Denkverbot

Gnječ wrote:

aben wrote:

Gnječ wrote:

aben wrote:to je talijunski, nemo veze s našin

kojin našin vašin? to je Istra alo jebote vaši naši.

hrvackin

ma kakav hrvacki bog te jebo? polovicu riječi a i više koje upotrebljavaš su talijanske i ti onda to zoveš hrvackin? hrvacki ti je turski 80% riječi su turske njime govore tamo negdje u pizdi materinoj.

Rodom smo svi iz istog kraja :D

BOSNE

khm, khm, ja nisam mislila na geografski položaj :)

mativka wrote:

Gnječ wrote:

aben wrote:

Gnječ wrote:

aben wrote:to je talijunski, nemo veze s našin

kojin našin vašin? to je Istra alo jebote vaši naši.

hrvackin

ma kakav hrvacki bog te jebo? polovicu riječi a i više koje upotrebljavaš su talijanske i ti onda to zoveš hrvackin? hrvacki ti je turski 80% riječi su turske njime govore tamo negdje u pizdi materinoj.

Rodom smo svi iz istog kraja :D

većina ih je iz pizde materine ali ima i ljudi guštera aliena i svakakvih pasmina jedino im je zajedničko da su sisavci i hodaju na dva ekstremiteta većinom hodaju kad im je tijelo u vertikalnom položaju prema zemlji. kad izađu iz pizde materine počinje programiranje najprije od bliže okoline i kasnije sve šire i šire okoline koja je tu prije nego su ovi novi izletili iz pizde materine. tako da čim izletiš iz pizde mile matere ne dozvoljavaju ti da budeš ono što jesi nego od tebe modeliraju humanoidnu nakazu sa totalno ili djelomično sjebanim programom koji je pun virusa, trojanera, backdoorova, wormsa i drugih štetočina koje neki zovu demonima neki traumama neki ih zovu implantatima itd...

Gnječ wrote:

aben wrote:možda, 
a možda si samo ljut ča si mi linko ultradesničarsku fašističku metapediju da bi mi reko da ne govorin hrvackin:)

nisam uopće ljut nego vidim zajebavaš bezobrazno ti i šejker ko dva sijamska blizanca jebote navlačiš sugovornika malo ovamo malo onamo. te perverzne igrarije igraj s nekim drugim. što se tiče linka i da li je ultrafašistički ili je ultrakomunistički stvarno na takve trivije uopće ne obraćam pažnju niti me zanima. našao sam što sam tražio pa taman da mi je Hitler to rekao kakve li veze ima sa raspravom o dijalektima i jezicima? piše da je besida perzijska  izvorna imenica za riječ dakle došla je iz perzijskog jezika. i to je sve što mi je bitno nikakvi ultrafašisti ni marksisti jebote. no dobro tebi je to samo dobra zabava za ubit vrijeme i hedonistički se preseravati po forumu svaka budala ima svoje veselje ako te to veseli živ ti meni bio.

no nikad nisi napisao gdje se točno govori i piše ovim tvojim dijalektom? ne moraš reć ulicu ajd reci koji otok ili otočje gdje točno? možda na kopnu primorje dalmacija otprilike gdje da znamo pa da proučimo malo taj tvoj "rvacki".

prošao je jedan sa'at ( opet perzijski ) sa'at je sat na "rvackom" pa gud najt.

besida baš tako kako se piše na perzijskom isto postoji i znači psovka, psovati. kad besjediš to znači da psuješ.

dobro,
ako sun te dobro razumi, jo govorin indoeuropski, a ostali hrvati govoru srpski?
djizis, gnječ, pa na tvojin linku je napisano da su to hrvacki pradijalekti, jel ti razumiš ča neki dijalekt čini hrvackin?
otok ugljun, narječje je ikavsko-ekavska srednjočakavica.

aben wrote:

