Пастрама-мама

С маминой подачи Чу уже второй раз запустила проект “Пастрама”. Индюшиная грудинка с чесноком, перцем, горчицей и специями. Просто, дешево, диетично и очень вкусно. Горячее и холодное.

שליחותו של הממונה על משאבי אנוש*

Хороший, трагикомический фильм израильского режиссера Эрана Риклиса по одноименному роману А. Б. Иешуа с абсолютно неизвестными мне актерами (кроме Гури Альфи - известного израильского комика).

ШШШ

* The Mission of the Human Resources Manager

Object dependency

Personal relationships carry the same danger of confusing the real facts of the physical world and the ideal images of spiritual realms. The romantic love “cosmology of two” may be an ingenious and creative attempt, but because it is still a continuation of the causa-sui project in this world, it is a lie that must fail. If the partner becomes God he can just as easily become a Devil; the reason is not far to seek. For one thing, one becomes bound to the object in dependency. One needs it for self-justification. One can be utterly dependent whether one needs the object as a source of strength, in a masochistic way, or whether one needs it to feel one’s own self-expansive strength, by manipulating it sadistically. In either case one’s self-development is restricted by the object, absorbed by it. It is too narrow a fetishization of meaning, and one comes to resent it and chafe at it. If you find the ideal love and try to make it the sole judge of good and bad in yourself, the measure of your strivings, you become simply the reflex of another person. You lose yourself in other, just as obedient children lose themselves in the family. No wonder that dependency, whether of the god or the slave in the relationship, carries with it so much underlying resentment. As Rank put it, explaining the historical bankruptcy of romantic love: a “person no longer wanted to be used as another’s soul even with its attendant compensations.” When you confuse personal love and cosmic heroism you are bound to fail in both spheres. The impossibility of the heroism undermines the love, if it is real. As Rank so aptly says, this double failure is what produces the sense of utter despair that we see in modern man. It is impossible to get blood from stone, to get spirituality from a physical being, and so one feels “inferior” that his life has somehow not succeeded, that has not realized his true gifts, and so on.

E. Becker, p. 165

Диалоги на кухне

- Какой перец ты хочешь: красный или желтый?
- Мне все равно.
- Тогда я возьму себе зеленый.

The Romantic Solution

Modern man fulfills his urge to self-expansion in the love object just as it was once fulfilled in God: “God as … representation of our own will does not resist us except when we ourselves want it, and just as little does the lover resist us who, in yielding, subjects himself to our will.” In one word, the love object is God. As a Hindu songs puts it: “My lover is like God; if he accepts me my existence is utilized. No wonder Rank could conclude that the love relationship of modern man is a religious problem. 

Understanding this, Rank could take a great step beyond Freud. Freud thought that modern man’s moral dependence on another was a result of the Oedipus complex. But Rank could see that it was result of a continuation of the causa-sui project of denying creatureliness. As now there was no religious cosmology into which to fit such a denial, one grabbed onto a partner. Man reached for a “thou” when the world-view of the great religious community overseen by God died. Modern man’s dependency on the love partner, then, is a result of the loss of spiritual ideologies, just as is his dependency on his parents or on his psychotherapist. He needs somebody, some “individual ideologies.” Sexuality, which Freud thought was at the heart of the Oedipus complex, is now understood for what it really is: another twisting and turning, a groping for the meaning of one’s life. If you don’t have a God in heaven, an invisible dimention that justifies the visible one, then you take what is nearest at hand and work out your problems on that.

 

E. Becker, p. 161

Шабат шалом!

Дрор Шостак ("аАнашим") наконец-то выставил в Ю-тьюб ролик своего "Яффо". Собственно песня начинается со второй минуты, а до тех пор вы можете наслаждаться видами яффских трущеб.

