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The more ridiculous the better, IMO. Alyssa: SAME. Update your browser for more security and the best experience on this site. Skip to main content. Latest Stories. Tag: Fangrrls. Tag: Videos. Tag: TV.

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Alyssa Fikse lyssiefikse. Aug 30, Share This Post. Tag: Carnival Row. Tag: Carnival Row Discussion. Tag: TV Recaps. Top stories. Ready or Not's Samara Weaving on feminist heroines and speaking up on set.

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The MCU is its own ultimate comeback. We're Jessica Toomer and Alyssa Fikse, and we'll be your guide to this messy, imaginative world. More Carnival Row. Making Carnival Row look real meant Orlando Bloom had to trudge through real sewers. Except every week in your inbox. Your email. Sign in to comment:. Sign out:. Rearing kids is hard, work is hard, aging, sickness and death are hard, and Jordan emphasized that doing all that totally on your own, without the benefit of a loving relationship, or wisdom, or the psychological insights of the greatest psychologists, only makes it harder.

Here he would relate the myth of the hero, a cross-cultural theme explored psychoanalytically by Otto Rank, who noted, following Freud, that hero myths are similar in many cultures, a theme that was picked up by Carl Jung, Joseph Campbell and Erich Neumann, among others. Where Freud made great contributions in explaining neuroses by, among other things, focusing on understanding what we might call a failed-hero story that of Oedipus , Jordan focused on triumphant heroes.

In all these triumph stories, the hero has to go into the unknown, into an unexplored territory, and deal with a new great challenge and take great risks. In the process, something of himself has to die, or be given up, so he can be reborn and meet the challenge. This requires courage, something rarely discussed in a psychology class or textbook.

Nonetheless, I saw him and Tammy, for that matter not only display such courage, but also continue to live by many of the rules in this book, some of which can be very demanding.

In fact, it was the process of writing this book, and developing these rules, that led him to take the stand he did against forced or compelled speech. And that is why, during those events, he started posting some of his thoughts about life and these rules on the internet. Now, over million YouTube hits later, we know they have struck a chord. Given our distaste for rules, how do we explain the extraordinary response to his lectures, which give rules? But people have kept listening because what he is saying meets a deep and unarticulated need.

And that is because alongside our wish to be free of rules, we all search for structure. The hunger among many younger people for rules, or at least guidelines, is greater today for good reason. In the West at least, millennials are living through a unique historical situation.


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They are, I believe, the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality, simultaneously—at their schools, colleges and universities, by many in my own generation. According to this argument now a creed , history teaches that religions, tribes, nations and ethnic groups tend to disagree about fundamental matters, and always have. Millennials, often told they have received the finest education available anywhere, have actually suffered a form of serious intellectual and moral neglect. The study of virtue is not quite the same as the study of morals right and wrong, good and evil.

Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life. Vice was defined as the ways of behaving least conducive to happiness. He observed that the virtues always aim for balance and avoid the extremes of the vices. Aristotle studied the virtues and the vices in his Nicomachean Ethics. It was a book based on experience and observation, not conjecture, about the kind of happiness that was possible for human beings.

Cultivating judgment about the difference between virtue and vice is the beginning of wisdom, something that can never be out of date. On Facebook and other forms of social media, therefore, you signal your so- called virtue, telling everyone how tolerant, open and compassionate you are, and wait for likes to accumulate. Virtue signalling is not virtue. Virtue signalling is, quite possibly, our commonest vice.

But it turns out that many people cannot tolerate the vacuum—the chaos—which is inherent in life, but made worse by this moral relativism; they cannot live without a moral compass, without an ideal at which to aim in their lives. So, right alongside relativism, we find the spread of nihilism and despair, and also the opposite of moral relativism: the blind certainty offered by ideologies that claim to have an answer for everything. And so we arrive at the second teaching that millennials have been bombarded with.

They sign up for a humanities course, to study greatest books ever written. Where the relativist is filled with uncertainty, the ideologue is the very opposite. Sometimes it seems the only people willing to give advice in a relativistic society are those with the least to offer. Modern moral relativism has many sources. As we in the West learned more history, we understood that different epochs had different moral codes. As we travelled the seas and explored the globe, we learned of far-flung tribes on different continents whose different moral codes made sense relative to, or within the framework of, their societies.

Science played a role, too, by attacking the religious view of the world, and thus undermining the religious grounds for ethics and rules. Then we could first agree on the facts, and, maybe, one day, develop a scientific code of ethics which has yet to arrive.

peirerotdarcles.tk The idea that different societies had different rules and morals was known to the ancient world too, and it is interesting to compare its response to this realization with the modern response relativism, nihilism and ideology. When the ancient Greeks sailed to India and elsewhere, they too discovered that rules, morals and customs differed from place to place, and saw that the explanation for what was right and wrong was often rooted in some ancestral authority.

The Greek response was not despair, but a new invention: philosophy. Socrates, reacting to the uncertainty bred by awareness of these conflicting moral codes, decided that instead of becoming a nihilist, a relativist or an ideologue, he would devote his life to the search for wisdom that could reason about these differences, i.

These are the kinds of questions that I believe animate this book. For the ancients, the discovery that different people have different ideas about how, practically, to live, did not paralyze them; it deepened their understanding of humanity and led to some of the most satisfying conversations human beings have ever had, about how life might be lived.


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Likewise, Aristotle. Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs.

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To put this in modern terms, it seems that all human beings are, by some kind of biological endowment, so ineradicably concerned with morality that we create a structure of laws and rules wherever we are. The idea that human life can be free of moral concerns is a fantasy. We are rule generators. And given that we are moral animals, what must be the effect of our simplistic modern relativism upon us?

It means we are hobbling ourselves by pretending to be something we are not. It is a mask, but a strange one, for it mostly deceives the one who wears it.


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Because we do not yet have an ethics based on modern science, Jordan is not trying to develop his rules by wiping the slate clean—by dismissing thousands of years of wisdom as mere superstition and ignoring our greatest moral achievements. He is doing what reasonable guides have always done: he makes no claim that human wisdom begins with himself, but, rather, turns first to his own guides. And although the topics in this book are serious, Jordan often has great fun addressing them with a light touch, as the chapter headings convey. He makes no claim to be exhaustive, and sometimes the chapters consist of wide-ranging discussions of our psychology as he understands it.

Because these really are rules. And the foremost rule is that you must take responsibility for your own life. One might think that a generation that has heard endlessly, from their more ideological teachers, about the rights, rights, rights that belong to them, would object to being told that they would do better to focus instead on taking responsibility. The extent of this reaction has often moved both of us to the brink of tears. Sometimes these rules are demanding.