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If diabetes mellitus diabetes insipidus buy losartan 25 mg fast delivery, foreseeing the possibility of this particular misuse diabetes exercise discount losartan 25 mg line, I have diabetes type 2 for dummies purchase losartan american express, as I hope, been able to take the explanatory measures necessary to guard against it, still there may be too many others unforeseen. Of course, silence on these issues performs the enforcing work of the status quo more predictably and inexorably than any attempt at analysis. Anyone working in gay and lesbian studies, in a culture where samesex desire is still structured by its distinctive public/private status, at once marginal and central, as the open secret, discovers that the line between straining at truths that prove to be imbecilically self-evident, on the one hand, and on the other hand tossing off commonplaces that turn out to retain their power to galvanize and divide, is weirdly unpredictable. In dealing with an open-secret structure, its only by being shameless about risking the obvious that we happen i; · the vicinity of the transformative. In this Introduction I shall have methodically to sweep into one little heap some of the otherwise unarticulated assumptions and conclusions from a long-term project of antihomophobic analysis. Under the rule that most privileges the most obvious: Axiom 1: People are different from each other It is astonishing how few respectable conceptual tools we have for dealing with this self-evident fact. A tiny number of inconceivably coarse axes of categorization have been painstakingly inscribed in current critical and political thought: gender, race, class, nationality, sexual orientation are pretty much the available distinctions. They, with the associated demonstrations of the mechanisms by which they are constructed and reproduced, are indispensable, and they may indeed override all or some other forms of difference and similarity. But the sister or brother, the best friend, the classmate, the parent, the child, the lover, the ex-: our families, loves, and enmities alike, not to mention the strange relations of our work, play, and activism, prove that even people who share all or most of our own positionings along these crude axes may still be different enough from us, and from each other, to seem like all but different species. Everybody has learned this, I assume, and probably everybody who 2,2, Introduction: Axiomatic survives at all has reasonably rich, unsystematic resources of nonce taxonomy for mapping out the possibilities, dangers, and stimulations of their human social landscape. What is more dramatic is that-in spite of every promise to the contrary-every single theoretically or politically interesting project of postwar thought has finally had the effect of delegitimating our space for asking or thinking in detail about the multiple, unstable ways in which people may be like or different from each other. This project is not rendered otiose by any demonstration of how fully people may differ also from themselves. Deconstruction, founded as a very science of differ(e/a)nce, has both so fetishized the idea of difference and so vaporized its possible embodiments that its most thoroughgoing practitioners are the last people to whom one would now look for help in thinking about particular differences. Psychoanalytic theory, if only through the almost astrologically lush plurality of its overlapping taxonomies of physical zones, developmental stages, repre- 25. Within the less theorized institutional confines of intrapsychoanalytic discourse, meanwhile, a narrowly and severely normative, difference-eradicating ethical program has long sheltered under developmental narratives and a metaphorics of health and pathology. In each of these inquiries, so much has been gained by the different ways we have learned to deconstruct the category of the individual that it is easy for us now to read, say, Proust as the most expert operator of our modern technologies for dismantling taxonomies of the person. For the emergence and persistence of the vitalizing worldly taxonomic energies on which Proust also depends, however, we have no theoretical support to offer. And these defalcations in our indispensable antihumanist discourses have apparently ceded the potentially forceful ground of profound, complex variation to humanist liberal "tolerance" or repressively trivializing celebration at best, to reactionary suppression at worst. The shifting interfacial resistance of "literature itself" to "theory" may mark, along with its other denotations, the surface tension of this reservoir of unrationalized nonce-taxonomic energies; but, while distinctively representational, these energies are in no sense peculiarly literary. For a good discussion of this, see Henry Abelove, "Freud, Male Homosexuality, and the Americans," Dissent 3 3 (Winter 1 9 8 6); 5 9 - 6 9. Gayle Rubin discusses a related problem, that of the foreclosed space for acknowledging "benign sexual variation," in her "Thinking Sex: Notes for a Radical Theory of the Politics of Sexuality," in Carole S. For others, sexuality provides a needed space of routinized habituation and cognitive hiatus. For others the autoerotic possibility seems secondary or fragile, if it exists at all. Yet I am even more impressed by the leap of presumptuousness necessary to dismiss such a list of differences than by the leap of faith necessary tc entertain it. To alienate conclusively, definitionaily, from anyone on any theoretical ground the authority to describe and name their own sexual desire is a terribly consequential seizure. In this century, in which sexuality has been made expressive of the essence of both identity and knowledge, it may represent the