Let’s move on.

I enjoy MOBAs a lot, but their communities tend to be so toxic… I’m playing other multiplayer games because I am tired of the toxicity (among other things).

I think that’s the ambiguity. An AFAB only space is different to a women’ (and maybe other feminine identities I’m not aware of) space. The first, AFAB, is about the sex you were born into. The second is about your gender (and here we can even create different groups, but that’s beyond the point). The ambiguity comes because each of us uses “female” differently, sometimes to mean this or that. That’s the importance of specifying what we mean, especially when creating a club or something similar.

She’s a gender critical feminist. But in a scale from 1 to 10 where 1 is a gender critical feminist that questions the validity of the concept of gender without ever wishing harm to people (actually trying to see what’s helpful to all) and 10 is the raging transphobic lady that belittles and wishes harm to trans people, J. K. Rowling seemed to have moved from 2 to 6-7 (and she probably keeps moving).

This is a very controversial topic as many people think that all gender critical theorists or sympathizers are in the 10. I don’t think so, but those who are transphobic are definitely louder.

I personally do not care that much about the survival of entire species (including ours); I care more about the lives of the individuals. To illustrate this, it saddens me when we cause extinctions, but a little more because of the animals that suffered in the process and a little less about the whole “loss” of a form of life. Yet, it all is sad.

How do I deal with this climate change sadness? I guess I don’t see it separately from other sad things from humanity (and existence, but let’s focus on humanity). I have accepted the fact that most human beings are morally questionable in my book, this causes the world to be worse for everyone in it, and no amount of reasoning with most of them (about the benefit for them and others of being more conscious about their lives) will change it for now.

At some point, some have felt that a better society is just a step ahead of us because it’s relatively easy in material terms, but now I feel it much farther as the social factors are not as easy. I guess I have surrendered to a certain idea of psychological determinism. If we imagine a person has an object we want at their reach, while it’s out of our reach, and we could get it if they only cooperate, we can feel frustrated when they don’t. “Why do they make it so difficult? It’s as simple as reaching for the object and grabbing it for us. Just do it! Why are they waiting for? Ugh!”. But if we start from the idea that there’s a chance they won’t help us because they simply can’t be bothered (different reasons as to why), and that’s probably not fixable, we won’t feel that level of frustration for their inaction and we will strategize differently how to get that object.

By the way, I don’t think selfishness or self-centeredness or whatever is individualism, nor that altruism is communitarianism. I’m inclined to individualism, but that’s what makes me think that just as my life and freedom are valuable, so are others’. I do not like societies that are communitarian because they drown the individual (in false responsibilities, in fear of ostracism, etc.), and I hate that. We have one life and only one and we should be as free as possible, even if that means being unattached, different, whatever. The only rule for that freedom and for everything is ethics. And that’s the difference for me, that’s how I see it. Not individualistic people versus communitarian people, but people that live without an interest in being ethical (whatever that ends up meaning) and people who do.

So… I think I see a lot of these people and I don’t get as frustrated as before. I sigh and continue my day. Reading this last part, it reads a little stoic (learning that I cannot change these parts of society and focusing on the ones we can change). Stoicism is like the ibuprofen of life; paracetamol is pyrrhic skepticism. I’m bad at analogies, lol, but you get the point (I hope).

Prioritizing my health (including my mental health) has helped a lot. Good levels of everything in my body do wonders for my energy, but also my resilience, my mood, etc. Emotional regulation skills, combating stress… I know these are just common recommendations, but I don’t have more.

I’m sorry that you’re feeling down. It’s been a hard time…

I suggest arrows to navigate main comments (I think they also call them “parent comments” or something). As an example, Sync for Lemmy and Now for Reddit have them.

As many have already told you, people need more than just physical companionship.

I’d add that some people cannot be happy even with a healthful environment because of internal or personal issues. For example, certain cluster B personality disorders or traits cause that people feel empty deep down. They will enjoy things for a while, but often return to feeling incomplete, disconnected, etc.

I mean, it’s our fault as leftists that it is an echo chamber. We have forgotten how to talk about polemic issues among ourselves. I bet we lemmings have big differences (in the details) but we are afraid of bans or talking to walls, so…

I mean, the people still exist and the need for honest opinions is still there. We just need to find a new place where money isn’t such a big problem (although it will always be a problem to some degree). I really think a more stable and easy to use Lemmy could attract a large crowd.

I don’t remember the scene, but the caption and something about it makes it feel like decisiveness, maybe frustration finally made into a plan.

I think you are being too restrictive with the concept of “distress”. The description in the image is about such distress.

