I’ve found a core belief of “People are fragile, I must be resilient or I’ll damage people”
Seems to connected to this sort of belief network I had issues where it would be very painful and akward to explain my odd seeming behaviour. If I would describe a psychological quirck I had that was connected with psychological damage I would aplogise for being that way and the excesive restrictions what I was allowed to be started to be problematic. I eventually worked up to a position where it is seen very valuable that if you have trauma/damage quirks that you acknowledge and treat them and trying to pass as “normal” to not trigger the “offence” of being “mad” was seen as super-antigood. In the exreme the position that I previously thought was a good but came to think of as antigood (or bad) that people have a duty to not be brkoen/ get driven mad by pressures of life.
In the area it has become more important for me to highlight the analogy between physical and mental injuries. If your stomach is open and you are bleeding profusely people have the instinct to block the flow of blood to outside the body. People do not start blaming you why you have gotten your stomach open, if they ask questions it’s to clarify what interventions are effective in treating the damage. Even in the case when the injury is self-inflicted peoples pirmary message is not “you should not have done that”. I guess one of the more plausible challneges to this characterization would be a emergency services medical profession accepting a gunshot wound victim in a city infested with gangs. The position of “This guy got himself shot doing stupid gangbanging”. But I think even in cases like these it would not be professionally or ethically proper for the treater to be the one opining “you should stop gangbanging” althought education about the adverse efffects of bullets in stomachs would be within task scope.
And even if physical intentonal huritng is criminal in some cases, that is not a totally blanket rule. Assault exists sure. But surgery is just medical violence and that is allowed. And if a incident involves bigger injuries it probably means the quilt of the offending party is greater. But damage doesn’t imply quilt. You can do sports and be in physical causal realtion to their injuries and you would not neccesarily be in the wrong with your actions.
Elderly people have the property that they can get bruises easily. And part of organising such a persons life might mean that things are done safely without significant risk of physical striking. Part of that might be giving advice how ot move about. Some familiy of an old person might scold the elder for being covered in bruises for “not following instructions to move safely”. But this kind of scolding would be by an large to be in the wrong and very insensitive. And if a elder is found with bruises it doesn’t mean that somebody has done something wrong (althought statistical high amounts would be reaon to suspect that adherence to safety propocols is not up to notch). Elder people are physically fragile and that is okay and they do not have a duty to be sturdy.
The interesting case could be that if a young person throught throught neglience for daily sports (althought you would almost need to never get out of bed) got himself to the same fragile state that elderly people are in. Some mean person might accuse that the lazy person is quility of being a “weakling” that they “have themselfs caused their pitiful state” But I would find this kind of reasonning to atleast miss the point and almost safely say taht such reasonign would be in the morally wrong.
Yet in the mental health aspect if you show sign of damage it’s not uncommon for that to be treated as you having comimtted a wrong. Elder people do not have a duty to physically sturdy but adult people have a duty to be mentally sturdy. Note that we do not have the same kind of duty to be unwounded. Note that you might face discrimination if you become physically disabled but there is no perception of people being wrong for being disabled (and I guess some forms of discrimination can be traced to a theory where they are blamed for their disability).
Mental damage sucks and intentionally inflicted mental damage is not nice but I think there should be room for people to be mentally fragile. It’s far more important that people breaking down happens well rather than it never happenning. It’s not a taboo state. We would rather never get wounded but forbidding to be wounded seems like a bad way to arrive at never being wounded. So being wounded well doesn’t mean promoting woundedness.
Taking maximising ability to be mentally fragile would mean that all adults should enjoy all the mental provisions afforded to children (or there being danger of that). Sometimes we solve some things by demanding something of someone and some problems we currently solve by demanding mental sturdiness. But it’s possible to be too demanding. Or like profession s that need to be strong can still have sickdays ie days when they are not required to be strong.
I realise that there is a potential conflict with (some conceptions of) the “I want to be stronger” ethos. Inverted it means there is less of that weak/fragile you there. For example in the “strong guy” professional trying to be “stronger” by avoiding sickdays or not granting them sickdays would be a questionable strategy. And there is a big difference between wanting to have 1 sickday in a 1year, 1 sickday in decade and 1 sickday in a century. Refusing to take a sickday when you are coughing constantly is problay not conductive for total amoutn of calories burned for lifting things in a lifetime (or whatever the strength use is). I guess part of the maybe underephasised flipsides is that “when you want ot be stronger” you acknowledge your weakness more and actually address it ie “realising that you are weak” is strength and “ignorance of weakness” is antistrength.
Also what i have covered here implies a edgecase where you use mental damaghe in the same way that one uses physical damage to heal, some sort of mental surgery. When doing this sort of activity it could easily be imagined that the damage is close and certain and the benefits are uncertain and far away like doing random surgery motions is more likely to be damaging rather than constructive. But there is the possiblity that when you see that your action does mental damage the fact that keeps it from bring automatically morally wrong (or one of them) is that maybe the demeage done is exactly what the person needs for healing at the time. Maybe letting your kid fall a couple of times from a tree in your yard makes it so they don’t get crushed under a wrecking ball when being nearby construction sites or be mortally afraid when exposed to justified danger. Maybe starting a needless fight that hurts the participants feelings but gets a particuaar drama sorted out and/or means that people present less derailing arguments when doing important society policy discussions.
