Rp and comment on Potentiality

Aristotle associates potentiality with matter. Here I am not endorsing Aristotle’s four causes, nor his hylomorphism, but simply thinking about the …

Potentiality

——- So it is: the actuality of potentiality.

I might even go so far — or father — to say that the issue with subjectivity is that it always the potential of potential, such that it’s actuality is never gained.

Hence: orientation is the actual basic issue for mental health.

For health must be actualized as the potential itself. To always hold or move into the potentiality of what is already potential is nothing less than an existential crisis waiting to either be denied (bad faith) or unfolded (political reality).

What matters is what is actually occurring. The lived experience of potentiality of what is occurring is anxiety, whether for good or bad. That is: the ethical.

Potentiality

Aristotle associates potentiality with matter. Here I am not endorsing Aristotle’s four causes, nor his hylomorphism, but simply thinking about the …

Potentiality

——- So it is: the actuality of potentiality.

I might even go so far — or father — to say that the issue with subjectivity is that it always the potential of potential, such that it’s actuality is never gained.

Hence: orientation is the actual basic issue for mental health.

For health must be actualized as the potential itself. To always hold or move into the potentiality of what is already potential is nothing less than an existential crisis waiting to either be denied (bad faith) or unfolded (political reality).

What matters is what is actually occurring. The lived experience of potentiality of what is occurring is anxiety, whether for good or bad.

Rp and Comment on if Can consciousness be simulated?

David Chalmers in his book: Reality+: Virtual Worlds and the Problems of Philosophy, eventually gets around to addressing the 800-pound gorilla in …

Can consciousness be simulated?

—-
The Two Routes version of the problem:

Reality can only be encountered and negotiated. If reality arises beyond that scope, it merely verifies the truth of the initial statement of reality as what is happening.

consciousness arises as it does, having properties that appear in whatever manner that we deal with in what ever way we do, just as everything else also deals in the same way; that is, in the manner that it does.

However, this does not argue that it has no value, cannot be known as a means to get something else done, or is a moot point.

The Real question hudden within the question of consciousness has to do with what we can use it for.

Encasing the Real question is that true question, the question that spoils the party, and grabs people up to attend a different party. Most people at the party, though, will think that the party’s over and think that they have to go home. But in actuality there is another party that they’ve just missed. 

Because the whole discourse on consciousness is nothing different than having a discourse about television sets, atoms, computers, parties, or shirts, or even fashion or hearing aids. As we may want to know what a hearing aid is in its reality, what we are really asking is how we can use it to establish ourselves in the world as a known being; we are equating thus being with doing.

Im not going into all of the extended possibilities here, though.

This is also to say that such discussions about what consciousness is whether or not technology one day will be able to embody consciousness, is really interesting. Things that arise in reality are interesting; this is true.

This is why we can say that no one really cares about what it’s true because it’s not very interesting. And in general, if I’m in any sort of career that Hass to do with thinking about philosophical subjects, I’m probably not gonna be very interested in finding out the truth of what I’m doing and report on it. The simple reason is, once I begin to report upon what I’m doing, I’m probably not gonna end up making very much money from it or be able to pay my rent and have social credit. Because what I may be doing, is doing that is not only very interesting, but is very important.

In as much as I would have to talk about the interest that is involved in what I’m doing, I lose interest, credit, and this has to be very important and interesting because I wouldn’t be doing it unless it was.

Rout.

The key situation involved in the two routes has to do with a recognition of what is actually occurring. And this has to do with knowledge. It doesn’t really have to do with what I do when I go out with my friends at night. Or what I do to make a living. It has to do with the truth of the situation. Whether or not I get intoxicated from drinking beers and have fun with my friends is not as interesting about all the details about the truth that I went out last night and drank some beers and had fun.

So it is, the catch with reckoning epistemology to find out actually what is happening truthfully in our academic efforts, is that I’m not making an argument to say that there’s something wrong with the reality of the situation. I definitely Am not suggesting that we don’t deal with reality every day, or that we shouldn’t have to, or that we don’t have to because there’s another way to be.

Offense.

What really grates on peoples nerves is that if I say that there’s nothing wrong with the reality of the situation, it often tells people that I’m making an argument about what is true or false, and then they will tell me a bunch of things that’s really wrong with reality. Such as gangster dictators invading a country that they have no business in. 

😁. Of course they will. And inasmuch as their interests are very important they indicate that they are oriented in reality to find the truth of being.

Upon reckoning what is actually happening, though, our relationship with technology changes, And the question posed here, in the link, is changed at its root.