Vulnerability in self-esteem makes individuals with narcissistic personality disorder very sensitive to criticism or defeat. Although they may not show it outwardly, such experiences may leave them feeling ashamed, humiliated, degraded, hollow, and empty. They may react with disdain, rage, or defiant counterattack. However, such experiences can also lead to social withdrawal or an appearance of humility that may mask and protect the grandiosity. Interpersonal relations are typically impaired because of problems related to self-preoccupation, entitlement, need for admiration, and relative disregard for the sensitivities of others. Individuals with narcissistic personality disorder can be competent and high functioning with professional and social success, while others can have various levels of functional impairment.

Extracted from the DSM-5-TR (2022); emphases are mine. Their distress revolves around self-esteem. As you can see, NPD can manifest in different ways too.

A person can suffer from NPD while, unrelated to it, they might hold questionable political views. Those two things are not mutually exclusive; if they were, all people with NPD would be irreproachable.

The sad part is that they are assholes, as you put it, but perhaps in some cases we failed them helping them not become who they became.

Creatine instead of collagen, if you ask me. Creatine helps build muscle. Muscles keep everything in place (which is especially important in case of hypermobility) and they relieve work from other parts.

No, they’re not fully developed, but they distinguish actions morally speaking (even older children do) and they can choose to do better.

Contemporary philosophy and sciences are different from religion in some aspects. One important aspect is that these academic fields rely on rational arguments, while religion today mostly relies on traditional beliefs and faith.

Let’s say a philosopher is pondering the idea that direct experience is not necessary for knowledge. The only way to go and declare this publicly is to elaborate why, how, in a rational and rigorous manner. Most scientists work with objects that admit replicated experimentation, so they must do that, let’s say in their case, to demonstrate that a rain frog only comes out with heavy rain, but not with light rain. In contrast to these two, a religious or spiritual person might give “arguments”, but this argumentation is never to see if their belief resists examination, it is only to convince others of this belief that has been established as truth before everything else. In other words, philosophy and sciences examine their thesis (hypothesis, theory, etc.) and never assume they have the ultimate truth; on the contrary, they keep searching and exploring possibilities. Talking here about the disciplines and not the individuals who can be different from this from time to time (e.g., a dogmatic professor). Meanwhile, religion and spirituality do not have thesis or any beliefs that are susceptible to drastic change. They establish core beliefs or dogmas, and only later might try to prove them or not, depending if they find this exercise important.

Are they all ultimately unprovable statements? I guess so, but we should care how these statements come to be and how we justify them. To me, it makes an enormous difference.
I rather believe in climate change in which human action is definitely affecting the Earth (source: sciences) and the importance of stopping it as we seem to have a responsibility to others and to ourselves (source: ethics, a branch of philosophy), than to believe that there is a conspiracy to make us believe about climate change (source: perhaps imagination) and that we shouldn’t do anything anyway because there is no reason to (source: ignorance or dogmatism, honestly).

I try to remain critical of rational disciplines too, but that’s ironically done with more rationality. And here I do not mean “cold” and rigid pseudo logical analysis, but something that admits different approaches as long as they are solidly justified.

I guess it comes down to who we are. I simply cannot be convinced without this I explained. I cannot believe in religion or spiritual beliefs. I sometimes get short videos about people telling many different stories, about ghosts, ayahuasca trips where they talked to superior entities, gods and the way they know they’re real, etc. How can I believe what they perceive is real? Mere “leap of faith”? And why choose one over the other? Just because I like a particular system or because it benefits me in some way? Sorry, too arbitrary even for me that I sometimes act impulsively and capriciously. As I said, I guess the way we are allows us to accept or to deny different ways to approach existence. This is me.

Thank you for reading my stupidly long comment.

I hate these generational divides. Are we really supposed to think that a person from 1982 and a person from 1994 (both millennials) have more in common than a person from 1994 and one from 1997 (one millennial and one zoomer)? It makes no sense.

If I had to answer, I guess the closest would be Zillenial: born around the mid 90s.

Perhaps we are taking the trolley problem too seriously in the comments. The trolley problem is not meant to be a model for analysis nor a relevant dilemma in all ethical discussions. It was a way to illustrate the objections a philosopher (Philppa Foot) had against certain ethical approaches. It is, at best, a thought experiment with many limitations.