most intimate violence possible. It is also an act replete with the most disempowering mundane institutional effects and potentials. To follow this proceeding is to enclose protectively large areas of, not mere agnosticism, but more active potential pluralism on the heavily contested maps of sexual definition. If, for instance, many people who self-identify as gay experience the gender of sexual object-choice, or some other proto-form of individual gay identity, as the most immutable and immemorial component of individual being, I can see no grounds for either subordinating this perception to or privileging it over that of other self-identified gay people whose experience of identity or object-choice has seemed to themselves to Introduction: Axiorn-. While there are certainly rhetorical and political grounds on which it may make sense to choose at a given moment between articulating, for instance, essentialist and constructivist (or minoritizing and universalizing) accounts of gay identity, there are, with equal certainty, rhetorical and political grounds for underwriting continuously the legitimacy of both accounts. I have felt that for this study to work most incisively would require framing its questions in such a way as to perform the least possible delegitimation of felt and reported differences and to impose the lightest possible burden of platonic definitional stress. Repeatedly to ask how certain categorizations work, what enactments they are performing and what relations they are creating, rather than what they essentially mean, has been my principal strategy.
The standard of evidence in most of the alien abduction cases is roughly what is found in cases of the apparition of the Virgin Mary in medieval Spain diabetes breath buy generic losartan 25mg line. The pioneering psychoanalyst Carl Gustav Jung had much that was sensible to blood sugar 68 after eating order 50 mg losartan with visa say on issues of this sort diabete o que é order losartan 50mg online. In a related discussion of regression and what today is called "channeling," he wrote One can very well. They have this in common with dreams; for dreams, too, are statements about the unconscious. The present state of affairs gives us reason enough to wait quietly until more impressive physical phenomena put in an appearance. If, after making allowance for conscious and unconscious falsification, selfdeception, prejudice, etc. Of those who accept such testimony at face value, he remarked these people are lacking not only in criticism but in the most elementary knowledge of psychology. At bottom they do not want to be taught any better, but merely to go on believing-surely the naivest of presumptions in view of our human failings. I was struck by how many letters it evoked, how passionate were the responses, and how much agony is associated with this strange experience -whatever its true explanation might be. Alien abduction accounts provide an unexpected window into the lives of some of our fellow citizens. Some letter writers reasoned, some asserted, some harangued, some were frankly perplexed, some were deeply troubled. A television talk-show host, Geraldo Rivera, held up a copy of Parade and announced I thought we were being visited. My description (Chapter 6) of on rare occasions seeming to hear the voices of my dead parents - what I described as "a lucid recollection"-were keynoted by Raymond Moody, in the New Age Journal and in the introduction of his book Reunions, as evidence that we "survive" death. Here, without further comment, is a representative sampling of my mail on the subject: " I wonder how some of our fellow animals may describe their encounters with us. They place a net under you and then let it take you in the air with a strange device. Eventually, muscle control returns, and the poor disoriented creature staggers off into the forest, not knowing [whether] what just transpired was a nightmare or a reality. In my recovery I have drawn many "space beings" and have felt many times I was being overpowered, held down, and the sensation of having left my body to float around the room. None of the abductee accounts really come as a surprise to someone who has dealt with childhood sexual abuse issues. Believe me, I would much rather have blamed my abuse on a space alien than have to face the truth about what happened to me with the adults I was supposed to be able to trust. I keep saying to them that this is the ultimate victim role in which we as adults have no power when these little gray men come to us in our sleep! The ultimate victim role is the one between an abusive parent and the victimized child. Starships from the 33 planets of the Interplanetary Confederation will land on earth carrying 33,000 Brothers! They are extraterrestrial teachers and scientists who will help to expand our understanding of interplanetary life, as our own earth planet will become the 33rd member of the Confederation! I would gladly accept a diagnosis of schizophrenia, or some other understood pathology, in exchange for this unknown. The lack of physical evidence is, I fully agree, most frustrating for both victims and researchers. Unfortunately, the retrieval of such evidence is made extremely difficult by the manner in which the victims are abducted. Often I am removed either in my nightgown (which is later removed) or already naked. I have awakened with deep gashes, puncture wounds, scooped out tissue, eye damage, bleeding from the nose and ears, burns, and finger marks and bruises which persist for days after the event. I have had all of these examined by qualified physicians but none have been satisfactorily explained. Agreed, there are many selfproclaimed abductees (and contactees) who seek out publicity tor monetary gain or to satisfy a need for attention.