That’s all for now.

xxx

Parts, Objects, and the Event: less and more

It is less a assemblage of parts that, placed piece meal into a storyboard semantic collage, that constitutes an event.

It is less the pieces of objects that come together in order for us to find and understand what an object is.

Rather

It is more the Event that brings about the whole instance and significance of what an object actually is such that parts have meaning. The object organizes knowledge around itself.

The weaving of threads brings material about to constitute a blanket, say, but that blanket itself is only partially available to knowledge through the material occasion.

The blanket arrives only at the event of being that is a blanket.

The blanket itself thus recognizes its material in a way that the material can not quite appreciate or comprehend of its object…

…the jump…The Leap is not made by hoping: It is not made at all.

Guattari and Deleuze’s Modern Teleology

Two Routes unto objects constitute the truth of the universe.

Subject and Object

I was reading a post about blogging yesterday. It said that in order to get readers you have to talk about “Eureka“ moments.

PThe blogger then goes on to describe how a eureka moment is when you realize some thing that you already knew. So basically, if you want to get readers then you should talk about things that people already know but they don’t realize they know yet.

I don’t think that I’m able to do that. I think that’s why Philosophy. in general has such a low count, a low interest. Philosophy. talks about things that you would know if you actually thought about it, as opposed to something that you already know that you just didn’t realize.

Existentialism was Correct?

The mid20th century existentialist authors were reacting to a trend that they saw in society. Much of the fear, it seems, of these authors was based in that the individual is disappearing. Existentialism is not really what we have made of it in our 21st-century pop-culture.

Awesome, dude !

Existentialism is a concern for the individual, One that arises in a moment to see the real issue of human beings is the apparent effort to not think at all.

The late 20th century authors such as Alain Badiou and Francois Laruelle really put a head to it. If the earlier authors say from the 70s and 80s, the post structuralists and the postmodernists for example, we’re describing this loss as a mechanical afffect, then the post post modern authors running into the early 21st-century were really talking about getting back to the individual.

Now, I know are you well read Philosopher is out there will react and say “no they weren’t, I don’t know what you’re talking about“. However, what we see clearly in these late post post modern authors, these post post structuralist authors, is that we had to learn a new way to talk about things because the individual has all but disappeared.

We see this in the topics that came up 1020 years ago, about the “end of history“, the “end of philosophy“, what non-philosophers would call “in the last instance”. What we see is that it seems natural for the social politic to use syrup (lol. Usurp) in common deer (commandeer) true notion’s, true expressions is that it seems natural for the social politic to usurp and commandeer the true notion, Expressions which speak about the truth of the situation. The social politic which generally does not want to reflect and think, has even commandeered these notions, thinking and reflection, such that now it means next to nothing. All that means is routed back to an individual choice which, as we see, is more and more determined by the power of society, of “group think”. I need not go into the multiplicity of examples that we see everywhere.

To my point, though, of the title of this post is that this is so much the case that subjectivity and objectivity mean nothing of a shadow of the reasons why they arose as a topic of discourse and critique in the first place. Hence, recently authors made fashionable to talk about the object, even now we see that talking about the object has lost its bearings as well, and has been subsumed in a social discourse which pretty much, rather than bringing about any significant change, is working more and more to retain the status quo.

It is this issue that will concern Philosophers of substance going forward. For, What we are trying to understand is the truth. As soon as we begin to understand what is happening in with reality, Society “revolts”, rejects what the commentary and critique is really telling them, and the people fall back into a distorted version of what existentialism was really talking about.

The Analogy of Truth

Pondering today…an analogy of mental health and orientation upon things.

The analogy from the individual.

“I think that my approach to understanding the world makes other people uncomfortable. And I think I was really sensitive to this throughout my life. I think that growing up I was not supported emotionally, and so in my sensitivity to peoples reaction to me Manifested me naturally in a state of constant distress. Perhaps Left on my own, I compensated for this distressing existential awareness, or lack there of as the case may be, by closing myself off from others such that all I had to deal with was myself and my perception of others. Due to this method that I devised on my own, automatically, one could even say naturally, a sort of counter active force within me defended against the onslaught of people who behaved With discomfort around me, by being relentless in my pursuit of where the other persons uncomfortable presence stemmed from. 

People liked me. And I enjoy people. Yet my way into the world was to search for the truth of others while also searching for the truth of myself, which, as I said, was really just an investigation into what we know philosophically as phenomenology. This is to say, that for the majority of my life I was only dealing with myself at all times. For, phenomenology is not just a way to think about things; it is a name of a type of total inclusionary strategy. 