Parenthesis. Just as in physics where you may find people supporting either quantum mechanics or general relativity; in psychology where you may find people more inclined to behaviorist, humanist or psychodynamic therapy models; you have ethicists (moral philosophers) sometimes divided between deontology and utilitarianism. If I remember correctly, Philippa Foot was trying to demonstrate these mainstream approaches loops/problems with this hypothetical scenario, as she supported a different school of thought other than these two (one called virtue ethics). Also worth noting that just as in these disciplines and many others you also find attempts to “reconcile” apparently incompatible ‘theories’ (or whatever the case), you find the same in ethics (moral philosophy).

Back to topic, the trolley problem has become a common meme, so I think it makes sense people modify it to illustrate the moral dilemmas they are encountering in the world. It may feel like the trolley problem is not the right thought experiment for some situations because it was not meant to be universal, as I said. Thought experiments are just tools, efforts to make apparent, in this case, the difficulties of moral decisions and the conflicting priorities in given cases (among other problems). Thought experiments should be adapted and created to serve this purpose, to help us illustrate these problems. To do it the other way around which would be categorizing in which thought experiment (and its alternatives) a given problem clicks is to risk a rigid or incomplete framing of a problem in favor of an unnecessary categorization/boxing.

So, the dilemma U.S. voters are facing regarding the support of the Palestinian cause their two main political parties show is not necessarily going to fit any thought experiment in record. We either create a new one, abstain from using one, or heavily modify a known one. It’s natural some people decided this. Descriptive? I’d imagine a new thought experiment would be more useful capturing the nuances of the problem while also simplifying the hypotheticals. Effective for communication? Well, that’s the strength of this: a well known meme has better chances at being shared* (and virilized) than a whole new thing of a more serious nature.

Edit: *and here I include shared, commented, discussed, etc.

Similarly, people interested in philosophy (and other theoretical stuff) might take a break and think of different things like “but how’s the soap made, anyway?”.

I disagree. Generally speaking, psychologists aren’t competent either. Psychiatrists at least know about the human body, its interactions, and psychopathology in depth. Psychologists study the things you mentioned, but many fail to study the biological parts and how deep psychopathologies can go.

Therefore, I’ve encountered many psychologists who think that all problems are caused by the environment, by inner (often cognitive) processes, etc. They fail to understand severe mental disorders such as schizophrenia and bipolar disorder, and regularly make one of two mistakes (if not both in different contexts): downplay the severity of psychosis and mania/hypomania or think the mildest symptom is psychosis or mania/hypomania.

Also, many psychologists I’ve known and seen lean into the antipsychiatry movement. This may not be a problem when treating, say, mild to moderate depressions of a certain reactive nature. They might advise not to take medication and, indeed, medication may not be necessary for these cases. But to do the same for endogenous recurrent depressions and, again, severe mental disorders is borderline clinical negligence.

Finally and in the same vein, many psychologists do not understand how dependent on the physiological are phenomena such as behavior and beliefs. They often picture our mental experience as mostly free, perhaps influenced by many factors (e.g., psychoanalysis), yet ultimately driven by ourselves. I disagree. I disagree not only because there are many scientific observations to the contrary, but because my own experience has been ever-changing by the silliest of things, like medication for physical illnesses, food, weather conditions, etc. Anecdote incoming: >!Traits that psychologists would try to explain away, treat in talk therapy, and solidify as part of my personality were mere consequences of the physiological and went away immediately after I stopped the causes. The average psychiatrist would find this obvious, while psychologists were often surprised.!<

If I may add, both psychiatrists and psychologists face a profound ignorance about the things they study. Psychology has tried to explain them, and in this effort it has created dozens of different and incompatible schools of thought (e.g., psychoanalysis, behaviorism, cognitivism, etc.). Psychiatrists are also at a loss in the definitive hows, and I should add there’s also dense theory behind it (it did not stop with Emil Kraeplin or Karl Jaspers). If you ask me, I wouldn’t consider one more scientific than the other just because one created more paradigms/theories; if anything, remaining observant and pragmatic sounds to me more scientific (in both disciplines), but that’s a whole new conversation…

My understanding is that tankies believe that groups that have partially or completely followed far-left principles should be exempt from all criticism. I disagree. As long as it is honest criticism, it should not only be allowed but encouraged.

I’ve also heard that tankies are historic revisionists to an extreme. While I agree Western history is not telling us the real version of things, I don’t think other countries are either. I won’t say that an event happened one way or the other just because country A or country B says so. If historians and other experts are still debating an event and its details, I prefer to watch from a distance as I have no way to contribute to those debates.

So… no.

The thing is there are negative aspects in NPD and ASPD, and those can be overcome, so support for these disorders does not mean celebrating but guiding toward remission.

I don’t know how to post images, but Google “Dinosaur Liberty Security” or “Dinosaur Freedom Security” and that’s what came to my mind.