The Psychological Significance of the Zinc and Gunpowder Experiment

A piece of zinc foil is burned in the presence of air. The iron filings and gunpowder are then mixed together and dropped through a flame. The result is that the iron filings burn while the gunpowder does not (Faraday, 1860).

When we look at this experiment through a psychological lens we can see many metaphors:

• A metaphor for the different ways that people respond to stress.
• A metaphor for the different ways that people approach change
• A metaphor for the different ways that people deal with conflict. 

  

  
  

As a response to stress

The zinc foil can be seen as a metaphor for people who are highly sensitive and who tend to experience stress more intensely. The iron filings can be seen as a metaphor for people who are more hardy and who are able to cope with stress more effectively.

As an approach to change

The iron filings can be seen as a metaphor for people who are flexible and who are able to roll with the punches. The zinc foil can be seen as a metaphor for people who are rigid and who tend to resist change.

As different ways that people deal with conflict.

The zinc foil can be seen as a metaphor for people who are quick to anger and who tend to respond to conflict with aggression. The iron filings can be seen as a metaphor for people who are more patient and who are able to resolve conflict more peacefully.

Other thoughts

• Ultimately, the psychological significance of the zinc and gunpowder experiment is up to the individual to decide. However, it is a powerful experiment that can provide insights into the different ways that people respond to stress, change, and conflict.

• The zinc foil could also be seen as representing people who are impulsive and who tend to act without thinking. The iron filings could be seen as representing people who are more thoughtful and who are able to weigh the pros and cons of their actions before taking them.
• . The zinc foil could be seen as representing people who live life on the edge and who are always looking for the next thrill. The iron filings could be seen as representing people who live a more stable and predictable life.
• No matter how you interpret it, the zinc and gunpowder experiment is a powerful reminder that there are different ways to approach life. It is important to be aware of our own tendencies and to choose the approach that is right for us.

References

Faraday, M. (1860). On the Forces of Matter. Hayes Barton Press. https://bookshelf.vitalsource.com/books/L-999-71124

The Diffidence of a God among Men

 Is diffidence next to godliness?

What does the phrase to be a god among men even mean? Is it having power and authority over other people? Does it entail being wise and knowledgeable? If so, can a god among men be kind and compassionate? But what if we got the job description all wrong? What if allowing yourself to be degraded, robbed, deceived, and exploited was the true indicator of the strength needed for this position?

Friedrich Nietzsche in his book Beyond Good and Evil argues that the traditional concept of god is one of power and domination. In his writings, he theorizes that this concept is harmful and destructive. But is there another way to think about godliness?

In Nietzsche's  (1886) writings, he suggests that we should think of godliness as a kind of diffidence and that the truly godly person is one who is not afraid to be vulnerable. They are the ones who are willing to allow themselves to be hurt because they know that they are ultimately indestructible.

Nietzsche (1886) suggests that this kind of diffidence is not weakness but it is actually the strength that comes from knowing who you are and what you believe in. 

"The tendency of a person to allow themselves to be degraded, robbed, deceived, and exploited might be the diffidence of a god among men" (Nietzsche 1886).  It is the willingness to be vulnerable, to be hurt, and to be exploited, in the name of something greater than oneself.

Nietzsche (1886) believed that this path was ultimately rewarding and the path of the truly godly 

References

Nietzsche, F. W. (1886). Beyond Good and Evil. Hayes Barton Press. https://bookshelf.vitalsource.com/books/L-999-71494

 

The Waiting Place

 

The waiting place is a metaphor for a state of limbo or uncertainty. It is a place where we feel stuck and unable to move forward. We may be waiting for something specific, such as a job offer, a medical diagnosis, or the birth of a child. Or, we may be waiting for something more general, such as a change in our circumstances or a sense of purpose in life.

The waiting place can be a difficult place to be. It can be frustrating, lonely, and even depressing. We may feel like we are wasting our time, or that we are not good enough to move on. However, the waiting place can also be a time of opportunity. It can be a time to reflect on our lives, to learn and grow, and to make changes that will help us to move forward.

• Accept your situation. The first step is to accept that you are in the waiting place. This does not mean that you have to like it, but it does mean that you need to accept it as your reality.
• Identify your goals. Once you have accepted your situation, you can start to identify your goals. What do you want to achieve once you move on from the waiting place?
• Take action. Even though you may not be able to move forward right away, you can still take action. This could mean setting small goals, learning new skills, or making changes in your life.

Be patient. It takes time to move on from the waiting place. Don't expect everything to change overnight. Just keep taking small steps forward, and eventually, you will reach your goals.

The waiting place is not a destination. It is a journey. It is a time to learn and grow and to prepare for what comes next.

 

The Psychology of Dogmatism

Dogmatism is the attitude of holding one's beliefs as true regardless of any evidence to the contrary. Dogmatic people are often unwilling to consider other viewpoints or to change their minds in light of new information. They may be intolerant of opposing views and may try to force their beliefs on others.