Gnječ wrote:

aben wrote:možda, 
a možda si samo ljut ča si mi linko ultradesničarsku fašističku metapediju da bi mi reko da ne govorin hrvackin:)

nisam uopće ljut nego vidim zajebavaš bezobrazno ti i šejker ko dva sijamska blizanca jebote navlačiš sugovornika malo ovamo malo onamo. te perverzne igrarije igraj s nekim drugim. što se tiče linka i da li je ultrafašistički ili je ultrakomunistički stvarno na takve trivije uopće ne obraćam pažnju niti me zanima. našao sam što sam tražio pa taman da mi je Hitler to rekao kakve li veze ima sa raspravom o dijalektima i jezicima? piše da je besida perzijska  izvorna imenica za riječ dakle došla je iz perzijskog jezika. i to je sve što mi je bitno nikakvi ultrafašisti ni marksisti jebote. no dobro tebi je to samo dobra zabava za ubit vrijeme i hedonistički se preseravati po forumu svaka budala ima svoje veselje ako te to veseli živ ti meni bio.

no nikad nisi napisao gdje se točno govori i piše ovim tvojim dijalektom? ne moraš reć ulicu ajd reci koji otok ili otočje gdje točno? možda na kopnu primorje dalmacija otprilike gdje da znamo pa da proučimo malo taj tvoj "rvacki".

prošao je jedan sa'at ( opet perzijski ) sa'at je sat na "rvackom" pa gud najt.

besida baš tako kako se piše na perzijskom isto postoji i znači psovka, psovati. kad besjediš to znači da psuješ.

dobro,
ako sun te dobro razumi, jo govorin indoeuropski, a ostali hrvati govoru srpski?
djizis, gnječ, pa na tvojin linku je napisano da su to hrvacki pradijalekti, jel ti razumiš ča neki dijalekt čini hrvackin?
otok ugljun, narječje je ikavsko-ekavska srednjočakavica.

govoriš predslavenskim izumrlim jezikom koji je tu prije od dolaska slavena u tvoje krajeve. kasnije kroz stoljeća uz malu pomoć vatikana i crkve se taj indoevropski slavenizirao. nešto je ostalo neke su se riječi slavenizirale jebote pa nije ti to raketna tehnika a ja po vokaciji i struci nisam dipl. lingvista zaključujem ovako laički nešto sam ipak informiran neš ti jezika jebote. da hrvatski. majko mila kojeg li spina u pičku materinu hrvatskim jezikom ili dijalektom on priča...jer je neki moron crkveni štakor tako to napisao prije nekoliko stolječa iz nekog svog hira panslavizma jer ga je Napoleon pogurao u toj nakani kao i vrancuska revolucion a možda i koja vrancuska sobarica radoznale pičke.

koji je dijalekt? na ugjanu ih ima više tvoj je neki specifičan a specifičnost jezika ovisi i o godinama onoga koji ga koristi. je kukljički govor ili neka verzija istog? da znamo i mi u va na Istri Istre Istria Istrien jenu dritu...a ni da ne kapimo ma ima i tote trubastih nu da se ne slipimo čuda.

https://bib.irb.hr/datoteka/684741.Opis_govora_Kukljice.pdf

kic wrote:

violator wrote:Svidjelo mi se njegovo stabalce. Komunicirao je s njime. :-) Stao bi ispod krosnje i pricekao malo da mu na dlan sleti listic ili cvijet. Time je dobivao svojevsni blagoslov. :-)

to je kao Thoreau kad bi otisao cijeli dan gledati zabe kako se ponasaju, ili ptice, a svi mu govorili da baca vrijeme..

moram pogledati taj film znaci..

inace mi je zanimljivo koliko covjek blesavih misli dobije, i koliko je u bunilu kad nastane nered.. kao sinoc kad su im dizali kuce u zrak a ova zena se moli da joj madrace sacuvaju! i sl.. sve to mi je jako ljudski i dirljivo..

To je scena iz spomenute Noci sv. Lovre? Dirljivo. Mozda to ne bih nazvala bunilom koliko obrambenim mehanizmom naseg uma da ukorijeni pozornost na sadasnji trenutak i detalje. Svaki put kad sam se suocavala s izrazitom ruznim situacijama, odjednom bi mi mali detalji, nezamjetni, zabljesnuli pred ocima i uhvatila bih se kako mi odvlace paznju od tih krugova "pakla". Zanimljivo je kako svijest o cjelini, o posljedicama i uzrocima, o mogucim ishodima naprosto iscezava. Postojimo samo detalji i ja. Um je prazan zbog boli pa u njega ulazi ono neposredno postojece. Cvijet, galeb, sum vjetra, automobilska truba, procelje neke zgrade..

