Whatever is merely positive is lifeless. Negativity is essential to vitality. As Hegel says: “Something is alive… only to the extent that it contains contradiction within itself: indeed, [its] force is this, to hold and endure contradiction within.”

Today, sexuality is not threatened by that “pure reason” which puritanically avoids sex as something “dirty,” but by pornography. Porn is not sex in virtual space. Today, even real sex is turning into porn.

In memory, what has been is constantly changing. It is a progressive, living, narrative process. In this, it differs from data storage. Technological data storage strips all life from what has been. It is without time. Thus, a total present prevails today.

Anecdotes of fortitude and bravery abound in nursery tales. Does a little [boy] cry for any ache? The mother scolds him in this fashion: “What a coward to cry for a trifling pain! What will you do when your arm is cut off in battle? What when you are called upon to commit harakiri?”

— Inazo Notibé, Bushido

Harakiri: also known as Seppuku. It was a ritualized suicide committed by Japanese Samurai to preserve their honor.

“But love, the essence of which is fidelity…, demonstrates how eternity can exist within the time span of life itself

— Alain Badiou

Illouz also assumes that increasing choice entails the “rationalization” of desire. Desire, she argues, is no longer determined by the unconscious mind so much as by conscious selection. The subject of desire is “made incessantly aware of and responsible for choice, for spelling out rationally desirable criteria in another.” Moreover, heightened imagination is supposed to have “raised the thresholds of women’s and men’s expectations about the desirable attributes of a partner and/or about the prospects of shared life.” In consequence, one is now “disappointed” more often. And disappointment is a “notorious handmaid of imagination.”

the Internet is “position[ing] the modern individual as a desiring subject, longing for experiences, daydreaming about objects or forms of life, and living experiences in an imaginary and virtual mode.” Increasingly, the modern self realizes its wishes and feelings in imaginary ways, through commodities and media images. Its imaginative faculty is determined by the market and mass culture.

— The Agony of Eros

Courage, The Spirit of Daring and Bearing
Courage was scarcely deemed worthy to be counted among virtues, unless it was exercised in the cause of Righteousness. Confucius defines Courage by explaining what its negative is. ‘Perceiving what is right, and doing it not, argues lack of courage.’ To run all kinds of hazards, to jeopardize one's self, to rush into the jaws of death – these are too often identified with Valour, and in the profession of arms such rushness of conduct – what Shakespeare calls, ‘valour misbegot’ – is unjustly applauded; but not so in the Precepts of Knighthood. Death for a cause unworthy of dying for was called a ‘dog's death.’ ‘To rush into the thick of battle and to be slain in it,’ says a Prince of Mito, ‘is easy enough, and the merest churl is equal to the task; but it is true courage to live when it is right to live, and to die only when it is right to die,’ and yet the Prince had not even heard of the name of Plato, who defines courage as ‘the knowledge of things that a man should fear and that he should not fear.’

— Inazo Notibé, Bushido

Perhaps Osler was mistaken when he said that more diagnoses were missed because of not seeing than not knowing. Perhaps not knowing is what caused not seeing.

The expectations of the viewer are the primary shapers of what is seen, and that the unexpected will often be missed. We become better seers when we have better expectations.

— Every Patient Tells a Story, by Lisa Sanders

ذكرني بسشن الأشعة
هواي مرات أصفن على الأشعة وماشوف شي لحد ما الدكتور يأشر على الـ abnormality وفجأة تصير واضحة كلش وماكدر ماشوفها بعد

شكو مادة سختت بيها بأول 3 مراحل دترجعلي وتطيح حظي هسة...