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Some children have active imaginations; others are less well endowed in this department diabetic diet for quick weight loss cheap 25mg losartan amex. A few parents may be unclear about the distinction between reality and fantasy themselves blood sugar 89 purchase cheap losartan on line, or may even seriously enter into the fantasy metabolic disease dairy cows purchase losartan 25mg mastercard. Out of all these contending propensities and child-rearing practices, some people emerge with an intact ability to fantasize, and a history, extending well into adulthood, of confabulation. Abductees frequently report having seen "aliens" in their childhood-coming in through the window or from under the bed or out of the closet. But everywhere in the world children report similar stories-with fairies, elves, brownies, ghosts, goblins, witches, imps, and a rich variety of imaginary "friends. Most of us recall being frightened at the age of two and older by real-seeming but wholly imaginary "monsters," especially at night or in the dark. The American cartoonist Gary Larson, who draws in the horror genre, dedicates one of his books as follows: When I was a boy, our house was filled with monsters. They lived in the closets, under the beds, in the attic, in the basement, and - when it was dark-just about everywhere. Part of the reason that children are afraid of the dark may be that, in our entire evolutionary history up until just a moment ago, they never slept alone. It makes good evolutionary sense for children to have fantasies of scary monsters. In a world stalked by lions and hyenas, such fantasies help prevent defenseless toddlers from wandering too far from their guardians. How can this safety machinery be effective for a vigorous, curious young animal unless it delivers industrialstrength terror? Eventually, I imagine, over the course of human evolution, almost all children become afraid of monsters. It is telling that alien abductions occur mainly on falling asleep or when waking up, or on long automobile drives where there is a wellknown danger of falling into some autohypnotic reverie. Abduction therapists are puzzled when their patients describe crying out in terror while their spouses sleep leadenly beside them. Might these stories have something to do with sleep and, as Benjamin Simon proposed for the Hills, a kind of dream? A common, although insufficiently well-known, psychological syndrome rather like alien abduction is called sleep paralysis. You may experience auditory or visual hallucinations -of people, demons, ghosts, animals, or birds. In the right setting, the experience can have "the full force and impact of reality," according to Robert Baker, a psychologist at the University of Kentucky. Baker argues that these common sleep disturbances are behind many if not most of the alien abduction accounts. We know from early work of the Canadian neurophysiologist Wilder Penfield that electrical stimulation of certain regions of the brain elicits full-blown hallucinations. People with temporal lobe epilepsy-involving a cascade of naturally generated electrical impulses in the part of the brain beneath the forehead -experience a range of hallucinations almost indistinguishable from reality: including the presence of one or more strange beings, anxiety, floating through the air, sexual experiences, and a sense of missing time. There is also what feels like profound insight into the deepest questions and a need to spread the word. A continuum of spontaneous temporal lobe stimulation seems to stretch from people with serious epilepsy to the most average among us. As the possibility of extraterrestrial life began to be widely popularized-especially around the turn of the last century by Percival Lowell with his Martian canals - people began to report contact with aliens, mainly Martians. The psychiatrist Carl Jung in his 1902 doctoral dissertation described a young Swiss woman who was agitated to discover, sitting across from her on the train, a "star-dweller" from Mars. Martians are innocent of science, philosophy, and souls, she was told, but have advanced technology. Charles Fort, a collector of anomalous reports who died in 1932, wrote, "Perhaps there are inhabitants of Mars, who are secretly sending reports upon the ways of this world to their governments.
