A Masochist’s Approach to Positive Psychology
tw mention of $u!c!de, BD$M/k!nk ramblings.
disclaimer: I have dyslexia so if you find a spelling mistake hold ya fucking breath.
In this discursive I'll be rambling on about pain versus pleasure, what is happiness, and what is wellbeing. These thoughts are an analysis of a paper I used as research for an essay required for a psychology class at my university. To start off I'd like to give some background on what positive psychology is, and why I'm studying. It has a rather unique position in psychology, in that it focuses on the well being of an individual in a way that essentially uses positive emotions, happiness and enrichment of life to alleviate more negative emotions, unlike traditional clinical psychology that fully acknowledges mental illness/presence of symptoms and explores ways to treat those.
The approach to positive psychology that my class is taking is Martin Seligman's PERMA model, the acronym standing for the believed five elements to flourishing as a human being in the modern era:
Positive emotion
Engagement
Relationships
Meaning
Achievement
I will be touching on all of these areas but mainly exploring the second element: Engagement and flow.
Now for the juice. The paper is “Orientations To Happiness and Life Satisfaction: the Full Life versus the Empty Life” published in 2005 and written by Christopher Peterson, nansook park and our positive psychology boi as mentioned above with PERMA, Martin Seligman. I'd like to start of and say how classist the title seems at first glance, “the full life vs the empty one” I believe most of these wellbeing aspects can only be reached by those in places of privilege, those without any severe trauma, strong social connections and relationships, white people, you get the idea. It seems to me like a simple degradation and negative look at those who cannot reach this ideal of a happy life, as described by these elements. Even while looking at journals and accessible websites for “pop-wellbeing” pictures of mostly white, middle to upper-class families such as the one I've included here are used.
I feel like the more I go into studying this emerging field of psychology the more I get filled with this annoyance that psychology is so heavily biased on “W.E.I.R.D” populations. (“W.E.I.R.D” being a term used primarily in social psychology and stands for white, educated, industrialised, rich and democratic, and is used to describe the 80% of people who make up our history of psychological research samples, while that specific demographic only makes up 12% of our global population). MY POINT IS that positive psychology is made for a small population, and if it makes you want to seethe, you have every right to, as it probably wasn't made for you, and verges so close to the toxic positivity line every time.
My reason for writing about this subject is because I feel there is much to gain by thinking about some of the themes of what pleasure and happiness even is, using the concepts in positive psychology as a bounce off, and also because I feel like if I don't have somewhere to write my thoughts down I feel I may explode.
So it starts off with the abstract, where we learn that the research is to explore and analyse findings from surveys done by 845 adults through the internet, measuring life satisfaction through three different ways the authors of the paper saw that we can be happy.
Through pleasure
Through engagement
Through meaning
Though these have barely no description, and I feel like they have multiple overlapping meanings, I will take them out of consequence with the study and give them meaning because I like to be thorough (unlike most arbitrary nonsense that lots of people write in the name of philosophy and psychology)
Pleasure is the physical and emotional sensations that fill us with our own unique way we experience bliss. Pleasure can give our lives meaning, and pleasure can be the subject of engagement and flow. I would like to point out that pleasure can be experienced alone, or with others, and can be sexual, but is oftentimes not. Just in the same way that kink and BDSM is experienced in a similar way, and I feel is the perfect representation of sensation, both physical and emotional, in that its balenced in the range of ways that people can experience pleasure, when humans arent forced to adhere to social norms.
Engagement is to do with the mind and its capacity, flow will be referred to alot and that is when all of the mind is filled with one subject, or activity so that all that our limited-capacitied-brains can comprehend on the conscious level is that activity or subject. Time is blurred.
Meaning can lead me to multiple trains of thought, and as someone who is still young and dosnt have a strong understanding of their own meaning of life, it's hard to pinpoint. But I will describe it as a sort of drive, a colourfull array of experiences and emotions that are inherently attached to a personal arsenal of values, those labled and unlabeled.
The paper claims that those with low scores on these three areas of life have a low life satisfaction. And I agree with this much more than the later described PERMA model from 2011, particularly because I think it carries less popular wellbeing bullshit and caters to a much larger variety of human experience.
We reach the introduction, where I encounter historical mentions to positive psychology, and the statement “the doctrine of hedonism – maximizing pleasure and minimizing pain – was articulatd thousands of years ago by Aristuppus (435–366 BCE) who championed immediate sensory gratification (Watson, 1895)”. My original thoughts on this were annoyance, because as a complex masochist the notion that pleasure is the ultimate good and pain is the ultimate evil, does not describe my experience. I grew up always in a certain amount of pain either physical or emotional, taught to be by my parents, other family members, chronic illnesses and compounding trauma from every year of my life, I have a different baseline, and many others will agree with me in their own cases. I have recently moved out of home and socially transitioned, been able to build stronger relationships and this has had a profound positive effect on my levels of pain. Yes, a little while ago I attempt suicide but this is because I am still dealing with all of my first 18 years of life’s thought patterns and redundant self-esteem. Pain has become my home, well was always my home, it was what lulled me to sleep. What woke me up in the morning, followed me to parties and the bathroom, overseas and in the wilderness, however, now as I’ve moved out I have more space and time to explore my masochist side, I feel empowered by the fact I can return to that home of pain on my own terms, and slowly replace emotional pain with short term physical pain that I can determine what it feel like, and how long it resides for.
