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13 septembrie 2012

Marketingul nebuniei observat de nebunia marketingului


Pe omul cu tulburari psihice e batalie mare si o concurenta nemiloasa. Cine reuseste sa il aiba client are pur si simplu un sclav. Profitul este urias, la fel cum a fost dintotdeauna. Sunt convins ca tulburarea psihica ceva mai severa este tocmai rezultatul sclavagismului trecut imprimat in mentalitatea generatiilor trecute si transmis ereditar la contemporani. Sclavagismul a fost cel care l-a dus pe individul tulburat in starea mentala in care se afla (prin mostenirea transgenerationala) si sclavagismul il domina si pe viitor. Mentalitatea de sclav supravietuieste generatiilor chiar daca e ceva mai diminuata. Sclavul e un om slab, un om amenintat, un om frustrat si fragil care accepta ordinele stapanului. Fie ca e amenintat cu armele, ca in perioada clasica, fie ca e ademenit cu consumul in exces, sclavul isi accepta resemnat situatia si isi slujeste stapanii. Sclavul aduce profit iar omul cu tulburari psihice, ca urmas al sclavului din trecut, este un om foarte profitabil pentru fortele oculte ale sistemului social. Batalia pentru castigarea lui lui ca partener de schimb de servicii sau produse este apriga pentru ca vorbim de cazul unui schimb inechitabil care aduce profit.



La sugestia lui Freeyourmind am vazut Documentarul „The Marketing of Madness”. Cu o durata de aproape 3 ore si realizat impecabil din punct de vedere tehnic, acest film reia cu unele diferente criticile curentului antipsihiatric din anii 1970. Daca atunci antipsihiatrii doreau desfiintarea spitalelor de psihiatrie, dimpotriva, acest documentar deplange acum folosirea medicamentelor. Insa mie imi pare ca el nu este un simplu remake al mesajului antipsihiatriei anilor 1970 si ca, dincolo de aceasta tema deja perimata, se afla obiective clare dar nevazute. La inceput mesajul filmului este corect: se face abuz de medicamente atat in psihiatrie cat si in restul medicinii. Din pacate, atunci cand aceasta idee generala este particularizata si atunci cand se aduc exemple si se creeaza argumente, discursul incepe sa scartaie. Catre finalul sau spectatorul ramane cu ideea ca medicamentele insele ar creea de fapt tulburarile psihice ceea ce este o exagerare. Spectatorului nefamiliarizat cu domeniul psihiatriei i se induce discret ideea cum ca, de fapt, insisi psihiatrii ar crea tulburarile psihice, dandu-le astfel imaginea de inchizitori ai raului care pandesc oamenii pe strada pentru a-i imbolnavi. Folosirea unei astfel de teorii a conspiratiei, foarte populara in randurile omului simplu si nefamiliarizat cu psihiatria, cred ca are un sens foarte pervers. Cred ca in spatele lui se afla mult mai multe si asta voi arata pe parcursul acestui articol. Datorita temei destul de complexe dar si lungimii documentarului, a iesit un articol ceva mai lung decat de obicei si am decis sa il impart pe mai multe sectiuni. Din cele aproape 3 ore ale documentarului nu am sa comentez partea in care se pune la indoiala studiile si statisticile facute pentru un medicament sau altul. Falsificarea datelor si efectelor adverse relative la aceste substante nu tin de domeniul meu. Voi comenta in schimb numeroasele erori ce tin de analiza fenomenului psihiatric ca intreg. Am sa incep cu partile bune ale acestui documentar si voi continua cu erorile sale.

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1 septembrie 2012

Electoral institution: a contemporary social crime network node



This text is the theoretical basis of the this film:



From a strictly formal point of view, if half plus one of the citizens do not vote then democracy is really absurd. “The will of the people” can not be a minority regarding the total number of citizens. As we have seen before, the very concept of “people” itself contains certain contradictions and absurdities specific to social tradition and its slave systems crimes. But, if the number of voters is not at least half of the citizens, then the absurdity of democracy made with minority people, compared to the real number of citizens, acts as a mirror for the absurdity of the system itself. If the number of votes is smaller than of those who do not vote, then the feeble concept of “democracy” loses coherence for good. Such a democracy resembles very much with the dictatorships that loudly hates.

