In summation, I feel that there is a need within the direct-actionistcommunity to get more realistic about who they are and what they're doing;that arson is a crime, that liberating animals isagainst the law.
Your best bet is not tolead people on and take advantage of them but to actually befriend peoplewho can help you hide and then -- hopefully -- start a new life with a newidentity.
The origin of those critiques lies in an idea of Hegel’s, an idea of enduring importance that is constantly resurging in new guises, especially in the writings of psychologists concerned with mapping the contours of ordinary happiness. The idea is this: we human beings fulfill ourselves through our own free actions, and through the consciousness that these actions bring of our individual worth. But we are not free in a state of nature, nor do we, outside the world of human relations, have the kind of consciousness of self that allows us to value and intend our own fulfillment. Freedom is not reducible to the unhindered choices that even an animal might enjoy; nor is self-consciousness simply a matter of the pleasurable immersion in immediate experiences, like the rat pressing endlessly on the pleasure switch. Freedom involves an active engagement with the world, in which opposition is encountered and overcome, risks are taken and satisfactions weighed: it is, in short, an exercise of practical reason, in pursuit of goals whose value must justify the efforts needed to obtain them. Likewise, self-consciousness, in its fully realized form, involves not merely an openness to present experience, but a sense of my own existence as an individual, with plans and projects that might be fulfilled or frustrated, and with a clear conception of what I am doing, for what purpose, and with what hope of happiness.
After the cables were installed and people purchased and started to watch their new TVs, both the adults and the children became less creative in problem solving, less able to persevere at tasks, and less tolerant of unstructured time.
Someone could see that pool, pop the hood, notice spilled grains of rice, and know that they've been "processed." They're not likely to run the engine with rice in the radiator -- something you want them to do so that they'll destroy their engine by warping the head.
Abandoning your car in a place where you feel confident it will bestripped and sold by thieves is a good idea yet you're left with havingto walk out of a probably dangerous neighborhood.
In human relations, risk avoidance means the avoidance of accountability, the refusal to stand judged in another’s eyes, the refusal to come face to face with another person, to give oneself in whatever measure to him or her, and so to run the risk of rejection. Accountability is not something we should avoid; it is something we need to learn. Without it we can never acquire either the capacity to love or the virtue of justice. Other people will remain for us merely complex devices, to be negotiated in the way that animals are negotiated, for our own advantage and without opening the possibility of mutual judgment. Justice is the ability to see the other as having a claim on you, as being a free subject just as you are, and as demanding your accountability. To acquire this virtue you must learn the habit of face-to-face encounters, in which you solicit the other’s consent and cooperation rather than imposing your will. The retreat behind the screen is a way of retaining control over the encounter, while minimizing the need to acknowledge the other’s point of view. It involves setting your will outside yourself, as a feature of virtual reality, while not risking it as it must be risked, if others are truly to be encountered. To encounter another person in his freedom is to acknowledge his sovereignty and his right: it is to recognize that the developing situation is no longer within your exclusive control, but that you are caught up by it, made real and accountable in the other’s eyes by the same considerations that make him real and accountable in yours.
But it is unlikely that this is either the source of risk-avoidance in human relationships, or a real indication of the right and the wrong way to proceed. No doubt children need physical risk and adventure if they are to develop as responsible people, with their full quota of courage, prudence, and practical wisdom. But risks of the soul are unlike risks of the body; you don’t learn to manage them by being exposed to them. As we know, children exposed to sexual predation do not learn to deal with it but, on the contrary, tend to acquire the habit of not dealing with it: of altogether closing off a genuine emotional engagement with their sexuality, reducing it to a raw, angry bargaining, learning to treat themselves as objects and losing the capacity to risk themselves in love. Much modern sex education, which teaches that the only risks of sex are medical, exposes children to the same kind of harm, encouraging them to enter the world of sexual relations without the capacity to give or receive erotic love, and so learning to see sex as lying outside the realm of lasting relationships — a source of pleasure rather than love.
This freedom from risk is one of the most significant features of Second Life, and it is also present (to an extent) on social networking sites like Facebook. One can enter and leave relationships conducted solely via the screen without any embarrassment, remaining anonymous or operating under a pseudonym, hiding behind an avatar or a false photograph of oneself. A person can decide to “kill” his screen identity at any time, and he will suffer nothing as a consequence. Why, then, trouble to enter the world of real encounters, when this easy substitute is available? And when the substitute becomes a habit, the virtues needed for the real encounter do not develop.
Even if you were to clean it up entirely and then wash everythingdown with gasoline, there are substances which can spot minute traces ofblood and technologies which can type extremely minute traces.
e must come to an understanding, then, of what is at stake in the current worries concerning the Internet, avatars, and life on the screen. The first issue at stake is risk. We are rational beings, endowed with practical as well as theoretical reasoning. And our practical reasoning develops through our confrontation with risk and uncertainty. To a large extent, life on the screen is risk-free: when we click to enter some new domain, we risk nothing immediate in the way of physical danger, and our accountability to others and risk of emotional embarrassment is attenuated. This is vividly apparent in the case of pornography — and the addictive nature of pornography is familiar to all who have to work in counseling those whom it has brought to a state of distraught dependency. The porn addict gains some of the benefits of sexual excitement, without any of the normal costs; but the costs are part of what sex means, and by avoiding them, one is destroying in oneself the capacity for sexual attachment.