Dogmatism is a complex phenomenon with a number of psychological underpinnings. Some of the key factors that contribute to dogmatism include:

• Need for certainty: Dogmatic people often have a strong need for certainty and predictability. They may be uncomfortable with ambiguity and uncertainty, and they may be drawn to beliefs that offer a sense of order and control.
• Fear of change: Dogmatic people may fear change and uncertainty. They may believe that their beliefs are the only way to live a good life, and they may be reluctant to consider alternatives.
• Low self-esteem: Dogmatic people may have low self-esteem. They may believe that they are not smart or capable enough to think for themselves, and they may rely on external sources of authority to tell them what to believe.
• Need for social approval: Dogmatic people may have a strong need for social approval. They may be afraid of being rejected or ostracized, and they may conform to the beliefs of their in-group in order to gain acceptance.

Dogmatism can have a number of negative consequences. It can lead to conflict, intolerance, and stagnation. It can also prevent people from learning and growing.

There are a number of things that can be done to combat dogmatism. One is to encourage people to be open-minded and to consider other viewpoints. Another is to teach people how to think critically and to evaluate evidence. Finally, it is important to create an environment where people feel safe to express their own beliefs, even if they are different from the majority.

Here are some tips for reducing dogmatism in yourself and others:

• Be open to other viewpoints: Be willing to listen to and consider other people's beliefs, even if they are different from your own.
• Evaluate evidence: Learn how to think critically and to evaluate evidence. Don't just accept things at face value.
• Be respectful of others: Even if you disagree with someone, it is important to be respectful of their right to their own beliefs.
• 
  Create a safe space: Encourage people to express their own beliefs, even if they are different from the majority.

Dogmatism is a complex phenomenon, but it is one that can be overcome. By understanding the psychology of dogmatism and by taking steps to combat it, we can create a more open-minded and tolerant world.

 

Nietzsche on Knowledge and Ignorance

Nietzsche (1886) writes that we humans live in a simplified and falsified world and that we make everything around us seem clear, easy, and simple. To enjoy life we indulge in superficiality and our thoughts play wanton pranks.

From this passage, Nietzsche (1886) believed that knowledge is built on the foundation of ignorance. We want to know things, but we also want to stay ignorant. We want to be free, thoughtless, and happy.

Nietzsche argues that we need both knowledge and ignorance to live a full life. Language should not limit our thinking. Language often forces us to think in terms of opposites,when there are many gradations between them (Nietzsche 1886).

Again, Nietzsche argues that morality can limit our thinking by telling us that we should be truthful and avoid making mistakes, but sometimes mistakes are necessary for us to enjoy life.

Nietzsche's theories on knowledge and ignorance are very thought-provoking:

• His views force us to juxtapose truths and things that are not true.
• His views also challenge us to embrace the complexity of life and to understand that knowledge and ignorance are both necessary to fully enjoy life and get the most out of it.

Here are some additional thoughts on Nietzsche's views on knowledge and ignorance:

• Our thoughts and language create our own reality and they also can limit it.
• We simplify and falsify the world to make it comfortable and manageable
• Knowledge can sometimes be dangerous leading to rigidity and rendering some people to believe that their truths are always truths regardless of the evidence. This can lead to suppression of creativity and spontaneity.

Should we be wary of people who claim to know everything? Are such people only motivated by power and control?

Do uncertainty and ambiguity fuel our creativity and growth?

When we answer these questions honestly and weigh the evidence they open us up to a unique perspective on the relationship between reality's nature and the role that knowledge plays in our lives.

Nietzsche's views on knowledge and ignorance are very complex, and this blog post is a good start for anyone interested in learning about Nietzche.

References

Nietzsche, F. W. (1886). Beyond Good and Evil. Hayes Barton Press. https://bookshelf.vitalsource.com/books/L-999-71494

Virtues

 Our Virtues

Nietzsche argues that we, the Europeans of the day after tomorrow, have our own virtues. These virtues are not the same as those of our grandfathers, who were more sincere and massive in their moral character. Our virtues are more complex and nuanced, reflecting our own unique values and experiences.

Nietzsche believes that we should search for our own virtues in our own labyrinths. This means that we should not blindly follow the moral codes of our ancestors, but should instead create our own moral code based on our own needs and desires.

Nietzsche also argues that we should believe in our own virtues. This means that we should be confident in our own moral compass, even if it differs from the moral compass of others.

Nietzsche's views on virtue are controversial. Some people believe that he is advocating for a kind of moral relativism, where anything goes. Others believe that he is simply pointing out that there is no one right way to be moral, and that we should all create our own moral code based on our own values.

Regardless of one's interpretation of Nietzsche's views on virtue, there is no doubt that he was a profound thinker who challenged us to think critically about our own moral beliefs.

Take some time and self-reflect:

1. What are your own virtues?
2. Are they different from your parents or even your grandparents?
3. Do you believe in your own virtues or are you just going through the motions?

References

Nietzsche, F. W. (1886). Beyond Good and Evil. Hayes Barton Press. https://bookshelf.vitalsource.com/books/L-999-71494

 Socratism and the Morality of Plato

Nietzsche (1886) writes that Plato's philosophy there was an element of morality that did not originate from himself. This element is the presence of Socratism which is the belief that all evil is done unwittingly. Plato did not believe that entirely. Socrtatism theorized that man is only evil because of ignorance, but if someone frees him of this ignorance he will not do evil. Nietzsche (1886) writes that this mode of reasoning is simplistic and appeals to the masses. He also states in his writing that any system of utilitarianism can be traced back to the theory that it is stupid to do wrong and that good is synonymous with "useful and pleasant" (Nietzsche 1886).

