This is how the taller, tank top-wearing chick would sound like if she were ever to talk: The idealist sits in a classroom and hears realists speak with ventilation. The brain-porous membrane of the idealist is mutable when tempered by clan mentality within her atmosphere. Her sensibility is thought as self-reflexive but is really unconsciously shared. The ventilation has an inflection of wanting shared animosity and captivates learnt realist paranoia theory. The idealist feels as if they were brainwashed by dystopian inversion of hostility to replace their equality-based unaffected mindfulness, before unscathed by clan mentality realism, further called animosity of gender duality. The idealist feels untrusting of this newly formed alienation because they were unaffected in high school by competition, and thus they performed well in timed testing and undaunted capability. It makes sense that the exception that performs that performed well in education is similar in brain process as this black male mathematician I learned about in my Practical Mathematics Course: A famous black mathematician apparently described his indifference to commenter’s who were curious if he felt adversity or paradox for being in a predominantly white-infiltrated field, and he said that such matters were “not his to confront.” I forgot the mathematician’s name, but this is because I am a type of person to remember faces instead of names, and I characteristically remember his photograph where he was laying with his head in his palm on a hotel bed, and his merit probably allowed him his amenity privilege therein.
Going back to the beginning of my declaration, the idealist may receive government welfare money, with no socialist guilt because of subjective rationalization that their mental ailment plight (schizophrenic humility to the realists’ sensed conviction, which becomes inert in the idealist’s conforming thought process to the minority of females realist condition of Patriarchal oppression, further individually distrusted by the idealist because of their secular, innately moral, self-taught upbringing); further they are victimized by majority-based objective knowledge. This phenomenon is I posit is like a world with lessened ability for engendered masculinity and mindfulness that does not make self-compassionate sense to believe in to the idealist, hence schizophrenia conflated with ruptured humility. I read a philosophical entry on JSTOR which saw statistically that the percentage of women, who are not childless in their personal politics, or in other words, more sympathetic to early pregnancy by generalized position acceptance, hence “childless” political category of women who decide to leave thought of procreation for their future years into the future, the first category of women drastically disbelieved in the moral rightfulness of intellectual equality between men and women. This study was conducted of Western women. I will make my intentions have more sense present soon by my feminist witness, which is quite severe in tone and will be noticed with patient reading. A reason for the idealist to not convert to realism, without indignation and sadism that is coerced, is that most rational individuals are presumed by practical self-experience to agree with, because of intellect-ego, an innate intellect theory, beyond any notion of socially constructed barriers, educational of course, and their accompanied statistical research based on class demographic. This is not hard-headedness because you might want to believe in your innate human intellect if you were an observer in a poverty-stricken household; the typical abuse still is liable for application but is perceived as non-intentional ignorance such as blaming a child’s whim to “rot out their whole mouth” by feeding them excessively sugary foods, upon the child after depriving the child of regular dental examinations, or ignorance in feminist education). We understand appetite in the Western world as highly based on desire that is not connected to intellect but despoiling or restriction, and so I still was able to receive a title as a GATE(Gifted and Talented Education), and during the second grade nonetheless.
I did not lie to my professor Cynthia Kaufmann, a (former?/present?) South Bay California politician, when I dropped her “Grassroots Democracy” course. I just did not pass the course, but instead handwrote it and let two of her passing students read it, and left the course with “withdraw” non-grade when I received their acknowledged approval of my intellectual capacity. Their content faces showed satisfaction for my output. This was probably because I was seeking to take courses in political science, biotechnology, and philosophy courses, but thought of them as too competitive, preferring independent studies after I write theses in intramural education and modern scholarly freedom by internet accessibility. The latter thesis’ outlook is typically disrespectful of a hard-copy version of education status, aided by Jane Jacob’s observation, in her article entitled, “Credentialing versus Educating”, of ultimately forgiven plagiarism in the notable successful individual. But to suggest a prestigious title as arbitrary for a prestigious title as arbitrary for eudemonia (happiness), wrings self-contempt at accused deference to competition. I see Western objectivity as disposable to the extent that Aubrey Lorde does not make sense to me when she wrote that, “Women are now working bees or the subject.” And it doesn’t make sense because I, a female, was never alive before my birth. And so, how can one generation be “now” masculine in character more so than in reference to a time they never existed in? “In reference” possibly implies judgment which may imply a repressed character by elitism and egregious contempt.
