Superfluous Feelings
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Many early materialist studies of videogames framed the medium as ideological training for future participation in a computerized workplace. This article takes the contemporary stagnation of postindustrial economies as an occasion for problematizing this account, turning to videogames, players, and game designers themselves for an exploration of how gaming culture imagines its relationship to the labor process. The article finds that many videogames are not played as preparation for work but preparation for underemployment, providing affective relief from its associated stresses and enabling feelings of productivity, accomplishment, and social significance that are unavailable in the form of actual labor.
If you think that superfluous must mean \"extra 'fluous,'\" along the pattern of such words as superabsorbent and superabundant, you're not far off. Superfluous comes from the Latin adjective superfluus, meaning literally \"running over\" or \"overflowing.\" Superfluus, in turn, derives from the combination of the prefix super- (meaning \"over\" or \"more\") and fluere, \"to flow.\" (Fluere also gave us fluid, fluent, and influence, among others.) Since its first appearance in English in the 15th century, superfluous has referred to an \"overflowing\" of some supply, as of time or words, which hearkens back to its Latin origins.
JE: \"If we want indirect evidence, such that we might infer where there are feelings we need to have at least a provisional idea of the rules of correspondence of causality and feelings.\"
It may be parsimonious; it may even be true. But it is not explanatory. I want to know how and why feelings evolved, rather than just the functings they are reliably, indeed predicably, correlated with (functings that look for all the world as if they would have been just fine, to do the job for the Darwinian survival machines we are): The explanatory gap is about the causal status of feelings, for which their unexplained correlation with adaptive functings is not an explanation.
I have conflicted feelings about this book. I found it a pretty decent read till I came to final section of the book where the author has written acknowledgements and other related notes. The heartfelt statements made in this section, and the way they were written made the rest of the book pale in comparison for me. This comes with the knowledge that the author passed away earlier this year after multiple battles with cancer.
Because they are ubiquitous and inescapable in our waking lives, and because they feel as if they are playing a causal role, it is very difficult for us to see that in reality our feelings are functionally superfluous (unless telekinesis is true -- which it is not).
That way it becomes obvious how your statement \"Why are we aware of feelings\" is redundant: \"Why do we feel feelings\" Isn't that the same as \"Why do we feel\" (\"Unfelt feelings\" are not only self-contradictory, but they reveal the redundancy and question-begging inherent in the usual way of putting it.)
The real issue is about the causal status of feeling: Except if telekinesis is true (which it isn't). feelings have no independent causal power. They are merely (unexplained) correlates of the functing, which is the real causal power.
In a nut-shell, this is how every attempt to assign an independent causal power to feeling (other than telekinesis, which is false) fares, when looked at carefully, and functionally. The feeling always turns out to be redundant, superfluous, and hence unexplained (though it is definitely there, correlated with the functing).
This is again just the anosognosia about the causal status of feelings: To increase the likelihood that the supervisor detects and responds to the hazard signal, increase the likelihood that the supervisor detects and responds to the hazard signal. Interposing another \"signal\" (pain), is just multiplying entities, with no explanatory gain. (The story is the same for pain itself, as a \"signal.)
Remove the redundant feeling of feelings, and also the superfluous feeling itself, and the functing of the doing or not-dping can do it all. Meanwhile, the accompanying feeling remains as mysterious and inexplicable as ever.
Second character to be introduced in the novel is Vladimir Lensky; a hopeless romantic and an idealist, a proud and polite young man, carried away by the romantic spirit of the times, but his character, I feel, is adorned with more sentimentality than deep feelings, his poetry and his love for Olga are as shallow as a puddle after rain which dries with the first rays of sun, and he is so naive, but forgive him, he is only 18 years old! This is how the narrator (or Pushkin) describes him:
Delete needless or redundant words from your writing. In fact, even phrases can be replaced by one or two words, or in some cases eliminated. Examples in this list show how far you can go to tidy up your text and make it more appealing to read. So get rid of those superfluous words!