Plato tried to interpret something refined and noble into the tenets of his teacher, but he was ultimately unsuccessful. He was too far removed from the common people to understand their way of thinking. As a result, his interpretation of Socrates was distorted and unrealistic.

The Platonic Socrates

• The Platonic Socrates is a fictional character created by Plato. He is a wise man who uses questions and logic to help people learn and grow. He is always changing his approach, depending on the person he is talking to. This ability to shapeshift is what makes him so powerful. He is able to get inside the minds of his interlocutors and help them to see things in a new light.

• The Platonic Socrates is a reflection of Plato himself. Plato was a complex and multifaceted thinker, and he was always searching for new ways to understand the world. The Platonic Socrates is a manifestation of this search, and he represents Plato's attempt to capture the essence of human wisdom.

Nietzsche's critique is insightful and thought-provoking. However, it is important to note that it is just one perspective on Plato's philosophy. There are many other ways to interpret Plato's work, and not everyone agrees with Nietzsche's assessment.

For example, some scholars argue that Plato's morality is not simplistic at all, but is instead complex and sophisticated. They point to the fact that Plato's dialogues often explore the nuances of moral decision-making, and that he does not always offer easy answers.

Ultimately, it is up to each individual to decide whether or not they agree with Nietzsche's critique of Plato's morality. However, the blog post you have provided provides a useful starting point for thinking about this issue.

Some additional thoughts on Nietzsche's critique of Plato's morality:

• Nietzsche's critique of Plato's morality is based on his own philosophy, which is often critical of traditional morality. Nietzsche believes that morality is often used to control and manipulate people, and that it can be harmful to individual freedom.
• Plato's philosophy is often seen as being more optimistic than Nietzsche's. Plato believes that it is possible to achieve a just and harmonious society, and that this can be done through education and reason.

The debate between Nietzsche and Plato is still relevant today. There is no easy answer to the question of whether or not morality is simplistic or complex. It is a complex issue that has been debated by philosophers for centuries.

References

Nietzsche, F. W. (1886). Beyond Good and Evil. Hayes Barton Press. https://bookshelf.vitalsource.com/books/L-999-71494

 

Nietzsche and "Fasting"

Nietzsche (1886) wrote that industrious races often find it difficult to be idle. He also mentions that the English made Sunday a day of rest to look forward to the work week ahead. Nietzsche saw this as a fast similar to those found in ancient cultures. He felt that a fast was defined as "powerful habits and influences were controlled through periods of restraint" (Nietzsche 1886). Nietzsche (1886) saw fasting as not being limited to food and that it also referred to abstaining from certain impulses or habits, which purified and sharpened them.

Nietzsche also wrote that fasting had been practiced by religious and philosophical groups throughout history as a way to control impulses and purify the mind. He believed that fasting could help to reduce cravings and distractions, and provide an opportunity for introspection and reflection. He mentions the Stoics in ancient Greece who believed that the key to happiness was to live in accordance with nature, and how they believed that fasting could help to strengthen their willpower and discipline.

Nietzsche (1886) also wrote that this fasting concept could be applied to love and the sexual impulse. He writes that during the Christian period of European history, because of the pressure of Christian sentiments, the urge for sex was modified into a more socially acceptable form called love. Nietzsche (1886) wrote that this was a form of fasting, where the impulse is controlled and refined. In other words, he was saying that by fasting from instant sexual gratification, the impulse would be more refined in the form of love. This fasting of instant sexual gratification would lead to a deeper and more meaningful relationship between two people.

In conclusion, Nietzsche was claiming that fasting could be a powerful tool, not just in relation to eating. By taking a break from certain behaviors, we actually have time to reflect and sharpen our minds.

References

Nietzsche, F. W. (1886). Beyond Good and Evil. Hayes Barton Press. https://bookshelf.vitalsource.com/books/L-999-71494

 

Suicide Prevention Month in September 988

988 TEXT OR CALL FROM MOBILE HOME TO SPEAK TO A COUNSELOR ABOUT SUICIDE
 

If you are struggling with depression and or suicidal ideation then reach out to someone. Here are some ways that I found on the web for you to start the conversation(Crisis Journal, n.d.):

• When you get a chance can you contact me? I feel really alone and suicidal, and could use some support.

• I don’t want to die, but I don't know how to live. Talking with you may help me feel safe. Are you free to talk?
•  This is really hard for me to say but I’m having painful thoughts and it might help to talk. Are you free?
• I’m struggling right now and just need to talk to someone — can we chat?

  

 

References

Crisis Journal. (n.d.). IASP. Retrieved August 30, 2023, from https://www.iasp.info/crisis-journal/

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The Tyranny of Morality

In a passage from Beyond Good and Evil, Friedrich Nietzsche (1886) argues that systems of morality are a form of tyranny. He says that morality is a set of rules that tells us what we should and should not do, and that these rules are often arbitrary and unreasonable.

Nietzsche (1886) argues that morality is a form of tyranny because it restricts our freedom. He says that we are naturally free creatures, but that morality prevents us from expressing our true nature. For example, morality might tell us that we should not lie, even if lying would be beneficial in a particular situation. This restriction on our freedom is what Nietzsche means by "tyranny."