The end of such phenomenological and philosophical approach to the world is ultimately the finding out that the end of the world is not the end of oneself, it is not that Suicide would solve the problem, But likewise neither humanity is going to kill itself, nor is the world going to be destroyed. The notion of suicide, the invasive thought of the need to destroy oneself that arises through the total involvement of oneself, is never feasible. We call this kind of mental health issue suicidal ideation.  some Studies have shown that people who suffer from intrusive suicidal ideation are involved with a different set of factors then those people who actually attempt to kill themselves. There is evidence to suggest that people who are only thinking about killing themselves — ideation — are not able to kill themselves, and that is why the obsession persists. 

People who see phenomenology as a way of thinking, as thinking denotes being, will be distressed as a way of Being, what many people have called “modern anxiety”; where as people who understand phenomenology as a total inclusive strategy will adapt. 

My point here is that the end of the phenomenological route of being is not physical death but psychic transformation. It is not a foundation of nothingness; it is a foundation of continuum. It is a giving up of that way of being which incorporates all things into its ability to know. Instead of a black hole, it becomes a supernova, a Big Bang. 

This psychic death does not kill the psyche; rather, the constituency, the manner by which the psyche is understood is transformed. The definition of psyche does not change. The meaning of one’s psyche does not change. The discourse one uses to describe the psyche, as well as the history and ideological components of everything that can go into what the psyche is and is understood as does not change.  In actuality, what changes is the constituency of the world itself. This is to say, what the world is as what is manifest.”

*

OK. That was so deep!!

People tend to investigate the world step-by-step and piece by piece. This is so common place and regular that learning itself, and indeed knowledge it’s self, is understood implicitly to mean one single method. The method is understood to be inherent to what knowledge is.

So everyone who learns things, or I should say, most people who want to learn and then go about learning how to learn are generally taught through modeling how To understand how knowledge and learning fit together.. And this is to say, incrementally, step-by-step, assessing and contemplating and putting together and trying different pieces, thinking different thoughts, considering different angles, etcetera.

At least, I think this is considered the “most enlightened” way of getting to know things and coming to understanding of things.

*

The Analogy of Limits.

“What I’m pondering today is that it could be that the reason why I have made people generally uncomfortable in my approach to the existing world is because that’s never been my method. I wonder if the anxiety and general worry that I’ve carried with me most of my life was really because people were telling me, the world, society, my parents, my teachers, we’re all giving me the implicit message at every turn that something is wrong with me.

What I am discovering now is that the way that I learn most effectively is just different than most people. The way I learn is to throw a hand grenade into the room. It explodes, and then I see the patterns that emerge. I watch how people react. I look at the damage on the walls, the coloration, the splatter, the screaming, the shut down, the rationalization, the fascination, the excitement, the bewilderment. 

I think this is why people have generally liked me, but generally always gave me the impression that they were uncomfortable and at a certain unease in my presence.

And maybe this is because I find out the whole dynamic and extent of the possible universe because I am like a bomb going off within it.

The explosion, the infinite expansion of a total mass, finds the limits of its containment. ”

Or maybe not.

The Analogy of Truth.

🌈🧑🏾‍🚀xxxxxxx

The Issue of Modern Philosophy and Mental Health: Disease as Ontologically Basic

xo

In modern philosophy, only one argument is Being formulated over and over; it is only the terms that change.

The basic and fundamental issue concerns if this is noticed or not. If it is not, then we have a multiplicity of issues which arise out of the individual’s immanent communion with transcendence.

If it is, then we have the total formulation of the existent human and the universe.

Kiekegarrd formulates the possibility of notcing this phenomenon in a number of ways. One in particular is the difference between what is ‘interesting’ and what is ‘genius’. And then there is the basic existential offense. This reverberates in the tongue And cheek saying “the talented imitate; the genius copies”.

Society is interesting…

*

This LA Times Op-Ed piece, Why so many people want to believe the election was stolen, got my mind wondering… The United States have seen ‘stolen …

Institutionalised

—– I like this analysis. That’s why I reposted it. And I agree. There is the freedom that is upheld because there is a system which works to assure the freedom of everyone within the system, and then there is sort of a religious belief that freedom is some thing innate to people despite the system.

And then I saw the Suicidal Tendencies video at the end. About six months ago I posted a post with this video in it, as well as one of the more recent videos from the 2000s I think.

In reading this repost, though, My mind went to a different place than politics: mental health.

Consciousness as Retreat

In our global mental health crisis, where pretty much everything nowadays has to do with mental health, I can’t help but wonder if it’s because there is no “non-systematized freedom” anymore. Everyone with any issue immediately is turned to “someone who can help them”, as opposed to looking to themselves first. For, they cannot, they are unable because that is how thier consciousness is manifested.