\"Your repentance,\" I said, \"is now superfluous. If you had listened to the voice of conscience and heeded the stings of remorse before you had urged your diabolical vengeance to this extremity, Frankenstein would yet have lived.\"
\"After the murder of Clerval I returned to Switzerland, heart-broken and overcome. I pitied Frankenstein; my pity amounted to horror; I abhorred myself. But when I discovered that he, the author at once of my existence and of its unspeakable torments, dared to hope for happiness, that while he accumulated wretchedness and despair upon me he sought his own enjoyment in feelings and passions from the indulgence of which I was forever barred, then impotent envy and bitter indignation filled me with an insatiable thirst for vengeance. I recollected my threat and resolved that it should be accomplished. I knew that I was preparing for myself a deadly torture, but I was the slave, not the master, of an impulse which I detested yet could not disobey. Yet when she died! Nay, then I was not miserable. I had cast off all feeling, subdued all anguish, to riot in the excess of my despair. Evil thenceforth became my good. Urged thus far, I had no choice but to adapt my nature to an element which I had willingly chosen. The completion of my demoniacal design became an insatiable passion. And now it is ended; there is my last victim!\"
It should be fairly easy to relate to some of Roquentin's more dramatic passages, especially those which invoke the term superfluous. (The French here is de trop, which really means \"too much\" and is sometimes also translated as \"in the way\" —though I prefer the literal translation myself.) But don't make the mistake of thinking that Roquentin is having a psychological breakdown. His experience is primarily an intellectual discovery, not an emotional one, though there is obviously a lot of emotion emerging as a consequence of that discovery. To be \"superfluous\" — regardless of whether it is yourself or a physical thing — is a little like being what in mathematics is called a \"surd,\" i.e., a number that can't be reduced any further. It's a little like the food on your plate that you just can't finish, i.e., it's \"left over.\" Since we all have a profound desire to assimilate the world (through mathematical formulas, physical eating, etc.) we are terrible frustrated when we find something in the world, or even the world itself, is de trop. Or as Roquentin might have said if he lived in California, Quel bummer!
9. But beware of your emotions (and be able to distinguish between feelings and emotions). This is particularly true of anger, which, like fear, is as destabilizing and damaging as it is misguided and superfluous. People generally do bad things because they are broken, not because of the particular circumstances in which they find themselves and still less because of you. As they are not truly responsible for their actions, there is little point in taking it personally and getting angry with them. Besides which, uncontrolled anger can do much more harm than good to your long- and even short-term interests.
For centuries people have sought ways to remove hair. Excessive, unwanted facial and body hair is a problem that many men and women suffer with needlessly because they are uninformed or misinformed. Superfluous hair has social and psychological consequences. It creates feelings of self-consciousness, embarrassment, frustration, helplessness, and unhappiness.
Electronic communication takes time: time to read and time in which to respond. Most people today lead busy lives, just like you do, and don't have time to read or respond to frivolous emails or discussion posts. As a virtual world communicator, it is your responsibility to make sure that the time spent reading your words isn't wasted. Make your written communication meaningful and to the point, without extraneous text or superfluous graphics or attachments that may take forever to download.
Depending on what you are reading in the virtual world, be it an online class discussion forum, Facebook page, or an email, you may be exposed to some private or personal information that needs to be handled with care. Perhaps someone is sharing some medical news about a loved one or discussing a situation at work. What do you think would happen if this information \"got into the wrong hands\" Embarrassment Hurt feelings Loss of a job Just as you expect others to respect your privacy, so should you respect the privacy of others. Be sure to err on the side of caution when deciding to discuss or not to discuss virtual communication.
Separation is a very liberating stage where we can free ourselves of resentment towards ourselves and others. It is a kind of liberation from negative emotions. By doing so, we can become aware of our true feelings. We separate ourselves from our inauthentic selves and step closer to our essential or higher self. The separation occurs when we no longer identify with the character we have been pl