Nietzsche (1886) also argues that morality is a form of stupidity. He says that morality is based on false beliefs about the world, such as the belief that there is such a thing as "good" and "evil." These false beliefs lead us to make bad decisions, such as when we sacrifice our own happiness in order to follow the rules of morality.

Nietzsche concludes by saying that we should reject morality. He says that we should live our lives according to our own values, rather than according to the values of others. He also says that we should be willing to challenge the status quo, even if it means breaking the rules of morality.

Here are some additional thoughts on Nietzsche's view of morality:

• Nietzsche thinks that morality is a human invention. It's a set of rules we make up to help us live together in society. But these rules aren't objective truths. They're just tools we use to achieve our own goals.

• Nietzsche argues that we shouldn't let morality dictate our lives. We should be free to make our own choices, even if those choices go against the rules of morality. This doesn't mean that we should do whatever we want, regardless of the consequences. It simply means that we shouldn't let other people's moral beliefs tell us what to do.

• Nietzsche thinks we should create our own values, rather than following the values of others. He believes that we should strive to become "overmen," or individuals who are strong, creative, and independent. He believes that we should embrace life and all its challenges, rather than trying to avoid suffering.

• Nietzsche's view of morality is a challenge to our traditional way of thinking about right and wrong. It forces us to think critically about our own moral beliefs and to question whether they are really serving us in the best way possible.

References

 Nietzsche, F. W. (1886). Beyond Good and Evil. Hayes Barton Press. https://bookshelf.vitalsource.com/books/L-999-71494

 

Morality as a Sign Language of the Emotions

In a passage from Beyond Good and Evil, Friedrich Nietzsche (1886) argues that systems of morality are not objective truths, but rather expressions of the emotions of the people who create them. He says that there are many different systems of morality and that each one is designed to serve a different purpose.

Some systems of morality are meant to justify the author in the eyes of others. For example, a person who believes that they are superior to others might create a system of morality that emphasizes the importance of obedience. This system of morality would help the author to feel good about themselves and to make themselves feel like they are in control (Nietzsche 1886).

Other systems of morality are meant to tranquilize the author and make them feel self-satisfied. For example, a person who is afraid of death might create a system of morality that emphasizes the importance of avoiding pain and suffering. This system of morality would help the author to feel safe and secure and to avoid thinking about their own mortality (Nietzsche 1886).

Nietzsche (1886)
also argues that systems of morality can be used to express anger, revenge, or a desire for power. For example, a person who has been wronged by someone else might create a system of morality that emphasizes the importance of punishment. This system of morality would help the author to feel like they are getting revenge on the person who wronged them.

Nietzsche (1886) concludes by saying that systems of morality are nothing more than a "sign language of the emotions." They are not objective truths, but rather expressions of the values and beliefs of the people who create them.

Nietzsche's view of morality is controversial, but it is also thought-provoking. It challenges us to think critically about our own moral beliefs, and to question where they come from. It also reminds us that morality is not always easy or straightforward and that there is no single "right" way to live.

References

Nietzsche, F. W. (1886). Beyond Good and Evil. Hayes Barton Press. https://bookshelf.vitalsource.com/books/L-999-71494

 The Problem with the "Science of Morals"

In his book Beyond Good and Evil,
Friedrich Nietzsche argues that the "Science of Morals" is a recent and presumptuous undertaking. He argues that philosophers have been too focused on providing a foundation for morality, rather than on describing the different forms of morality that have existed throughout history.

Nietzsche argues that there is no single "true" morality and that different moralities have evolved to meet the needs of different cultures and societies. He also argues that morality is not something that is "given" to us, but something that we create.

Nietzsche's critique of the "Science of Morals" is still relevant today. Many people still believe that there is a single "true" morality and that this morality can be objectively determined. However, Nietzsche's work shows that morality is a complex and ever-evolving phenomenon. There is no single "right" way to live, and what is considered moral in one culture may be considered immoral in another.

Nietzsche's work challenges us to think critically about our own moral beliefs. It forces us to ask ourselves where our moral beliefs come from, and whether they are really serving us in the best way possible.

In the CHAPTER: THE NATURAL HISTORY OF MORALS, Nietzsche (1886) specifically criticizes the philosopher Arthur Schopenhauer for his views on morality. Schopenhauer argued that the fundamental principle of morality is to "harm no one, and to help everyone as much as you can." Nietzsche argues that this principle is absurd and sentimental in a world where the essence is Will to Power. He also points out that Schopenhauer himself did not live up to this principle, as he enjoyed playing the flute after dinner.

Nietzsche's critique of Schopenhauer is a reminder that morality is not always easy or straightforward. It is also a reminder that we should not blindly accept the moral beliefs that we are taught. We should always be critical of our own moral beliefs, and be willing to question them if necessary.

References

Nietzsche, F. W. (1886). Beyond Good and Evil. Hayes Barton Press. https://bookshelf.vitalsource.com/books/L-999-71494

Dreams and the 'Either/Or' Fallacy

 

Freud (1913) believed that dreams could show cause and effect in a few ways. Sometimes they show the same thing from different perspectives and other times they will have a short dream first and then a longer dream which may show a cause-and-effect relationship. Dreams can also show cause and effect by changing one image into another.

However, most of the time cause and effect is not shown in dreams, instead it is mixed up with other things in the dream. Freud (1913) believed that dreams cannot show the alternative "eithor/or" but instead they show both possibilities as if they are both possible.