Let me try to explain.

Only Problem

I’ve talked about this with friends of mine. I think my generation was the last generation that honestly felt like there was some corner of the universe that we could be a part of that was ultimately our own. Where we felt free. Indeed, Grunge music from the late 80’s early 90’s was about the frustration that there was no more essential freedom to be had. Indeed, we hear this in Jane’s Addiction song “Nothings Shocking”

https://youtu.be/JVTsubtQjms

…but all though the Grunge bands that came to be called by various other genre names.

And I think it was this feeling of freedom which allowed us not to have mental health problems. Which is to say, it allowed us to deal with our mental health problems by ourselves, through our own artistic expressions, through our own life living, and strange communities.

But now, in a very Foucaultian way, I wonder if “the space of disease” has overtaken the body completely. Such that consciousness itself upholds no essential space of freedom, The consciousness of clinical mental health has so completely taking over the being of human, that there is no actual freedom, there is only freedom which is systemically permitted.

Thus is to say that perhaps this is where depression and anxiety really stems from, and a bunch of other mental health problems such as eating disorders and drug addiction. People are naturally, their bodies are naturally reacting to the conceptual limitation which denies that the body even exists in itself. So it is that “dysfunction” manifests because people are having no “outlet” to be themselves, that is, without being automatically accused by their own sense of self.

This is exactly the point that Foucault makes in his book, the English title, “discipline and punish”. Namely, that consciousness it’s self has been made or has developed into a self monitoring system. That is the point that he is making in that book. That consciousness itself is or has developed in a self monitoring action or activity. This is what subjectivity is. This is what modern subjectivity is, that the ideal of crime, the ideal of trying to control peoples behavior and move them towards a “civilized” manner, is to get the people themselves to monitor themselves. To punish themselves. To have consciousness which automatically disciplines and punishes themselves. 

This makes sense from my standpoint as a counselor, because we are finding more and more that the solution to mental health is to get back into one’s body. As counselors, not so much as psychologists and psychiatrists and those who adhere to the clinical ideal, counselors as a discipline of our own, see the problem from a more philosophical standpoint. And this is to say that many of us see the problem of mental health in the light that I am describing: That the imposition or development of synthetical a priori knowledge, Manifested as the symptom of disease, shows itself as real Being in so much as the actual body is ultimately totally excluded.

Coincidentally, this is what we find in the philosophy of phenomenalism; namely that the body itself disappears. The Self “in itself” disappears, objects “in itself” does not exist, and that the ultimate ground of freedom is found in the Pure Reason.

We then might discover the reason why reality is ultimately filled with problem, as well as technological solutions that seem to give us some solace at least for a minute, or distract us from the problem-saturated reality which is consciousness itself, modern subjectivity .

Foucault’s over arching argument, although oriented differently for our moment, is that the The body itself has been displaced as the ground from which knowledge arises. This is the argument that he makes in “the birth of the clinic”. Basically, he describes how in the 18th century our current paradigm of medicine, but indeed reality as well, was overtaken by synthetical a priori knowledge. He traces how consciousness itself took place by evidence of discourse. And this is to say that consciousness itself transformed reality.

*

Side note:

University of California at Santa Cruz has a department called “History of Consciousness”. Angela Davis and Donna Harroway and Gary Lease are more noted scholars of that department. The premise is that consciousness is itself manifestations of discourse. That’s it.

I am inclined in that direction, though I definitely was not when I attended there.

What happened after Foucault was what we call “Postmodernism”. I repeatedly suggest is that postmodernism As a philosophical kind of movement in academia, misunderstood-misunderstands what Foucault was really saying, what he was really indicating. This is not to say that Derrida Lyotard Deleuze Guattari And maybe a couple others misunderstood, but most everyone else, somehow, was misunderstanding what they were really saying.

Such “authors of the truth”, as I would call them, were describing how consciousness unfolds in history, automatically. But then, oddly enough, what seemed to happen is people kind of intuitively understood the historical motion, and took it upon themselves to manipulate discourse. So they then proclaimed that every human individual gets to create their own reality by manipulating discourse. And everything started to go to shit. Because that is not really what post structuralism, as again I miss applied name for what was actually going on, and postmodernism was actually describing. Both of these movements we’re trying to correct the missed understanding that kept rising every time someone would attempt to describe what is actually occurring.