This possibly introduces a new concept which came to me in a second reading of this paper: true pain and pain for pleasure. I seek out pain so I can heal, feel pleasure, feel vulnerable with another person (which is a very new thing for me) and also, with all background aside, have fun with sensation as pain is another way to stimulate the body and feel, when applied in the right way. It's possible when Aristuppus mentions pain, that he thinks of true pain, ugly pain, uncontroled pain, which for me is life-limiting, rather than enriching. Positive psychology fails to explore this side, and by my own acknolegemnt to this concept I feel I extend the positive assets that positive psychology can have, and its poential to a much larger range of people.
HEDONISM VS EUDEMONIA
Hedonism is described as pleasure being the ultimate for wellbeing and happiness, while Aristotle’s Eudemonia- being true to one’s inner demon - is described as the use of one's virtues, to cultivate them and live in accordance with them, but I feel this to be unnecessary as I dont understand why someone would actively want to live in defiance to their own values (I understand maybe many are pushed to or not able to). If I didnt live to what makes me happy I feel like I would tear off my skin, and I see this in the way I rebel to the social and power structures that oppress my values and my happiness, and when I do feel oppressed, I do feel true pain, and I do feel like tearing my skin off. I guess I want to point out that philosophers have some good ideas, and they have some bad ones. It's ok to be in conflict with ideas. Eudemonia was a way to express the desire and need for living according to your own values, and body, how it feels and thinks, how respecting yourself is key, and we can do away with Aristotle’s idea that the meaning of pleasure is too vulgar. Also the statement “the pursuit of a meaningful life is widely endorsed as a way to achieve satisfaction: ‘Be all that you can be, and Make a difference.’’ sounds way too religious and can touch on some religious trauma for some as there are two levels, first being looking at pure values of an individual and supporting them to promote wellbeing, and second using a higher authority to make people believe all their problems will go away if they help other people. I do believe (and it's supported by evidence) that the vast majority of people are happier if they express gratitude and make a difference in this world, but I feel like it's a theme that is not on the same level as the ones core to this discussion.
Because of this discussion, the thought of hedonism vs eudemonia is irrelevant because the bits I feel that matter that is pleasure and self-fulfilment are interchangeable, overlapping and at core express the same sentiment.
Waterman’s studies of Eudemonia in 1993 provoked the authors of this paper to state “Flow is not the same as sensual pleasure… flow is nonemotional and arguably nonconscious” which I feel is just so highly untrue. My personal experience with flow is that there is an extreme emotional drive, passion, intense focus driven By emotion, or that flow where emotion is so all consuming and overloading that the subject of flow is emotion. Flow is reached from anger, love, curiosity just a few that come to mind, I would describe these emotions as passionate emotions. And yes, they are all consuming most of the time. I started writing this discursive at 1:30 pm and it is now 5pm. I have not taken a single break, I would describe this as flow, driven by emotion, one that is hard to describe, a carnal need to express my ideas. Anger? A bit, love? A bit… a beautiful explosion of passion. Flow is certainly achieved by sensual pleasure, more often in bdsm scenarios often described by subspace, domspace, but is not limited to these specific experiences and labels. As flow is a state of a subject taking up all capacities of the mind, for a submissive bound by rope this is special by the sensations of rope marking them, and of the vulnerability, engulfing their soul. Or for a service dominant partner, being so Intune to the sub’s feelings, their own feelings, the rope in their hand is all there is in the moment, hours can go by and they are untouched by the outside world. Because of these examples I find that “People may describe flow as enjoyable, but this is an after-the fact summary judgment; ‘‘joy’’ is not immediately present during the activity itself… At least at any given point in time, flow and pleasure may even be incompatible” as a statement is entirely untrue, at least for me, and many others.
So there you have it, my rambles for positive psychology. If you didn't understand a single thing, that's ok I have a habit of not making much sense, this isn't going to be graded by a teacher so you can suck my dick. I hope I've left you with things to ponder.
The paper:
(if you don't have a university or other log DM me and ill tell you how you can access it)
Peterson, C., Park, N., and Seligman, M. E. P. (2005). Orientations to happiness and life satisfaction: the full life versus the empty life. J. Happiness Stud. 6, 25–41. doi: 10.1007/s10902-004-1278-z
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Social Media, Bane or Boon?;
a discursive essay
Young people have a tendency to fall prey to trends, adverts and fads, and often thrust their money into chasing new material joys they find off their Instagram “explore” pages. With the rise of Social Media, and the prevalence of young people on it, it has become more than easy for attractive young adults to show off their pricey possessions to teenagers watching from behind small screens. In an age where social media entangles itself in our everyday lives, does it serve as more of a bane or a boon? I personally feel it is a polite mix of both.