A dream might show the cause of someone's pain as:

1. their resistance to accepting a solution
2. their unfavorable sexual conditions
3. that their pain is not hysterical but organic

The dream would show all of these possibilities and add a fourth solution that comes from the dreamer's wishes (Freud 1913).

When someone tells you about their dream and uses the alternative "either/or," it doesn't mean that the dream has two mutually exclusive possibilities. It means that the dreamer was thinking about both possibilities.

•  Dreams often ignore the rules of logic. They can change things that are opposite, like "No" to "Yes." They can also show things as both themselves and their opposite. For example, a dream might show someone being happy and sad at the same time.
• Dreams also use a technique called "condensation" to show similarity, agreement, or contiguity. This means that they can combine two or more things into one image. For example, a dream might show a person who looks like both their mother and their father.

1. Condensation can help dreams to avoid censorship. Censorship is the process of blocking out thoughts and feelings that are too painful or disturbing to think about. By combining two or more things into one image, dreams can get around censorship and express these thoughts and feelings in a disguised way.

Dreams are often about the dreamers themselves. They can show the dreamer's thoughts, feelings, and experiences. They can also show the dreamer's wishes and desires. By understanding dreams, we can learn more about ourselves and our unconscious minds.

References

Freud, S. (1911). The Interpretation of Dreams (3rd ed.). Hayes Barton Press. https://bookshelf.vitalsource.com/books/L-999-74204

Prologue to a Dream

Dream combinations are made up of elements that are closely connected in the dreamer's thoughts, and to represent causal relationships Freud states that they use two methods (Freud, 1911):

• They can present the subordinate clause as a preliminary dream and then attach the main clause to it as the main dream.
• In this method, the dream first presents a situation that sets the stage for the main event. For example, a dream about being lost in a forest might be followed by a dream about being attacked by a bear. The forest represents the dreamer's feeling of being lost and confused, while the bear represents the dreamer's fear of being harmed (Freud, 1911).
• Dreams can reverse the order of events
• In this method, the dream presents the main event first and then the subordinate event. A dream about getting married might be followed by a dream about meeting the person that you are going to marry. The marriage represents the dreamer's desire for commitment, while the meeting represents the dreamer's first steps toward achieving that goal.

Freud suggests that these are just two of the many ways that dreams can represent causal relationships. If this is true then we gain a deeper understanding of our thoughts and feelings by understanding how dreams work. Freud (1911) gives another example of "such a representation of causality":

Flowery Language

The reported dream is divided into two parts which are a short prologue and a longer more detailed dream composition. The prologue involves the dreamer scolding two maids for taking too long to prepare food and seeing heavy kitchen utensils turned upside down to drain. Then the maids go to fetch water and have to climb into a river that reaches up to the house courtyard.

This division of the dream does not necessarily indicate a causal relationship between the thoughts of the two parts (Freud 1911). There are some possible connections that could be made:

• The dreamer's anger at the maids for taking too long to prepare the food could be related to the dreamer's fear of being left without food.
• The image of the heavy kitchen utensils turned upside down to drain may symbolize the patient's feelings of being overwhelmed or weighted down.
• The maids' journey to fetch water from a river that reaches up to the house could represent the dreamer's struggle to meet their basic needs.

According to Freud (1913), the meaning of the dream can only be determined by considering the dreamer's individual thoughts, feelings, and experiences. The division of the dream into two parts and the use of certain symbols may provide clues to the dreamer's unconscious mind:

• Prologue
  
• anger at being left without food, feeling overwhelmed or weighed down
• Dream composition
• struggle to meet basic needs, unconscious desires for help

References

Freud, S. (1911). The Interpretation of Dreams (3rd ed.). Hayes Barton Press. https://bookshelf.vitalsource.com/books/L-999-74204

Dream Thought Connections - Freud

Dream Thought Connections

Art is better at revealing how things are connected than dreams are. This is no surprise since they are made of different stuff. Painters and sculptors show connections by putting things together in a certain way. In some older paintings, artists would draw labels next to characters to show what they were saying. This could be seen as evidence that paintings cannot show connections as well as words, but does it really?

Dreams present complicated thoughts, but Freud did not believe that these thoughts showed how things are connected in the real world. If the content of dreams is made up of things that happened during the day without revealing the logical connections between these things, then are speeches in dreams just copies of speeches that happened during the day? Freud did not believe that they showed the way in which things are connected in the real world. Dreams do not typically show how dream thoughts are logically connected. Contradictions in dreams often only indirectly reflect contradictions between dream thoughts.

There are a variety of ways that dreams can indicate logical relations between dream thoughts. Some dreams ignore logical structure altogether, while others attempt to represent it as completely as possible.

One way that dreams show logical connections is by combining dream thoughts into a unified situation or event. This can be seen as a way of representing logical connections in the form of simultaneity.

Another way that dreams can show logical connections is by placing two elements close together. This can be seen as a way of indicating a particularly intimate connection between the corresponding dream thoughts.