Therefore the main interest of contemporary social system is to hide, to camouflage as effectively as possible this situation. The problem is that the contemporary slave (called worker or manager, recently) loses its enthusiasm if find out that the society is based on this type of inequity and the “American Dream” is a long line of disappointments. Maintaining the illusions and creating new others, is part of electoral institution in democracy. The electoral institution is the system’s response to the contemporary slave life. Just like a circus magic number, the social system prospers by offering illusions to the slave, thus making her or him willingly serve the masters. This is the main difference between death threatening classical slavery and the illusions luring modern slavery. The slave lives through illusions, she or he agrees to give up her or his freedom and work in the factory or in a certain company in exchange for promises of rising up on the social hierarchy. After a while, she or he notices that not only there was no climbing on this ladder, but sometimes there was even stepping down and sacrifices on behalf of those promises. The political system is designed to reillusionate this disappointment. For this failure the salve blames the elected politician and her or his naive optimism turns into the image of the new politician. The new politician seduces as the old politician disgusts. Just like judo method that takes the opponent power, the system has learned to take the contemporary slave’s hard desire to change its life for even more enslavement.

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22 august 2012

Institutia electorala: un nod în reteaua crimei sociale contemporane

Acest text este baza teoretica a urmatorului film:



Din punct de vedere strict formal daca la vot nu se prezinta jumatate plus 1 din numarul de alegatori atunci democratia este intr-adevar o absurditate. „Vointa poporului” nu poate fi minoritara fata de numarul cetatenilor. Dupa cum am vazut, insusi conceptul de „popor” contine in sine contradictii si absurditati specifice traditiei sociale si crimelor sistemelor sclavagiste. Insa in cazul in care insusi numarul de votanti nu se ridica la cel putin jumatate dintre cetateni atunci absurditatea poporului minoritar fata de numarul de cetateni are rol de oglinda pentru absurditatea sistemului insusi. Daca numarul celor care voteaza este mai mic fata de cei care nu voteaza atunci si asa subredul concept de "democratie" isi pierde total din continut. O astfel de democratie seamana izbitor cu dictaturile fata de care se bate cu pumnul in piept ca le uraste. .

De aceea interesul principal al sistemului social contemporan este sa ascunda, sa camufleze cat mai eficient aceasta stare de lucruri. Problema este ca sclavul contemporan, (numit muncitor sau, mai nou, manager) isi pierde din entuziasm daca afla ca societatea este bazata pe tipul acesta de inechitate si ca „Visul American” este un lung sir de dezamagiri. A-i intretine iluziile si a-i crea altele noi este parte din institutia electorala in democratii. Institutia electorala este raspunsul sistemului la viata sclavului contemporan. Asemenea unui numar de magie de la circ, sistemul social prospera iluzionand sclavul, facandu-l astfel sa serveasca de buna voie stapanii. Aceasta este in principal diferenta dintre sclavagismul clasic (al amenintarii cu moartea) si cel modern (al ademenirii cu iluzii). Sclavul isi face iluzii, accepta sa renunte la libertatea sa si sa lucreze in fabrica in schimbul unor promisiuni de ridicare pe scara sociala. Dupa un timp, el observa nu doar ca nu a urcat aceasta scara dar ca uneori chiar a coborat si chiar a trebuit sa faca sacrificii pentru a-si primi aceste promisiuni. Sistemul politic e menit sa reiluzioneze aceasta dezamagire. Pentru acest esec el da vina pe politicianul in functie, iar optimismul sau naiv se recanalizeaza inspre politicianul nou. Politicianul nou il seduce iar politicianul in functie il dezgusta. Asemenea unui procedeu de judo care preia forta adversarului, sistemul a invatat sa preia dorinta asidua a sclavului contemporan de a-si schimba viata, spre a-l inrobi si mai tare.

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16 august 2012

The aggressive games – a symptom of the contemporary neoslave society





The child and the animal play due to the inner desire to learn, to improve skills and to socialize. If we look on the genesis of the game we see that, by playing, children usually imitate some acts of adults (i.e. playing in the sand with pail and shovel) or improve their certain skills (i.e. hopscotch- as the precision of throwing the stone). Playing cat and mouse or mother and father, involves personal projections within these beings which children identify with and prepare to become like in adulthood. Regardless of aggressive, destructive or dreadful impulses that the child projects within the game, the purpose of game and toys is very important for her/his mental and physical skills development. But at this level, the child and animal game has a certain dose of innocence with the act of playing, especially given by the safety of game play activity.