4

Оказывается, у эскимосов не больше дюжины слов, обозначающих снег. А в древнегреческом было четыре слова, обозначающих любовь:

Агапэ - "Древние греки так называли мягкую, жертвенную, снисходящую к ближнему любовь[1]. В позднейшем христианском представлении любовь-агапэ (лат. caritas) мыслится как обусловленная и опосредованная любовью к Богу: она возникает не в результате влечения к конкретному возлюбленному, вызванного его внешними и внутренними достоинствами, а как проявление любви к ближнему, присущей данному человеку в целом."

Филия - Древнегреческое слово «филия» (др.-греч. φιλία), часто переводимое как «дружба» или «любовь», не имеет точного соответствия в других языках. Оно обозначает не только «дружбу», но и «дружественность», «расположение», «притяжение», «влечение», «любовь». Существительное «филия» имеет свой глагол — др.-греч. φιλέω — «дружу — люблю».

Сторге (от др.-греч. στοργή) — Древние греки так называли семейную, родственную любовь, привязанность, любовь, которую испытывают родители по отношению к детям.

Эрос* - Eros (pronounced /ˈɪrɒs/ or /ˈɛrɒs/; ἔρως érōs), also called marital love, is passionate love, with sensual desire and longing. The Modern Greek word "erotas" means "Intimate Love".

* нет материала на русском (

via Wikipedia

Winter's Bone*

Леденящая кровь драма Дебры Граник о борьбе за выживание семнадцатилетней девушки в окружении white trash, где нельзя расслабиться ни на минуту. "True Grit" - версия для взрослых. Без романтики, юмора и мифов. Темная сторона белой Америки выглядит жутко. Среди бескрайних и холодных просторов (прекрасные съемки Michael McDonough) высоких деревьев, стад скота и больших машин живут страшные люди (блестящий кастинг Kerry Barden и Paul Schnee), которые тяжело работают, носят оружие, закидываются наркотиками и соблюдают жесткие законы клановой преданности и противостояния властям. Близкие люди бывают порой самыми опасными, но только на них ты можешь расчитывать. При условии, что ты достаточно полагаешься на самого себя. Иначе у тебя нет никаких шансов.

Каждая сцена, кадр и диалог дисцилирован до последней капли. Каждый образ до ужаса реалистичен и заставляет тебя крепко вжаться в диван. Жесть.

ШШШШ

* Зимняя кость\ קר עד העצם

Human masochism

Man is moral because he senses his true situation and what lies in store for him, whereas other animals don’t. He uses morality to try to get a place of special belongingness and perpetuation in the universe, in two ways. First, he overcomes badness (smallness, unimportance, finitude) by conforming to the rules made by the representatives of natural power (the transference-objects); in this way his safe belongingness is assured. This too is natural: we tell the child when he is good so that he doesn’t have to be afraid. Second, he attempts to overcome badness by developing a really valuable heroic gift, becoming extra-special.

Do we wonder why one of man’s chief characteristics is his tortured dissatisfaction with himself, his constant self-criticism? It is the only way he has to overcome the sense of hopeless limitation inherent in his real situation. Dictators, revivalists, and sadists know that people like to be lashed with accusations of their own basic unworthiness because it reflects how they truly feel about themselves. The sadist doesn’t create a masochist; he finds him readymade. Thus people are offered one way of overcoming unworthiness: the chance to idealize the self, to lift it onto truly heroic levels. In this way man sets up the complementary dialogue with himself that is natural to his condition. He criticizes himself because he falls short of the heroic ideals he needs to meet in order to be a really imposing creation.

E. Becker, p.154

 

Приходят на ум мысли о “левых” в политике.

Timing

Чу получила на работе новую машину.

Любопытно, что это долгожданное событие произошло через четыре с половиной месяца после начала ее работы в фирме и через пару часов после ее сообщения начальству об увольнении.

Буратино Jr.

Крупский бегает по коридорам Управления и делится со всеми радостным известием: к нам на программу едет сын Буратино!

- Главное, - говорю я, - предупредить педагогов, чтобы не верили всему, что он говорит когда у него подозрительно вытягивается нос.