My strongest motivation for my anti-traditionalist, racial-neutral stance to the extent of Camus’ (non-signified immateriality) and Rawl’s (veil of ignorance), the latter of which a Berkeley professor calls the trait of the younger generation “color-blind”, on the Berkeley radio station, lineage imbecility is that my rationality will not allow me to arbitrarily adopt my biological parents values because they are blatantly against the commonwealth by my study of their Vietnamese slogan, “Khôn nhà nội chợ”, interpreted by me in an almost spot-on translation: “Being a public servant as your future intended career path under this household’s ideology is like blasphemy; disrespect for our family’s pride for typically monetarily expressed greed.” And more pathos I recall was the often spurned, “Thào lao thiên địa,” which translates as, “Worldly concerns are stupid!” The point of connection to my individuated ethics if that nuclear family ties internalized by myself would essentially lead to ingrained, mimetic, popularized, wealthy image, demeaning the ideal of ‘happiness is not derived from money’. I felt uncomfortable and therefore rejected an exhorted burden intended as absolutely rightful for my undertaking when I was told, I must “Buy a house for my parents and forcibly live with them until they die.” Absolutism showed through the spoken terms, “Con gái không đừơc nổi lợi”: “A girl cannot speak” and “Con gái mờ nối lợi là mắt lit xự”: “A girl (woman) who speaks her non-existent opinion instead of passively agreeing absolutely to an elder is disrespectful”. And also my mother always threatened me that she is “not afraid” of me leaving her to become independent for myself, as if she presumed that I intend to betray her gaining self-sufficient dependence by forming a monogamous relationship or bachelorette living in a private residence with my future partner instead of forever serving her as would, today, a Japanese robot produced to comfort the elderly. The old ideal of gratitude for an immigrant parent’s successful attempt to immigrate to America is not given by me in my case because it is also conflated with greed, further backed by their lack of acculturation. My argument is that their decisions in their past life deflates in honorable symbolism as I understand that I would not ask to live in debt of such askance, especially in a modern Bay Area Silicon Valley that gives me access to studying rising childless ethics that probably can be connected succinctly with self-sacrifice, otherwise known as consciousness in an ‘overpopulating’ Earth.
In conclusion, the idea is that if a gifted individual was truly scientifically unaffected, due to inborn psychological resistance and/or culturally contributed rational stringency, they have reason to find the thesis of subjective individuality infinitely true, regardless of ignorance of collective stereotype. I thought of my biological parents obviously as models of study for absolutism and traditionalism, and even bigotry research, as if I received a free anthropological study through biological parents. My circumscribed pacifism by inertly conceiving circumstance was not self-accused through identity-securing social influence of the art-house indie movies. The concept of an externally viewed dysfunctional family is a time-learnt understanding that people are freely allowed to be bigoted in America, and that the California system of education gives the student sufficient education, which nurtures the students’ natural growth by democracy. Understanding bigotry deactivates the effect of harm from verbal abuse due to a lack of anger by the child’s privately internalized elitism over one’s own subjective becoming. My friend Maddie, a fellow student from my public speaking course, said in her speech on ‘why she is an intended fashion design student’ is that she was interested in studying psychology instead, but her oriental parents felt, as she explained, “disconcerted and distraught” at the thought of her pursuing a psychology degree. This part of her speech showed me a complexion of her as inane, passive to social influence as rationalization. The irony is that Maddie dressed like a satire of the “evil western, objectifying, cold psychologist” on the day of her giving this speech. She wore a sleek shower-curtain material, pristine white button-up blouse with an extra-white, non-religious cross on the backside of the blouse, and liquid matte leggings that were only half-sheen. Perhaps she misconceives the point of academic psychology, which is to create love, like the psychologist Erich Fromm would need be concur.