Seems to connected to this sort of belief network I had issues where it would be very painful and akward to explain my odd seeming behaviour. If I would describe a psychological quirck I had that was connected with psychological damage I would aplogise for being that way and the excesive restrictions what I was allowed to be started to be problematic. I eventually worked up to a position where it is seen very valuable that if you have trauma/damage quirks that you acknowledge and treat them and trying to pass as “normal” to not trigger the “offence” of being “mad” was seen as super-antigood. In the exreme the position that I previously thought was a good but came to think of as antigood (or bad) that people have a duty to not be brkoen/ get driven mad by pressures of life.
In the area it has become more important for me to highlight the analogy between physical and mental injuries. If your stomach is open and you are bleeding profusely people have the instinct to block the flow of blood to outside the body. People do not start blaming you why you have gotten your stomach open, if they ask questions it’s to clarify what interventions are effective in treating the damage. Even in the case when the injury is self-inflicted peoples pirmary message is not “you should not have done that”. I guess one of the more plausible challneges to this characterization would be a emergency services medical profession accepting a gunshot wound victim in a city infested with gangs. The position of “This guy got himself shot doing stupid gangbanging”. But I think even in cases like these it would not be professionally or ethically proper for the treater to be the one opining “you should stop gangbanging” althought education about the adverse efffects of bullets in stomachs would be within task scope.
And even if physical intentonal huritng is criminal in some cases, that is not a totally blanket rule. Assault exists sure. But surgery is just medical violence and that is allowed. And if a incident involves bigger injuries it probably means the quilt of the offending party is greater. But damage doesn’t imply quilt. You can do sports and be in physical causal realtion to their injuries and you would not neccesarily be in the wrong with your actions.
Elderly people have the property that they can get bruises easily. And part of organising such a persons life might mean that things are done safely without significant risk of physical striking. Part of that might be giving advice how ot move about. Some familiy of an old person might scold the elder for being covered in bruises for “not following instructions to move safely”. But this kind of scolding would be by an large to be in the wrong and very insensitive. And if a elder is found with bruises it doesn’t mean that somebody has done something wrong (althought statistical high amounts would be reaon to suspect that adherence to safety propocols is not up to notch). Elder people are physically fragile and that is okay and they do not have a duty to be sturdy.
The interesting case could be that if a young person throught throught neglience for daily sports (althought you would almost need to never get out of bed) got himself to the same fragile state that elderly people are in. Some mean person might accuse that the lazy person is quility of being a “weakling” that they “have themselfs caused their pitiful state” But I would find this kind of reasonning to atleast miss the point and almost safely say taht such reasonign would be in the morally wrong.
Yet in the mental health aspect if you show sign of damage it’s not uncommon for that to be treated as you having comimtted a wrong. Elder people do not have a duty to physically sturdy but adult people have a duty to be mentally sturdy. Note that we do not have the same kind of duty to be unwounded. Note that you might face discrimination if you become physically disabled but there is no perception of people being wrong for being disabled (and I guess some forms of discrimination can be traced to a theory where they are blamed for their disability).
Mental damage sucks and intentionally inflicted mental damage is not nice but I think there should be room for people to be mentally fragile. It’s far more important that people breaking down happens well rather than it never happenning. It’s not a taboo state. We would rather never get wounded but forbidding to be wounded seems like a bad way to arrive at never being wounded. So being wounded well doesn’t mean promoting woundedness.
Taking maximising ability to be mentally fragile would mean that all adults should enjoy all the mental provisions afforded to children (or there being danger of that). Sometimes we solve some things by demanding something of someone and some problems we currently solve by demanding mental sturdiness. But it’s possible to be too demanding. Or like profession s that need to be strong can still have sickdays ie days when they are not required to be strong.
I realise that there is a potential conflict with (some conceptions of) the “I want to be stronger” ethos. Inverted it means there is less of that weak/fragile you there. For example in the “strong guy” professional trying to be “stronger” by avoiding sickdays or not granting them sickdays would be a questionable strategy. And there is a big difference between wanting to have 1 sickday in a 1year, 1 sickday in decade and 1 sickday in a century. Refusing to take a sickday when you are coughing constantly is problay not conductive for total amoutn of calories burned for lifting things in a lifetime (or whatever the strength use is). I guess part of the maybe underephasised flipsides is that “when you want ot be stronger” you acknowledge your weakness more and actually address it ie “realising that you are weak” is strength and “ignorance of weakness” is antistrength.
Also what i have covered here implies a edgecase where you use mental damaghe in the same way that one uses physical damage to heal, some sort of mental surgery. When doing this sort of activity it could easily be imagined that the damage is close and certain and the benefits are uncertain and far away like doing random surgery motions is more likely to be damaging rather than constructive. But there is the possiblity that when you see that your action does mental damage the fact that keeps it from bring automatically morally wrong (or one of them) is that maybe the demeage done is exactly what the person needs for healing at the time. Maybe letting your kid fall a couple of times from a tree in your yard makes it so they don’t get crushed under a wrecking ball when being nearby construction sites or be mortally afraid when exposed to justified danger. Maybe starting a needless fight that hurts the participants feelings but gets a particuaar drama sorted out and/or means that people present less derailing arguments when doing important society policy discussions.