Recent quotes:

Changing Rituals: A Conversation with Nancy Jo Sales | Cody Delistraty

Social media is not some kind of natural space. It’s not like a forest or something or a beach where you go and create things. It’s more like a room in Hawkins Lab [a fictional Hawkins, Indiana-based scientific laboratory that conducts futuristic, largely unethical experiments in the Netflix TV series Stranger Things]. It’s like a room in Hawkins lab and Papa [the alias of the fictional director of the Hawkins National Laboratory] is Mark Zuckerberg. Papa is putting little girls into the rooms in Hawkins lab and exposing them to certain tests and images. But the girls who are coming out of this social media experiment are not powerful with super powers [like in the show]. I’m not saying they’re being stripped of everything, but their power, I think, is being undermined by the fact that Papa is a guy whose whole vision of the world is “hot or not.” Which is why “Facemash” [a precursor to Facebook that Zuckerberg created while an undergraduate at Harvard] wasn’t even an original concept. It’s an insidious concept. Mark Zuckerberg takes that and he bases this whole new social media site [Facebook] on that. I think that that’s the Rosetta Stone of all social media: it’s about “hot or not.” Is your body hot, or is it not? How about your face? How about your whole life? Hot or not? Is it validatable?

On the surface of subjectivity

Looking at a painting like “Lyle,” you see minute shades of detail: a gentle furrow in the brow, a wrinkle of amusement at the corner of the eye. This impression of detail, where no actual detail can be found on the canvas, is mesmerizing and confounding. What you are seeing isn’t really there. You are no longer looking at the actual surface of the painting, but some apparition hovering above it, a numinous specter that arises in part from the engagement of your own imagination. Through the painting, Close has accessed the perceptual center of your mind, exploiting the way we process human identity: the gaps of knowledge and the unknown spaces we fill with our own presumptions, the expectations and delusions we layer upon everyone we meet.

How Globalization Fuels Terrorism and Fundamentalism

In the past, Ladakhis would rarely identify themselves as Buddhists or Muslims, instead referring to their household or village of origin. But with the heightened competition brought by development, that began to change. Political power, formerly dispersed throughout the villages, became concentrated in bureaucracies controlled by the Muslim-dominated state of Kashmir, of which Ladakh was part. In most countries the group in power tends to favor its own kind, while the rest often suffer discrimination. Ladakh was no exception. Political representation and government jobs—virtually the only jobs available to formally-schooled Ladakhis—disproportionately went to Muslims. Thus ethnic and religious differences—once largely ignored—began to take on a political dimension, causing bitterness and enmity on a scale previously unknown.

The many pieces of self

Our sense of self feels to us as being one solid entity, but upon close examination, it's clear it has many facets. For instance, there is the sense we have of being anchored in a body, of occupying a volume of space that's the body, of having a sense of ownership of our own body, and a feeling of perceiving the world from within our heads, where every perception has a sense of ' mineness' to it. All these comprise the bodily self. We also have a sense of being a narrative, a story that spans time, from our earliest memories to some imagined future. This is the narrative or autobiographical self. The more finely you examine the sense of self, the more facets you find.

What Happens When Your Brain Says You Don't Exist : Shots - Health News : NPR

What seems to be happening is that there is a network in the brain that is responsible for internal awareness, awareness of our own body, awareness of our emotions, awareness of our self-related thoughts, and in Cotard's, it seems like that particular network is tamped down. In some sense, their own experience of their body, in all its vividness, in experience of their own emotions in all its vividness, that's compromised very severely. In some sense they're not feeling themselves vividly. It's as simple as that. But, then there's something else that's happening in the brain. It seems like parts of the brain that are responsible for rational thought are also damaged. First of all, what might be happening is a perception that arises in their brain saying that they are dead because they're not literally perceiving their own body and body states and emotions vividly and then that perception — irrational though it is — is not being shot down.