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For those of us born into varying levels of scarcity, whose self-worth may have been maimed by systemic down-and-outness, we have a tendency to reach for the same, the broken, the known poisoned palliatives, because sameness is comforting. The paradox of trauma: It becomes what you know and what you know becomes a security blanket.
Slowly, over time, that trauma can be mitigated (if not nullified) through collecting good people like Pokémon cards.
Archetypes Revisited — Roden Newsletter Issue 075
craigmod.com
By demystifying Ross and Shawn, I hope to reveal the nature of the critical biases that argue against the notion that the upper middle class can enjoy a genuine, affective, affirming connection with the pieces of literary mass culture marketed to them. Present in both popular and academic criticism, these biases privilege a narrow ideal of cultural agency, articulated either as autonomous artistic production or heroically subversive consumption. Until we are willing to elide the stark divisions between those categories, and to broaden the cramped idea of what counts as “resistance” that arises from them, we will be unable to come to terms with the complex realities of how upper-middle-class men and women make meaning within mass culture.
Project MUSE - What We Talk About; When We Talk About: The New Yorker
muse-jhu-edu.alumniproxy.library.upenn.edu
Many, but not all, Ethical Humanists in the US consider themselves religious, and US courts and the IRS recognise their communities as religious. They belong and maybe behave religiously, but they do not believe religiously since they don’t believe in God or the supernatural.
One Good Way to Understand Religion Is to Break It Apart | Psyche Ideas
psyche.co
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