This phenomenon, where even though people were conveying the truth of reality, somehow that truth was commandeered and co-opted for an agenda which didn’t have anything to do really with what these philosophers were saying– It is this oddity that then we find the philosophers which came after post modernist, what I call the “post post modernist”, Badiou,Laruelle, Zizek, These authors noticed this problem and then these authors philosophies are based on the perpetuated discrepancy between the truth of what the philosophers before were saying, and then the general academic application of those truths which were a mistaken application of the Philosophy.

We find with these post post modern philosophers that they just figured this is what is going to happen, that this problem cannot be corrected. That no matter how much we try to describe the truth of reality, most people, academia in general, will misunderstand and use the misunderstood meaning For the sake of the synthetical a priori knowledge. or modern agency.

The post post modern authors just take it as a given that the truth will be used for an agenda that misunderstood the truth of the philosophy they read. This is Badiou’s supporting argument, that the truth is left behind; as well Zizek’s described situation aka Lacan psychoanalysis, as well Laruelle’s reaction was the reason why ‘sufficient philosophy’ is, basically, insufficient.

And yet we find this same situation described in various ways through all of the authors of the 20th century. We find it written and rewritten over and over using different phrases, different coordinations of terms, different terms all together, all of these philosophical discourses attempting to get at this problem of The real situation. This notice of this basic problem of modernity begins with Kierkegaard.

Modern Consciousness and Disease

And so here we are now, a presidential election event that manifests the essence of both sides of this problem, and Biden and trump. Ironically…

…we find it pervading our world in a very real way. We find people everywhere with mental health issues that are more aggravated than they ever had been in the past.

And it brings me back to the necessity for grounding knowledge and what is actually occurring, deriving from the body itself in coordination with, as opposed to only by, of the synthetical construction of given Ness, which we call disease, the symptoms of which being imposed upon Being as consciousness — this is the modern problem, the significant philosophical issue. It is this issue, then, that the Realists attempt to confront, albeit not very well, because they have missed the basic pervading issue of modern thought as it is manifested as Conscious Being.

Clinical medicine has so overtaken reality that now peoples whole bodies are unable to be accessed. Disease itself has taken over the body such that the body is identical with the diagnoses of disease...

Rephrase.

So when we listen to the Suicidal Tendencies song called “institution”, it should Really give us pause. Less as some nostalgic funny group of people playing hard rock, but actually more how it was back then when people who were just trying to live their lives, kids, us, who refused to be “depressed”, or to have “anxiety”, as a disease.

Instead we used these things, we took responsibility for these things of course, as just the way we were, and we used them to go forward in life. Free. However fucked Up we were, we weren’t blaming anyone else. We were just asking them to let us be.

But they would not. That’s what that song is about.

…But not that everything was all good back then; i’m just using that as an analogy…

And now everyone is so anxious and depressed there’s almost nothing you can do with that, nothing you can do for them except to give them medicine, something that is not their body. And yet still they go on in their lives ultimately sick, of themselves, of the world, with really no solution except to take medicine and hope for the best.

…and I will try to help you come back to your True Self, founded in your Real body…

It makes me wonder…

Community of the Absurd

”i’m not crazy… you’re the one that’s crazy.”

 another part of the solution advocated for mental health is connection and community. 

And so the real issue for our times so far as mental health but indeed reality itself, is how to we find connection with the body, thinking and intelligently being, without falling into the trap of systemitized synthetical a priori knowledge?

But more so, how do we get someone who is so indoctrinated into clinical medicine, as the basis by which reality is understood and perceived, to find the body within that saturation of synthetical disease?

xxx

In the philosophical sense, the political sense, as well as the real sense?

o

Does the Banach-Tarski Paradox Anticipate The Two Routes Upon Objects ?


This is the best vid I’ve seen all month!

I definately am Not a mathematician, but this vid explains this paradox pretty well. And, despite the scope of his conjectures at the end, a significant philosophical question would concern whether reality presents a sufficiently able manner for conceptualization to encompass all that we are able to know?

The precipitate of this first question thus moves retroactively as opposed to redundantly:

If we can take the initial object as any real object, then we can likewise take ‘reality’ itself as an object which itself is real. If we are to understand anything, communication of reality must be involved in some manner.

The initial issue, then, is if what is proposed to have been communicated is able to be viewed and understood as not having been communicated. And then if what was not communicated is able to come through as this latter view, that is, what has not been communicated being communicated but not in the former instance and not a replacement of the former (what was indeed communicated is not nullified by the communication which was not communicated by the proposal of what should have been communicated)?

#thetworoutes.

The initial contemplations upon truth can be found in Nathaniel’s The Philosophical Hack.

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