, but in any case she is a factor to calculate assuming my fertility goddess theory is right. I certainly hope she doesn't stay in chapter 204 as a dream of Hades! (assuming the little blue and pink girl was her)

#lore olympus #lore olympus theory #lore olympus fast pass #lore olympus 205 #lo persephone #lo hades #lo apollo #lo zeus #lo zagreus #lo dionysos

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