Jucer je preminuo Vittorio Taviani.

u sred ciklusa.. pokoj mu duši..

to je i Dalrymple rekao, kad je razgovarao sa zatvorenicima i bolesnicima, pa su često govorili da ne mogu naći sebe, pa bi im on rekao: lose yourself in something..

izubiti se u nečem neposrednom, direktnom.. i tako sam ja jučer zaspao u 21h :^^

bolje otić igrat partiju stolnog tenisa nego mozgati o sebi too much..

kic wrote:
bolje otić igrat partiju stolnog tenisa nego mozgati o sebi too much..

sad si me podsjetio s tim tvojim na mrave tj. na jednu anomaliju kod mrava a tiče se i ljudi jer je anomalija slična pa sam išao potražit tekst evo treba pročitat zanimljivo i poučno:

Breaking Anxiety's Bizarre Death Loop
What marching army ants can teach us about escaping the grip of dread.


In 1921, American naturalist William Beebe was exploring the rain forest in Guyana when he came across an astonishing sight: a vast column of army ants, millions of them, marching relentlessly around the jungle. It wasn’t their number that gobsmacked him, but where they were going: around and around in a huge circle. The circuit was so big—1200 feet across—that it took each ant two and a half hours to complete. And there seemed to be no escape. The ants marched on and one over the course of the next two days, Beebe reported, “with ever increasing numbers of dead bodies littering the route as exhaustion took its toll.”

In the years to come, other naturalists would report witnessing the phenomenon, which came to be called by a variety of names, including “circular mills,” “death circles,” and “ant mills.” (You can see videos here (link is external).)

Back in Beebe’s day, such behavior presented a baffling mystery. What, short of some kind of illness or collective madness or illness, could drive the ants to circle and circle until they died? Today, having figured out how ants navigate, we understand how ant mills form, and the phenomenon turns out to be far more interesting than anyone back then could have guessed.

We now know that as ants move around through the ground litter of the forest, they follow a trail of pheromone molecules laid down by those who have gone before. They also leave a trail of their own, to recruit other ants to follow. (If they didn’t, the first ant’s marker would gradually fade, and the trail would die out.) Such a system facilitates rather remarkably complex collective behavior, including sophisticated decision-making, by groups of individuals who are themselves all but brainless. But it can go wrong. When an ant trail by accident crosses itself, the ants following it can become stuck in an endless loop, laying down a stronger and stronger trail that sucks in any other nestmate who happens to come across it.

What does any of this have to do with human psychology? Well, the ant mill is a graphic illustration of a complex system that goes off the rails without any damage or trauma to any of its components. The ants aren’t sick; they aren’t insane. They’re doing exactly what millions of years of evolution have programmed them to do. The problem is that an ant colony at a system-wide level has an error mode which, once entered, cannot be escaped.

As Thomas D. Seeley describes in his wonderful book “Honeybee Democracy,” the complex societies of eusocial insects like ants and bees can be a useful model for the workings of the human brain. In both cases, an intercommunicating population of dumb agents (insects/neurons) spontaneously gives rise to an entity capable of complex behavior (the hive/the brain). And, as it turns out, the human brain has its own version of the ant mill. It can get caught in a loop, so to speak, without anything being wrong with it organically.

Anxiety is one example, as I can attest to from personal experience. A few years ago, after a particularly vigorous few hours of partying at a crowded shindig in Hollywood, I passed out cold and woke up to find myself staring up at a circle of strangers’ faces. I splashed some cold water on my face and went home. I assumed I was fine. But the next time I went to a social function, I realized that my heart was racing. My palms were sweating, I felt lightheaded, and a wave of nausea swept over me. I realized, to my horror, that something was happening to me that I had no control over—and the more I thought about it, the worse the feeling got. I was in the grips of an anxiety attack. I headed for the door.

