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Augusts 1., 2019
 | 16:14
Šorīt ar meitenēm ejam uz tramvaju, pretī nāk divi saulesbrāļi, viens stumj bēšus bērnu ratiņus, kuros džinkst pudeļu krava, otrs gādīgi nāk blakus
Stella: "Es izlasīju, kas viņam uz krekla rakstīts! NASA! Kad es būšu liela, vai tu man arī nopirksi tādu krekliņu?"
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 | 18:13
Reflexivity – or, to move back to the origins of the word, mirroring – is a key aspect in the making of self-identity. As Lacan suggests, coming to the concept of identity requires the Other from which one is separated (Lacan 2005). Mirroring is, as powerfully put by Foucault, a way of seeing oneself through something else: "Starting from this gaze that is, as it were, directed toward me, from the ground of this virtual space that is on the other side of the glass, I come back toward myself; I begin again to direct my eyes toward myself and to reconstitute myself there where I am."(Foucault 1986, 24)
Reflecting oneself within oneself is virtually impossible; and for making of self this reflexivity is continuously realized through others. Thus, the society’s impact on forming of one’s moral self becomes, if anything, even more powerful, since the Other’s gaze is interpreted, internalised, and constantly checked upon. For this, it becomes crucial not only to continuously work on oneself, but also to choose the “mirrors” in which one is reflected, and adjust the interpretation of what one sees in the mirror’s othered self.
In this sense, morality again becomes a communal process, but one that requires active engagement by the individual, and from which there is no respite as long as one is among others.
/kad tu uzraksti bakalauru un pēc tam saproti, ka varētu tā kā drusku no tā mācīties.
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 | 19:02
Also "fuckers" būs "pišļi", jo es atkal tulkoju emocionāli nestabilā stāvoklī
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Sviesta Ciba |