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And now my mission to control and predict had turned up the answer that the way to live is with vulnerability and to stop controlling and predicting. This led to a little breakdown —. A spiritual awakening sounds better than breakdown, but I assure you, it was a breakdown. And I had to put my data away and go find a therapist. Let me tell you something: you know who you are when you call your friends and say, "I think I need to see somebody.

Do you have any recommendations? I was like, "What does that mean? Don't bring your measuring stick. I was like, "Okay. My first meeting with her, Diana — I brought in my list of the way the whole-hearted live, and I sat down. And she said, "How are you? I'm okay. And so I said, "Here's the thing, I'm struggling. And I know that vulnerability is the core of shame and fear and our struggle for worthiness, but it appears that it's also the birthplace of joy, of creativity, of belonging, of love.

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And I think I have a problem, and I need some help. And then I said, "It's bad, right? And it did, and it didn't. And it took about a year. And you know how there are people that, when they realize that vulnerability and tenderness are important, that they surrender and walk into it. A: that's not me, and B: I don't even hang out with people like that. For me, it was a yearlong street fight.

It was a slugfest. Vulnerability pushed, I pushed back. I lost the fight, but probably won my life back. And so then I went back into the research and spent the next couple of years really trying to understand what they, the whole-hearted, what choices they were making, and what we are doing with vulnerability.


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Why do we struggle with it so much? Am I alone in struggling with vulnerability? So this is what I learned. We numb vulnerability — when we're waiting for the call. It was funny, I sent something out on Twitter and on Facebook that says, "How would you define vulnerability?

What makes you feel vulnerable? Because I wanted to know what's out there. Having to ask my husband for help because I'm sick, and we're newly married; initiating sex with my husband; initiating sex with my wife; being turned down; asking someone out; waiting for the doctor to call back; getting laid off; laying off people.

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This is the world we live in. We live in a vulnerable world. And one of the ways we deal with it is we numb vulnerability. And I think there's evidence — and it's not the only reason this evidence exists, but I think it's a huge cause — We are the most in-debt The problem is — and I learned this from the research — that you cannot selectively numb emotion. You can't say, here's the bad stuff. Here's vulnerability, here's grief, here's shame, here's fear, here's disappointment.

I don't want to feel these. I'm going to have a couple of beers and a banana nut muffin. And I know that's knowing laughter. I hack into your lives for a living. You can't numb those hard feelings without numbing the other affects, our emotions.

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You cannot selectively numb. So when we numb those, we numb joy, we numb gratitude, we numb happiness. And then, we are miserable, and we are looking for purpose and meaning, and then we feel vulnerable, so then we have a couple of beers and a banana nut muffin.

And it becomes this dangerous cycle. One of the things that I think we need to think about is why and how we numb. And it doesn't just have to be addiction. The other thing we do is we make everything that's uncertain certain. Religion has gone from a belief in faith and mystery to certainty. Shut up. Just certain. The more afraid we are, the more vulnerable we are, the more afraid we are. This is what politics looks like today. There's no discourse anymore. There's no conversation. There's just blame. You know how blame is described in the research? Ovid subtly suggests that this work is all about him.

Ovid depicts a group of gods who are often irrational. Based on his negative experience with one man, Lycaon, Jupiter decides that all humans are evil and must be exterminated. He fails to consider Deucalion and Pyrrha, two models of piety who prove that not all humans are immoral. However, this reasoning is also flawed. Indeed, the lesser divinities need to be protected from the gods, rather than protected by them. The gods are as immoral as they are irrational.

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Ovid gets his narrative off to a dark start by introducing the theme of divine rape almost immediately. Apollo, filled with lust for Daphne, attempts to rape her. Even after she is turned into a tree, Apollo kisses her and gropes her bark. Jupiter is no better. He lusts after Io, rapes her, and turns her into a cow when his wife gets suspicious. The other gods are no less hypocritical.

They care far more about token gestures of respect than they do about actual good behavior. When confronted with the possible destruction of humanity, they worry only about who will burn incense on their altars. Incense is more important to them than compassion. Themes Motifs Symbols Key Facts. Important Quotations Explained.

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Summary Book I. Page 1 Page 2.


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  • Summary Ovid begins the Metamorphoses by invoking the gods. It appears that no animals remain alive, as they have all been eaten or died out from lack of food.