Fear is, in a sense, like an ant trail. It’s an emotional response to perceived danger that guides our future behavior. When we experience something bad – in my case, the unpleasant feeling of passing out at a party – we lay down emotional memories that in future will prompt fear in the event that a similar prospect appears to be at hand. This helps us to avoid unpleasant consequences. But when we feel fear, we’re not just following a trail; we’re leaving one too. That is to say, fear is not just a response to aversive stimuli, but an aversive stimulus itself. And so, like an ant mill, the path of fear can double back on itself. In the grip of an anxiety attack, I wasn’t fearing the party anymore, but the physical sensation of my unease.

Like an ant in an ant mill, I was in a feedback loop that I could not escape. Yet I wasn’t sick. I wasn’t insane. My brain was perfectly healthy. All the same I felt myself slipping into a madness whose dimensions I could not fathom. It was like a perfectly good microphone feeding back into a perfectly good amplifier: everything was working as it should, but the result was horrible.

People who’ve never had an anxiety attack can be rather unsympathetic to those who suffer them. The problem is, truly, all in the head. So buck up! Get a grip on yourself! If only it were so easy. Populations of neurons cannot simply be ordered to change their tack, any more than a million marching ants can be told to knock it off.

That doesn’t mean that an anxiety sufferer’s plight is hopeless—simply that the biomechanics must be respected. In my case, my anxiety was relatively mild and its cause was easy to identify. To fall back on the ant-mill metaphor, I knew that what I had to let the pheromones of the endless loop dissipate and in their place gradually lay down new, healthier ones.

To do this, I learned to avoid big crowds in favor of small events where I always had a clear line of sight to the door. I positioned myself far enough into the group that I would feel a tingle of anxiety, but not so far that I risked letting the fear double back on itself. In time, I learned to trust my ability to handle my fear. (Some people find that anti-anxiety medicines such as benzodiazepines help the process along, though psychologists today tend to believe that that benefit does not outweigh the drugs’ high addictiveness—another manifestation, incidentally, of feedback loops gone awry.) With practice, I was able to gradually attend larger and larger social settings. After a few months, the fear went away entirely.

Ants stuck marching in a circle have no Xanax to pop or side door to slip out of. But they do, occasionally, manage to break away and find a path to freedom. After Beebe spent two days watching the ants go round and round, he wrote, “eventually a few workers straggled from the trail thus breaking the cycle, and the raid marched off into the forest.”

https://www.psychologytoday.com/us/blog/extreme-fear/201205/breaking-anxietys-bizarre-death-loop

kic wrote:
bolje otić igrat partiju stolnog tenisa nego mozgati o sebi too much..

Ili raditi zrtvu od sebe

PhoebeBuffay wrote:

kic wrote:
bolje otić igrat partiju stolnog tenisa nego mozgati o sebi too much..

Ili raditi zrtvu od sebe

kic je vjerojatno pun potisnute agresije, ljutnje i bijesa

One of the principle ways that people mismanage their anger is by playing the role of victim.

To reiterate the underlying dynamics of this problem, I explained that many people adopt the victim role, albeit unintentionally, because they are afraid of their anger, deny its existence in themselves, project it onto other people, and anticipate aggression or harm from them. With this expectation and a high sensitivity to anger in others, they may even distort other people’s facial expressions, imagining that they have malicious intentions. The anger that they would have experienced in response to frustration or stress is transformed into fear and distrust of others and into feelings of being hurt or wounded.

People who become mired down in feeling victimized tend to view events in their lives as happening to them and feel ineffective and overwhelmed. They also operate on the basic assumption that the world should be fair, which is a child’s way of thinking. They tend to project the circumstances of their early childhood, where they were indeed helpless, onto present-day situations and relationships, and fail to recognize that, as adults, they have far more power than they had as children.

There are ways to shift from the victimized stance, characterized by passivity and behaviors based on negative power, to a more adult stance characterized by active coping and personal power. People can become aware of and identify specific destructive thoughts – critical inner voices (link is external)– that promote victimized feelings; and they can take steps to develop more constructive approaches to dealing with their anger.

o move out of the victimized posture, it is important to identify critical inner voices that focus on injustices, such as “It’s not fair. This shouldn’t be happening to you. What did you ever do to deserve such treatment?” These destructive thoughts encourage passivity and helplessness while discouraging actions that could change an unhappy or untenable situation.