Some adults have kept this healthy need to socialize through games or art. Actually, in English, “play” means playing a role as an actor or using a musical instrument. In Romanian, among to acting, “play” word is used for traditional dancing. Many games developed by the human society over time, for socialization and spending time as pleasant and relaxing as possible, is an important fact of human civilization. This is the innocent or infantile aspect of the game in adult human being. Unfortunately, among this, there is the aggressive game that shows the ugly face of human civilization, specially its wildhood remains. Getting into the game reveals sublimation of a very visible aggression so the gamer is irritable, aggressive, threatening and determined to get “more” from a particular activity. This determination and ambition is very useful for general capitalist economy but, actually, they are symptoms of a society that can not decide itself for war or peace.


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6 ianuarie 2012

Jocurile agresive- un simptom al societatii neosclavagiste


Copilul si animalul se joaca din dorinta de a invata, de a-si perfectiona indemanarea si de a socializa. Daca ne uitam pe geneza jocului vedem ca, prin joc, copiii de obicei imita niste acte ale adultilor (jocul cu galetusa si lopatica i.e.). sau isi perfectioneaza anumite skiluri (sotronul- ca precizie a aruncarii pietrei i.e.). Jocul de-a soarecele si pisica sau de-a mama si de-a tata presupun proiectii personale in interiorul acestor fiinte cu care copiii se identifica si in care se pregatesc sa devina pe parcursul dezvoltarii spre viata adulta. Indiferent de pulsiunile agresive, distructive, mortifere pe care copilul le proiecteaza in interiorul jocului, rolul jocului si jucariilor este foarte important pentru dezvoltarea capacitatilor sale psihice si motorii. Dar, in acest nivel, jocul copilului si animalului pastreaza o doza de inocenta in actul jocului in special prin inofensivitatea activitatii de joc.

Unii adulti si-au pastrat aceasta nevoie de a socializa prin joc sau arta. Dealtfel, in limba engleza „play” inseamna si joc si a interpreta un rol ca actor sau a canta la un instrument. In limba romana, pe langa acceptiunea actoriceasca, cuvantul joc se refera si la dans popular. Numeroasele jocuri dezvoltate de societatea umana de-a lungul timpului, pentru socializare si ocuparea cat mai placuta si mai relaxanta a timpului liber, constituie un reper important al civilizatiei umane. Acesta s-ar putea numi aspectul inocent sau infantil al jocului la omul adult. Din pacate, pe langa acest aspect exista si jocul agresiv care arata partea urata a civilizatiei umane, mai precis ramasitele ei salbatice. Recursul la joc, sublimarea unei agresivitati foarte pronuntate in activitatea jocului, presupune un adult irascibil, agresiv, amenintator si determinat sa obtina „mai mult” dintr-o activitate anume. Aceasta determinare si ambitie, atat de utila capitalismului, este, de fapt, unul din simptomele unei societati care nu se poate decide daca traieste in razboi sau in pace.

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Freedom, equality and fraternity in psychoanalysis


First it should be said that the term "equality" although has a long and dense history still has a metaphorical shape. We know that even that twins who resemble each other more than they resemble themselves [:)] are not equal, one is usually faster than the other. This metaphor has political flavor and involves the Western society’s need for liberation from classic slavery. Granting artificial divine or extrahuman value to aristocracy or regality automatically implies the same artificial withdrawal of slave’s human value. In this case there is a negative compensation involved.


Meanwhile the classic slavery was replaced by the industrial or corporate slavery and the mixture of liberty with slavery led to the explosion of mental disorders (depressive generally) especially in the second half of the twentieth century, which continues to beginning of the 21st. I saw written at one time on a shirt “Liberté, égalité, desolé” ... The ideals of “liberty equality and fraternity” were replaced by the rhetoric of impossibility of existence neither equality, because people are different, nor freedom, because we are affected by the organic / psychological laws, and nor brotherhood because we are not all born by the same mother. I used the term “rhetoric” because these realities have become instruments to promote new slavery by the contemporary rule of law society. Since there is no absolute freedom that is a reason for the new slave owners to create a restrictive legal framework or social system that increasingly looks more to police state than open society. All of these can be justified in the name of no absolute ontological freedom. But when it comes to justify their colonial impulses (like the invasion of Iraq or Vietnam) the new slavery social systems emphasizes the very gift of freedom given to citizens that they liberated from the “tyranny”. Here is how this dialectic of meaning is used in each of the two exclusive versions depending on the politicians’ short time interests as usual. Instead of old fashioned gas used by Saddam Hussein to crush the revolt the rule of law uses delicate gas specific to police forces specific to ... Western democracy meantime implemented in Iraq. In this case and in all cases of emancipation (including the famous 19th century American antislavery war between north and south) we are dealing with replacing the classical slavery with the modern slavery.


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