Communal revenge against the apostles of positivity
(missing author)(adjective) suffering from extreme poverty; impoverished / (adjective) deficient / (adjective) totally lacking in something specified
distinguish the wealthy wheat from the indigent chaff
distinguish the wealthy wheat from the indigent chaff
a brief moral saying taken from ancient or popular or other sources, often quoted without context; as an adjective, means either given to aphoristic expression, or just referring to an aphoristic expression. or: 'in a way that tries to sound important or intelligent, especially by expressing moral judgements'
The sententious tracts of the Gilded Age had always been aimed at breadwinners and would-be financiers, which is to say, at men
forgot
The sententious tracts of the Gilded Age had always been aimed at breadwinners and would-be financiers, which is to say, at men
forgot
Perhaps the purpose of this whole song and dance is to convince the marginalized that they are to blame for their own marginalization—to prevent ill-treated female caretakers (and of course the bulk of caretakers are female and many of them are ill-treated) from comparing notes. Or perhaps self-help is supposed to insulate men from the unseemly display of female frustration. “It is often a requirement upon oppressed people that we smile and be cheerful,” writes philosopher Marilyn Frye. “Anything but the sunniest countenance exposes us to being perceived as mean, bitter, angry, or dangerous.” Whether it is designed to sabotage sad women or console uncomfortable men, the happiness industry has gone a long way toward stigmatizing public admissions of suffering. The self isn’t even the one that self-help is helping: it merits its name only insofar as it perpetuates the illusion that social problems are located at the level of the individual—only insofar as it isolates the marginalized, sealing them off from the social body.
Perhaps the purpose of this whole song and dance is to convince the marginalized that they are to blame for their own marginalization—to prevent ill-treated female caretakers (and of course the bulk of caretakers are female and many of them are ill-treated) from comparing notes. Or perhaps self-help is supposed to insulate men from the unseemly display of female frustration. “It is often a requirement upon oppressed people that we smile and be cheerful,” writes philosopher Marilyn Frye. “Anything but the sunniest countenance exposes us to being perceived as mean, bitter, angry, or dangerous.” Whether it is designed to sabotage sad women or console uncomfortable men, the happiness industry has gone a long way toward stigmatizing public admissions of suffering. The self isn’t even the one that self-help is helping: it merits its name only insofar as it perpetuates the illusion that social problems are located at the level of the individual—only insofar as it isolates the marginalized, sealing them off from the social body.
(noun) a painkilling drug or medicine
pain belongs in therapy, fortified by the anodyne paintings and muted by the padded walls
pain belongs in therapy, fortified by the anodyne paintings and muted by the padded walls
Here’s another way of understanding why the “self” belongs in self-help. Self-help concerns the self because it excludes others—because it actively discourages acts of intervention or compassion. Self-help is for selves because it is selfish on the giving end (that is, the not-giving end) and lonely on the receiving end (that is, the not-receiving end). It isn’t hard to see that the shame that attends female unhappiness compounds the initial unhappiness, which might have been bearable. It was bad to fear planes tilting up the steep sky, bad to ascend the uphill days, but it was worse when men told me to jettison my anxiety. Then I was anxious about being anxious in addition to just being anxious. Then my unhappiness wasn’t just unpleasant but also unspeakable, and I had to choke on it whenever I tried to gulp it back.
Here’s another way of understanding why the “self” belongs in self-help. Self-help concerns the self because it excludes others—because it actively discourages acts of intervention or compassion. Self-help is for selves because it is selfish on the giving end (that is, the not-giving end) and lonely on the receiving end (that is, the not-receiving end). It isn’t hard to see that the shame that attends female unhappiness compounds the initial unhappiness, which might have been bearable. It was bad to fear planes tilting up the steep sky, bad to ascend the uphill days, but it was worse when men told me to jettison my anxiety. Then I was anxious about being anxious in addition to just being anxious. Then my unhappiness wasn’t just unpleasant but also unspeakable, and I had to choke on it whenever I tried to gulp it back.