• Logical relations between dream thoughts do not obtain any particular representation in the dream. This means that dreams do not typically show how dream thoughts are logically connected. For example, if a dream thought contains two contradictory ideas, the dream will not typically show both ideas being expressed. Instead, the dream may only show one of the ideas, or it may show both ideas but in a way that does not make it clear that they are contradictory.
• Contradictions in dreams correspond with contradictions between dream thoughts only indirectly and intermediate fashion. This means that contradictions in dreams are often not direct reflections of contradictions between dream thoughts. For example, a dream may show two events happening at the same time, even though the dream thoughts contain two ideas that are logically contradictory. This is because the dream is trying to represent the logical connection between the two ideas, even though it cannot do so directly.
• Dreams can use symbols or metaphors to represent dream thoughts. This means that dreams can use objects, people, or events that have symbolic meaning to represent the dreamer's thoughts and feelings. For example, a dream may use a snake to represent fear, or it may use a house to represent the dreamer's family.
• Dreams can change the order of events in the dream. This means that dreams can show events that happened in real life in a different order in the dream. For example, a dream may show a person getting married before they meet their spouse. This change in order can be seen as a way of trying to show the logical connection between two dream thoughts, even though the dream cannot do so directly.
• Dreams may or may not show logical connections between dream thoughts. Some dreams ignore logical structure altogether, while others may attempt to represent it as completely as possible. This difference in emphasis may be due to a variety of factors, such as the dreamer's personality, the dream's content, or the dream's setting.
• Dreams can combine different dream thoughts into a single scene or event to show logical connections between them. For example, a dream may combine two dream thoughts that are logically related into a single scene in which both ideas are expressed.
• Dreams can show logical connections between dream thoughts by placing two elements close together in the dream. For example, a dream may place a person and a snake close together to indicate that they are closely related in the dreamer's mind. This can be seen as a way of showing logical connections between dream thoughts in the form of spatial proximity.

References

Freud, S. (1911). The Interpretation of Dreams (3rd ed.). Hayes Barton Press. https://bookshelf.vitalsource.com/books/L-999-74204

 

Activating Your Psychological Demon Slayer

 

The Psychological Significance of Keeping Your Demons at Bay by Turning Them Against Each Other

We all have demons. They are the negative thoughts, emotions, and memories that haunt us. They can keep us up at night, make us feel anxious and depressed, and sabotage our relationships and goals.

But is there a way to keep our demons at bay?

This may sound counterintuitive, but it is actually a very effective way to deal with negative thoughts and emotions. When we focus on the negative, it tends to snowball. One negative thought leads to another, and before we know it, we are completely overwhelmed.

But when we turn our demons against each other, we break the cycle of negativity. We start to see the absurdity of our negative thoughts, and we realize that they are not as powerful as we thought they were.

For example, let's say you are struggling with anxiety. You might have a negative thought like, "I am going to fail this test." This thought can lead to a spiral of anxiety, making you feel more and more stressed and overwhelmed.

But what if you turned that thought against itself? What if you said, "That's ridiculous! I have studied for this test for weeks. I am going to do great."

This simple act of defiance can be very powerful. It can help you see the irrationality of your negative thoughts, and it can give you the strength to overcome your anxiety.

Of course, turning your demons against each other is not always easy. It takes practice and patience. But it is a very effective way to deal with negative thoughts and emotions.

If you are struggling with demons, I encourage you to try this technique. It may just be the key to keeping them at bay.

Here are some additional tips for turning your demons against each other:

• Identify your demons. What are the negative thoughts, emotions, and memories that haunt you?
• 
  Challenge your demons. Ask yourself if your negative thoughts are really true. Are they based on evidence?
• Defy your demons. Stand up to your negative thoughts and emotions. Tell them that they are not going to control you anymore.
• Focus on the positive. When you start to feel overwhelmed by negative thoughts, focus on something positive. Think about a happy memory, or spend time with someone you love.

Remember, you are not alone. Everyone has demons. But you can keep them at bay by turning them against each other.

Do Dreams actually stop our unconscious thoughts or desires from surfacing??

Freud's Theory on the Two Parts of Dreams

Dreams have two parts: the latent dream-content and the manifest dream-content. The latent dream-content is the original content of the dream, before it is transformed into the manifest dream-content. The manifest dream-content is the dream that we actually experience. There are four factors that influence the transformation of the latent dream-content into the manifest dream-content:

• condensation 
•  Condensation occurs when multiple dream thoughts are condensed into a single image or symbol in the dream that we actually experience.                      
•  displacement
• Occurs when the emotional significance of a dream thought is transferred to another dream thought or image in the manifest dream                             
•  figuration
•   The proces
  s of giving concrete form to dream thoughts                           
• secondary revision
• The process of making the manifest dream more logical and coherent. 

Dream interpretation is the process of understanding the latent dream content by identifying the dream thoughts that have been transformed into the manifest dream content,

Dreams have two types of content:

1. dream thoughts
1. The core of the dream is made up of thoughts, memories, and feelings.
2. connecting paths
1. links between the dream thoughts which can be logical or illogical, and they can also be conscious or unconscious

Dream censorship distorts dreams and is a part of the mind that tries to keep unacceptable thoughts and feelings from becoming conscious. This dream censorship cannot completely erase the dream thoughts or the core of the dream. This can make them difficult to understand. Because of this process dream interpretation is a valuable tool for understanding the unconscious mind. The following is an example of dream censorship in the process:

Laura has a dream about killing her boss. Dream censorship may distort the dream by making the boss into an animal or someone that Laura does not know. The dream censorship might also make the killing of her boss an accident or a circumstance where the murder is justified, such as in self-defense.