Sincerely,
Kim Lieu
If I know that I can appreciate my monolingual education, and then sympathize with bilingualism when I am handed a petition, then I know that the bias of the egoistic anti-bilingualist is an absurd distraction. I can only love the gendering of position because I am poverty-stricken of born condition, and therefore of my body is usurped from patriarchal gender discourse, I am liable to become extorted for free receiving of socialist schizophrenia reimbursement, which is livable, hence my educated idealism of equality. I do not care for visibility because visibility ought be mutual. My ideal is individual invisibility that allows me to be the private audience member, sort of like an inverse right of the esoteric to be the unseen center of stage, as Derrida mentions briefly in his, "Writing and Difference." It is not a mandatory need to be an authority when you prefer studying books. All desire for socializing as a famous figure may seem to be fervid, enticed seeking. Self-evidently rational process of non-guilty socialist dependency is due to monolingual education in English that was created outside of me, beyond the scope of my control. So that if I am extorted by my preference selection of monolingual ideals that could fall under debauchery of Anglo-saxon and French(Sarte) cult, it is not my intention because the repression was not felt to be there of a mother langauge I did not practice. Therefore, my educational phase was not disrupted until schizophrenia ruptured. Biological affectation for "identity politics" would make sense to become antagonistic and conflict if not self-adopted as identity. If the external world(society) can think of my upbringing as naturalized alienation, then the "true" me can be subjectively perceived as a shadow. Here is a glimpse of my re-appropriated Vietnamese words I was thrown from my environment: "tuc muc khi vi?"(Why are you sad? You are sad.) becomes "Tawdry and muckraker". "Troi duc (oi)"(Godamn) or "cho de"(bastard) becomes "Straw Dog". And "di chet"(go die) is re-appropriated as "diptych and chet baker". This phenomenon seems to be "chua ewh" or a haunting that I view in resignation as my un-shared community voyeurism. If I traced back to the feminists who spurned realism as pessimism that overthrows subjective idealist freedom points to the question: If you were a female that was not coerced yourself to into anger or a victim's position, then don't the stories you hear inadvertently marginal in your egoistic superiority? That means that common sense segregates real stories of futility from less tragic stories I cannot identify with, hence the theological story of the penis as a snake that garnered the female's seduction is non-applicable to me because sex with a male for me as a lesbian is not desired, like would be understood of lesbians who think heterosexual sex is disgusting. It seems, like in most cases of homosexuality, to be a matter of pheromones and physical attraction, like the female as the "peacocks" of the species. I literally would, like an insane objectifying sociologist, check out the deferring, choosing lesbian from the biological lesbian, so that I don't have to feel any antagonism of hetero-normative culture that I have no problem with, except through brainwashing from the gay community. I would likely use the archetype of the straight male character in interpretation like a personality test that uses the personalities of the "Friends" characters, so that it is in no way an attack against my person. If I believe in the deconstruction of nuclear family in neutrality for self-emancipation of authority. If I don't exist, then I am an idea that must view strangers in my mind that imprison my mind, probably due to monarchy typical absolutism that needs testimony that I have self-discovered and have spoken aloud to classmates. That means to say that I believe in a transcendental quality of this problem from my reading selections that have said that the anglo-saxon ideals fall to prey by oriental politics, such as in Max Stirner's and Shrag's work. Life in such an unhealthy sadism is bondage because if I did not choose to be born, I ought to have privilege of individuated emancipation. Reverence based on parental greed of having a progeny who honors and reveres them, makes the offspring coerced to debt based on time-honored codes of gratitude. Even sympathy for common sense internalized prontalism is inert and alienating to my individual, rational ethics.
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