"'I'll make old vases for you if you want them—will make them just as I made these.' He had visions of a room full of golden brown beard. It was the most appalling thing he had ever witnessed, and there was no trickery about it. The beard had actually grown before his eyes, and it had now reached to the second button of the Clockwork man's waistcoat. And, at any moment, Mrs. Masters might return! "Worth stealing," a Society journalist lounging by remarked. "I could write a novel, only I can never think of a plot. Your old housekeeper is asleep long ago. Where do you carry your latchkey?" "Never lose your temper," he said. "It leads to apoplexy. Ah, my fine madam, you thought to pinch me, but I have pinched you instead." How does that strike you, Mr. Smith? Fancy Jerusha Abbott, (individually) ever pat me on the head, Daddy? I don't believe so-- The confusion was partly inherited from Aristotle. When discussing the psychology of that philosopher, we showed that his active Nous is no other than the idea of which we are at any moment actually conscious. Our own reason is the passive Nous, whose identity is lost in the multiplicity of objects with which it becomes identified in turn. But Aristotle was careful not to let the personality of God, or the supreme Nous, be endangered by resolving it into the totality of substantial forms which constitute Nature. God is self-conscious in the strictest sense. He thinks nothing but himself. Again, the subjective starting-point of305 Plotinus may have affected his conception of the universal Nous. A single individual may isolate himself from his fellows in so far as he is a sentient being; he cannot do so in so far as he is a rational being. His reason always addresses itself to the reason of some one else—a fact nowhere brought out so clearly as in the dialectic philosophy of Socrates and Plato. Then, when an agreement has been established, their minds, before so sharply divided, seem to be, after all, only different personifications of the same universal spirit. Hence reason, no less than its objects, comes to be conceived as both many and one. And this synthesis of contradictories meets us in modern German as well as in ancient Greek philosophy. 216 "I shall be mighty glad when we git this outfit to Chattanoogy," sighed Si. "I'm gittin' older every minute that I have 'em on my hands." "What was his name?" inquired Monty Scruggs. "Wot's worth while?" "Rose, Rose—my dear, my liddle dear—you d?an't mean——" "I'm out of practice, or I shouldn't have skinned myself like this—ah, here's Coalbran's trap. Perhaps he'll give you a lift, ma'am, into Peasmarsh." Chapter 18 "The Fair-pl?ace." "Yes," replied Black Jack, "here they are," drawing a parchment from his pocket. "This is the handwriting of a retainer called Oakley." HoME大桥未久AV手机在线观看 ENTER NUMBET 0016www.jkchain.com.cn
Beyond the hedonic treadmill:
revising the adaptation theory of well-being
by
Diener E, Lucas RE, Scollon CN.
Department of Psychology,
University of Illinois at Urbana-Champaign,
61820, USA.
ediener@uiuc.edu
Am Psychol. 2006 May-Jun;61(4):305-14.
ABSTRACTAccording to the hedonic treadmill model, good and bad events temporarily affect happiness, but people quickly adapt back to hedonic neutrality. The theory, which has gained widespread acceptance in recent years, implies that individual and societal efforts to increase happiness are doomed to failure. The recent empirical work outlined here indicates that 5 important revisions to the treadmill model are needed. First, individuals' set points are not hedonically neutral. Second, people have different set points, which are partly dependent on their temperaments. Third, a single person may have multiple happiness set points: Different components of well-being such as pleasant emotions, unpleasant emotions, and life satisfaction can move in different directions. Fourth, and perhaps most important, well-being set points can change under some conditions. Finally, individuals differ in their adaptation to events, with some individuals changing their set point and others not changing in reaction to some external event. These revisions offer hope for psychologists and policy-makers who aim to decrease human misery and increase happiness.Eugenics talk
Reprogenetics
Liberal Eugenics
'Designer babies'
Private eugenics
Psychiatric genetics
Eugenics before Galton
Scandanavian eugenics
Preimplantation genetic diagnosis
Hedonic versus eudaimonic well-being
Gene therapy and performance enhancement
Hedonic set point model of happiness and marital status
Refs
and further readingHOME
Resources
Wireheading
BLTC Research
cognitive-enhancers.com
Superhappiness?
Utopian Surgery?
The Good Drug Guide
The Abolitionist Project
The Hedonistic Imperative
The Reproductive Revolution
Hedonism and Homeostasis
MDMA: Utopian Pharmacology
Critique of Huxley's Brave New World