Laura's dream censorship could not prevent the core of the dream which was killing her boss; however, it was able to distort the core and disguise it so as to hinder its transformation from the unconscious to the conscious.  

Dreams are often illogical and incoherent because of the part of the mind that tries to censor unacceptable thoughts and feelings.

Freud believed that dream interpretation could explain dreams so that they would make sense by identifying the underlying dream thoughts which is the original dream before it is affected by dream censorship.

Here is an example of how dream interpretation can restore the coherence of a dream:

Laura dreams that she is being chased by a monster. The monster represents Laura's fear of her boss. Dream interpretation can help Laura to understand that the dream is really about her fear of her boss and then the dream makes more sense.

Resources:

Freud, S. (1911). The Interpretation of Dreams (3rd ed.). Hayes Barton Press. https://bookshelf.vitalsource.com/books/L-999-74204

 

 

 Week 1 (8/29 - 9/2) ASK

In honor of #SuicidePreventionMonth, @988Lifeline will

be releasing a series of graphics that will list the 5 steps

you can take to help someone in a suicidal crisis. Learn more

about #BeThe1To by visiting bethe1to.com. #SPM22

If you think someone might be considering suicide, take

the first step and #BeThe1To ask. Ask directly, “Are you

thinking about killing yourself?” #SPM22

#BeThe1To

 

5 Things to do immediately if someone is suicidal

1) Ask the question “Are you thinking about suicide?” communicates that you’re open to speaking about suicide in a non-judgmental and supportive way.  Other questions you can ask include, “How do you hurt?” and “How can I help?” Do not ever promise to keep their thoughts of suicide a secret (How the 5 Steps Can Help Someone Who Is Suicidal - #BeThe1To, 2019). 

 

2) BE THERE How – This could mean being physically present for someone, speaking with them on the phone when you can, or any other way that shows support for the person at risk (How the 5 Steps Can Help Someone Who Is Suicidal - #BeThe1To, 2019). 

3) HELP KEEP THEM SAFE

How – First of all, it’s good for everyone to be on the same page. After the “Ask” step, and you’ve determined suicide is indeed being talked about, it’s important to find out a few things to establish immediate safety. Have they already done anything to try to kill themselves before talking with you? Does the person experiencing thoughts of suicide know how they would kill themselves? Do they have a specific, detailed plan? What’s the timing for their plan? What sort of access do they have to their planned method (How the 5 Steps Can Help Someone Who Is Suicidal - #BeThe1To, 2019).

4) HELP THEM CONNECT

How – Helping someone with thoughts of suicide connect with ongoing supports (like the 988 Lifeline) can help them establish a safety net for those moments they find themselves in a crisis. Additional components of a safety net might be connecting them with support and resources in their communities. Explore some of these possible supports with them – are they currently seeing a mental health professional? Have they in the past? Is this an option for them currently? Are there other mental health resources in the community that can effectively help  (How the 5 Steps Can Help Someone Who Is Suicidal - #BeThe1To, 2019).

 

5) FOLLOW UP

How – After your initial contact with a person experiencing thoughts of suicide, and after you’ve connected them with the immediate support systems they need, make sure to follow up with them to see how they’re doing. Leave a message, send a text, or give them a call   (How the 5 Steps Can Help Someone Who Is Suicidal - #BeThe1To, 2019).

 

Reference

 How The 5 Steps Can Help Someone Who is Suicidal - #BeThe1To. (2019). #BeThe1To. https://www.bethe1to.com/bethe1to-steps-evidence/

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Suicide Prevention with 988

 September is suicide prevention month

988

988 is the suicide and crisis lifeline formerly known as the national suicide prevention lifeline.

Now you can call and text from your cellphone for access to trained counselors. Also, use this number if a loved one needs crisis support.

JUST TEXT 988 FOR A COUNSELOR.

When someone texts 988, they are responded to by a group of 988 Lifeline crisis centers that answer both chats and texts. This service is currently expanding to increase local and state-level response. Once you are connected, a trained crisis counselor listens to you, works to understand how your problem is affecting you, provides support, and shares resources that may be helpful. Texting is available in both English and Spanish (988 Frequently Asked Questions, n.d.).

DOO 911 AND 988 CORRELATE??

SAMHSA is working towards a long-term vision of strong coordination between the two services so people in crisis get to the most appropriate care needed in that moment. SAMHSA is actively working with 911 counterparts at federal, state, and local levels as our country continues to improve the coordinated and appropriate response to mental health and substance use crises (988 Frequently Asked Questions, n.d.).

THE DIFFERENCE BETWEEN 988 AND 211 

In most states, the 211 system provides health and social service assistance information and referrals. At the same time, 988 crisis counselors will provide support for people in suicidal crisis or mental health-related distress in the very moments they need it most. While generally being different in scope, these systems need to be aligned, and in many cases, local Lifeline centers also respond to 211 contacts. We envision that 988 crisis centers will need to continue to coordinate with 211 and other warmlines. This will help ensure an all-inclusive approach regardless of which number a person may use first (988 Frequently Asked Questions, n.d.).

References

988 Frequently Asked Questions. (n.d.). Www.samhsa.gov. https://www.samhsa.gov/find-help/988/faqs#about-988

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Thank You, Harm Reduction Workers

 

Thank You, Harm Reduction Workers

To the harm reduction workers who work tirelessly to help people who use drugs.

