This site is dedicated to the memory of Dr. Alan William Smolowe who gave birth to the creation of this database.
Erma Bombeck, fully Erma Louise Bombeck, born Erma Fiste
I will buy any creme, cosmetic, or elixir from a woman with a European accent.
The Chinese government keeps installing video cameras in its most troubling cities. Not only do such cameras remind passersby about the panopticon they inhabit, they also supply the secret police with useful clues[...]. Such revolution in video surveillance did not happen without some involvement from Western partners. Researchers at the University of California at Los Angeles, funded in part by the Chinese government, have managed to build surveillance software that can automatically annotate and comment on what it sees, generating text files that can later be searched by humans, obviating the need to watch hours of video footage in search of one particular frame. (To make that possible, the researchers had to recruit twenty graduates of local art colleges in China to annotate and classify a library of more than two million images.) Such automation systems help surveillance to achieve the much needed scale, for as long as the content produced by surveillance cameras can be indexed and searched, one can continue installing new surveillance cameras. [...] The face-recognition industry is so lucrative that even giants like Google can’t resist getting into the game, feeling the growing pressure from saller players like Face.com, a popular tool that allows users to find and automatically annotate unique faces that apepar throughout their photo collections. In 2009 Face.com launched a Facebook application that first asks users to identify a Facebook friend of theirs ina photo and then proceeds to search the social networking site for other pictures in which that friend appears. By early 2010, the company boasted of scanning 9 billion pictures and identifying 52 million individuals. This is the kind of productivity that would make the KGB envious.
Effort | Empathy | Feelings | Focus | Important | Knowing | Need | Observation | Opposition | People | Problems | Reading | Search | Security | Space | Technology | Understanding | Waiting | Work |
The use of text messaging for propaganda purposes – known as “red-texting” – reveals another creative streak among China’s propaganda virtuosos. The practice may have grown out of a competition organized by one of China’s mobile phone operators to compose the most eloquent Party-admiring text message. Fast forward a few years, and senior telecom officials in Beijing are already busily attending “red-texting” symposia. “I really like these words of Chairman Mao: ‘The world is ours, we should unite for achievements. Responsibility and seriousness can conquer the world and the Chinese Communist Party members represent these qualities.’ These words are incisive and inspirational.” This is a text message that thirteen million mobile phone users in the Chinese city of Chongqing received one day in April 2009. Sent by Bo Xilai, the aggressive secretary of the city’s Communist Party who is speculated to have strong ambitions for a future in national politics, the messages were then forwarded another sixteen millions times. Not so bad for an odd quote from a long-dead Communist dictator.
Care | Corruption | Darkness | Education | Efficiency | Fear | Government | Justice | Model | Preference | Reading | Receive | Government |
It was Plato who bridged the gap between poetry and philosophy; for, in his work, appearance, despised by his Eleatic and Sophist predecessors, became a reflected image of perfection. He set poets the task of writing philosophically, not only in the sense of giving instruction, but in the sense of striving, by the imitation of appearance, to arrive at its true essence and to show its insufficiency measured by the beauty of the Idea.
Character | Courage | Day | Destiny | God | Obedience | Rebellion | Soul | God |
New minicities, like the sleepy village of Alviso: Around the factory, where we would have a huge parking lot, Alviso has a cluttered collection of buildings, with trees everywhere. There are restaurants, a library, bakeries, a ‘core store’ selling groceries and clothes, small shops, even factories and workshops – all jumbled amid apartment buildings. These are generally of three or four stories, arranged around a central courtyard … They are built almost entirely of wood, which has become the predominant building material in Ecotopia, due to the reforestation program. … The apartments themselves are very large by our standards – with 10 or 15 rooms, to accommodate their communal living groups.
Ernest Hemingway, fully Ernest Miller Hemingway
Each day of not writing, of comfort, of being that which he despised, dulled his ability and softened his will to work so that, finally, he did no work at all.
An animal who gets his feeling of worth symbolically has to minutely compare himself to those around him, to make sure he doesn't come off second-best. Sibling rivalry is a critical problem that reflects the basic human condition: it is not that children are vicious, selfish, or domineering. It is that they so openly express man's tragic destiny: he must desÂperately justify himself as an object of primary value in the uniÂverse; he must stand out, be a hero, make the biggest possible conÂtribution to world life, show that he counts more than anything or anyone else.
I have reached far beyond my competence and have probably secured for good a reputation for flamboyant gestures. But the times still crowd me and give me no rest, and I see no way to avoid ambitious synthetic attempts; either we get some kind of grip on the accumulation of thought or we continue to wallow helplessly, to starve amidst plenty. So I gamble with science and write.