Money makes the world go round, and in the world of trade, social media is one of the best marketplaces out there. When the whole of the world pools together to form a segregated online space, it becomes far too easy to find someone who’s interested in something you’re selling. This acts as a massive advantage to businesses, allowing them to market their products free of charge, to people with real interest in buying them. For businesses with heftier budgets, turning to the more influential of the online bunch, whose eager followers are often more than willing to spend, usually promises high returns. So for businesses, Social media is surely a boon.
Everyone wants their 15 minutes of fame. Seeing the lives the rich and famous enjoy, many wish for a chance to live in the spotlight. Social media can bring one to the public eye, but those who reach often lament about the scrutiny they face. When one’s fame is online, it’s often that they will receive bouts of harassment, even if they far from deserve it. Take celebrities like Charli D’Amelio, who rose to fame at the young age of 15, for example. By the time she was 16, she was receiving threats from the online public, claiming she did not deserve her fame, comparing her to her sister, and pointing out the smallest of her shortcomings. A life in the limelight can be thrilling and enticing, but it can also be detrimental to ones mental health. As such, social media can easily bring harm to those who put themselves at the front of it.
That’s not to say that influencers are always right. More often than not, the most well received online personalities plant toxic standards in the minds of viewers and fans. Be it girls with small waists and hourglass figures, or men with broad shoulders and long legs, social media builds an image of the “perfect” body. As time passes, this ideal shape begins to pop up more and more, and evolves into an expectation. This leads to the popularisation of crash diets, bouts of self-hatred, and an increase in eating disorders amongst young people. These unhealthy practices are detrimental to the health of those who fall into their clutches, and affect the growth and development of today’s teens. As such, the unrealistic expectations evolved from social media culture can easily turn social media’s presence into a bane.
Social media allows us to catch up with others, and in some cases, live vicariously through them. It doesn’t matter whether an old friend is an hour or a hundred miles away, social media makes it easy to close the gap. On social media, you can find out what someone has been doing the past month, what someone is looking forward to celebrating in the next few days, or whether someone has just welcomed a child into the family, all in a couple of taps. Along with social media comes the ease of connecting with others, through a platform that requires little to no effort. In this way, social media serves as a boon, giving us the opportunity to come together virtually, no matter how far away we may physically be.
Social Media has clearly proved to be a double edged sword. Despite how it has brought undeniable benefit to our society by shedding light on pressing issues that might not have surfaced otherwise, it has also brought about unrealistic expectations and envy amongst the online community. Many question the ethicality of businesses cashing in on insecurities brought about through social media, and it seems social media is only beneficial to some and greatly detrimental to others. The reality is, nothing can truly be flawless, as consumers of social media, we should be mindful of what we choose to consume. Only then can social media serve as a benefit to us.
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THE KAFKA VIRUS VERSES: THURSDAY // Terrance Hayes
July 2020
The madness of each ordinary day versus
the language of someone raised by history
versus someone raised by a virgin.
I’m mostly interested in the devil's story
because know there's some devil in me.
I still live like someone somewhere
will clean the vents of my home anatomy,
but I am the only person who lives here.
According to Memphis Slim what looks like singing
has its roots in slaves’ casting shade
on oppressors, a cotton field of them stooped weeping
jeremiads of sweat. Marlon Brando's snake-
skin jacket in The Fugitive Kind cursed Marlon
Brando's leather jacket in The Wild One
so that Brando himself became a black person
on opposite sides of a mirror calling the other Demon.
I am a man named your father's name
or I am the heroin flower vendor
vending stolen flowers in the park. I am
Ambrose Black-Blake, the Butcher,
Or Ebenezer Nebuchadnezzar, the Lying King.
Or a man who thinks winning is
the whole point of everything
while losing only highlights loss.
I am known, when entangled in
great and minor trouble, to berate
my own damn self. You find every kind
of human being human in every way every day.
If you are the only person to observe
a particular trait in yourself, how trustworthy is
the observation? People who have
been loved poorly may or may not be cursed
to love poorly. You know how you don't know
how to describe your own face
without looking in the mirror? You know
how you never can tell a curse from a bad day?
That intermittent chirping coming
from somewhere in the house is a smoke
alarm's dying battery not a mine canary. Growing
is never not a part of being grown. Most
big decisions are made without me and you
every day too. I'm just so accustomed to
adjusting to everything. How often must I tell you
I was born to a sixteen-year-old black girl who
had three siblings with different fathers
in the projects of South Carolina in
1971, after a neighbor raped her?
If there is no solution,
a problem is not a real problem by
definition. When my mother's grand-
mother was alive,
she lived on the dark potions of a beautician
with a mouth full of hairpins,
and an enchanted freehand
above the minds of ladies looking
to feel more lovely beneath their lovers' hands.
Like her ambidextrous skinny silver
scissors refining and lining
the edges of her extra-fine extra
magic touch, my hands were made for beautiful things.
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