Thank you:

• Thank you for providing clean needles and syringes, naloxone, and other harm-reduction supplies.
•  Thank you for offering counseling, case management, and other support services. 
• Thank you for advocating for harm reduction policies and programs. 






Your work is essential. You are helping to save lives and improve the health and well-being of people who use drugs. You are also helping to reduce the stigma associated with drug use. We are grateful for your dedication and commitment. You are making a difference in the world.

Here are some specific examples of the work that harm reduction workers do:

• They provide clean needles and syringes to people who inject drugs, which helps to prevent the spread of HIV and hepatitis C.
• They offer naloxone training to people who use drugs and their loved ones, which can help to reverse an opioid overdose.
• They provide counseling and case management services to people who use drugs, which can help them get their lives back on track.
• They advocate for harm reduction policies and programs, which can help to make it easier for people who use drugs to get the help they need.

Harm reduction workers are on the front lines of the fight against drug use. They are working to save lives and improve the health and well-being of people who use drugs. They are also working to reduce the stigma associated with drug use. We are grateful for the work that harm reduction workers do. They are making a difference in the world. 

If you are interested in getting involved in harm reduction, there are many ways to do so. You can volunteer at a harm reduction program, donate to a harm reduction organization, or advocate for harm reduction policies. Together, we can create a more compassionate and supportive society for people who use drugs.

How Harm Reduction Programs Benefit Society

• Harm reduction is a public health approach that aims to reduce the negative consequences of drug use, rather than requiring people to abstain from drugs altogether. This approach has been shown to be effective in reducing overdose deaths, infectious diseases, and other harms associated with drug use.

• There are many ways that harm reduction programs benefit society. First, they can help to reduce the number of overdose deaths. In fact, a study by the Centers for Disease Control and Prevention found that states with syringe exchange programs had a 43% lower rate of HIV infection among people who inject drugs than states without these programs.

• Second, harm reduction programs can help to reduce the spread of infectious diseases. For example, needle exchange programs provide clean needles and syringes to people who inject drugs, which helps to prevent the spread of HIV and hepatitis C.

• Third, harm reduction programs can help to reduce crime. People who use drugs are more likely to commit crimes in order to support their drug habit. Harm reduction programs can help to reduce crime by providing people with access to treatment and other services that can help them get their lives back on track.

• Fourth, harm reduction programs can help to improve public health. By reducing the negative consequences of drug use, harm reduction programs can help to improve the overall health of individuals and communities.

• Fifth, harm reduction programs can help to reduce stigma. By treating people who use drugs with respect and compassion, harm reduction programs can help to reduce the stigma associated with drug use.

In conclusion, harm reduction programs offer a number of benefits to society. They can help to reduce overdose deaths, infectious diseases, crime, and public health problems. They can also help to reduce stigma. Harm reduction is a compassionate and effective approach to addressing the problem of drug use.

 Some Anatomy on Postoperative Pain

Nociception is the neural processing of injurious stimuli in response to tissue damage ( 2023). Nociception starts at the sensory receptors; however, the perception does not start until the brain gets the signal. There are several of these nociceptive pathways that lead to the brain. Most axons  (which are nerve fibers that conduct electrical impulses) that carry nociceptive information to the brain from the spinal cord project to the thalamus. Their final processing takes place in the primary somatosensory cortex. There is one nociceptive pathway that projects directly to the hypothalamus in the forebrain. This area modulates the cardiovascular and neuroendocrine functions of the autonomic nervous system. This pathway is responsible for stimulating the sympathetic branch of the visceral sensory system, which gives you a fight-or-flight response (2023). 

Afferent neural pathways mediate the sensation of pain. Acute post-surgical pain has three categories

• nociceptive
• occurs in response to stimuli such as direct intraoperative tissue injury (Horn & Kramer 2022).
• inflammatory
• This pain occurs when the nociceptive fibers become sensitized which is in response to the release of inflammatory mediators such as cytokines and can last hours to days.
• neuropathic
• This pain is more chronic and it results from injury to neuronal structures.

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Postoperative pain is characterized as somatic or visceral.

• Somatic pain is the type of pain you feel in your skin, muscles, joints, and bones. 1 It can feel like a gnawing, aching, cramping or sharp.
• Visceral pain comes from your organs 

The goal for pain management aims to target the afferent pain pathways by different mechanisms such as antagonizing pain receptor activity or blocking the production of proinflammatory mediators

• Approximately 75 percent of patients who undergo surgery experience acute postoperative pain, which is often medium-high in severity (Horn & Kramer, 2022).
• Less than half of patients undergoing surgery report adequate postoperative pain relief.

"Inadequate postoperative pain control may lead to adverse physiologic effects among patients in the immediate postoperative period and places them at increased risk of developing chronic pain associated with the procedure (Horn & Kramer, 2022).

• Severe persistent postoperative pain affects 2 to 10 percent of adults.

References

 Horn, R., & Kramer, J. (2022, September 19). Postoperative Pain Control. PubMed; StatPearls Publishing. https://www.ncbi.nlm.nih.gov/books/NBK544298/

(2023). Vitalsource.com. https://bookshelf.vitalsource.com/reader/books/9781938168093/pageid/377

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