Cainanite (imported) wrote: Mon Oct 31, 2011 9:19 pm There is a point in the video where the poster begins to smirk at what he is saying. He is clearly trying to keep a straight face. There are also quite a few edit points hidden in the video. Perhlines?
No. I don't think the guy is for real.
He is more likely someone going through story submission withdrawal. He's got an EA themed story, he's begging to share, but can't post it right now.
What does he do?
He does what any reasonable, sane person would do. He wears his "Alien Ears" Hoodie, puts on dark sunglasses, flips his camera to solarize, and posts it to Youtube.
I sincerely doubt his story's legitimacy. The chain of events seem VERY sketchy. The penis is oddly good at absorbing infection, especially under the foreskin. Unless he had some sort of flesh eating bacteria, I don't see how it could have happened. Based on his story, I'm more likely to believe a glansectomy, than a penectomy. Also, if he has that little of a stump left, why didn't the doctors reroute his urethra?
If he's for real, then my heart goes out to him. Based on that video though, I highly doubt he's on the level.
Sometimes, I wait for a while before posting a comment, and I wait until I believe I may be able to post a comment more wisely posted than not.
My initial sense of "that video," was of it being a very real experience of a very real person. I arrived at that initial sense by listening to the voice, its inflection and word phrasing. It has been my consistent experience that people who speak in that way are speaking of something experienced as exceptionally difficult to describe, and of something "society" deems (in my view, with oft-tragic misunderstanding) as being shameful.
My personal response to aspects of my life which it seems to me that "society" deems shameful has been to be as public and open about such aspects as I can find any way to be.
So, in my Ph.D. bioengineering dissertation, I described the circumstances of my orchiectomy, to the limit the confidentiality aspects of human subject scientific research ethics would allow.
I regard doing as I have done as being profoundly unwisely foolish for anyone who is unwilling to experience, and unable to withstand, almost limitless social derision. Perhaps it is among the most wonderful gifts of my life that the way I am autistic has, thus far, granted to me the will and the ability to withstand every form of stigma, prejudice, derision, and derogation which "society" has sent my way, and to do so without ever having been willing to have any form of intending to retaliate as my personal response to "society's" seeming effort to nullify my whole actual existence as a real person.
Seems to me that it will only be after those people who have aspects of life that are as though ten or a hundred or more standard deviations from the mean in terms of social norms are able to demonstrate our validity as real humans, that the forms of hatred directed toward real human diversity will begin to usefully abate.
So, I find no fault with Canainte's observation that, based on his interpretation of "that video," Cainanite had doubt; for Cainanite did also state, "
"Cainanite (imported) wrote: Mon Oct 31, 2011 9:19 pm If he's for real, then my heart goes out to him.
I ask, indeed, I tend toward pleading, that people challenge the "scientific research" I do regarding socialization traditions and trauma as a seemingly necessary aspect of human society; an aspect which I find drives hatred and all its ilk.
Last night, I was in a nearby city, with my wife, talking with a mutual friend in the friend's home. Our friend described disagreement with some aspects of my research work, and apologized. In response I said that it is not particularly helpful to me when people agree with me; what helps me the most is people disagreeing with me and taking exception to my work and its findings, because that is what helps me best to challenge my work, the better to strengthen it or to discredit it, as may happen.
Do I have a peculiar habit? I avoid, like I would attempt to avoid "the plague," ever telling of what I don't think.
Statements or questions which contain the phrase, "I don't think," are, to me, ways of avoiding telling what one does think. If I tell what I think, then what I th ink is subject to being challenged, being rejected, being refuted, being recognized, if absurd, as actually absurd. If I tell only what I don't think, then whatever I do think is kept safe from any form of scrutiny or evaluation or even judgment.
So, on first encounter, and since, I consistently think "that story" is sadly true, so true as to have led me, more than once, into crying.
The fact that I think something does not affect the validity of the thought itself.
I have found a way, one that works for me, out of the predicament of what I think and what I don't think. I think as my life experience gives me to think, and neither more nor less than that.
My life experience is comprised of awareness of events which have already happened, events which are happening, and even more, of awareness of possible events which have not yet happened. For every event of my life which is happening, there are a countless multitude of events which have already happened; and, for every event which has already happened, there are an infinitude of possible events which have yet to happen.
A tiny part of my life is, therefore, about what is happening now. A substantial part of my life is, therefore, about what has already happened. And almost all of my life is, therefore, about what has yet to happen. So I experience the existential process of my life. Events happen, and I respond to the events that happen in full accord with my actual ability to respond to events as they happen; therefore, I learn of my actual response abilities through my actual responses to actual life events.
I have no responsibilities if responsibilities are abilities to respond to events in ways of responding which are not actually available to me during the moments of any event which affects my life so as I respond to it.
On the third day of kindergarten, I decided that society would not "amputate" the rest of my life. I had been bullied by about a third of my kindergarten classmates with such formidable skill as to realize, walking the three blocks from school to home alongside my mother, that I could escape bullying for the rest of my life by diving under the back wheels of a city bus that passed in front of me while my mother and I were waiting while we had a red traffic light and the bus had a green traffic light.
In that moment, I recognized that those children who were bullying me (for my being, even then, openly autistic and transgendered?) would never again be able to hurt me if I dove under those bus wheels; only, were I to do that, I would hurt my family, as I thought then, "a thousand times" more than the bullying children could ever hurt me. In that moment, I asked for whatever I might need to withstand any amount of abuse "society" could ever send my way. Since then, I have found only decisive evidence that I was given what I asked for.
From my "existentialist life philosophy" perspective, I continue to observe that whatever happens, as it happens, is necessary and sufficient, and I do this because of the simple observation that what does not happen does not happen, and therefore is, as it does not happen, actually both unnecessary and impossible. This makes usefully intelligible sense to me if, and only if, some aspect of existence is putting forth effort to know, become familiar with, and, eventually, understand, itself.
So, I find I make mistakes because I am able to do "things" that I never, exactly and in every detail, did before; so, to me, the process of making mistakes and the process of learning are exactly identical processes, and therefore are a single process, with two names, "mistake" -- if the outcome is judged undesirable, and "learning" -- if the outcome is judged desirable.
As I find it very desirable to learn what to wisely avoid doing (because of harmfulness), and because I observe that there are very many ways to do something poorly for every way to do it well, most of my learning has been the making of mistakes, and I find that to be very good indeed.
