62
" On Loving a Stranger:Perhaps trying, despite it seeming too idealistic - to apply a speck of your imagination and generate 10 background stories a day about the people you meet - is what could help to see that it might be in fact one of the important things in life to care for. I am fully aware of how unnatural the task and believing in it could seem but my own experience has brought me to a point where i could defend this idea (and not merely an idea but also a posture in practise) tirelessly. having experienced the exuberance and richness that can be ones personal gain from looking behind facades, showing love where it's hardest to do (and yes, it can be incredibly difficult), has taught me that the task could be an incipient of ones own integral transfiguration in addition to a gentle move towards another. Remembering how undeserving we ourselves often are of this kind of gentleness (yet very much in need of, no matter what we think of ourselves or the world) makes it easier to sacrifice the time and patience to think in a considerate manner of another, even a stranger. I see this as one of the channels into the more unfathomable depths of life: every human being (i like to think that even a fragment of them) is a new story with thousands of nuances told by life itself. To see, behind hideous apperances, another human that is not too much different from ourselves may open us up to a closer understanding of other people, ourselves, situations and then help as obtain resilience useful in debilitating times. Love itself, this way, can turn into an inner resource, a little sun somewhere between your ribs, and if needed into a form of true fruitful rebellion. "
64
" Darwin and Nietzsche were the common spiritual and intellectual source for the mean-spirited and bellicose ideological assault on progress, liberalism, and democracy that fired the late-nineteenth-century campaign to preserve or rejuvenate the traditional order. Presensitized for this retreat from modernity, prominent fin-de-siècle aesthetes, engages literati, polemical publicists, academic sociologists, and last but not least, conservative and reactionary politicians became both consumers and disseminators of the untried action-ideas.Oscar Wilde and Stefan George were perhaps most representative of the aristocratizing aesthetes whose rush into dandyism or retreat into cultural monasticism was part of the outburst against bourgeois philistinism and social levelling. Their yearning for a return to an aristocratic past and their aversion to the invasive democracy of their day were shared by Thomas Mann and Hugo von Hofmannsthal, whose nostalgia for the presumably superior sensibilities of a bygone cultivated society was part of their claim to privileged social space and position in the present. Although they were all of burgher or bourgeois descent, they extolled ultra-patrician values and poses, thereby reflecting and advancing the rediscovery and reaffirmation of the merits and necessities of elitism. Theirs was not simply an aesthetic and unpolitical posture precisely because they knowingly contributed to the exaltation of societal hierarchy at a time when this exaltation was being used to do battle against both liberty and equality. At any rate, they may be said to have condoned this partisan attack by not explicitly distancing themselves from it.Maurice Barrès, Paul Bourget, and Gabriele D'Annunzio were not nearly so self-effacing. They were not only conspicuous and active militants of antidemocratic elitism, but they meant their literary works to convert the reader to their strident persuasion. Their polemical statements and their novels promoted the cult of the superior self and nation, in which the Church performed the holy sacraments. Barrès, Bourget, and D'Annunzio were purposeful practitioners of the irruptive politics of nostalgia that called for the restoration of enlightened absolutism, hierarchical society. and elite culture in the energizing fires of war. "
66
" Case had always taken it for granted that the real bosses, the kingpins in a given industry, would be both more and less than people... He'd seen it in the men who'd crippled him in Memphis, he'd seen Wage affect the semblance of it in Night City, and it had allowed him to accept Armitrage's flatness and lack of feeling. He'd always imagined it as a gradual and willing accommodation of the machine, the system, the parent organism. It was the root of street cool, too, the knowing posture that implied connection, invisible lines up to hidden levels of influence. "
― William Gibson , Neuromancer (Sprawl, #1)
72
" 12 Ways to Improve & Project Confident Posture
1. Go people watching. Note how you interpret the different postures you observe. This will expand your awareness of how posture impacts first impressions and will help you become more aware of yours.
2. Stand in front of a mirror to see what other people are seeing. Are your shoulders level? Are your hips level? Do you appear aligned? Are you projecting confidence or timidity?
3. Take posture pictures to provide you with points of reference and a baseline over time. Look at past photos of yourself.
4. Stand with your back against a wall and align your spine.
5. Evenly balance on both feet, spaced hip-width apart.
6. Take yoga or Pilates classes to strengthen your core muscles, improve flexibility, and balance, all which support your posture.
7. Consciously pull your shoulders back, stand erect with chin held high.
8. Practice tucking in your stomach, pulling your shoulders back, raising your chin, and looking straight ahead.
9. Sit up straight without being rigid.
10. Enter a room like you belong there or own it.
11. Stand with an open stance to be welcoming and approachable.
12. Angle your body towards the person to whom you are speaking. Angling your body away may signify that you are indifferent, fearful, putting up a barrier, or trying to get away from them. "
― Susan C. Young , The Art of Body Language: 8 Ways to Optimize Non-Verbal Communication for Positive Impact (The Art of First Impressions for Positive Impact, #3)
75
" This " sir, yes sir" business, which would probably sound like horseshit to any civilian in his right mind, makes sense to Shaftoe and to the officers in a deep and important way. Like a lot of others, Shaftoe had trouble with military etiquette at first. He soaked up quite a bit of it growing up in a military family, but living the life was a different matter. Having now experienced all the phases of military existence except for the terminal ones (violent death, court-martial, retirement), he has come to understand the culture for what it is: a system of etiquette within which it becomes possible for groups of men to live together for years, travel to the ends of the earth, and do all kinds of incredibly weird shit without killing each other or completely losing their minds in the process. The extreme formality with which he addresses these officers carries an important subtext: your problem, sir, is deciding what you want me to do, and my problem, sir, is doing it. My gung-ho posture says that once you give the order I'm not going to bother you with any of the details--and your half of the bargain is you had better stay on your side of the line, sir, and not bother me with any of the chickenshit politics that you have to deal with for a living. The implied responsibility placed upon the officer's shoulders by the subordinate's unhesitating willingness to follow orders is a withering burden to any officer with half a brain, and Shaftoe has more than once seen seasoned noncoms reduce green lieutenants to quivering blobs simply by standing before them and agreeing, cheerfully, to carry out their orders. "