Character | Choice | Justification | Order | People | Prison | Reason | Self-esteem | Spirit | Terror | Truth | World | Child |
We said that the point was that even with the highest personal development and liberation, the person comes up against the real despair of the human condition. Indeed, because of that developÂment his eyes are opened to the reality of things; there is no turnÂing back to the comforts of a secure and armored life. The person is stuck with the full problem of himself, and yet he cannot rely on himself to make any sense out of it. For such a person, as Camus said, "the weight of days is dreadful." What does it mean, then, we questioned in Chapter Four, to talk fine-sounding phrases like "Being cognition," "the fully centered person," "full humanism," "the joy of peak experiences," or whatever, unless we seriously qualify such ideas with the burden and the dread that they also carry? Finally, with these questions we saw that we could call into doubt the pretensions of the whole therapeutic enterprise. What joy and comfort can it give to fully awakened people? Once you accept the truly desperate situation that man is in, you come to see not only that neurosis is normal, but that even psychotic failure represents only a little additional push in the routine stumbling along life's way. If repression makes an untenable life liveable, self-knowledge can entirely destroy it for some people.
Anxiety | Anxiety | Death | Experience | Fear | Life | Life |
The individual has to protect himself against the world, and he can do this only as any other animal would: by narrowing down the world, shutting off experience, developing an obliviousness both to the terrors of the world and to his own anxieties. Otherwise he would be crippled for action. We cannot repeat too often the great lesson of Freudian psychology: that repression is normal self-protection and creative self-restriction—in a real sense, man's natural substitute for instinct. Rank has a perfect, key term for this natural human talent: he calls it "partialization" and very rightly sees that life is impossible without it. What we call the well-adjusted man has just this capacity to partialize the world for comfortable action. I have used the term "fetishization," which is exactly the same idea: the "normal" man bites off what he can chew and digest of life, and no more. In other words, men aren't built to be gods, to take in the whole world; they are built like other creatures, to take in the piece of ground in front of their noses. Gods can take in the whole of creation because they alone can make sense of it, know what it is all about and for. But as soon as a man lifts his nose from the ground and starts sniffing at eternal problems like life and death, the meaning of a rose or a star cluster—then he is in trouble. Most men spare themselves this trouble by keeping their minds on the small problems of their lives just as their society maps these problems out for them. These are what Kierkegaard called the "immediate" men and the "Philistines." They "tranquilize themselves with the trivial"—and so they can lead normal lives.
Man is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways—the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with atowering majesty, and yet he goes back into the ground a few feet in order blindly and dumbly to rot and disappear forever.
Anthropological and historical research also began, in the nineÂteenth century, to put together a picture of the heroic since primiÂtive and ancient times. The hero was the man who could go into the spirit world, the world of the dead, and return alive. He had his descendants in the mystery cults of the Eastern Mediterranean, which were cults of death and resurrection. The divine hero of each of these cults was one who had come back from the dead. And as we know today from the research into ancient myths and rituals, Christianity itself was a competitor with the mystery cults and won out—among other reasons—because it, too, featured a healer with supernatural powers who had risen from the dead. These cults, as G. Stanley Hall so aptly put it, were an attempt to attain "an immunity bath" from the greatest evil: death and the dread of it. All historical reliÂgions addressed themselves to this same problem of how to bear the end of life. Religions like Hinduism and Buddhism performed the ingenious trick of pretending not to want to be reborn, which is a sort of negative magic: claiming not to want what you really want most.
Anxiety | Anxiety | Control | Death | Fighting | Good | Health | Illusion | Life | Life | Man | Means | Necessity | Need | Play | Question | Reality | Right | Science | Security | Self-deception | Time | Will | World |
And so, the question for the science of mental health must beÂcome an absolutely new and revolutionary one, yet one that reÂflects the essence of the human condition: On what level of illusion does one live? We will see the import of this at the close of this chapter, but right now we must remind ourselves that when we talk about the need for illusion we are not being cynical. True, there is a great deal of falseness and self-deception in the cultural causa-sui project, but there is also the necessity of this project. Man needs a "second" world, a world of humanly created meaning, a new reality that he can live, dramatize, nourish himself in. "Illusion" means creative play at its highest level. Cultural illusion is a necessary ideology of self-justification, a heroic dimension that is life itself to the symbolic animal. To lose the security of heroic cultural illusion is to die—that is what "deculturation" of primitives means and what it does. It kills them or reduces them to the animal level of chronic fighting and fornication. Life becomes possible only in a continual alcoholic stupor. Many of the older American Indians were relieved when the Big Chiefs in Ottawa and Washington took control and prevented them from warring and feuding. It was a relief from the constant anxiety of death for their loved ones, if not for themselves. But they also knew, with a heavy heart, that this eclipse of their traditional hero-systems at the same time left them as good as dead.
Absolute | Anxiety | Anxiety | Cause | Confidence | Order | Parents | Power | Question | Security | Self | Society | Terror | Understanding | Weakness | Worth | Society | Child | Think |
In other words, it is not so much a question as to whether we are able to cure a patient, whether we can or not, but whether we should or not.
Ability | Character | Comfort | Consciousness | Defense | Fear | God | Ideas | Joy | Madness | Man | Meaning | Means | Men | People | Promise | Purpose | Purpose | Thought | Wants | God | Thought |