Low-grade anger and distrust are aroused in people whenever they are “listening” to voices telling them that others dislike them or do not care about them or their interests. “They never take your feelings into consideration. Who do they think they are?” “People just don’t give a damn.”

In the work setting, many people have resentful attitudes based on voices telling them that they are being exploited: “Your boss is a real jerk! Nobody sees how much you contribute.” “No one appreciates you.” “Why do they always get all the breaks?” Similarly, voices that advise individuals that they are victims of mistreatment by others contribute to feelings of being disrespected or persecuted, for example, “They’re going to make a fool of you. They don’t respect you.” The feelings generated by these ruminations lead to inward brooding, righteous indignation, and a desire for revenge. Recognizing and challenging negative voices is the major way to overcome a victimized orientation.

First, it is important to emphasize that anger is a simple, irrational emotional response to frustration and does not require any justification; it is O.K to just feel whatever one feels. The degree of anger is proportional to the degree of frustration rather than to the logic or rationality of the circumstances. When people attempt to rationalize their anger and then feel victimized, they get stuck in the angry feelings in a way that leads to an unpleasant kind of brooding that alienates others and is dysfunctional.

Therefore, in terms of action, people need to drop certain words from their vocabulary that they may be using to justify their anger, words like "fair," "should," "right," and "wrong." In a relationship, the term “should” often implies obligation. For example, someone who says, “Because we’re together (married), my partner ‘should’ love me, ‘should’ take care of me, ‘should’ make love to me” is operating from a victimized position. When people tie their feelings of frustration to the expectation that someone is obliged to satisfy them, victimized, paranoid feelings inevitably arise.

By challenging these habitual ways of speaking, individuals will discover a different form of communication that involves taking full responsibility for their feelings and actions and yet leaves them free to explore alternatives. In an intimate relationship, partners can learn to talk about their anger in a non-dramatic tone and admit any feelings of being victimized. This type of communication is less likely to arouse counter-aggression and enables people to deal with their anger in a way that causes the least amount of pain to one another.

It would be constructive for people who typically express their anger in righteous indignation or victimized brooding to relinquish the basic assumption that they are innocent victims of fate. It would also be important for them to give up a sense of entitlement and to recognize that they do not inherently deserve to receive anything in the way of good treatment from others. It is more adaptive to accept the idea that the world does not owe them anything—neither a living or happiness or nice surroundings. Taking the victimized position that one is entitled to something better contributes to feelings of being cheated that, in turn, exacerbate a sense of helplessness and impotent rage.

Taking action to change situations with which one is unhappy directly challenges a victimized orientation. For example, if one feels stuck in a bad relationship or a seemingly untenable work situation, one can explore oneself to determine if one’s passivity has had more to do with the situation than one thought, and then strive to be more proactive and self-assertive. It is also wise to avoid complaining about these unfavorable situations to others in a style that "dumps" the problem on the listener. In one’s interactions, it is crucial to become more aware of the distinction between sympathy and empathy, and to stop asking for or giving sympathy. Expressing sympathy as well as trying to elicit sympathetic responses from another person are damaging in that both reinforce victimized thinking.

In accepting angry emotions in oneself, one is less likely to act them out destructively or to adopt the role of victim. Ideally, rather than suppress or deny the emotion of anger, one would acknowledge angry responses while clearly distinguishing between feelings and actions. As people give up victimized attitudes and acknowledge anger as a basic part of their nature, they are able to choose how to express angry feelings in ways that are constructive, ethical, and aligned with their best interests and goals. The self‑limiting, victimized perspective no longer controls them or their lives.

https://www.psychologytoday.com/us/blog/the-human-experience/201304/how-stop-playing-the-victim-game

PhoebeBuffay wrote:

kic wrote:
bolje otić igrat partiju stolnog tenisa nego mozgati o sebi too much..