Из тестов

Семья – мои любимые родители и брат. Я их люблю И ГОТОВ ПОКИНУТЬ.

Рассказ к рисунку семьи.

Кацрин

Вчера отмечали День Проекта в столице Голанских Высот – Кацрине.

 

Not a very satisfactory creature

Man thus has the absolute tension of the dualism. Individuation means that the human creature has to oppose itself to the rest of nature. It creates precisely the isolation that one can't stand - and yet needs in order to develop distinctively. It creates the difference that becomes such a burden; it accents the smallness of oneself and the sticking-outness at the same time. This is natural guilt. The person experiences this as "unworthiness" or "badness" and dumb inner dissatisfaction. And the reason is realistic. Compared to the rest of nature man is not a very satisfactory creation. He is riddled with fear and powerlessness.

E. Becker. The Denial of Death, p.154

On God

When one mergeswith the self-transcending parents or social group he is, in some real sense, trying to live in some larger expansiveness of meaning. We miss the complexity of heroism if we fail to understand this point; we miss its complete grasp of the person - a grasp not only in the support of power that self-transcendence gives to him but a grasp of his whole being in joy and love. The urge to immortality is not a simple reflex of the death-anxiety but a reaching out by one's whole being toward life. Perhaps this natural expansion of the creature alone can explain why transference is such a universal passion.

From this point of view too we understand the idea of God as a logical fulfillment of the Agape side of man's nature. Freud seems to have scorned Agape as he scorned the religion that preached it. He thought that man's hunger for a God in heaven represented everything that was immature and selfish in man: his helplessness, his fear, his greed for the fullest possible protection and satisfaction. But Rank understood that the idea of God has never been a simple reflex of superstitious and selfish fear, as cynics and "realists" have claimed. Instead it is an outgrowth of genuine life-longing, a reaching-out for a plenitude of meaning - as James taught us. It seems that the yielding element in heroic belongingness is inherent in the life force itself, one of the truly sublime mysteries of created life. It seems that the life force reaches naturally even beyond the earth itself, which is one reason why man has always placed God in the heavens.

E. Becker. The Denial of Death, p. 152

The Human Paradox

Here we have to introduce a paradox that seems to go right to the heart of organismic life and that is especially sharpened in man. The paradox takes the form of two motives or urges that seem to be part of creature consciousness and that point in two opposite directions. On the one hand the creature is impelled by a powerful desire to identify with cosmic process, to merge himself with the rest of nature. On the other hand he wants to be unique, to stand out as something different and apart.

E. Becker

Тот же парадокс возникает у участника группы, которому принадлежность к группе дает чувство универсальности (мои проблемы не уникальны) и поддержки (я не один), подробно описанные у И. Ялома. С другой сторны, группа угрожает стереть его уникальность и независимость. Каждый из нас находит свое место на этой шкале между принадлежностью и независимостью.

Holy terror

The void of immortality-substance that would be left by the absolute abandonment of the leader is evidently too painful to support, especially if the leader has possessed striking mana or has summed up in himself some great heroic project that carried the people on. One can't help musing about how one of the most advanced scientific sicieties of the 20th century resorted to improvements on ancient Egyptian mummification techniques to embalm the leader of their revolution. It seems as though the Russians could not let go of Lenin even in death and so have entombed him as a permanent immortality-symbol. Here is a supposedly "secular" society that holds pilgrimages to a tomb and that buries heroic figures in the "sacred wall" of the Kremlin, a "hallowed" place. No matter how many churches are closed or how humanistic a leader of a movement may claim to be, there will never be anything wholly secular about human fear. Man's terror is always "holy terror" - which is a strikingly apt popular phrase. Terror always refers to the ultimates of life and death.

E. Becker

Подобные мысли приходили на ум вчера, во время просмотра российского фильма о Гагарине. Что может сильнее символизировать противостоние человека силам природы (и смерти в том числе), чем фигура покорителя космоса?