Ili raditi zrtvu od sebe

a ne valja bit ni agresivno prepametan

Noor wrote:

PhoebeBuffay wrote:

kic wrote:
bolje otić igrat partiju stolnog tenisa nego mozgati o sebi too much..

Ili raditi zrtvu od sebe

a ne valja bit ni agresivno prepametan

Ja sam daleko od bilo kojeg oblika pameti :D

Ceka me kujica pred vratima.

Pisa joj se...

PhoebeBuffay wrote:Ceka me kujica pred vratima.

Pisa joj se...

pametnica

Gnječ wrote:

PhoebeBuffay wrote:

kic wrote:
bolje otić igrat partiju stolnog tenisa nego mozgati o sebi too much..

Ili raditi zrtvu od sebe

kic je vjerojatno pun potisnute agresije, ljutnje i bijesa

am not

Gnječ wrote:

aben wrote:

Gnječ wrote:

aben wrote:možda, 
a možda si samo ljut ča si mi linko ultradesničarsku fašističku metapediju da bi mi reko da ne govorin hrvackin:)

nisam uopće ljut nego vidim zajebavaš bezobrazno ti i šejker ko dva sijamska blizanca jebote navlačiš sugovornika malo ovamo malo onamo. te perverzne igrarije igraj s nekim drugim. što se tiče linka i da li je ultrafašistički ili je ultrakomunistički stvarno na takve trivije uopće ne obraćam pažnju niti me zanima. našao sam što sam tražio pa taman da mi je Hitler to rekao kakve li veze ima sa raspravom o dijalektima i jezicima? piše da je besida perzijska  izvorna imenica za riječ dakle došla je iz perzijskog jezika. i to je sve što mi je bitno nikakvi ultrafašisti ni marksisti jebote. no dobro tebi je to samo dobra zabava za ubit vrijeme i hedonistički se preseravati po forumu svaka budala ima svoje veselje ako te to veseli živ ti meni bio.

no nikad nisi napisao gdje se točno govori i piše ovim tvojim dijalektom? ne moraš reć ulicu ajd reci koji otok ili otočje gdje točno? možda na kopnu primorje dalmacija otprilike gdje da znamo pa da proučimo malo taj tvoj "rvacki".

prošao je jedan sa'at ( opet perzijski ) sa'at je sat na "rvackom" pa gud najt.

besida baš tako kako se piše na perzijskom isto postoji i znači psovka, psovati. kad besjediš to znači da psuješ.

dobro,
ako sun te dobro razumi, jo govorin indoeuropski, a ostali hrvati govoru srpski?
djizis, gnječ, pa na tvojin linku je napisano da su to hrvacki pradijalekti, jel ti razumiš ča neki dijalekt čini hrvackin?
otok ugljun, narječje je ikavsko-ekavska srednjočakavica.

govoriš predslavenskim izumrlim jezikom koji je tu prije od dolaska slavena u tvoje krajeve. kasnije kroz stoljeća uz malu pomoć vatikana i crkve se taj indoevropski slavenizirao. nešto je ostalo neke su se riječi slavenizirale jebote pa nije ti to raketna tehnika a ja po vokaciji i struci nisam dipl. lingvista zaključujem ovako laički nešto sam ipak informiran neš ti jezika jebote. da hrvatski. majko mila kojeg li spina u pičku materinu hrvatskim jezikom ili dijalektom on priča...jer je neki moron crkveni štakor tako to napisao prije nekoliko stolječa iz nekog svog hira panslavizma jer ga je Napoleon pogurao u toj nakani kao i vrancuska revolucion a možda i koja vrancuska sobarica radoznale pičke.

čekoj, pa je li hrvatski uopće postoji?

Gnječ wrote:koji je dijalekt? na ugjanu ih ima više tvoj je neki specifičan a specifičnost jezika ovisi i o godinama onoga koji ga koristi.  je kukljički govor ili neka verzija istog? da znamo i mi u va na Istri Istre Istria Istrien jenu dritu...a ni da ne kapimo ma ima i tote trubastih nu da se ne slipimo čuda.

https://bib.irb.hr/datoteka/684741.Opis_govora_Kukljice.pdf

reko sun ti, srednjočakavski