Glimpse Into the Soul of Victim Correction...

  “God, grant me serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference.  Living one day at a time, enjoying one moment at a time; Accepting hardship as a pathway to peace; Taking as Jesus did this sinful world as it is not as I would have it; Trusting that You will make all things right if I surrender to Your will; So that I may be reasonably happy in this life and supremely happy with You forever in the next—Amen.”—the entire, unredacted Serenity Prayer, as originally written by Reinhold Niebuhr


“...despite Hitler’s anti-Semitic and genocidal tendencies, he was an individual of great courage...  Hitler’s success was not based on his extraordinary gifts alone.  His genius was an intuitive sense of the mushiness, the character flaws, the weakness masquerading as morality that was in the hearts of the statesmen who stood in his path.”—Pat Buchanan



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f course, no matter how grievous are your realities, or the part that others played in causing them, they’re still reality, and being “well-adjusted” means adjusting well to your realities.

Psychiatric Nursing, Biological and Behavioral Concepts, edited by Deborah Antai-Otong, M.S., R.N., C.S., and Gail Kongable, M.S.N., C.N.R.N., C.C.R.N., copyright 1995, begins its chapter on depression,

epression affects the lives of millions of Americans and costs billions of dollars.  In the United States, nearly 10 million people experience a depressive illness during any 6-month period. Depressive illnesses cause grief and pain, interfere with people’s ability to function, may disrupt the family’s functioning, and may contribute to premature death.  Although it is impossible to apply a price tag to human suffering, the economic costs of depression have been estimated at $16 billion annually, of which $10 billion is due to time lost from work.  Of all the mental disorders, depressive illnesses are the most treatable.  With appropriate intervention, approximately 80 percent of even serious depressions can be alleviated (Sargent, 1989).

Obviously, that isn’t just among the diseases that are parts of the natural order.

Obviously, all societies need homeostasis, or social norms that require that after any disruption, the society will stabilize itself.

Obviously, in a society that has both rampant depression and a conception of “personal responsibility” that takes most seriously each person’s response-ability for his own welfare, that would mean that probably not only is the victim of any problem response-able for dealing with it, but must correct his own brain chemistry, outlook, etc., if he doesn’t deal with his realities adequately.  Without the unconditional, panacea-like quality of, “Accepting hardship as a pathway to peace; Taking as Jesus did this sinful world as it is not as I would have it,” too many of the problems in a society with rampant depression would go unresolved.  It seems that aggressive tendencies are ineradicable, so we must eradicate the hurt feelings and other weaknesses that result from aggressive behavior.

Therefore, if you live up to such expectations you seem GOOD, and if you don’t you seem BAD.  Since the person with the most reliable motivation to solve any problem wholeheartedly, is the person who has the problem, holding him responsible for it is realistic, for him not to correct his own inefficiencies in dealing with it could be called “self-defeating,” etc.  Since, as William James wrote, Americans tend to classify people as either redbloods or mollycoddles, the person who caused the problem would likely be the redblood who seems entitled to all sorts of freedoms, understanding, mitigation, etc., while if the victim doesn’t just handle his own problem resiliently resourcefully independently and stolidly, he’d likely seem manipulative in one way or another.  Christian forgiveness is a virtue, which, in more practical terms, also means that we expect people not to indulge their own feelings of being victimized.  As can be seen in Nietzsche, the weak could easily seem to be the dangerously WILLFUL ones, since everyone’s beliefs regarding what they deserve are shaped by their own SELF-WILLS, and the weak can exercise their supposed SELF-WILLS only in ways that would seem mollycoddle, “dishonest” and “ignominious,” whereas red-blooded strength is “honest,” proud, and at least forgivable (i.e. must be forgiven).  We must appreciate all the hidden dangers of unchecked “victim-power.”  As Niebuhr wrote, power, which would include victim-power, “cannot be wielded without guilt, since it is never transcendent over interest,” over (hidden and surreptitious) SELF-WILL, though we dare not talk in such overgeneralized terms when passing judgment on overt sinful power.  We fear fearmongering, but not greed-mongering.  “Accepting hardship as a pathway to peace; Taking as Jesus did this sinful world as it is not as I would have it,” could happen to anyone.

As one could see in the Great Crash of 2008, such a laissez faire concept of personal response-ability could seem good ’n’ gutsy, until you see the consequences of the moral bankruptcy.  (Of course, this self-response-ability must include the same self-justifying, fatalistic, conformist, simplistic, “upbeat,” absolutist, unconditional, predictable, and dogmatically necessary illusions as laissez faire economics has, the very illusions that got our economy into such trouble; after all, people will do only what they feel motivated to do.)  Economist Steven Landsburg said, “Most of economics can be summarized in four words: ‘People respond to incentives.’  The rest is commentary,” and that’s also how this sort of self-help could be summarized: You’re the only one who has a reliable incentive to solve your problems, and nothing that disagrees with this “natural” pragmatism could matter, no matter what chaos and helplessness result.  Realism simply must be oriented around the fact that you absolutely can change what’s tactically wrong with your own reactions, and absolutely can’t change what’s morally wrong with others’ actions; not being realistic would be ridiculous (said sardonically, or maybe to encourage victims to empower themselves in what laissez faire economists would call “tough love,” though the expression “tough love” originally meant the authoritarian and coercive approach that parents could use on their teenagers who have drug problems and the like).  Our economy reward$ those who think like this.  And even if this sort of thinking leads to a worldwide economic catastrophe, it could always be blamed absolutely on the supposedly mollycoddle weak.  (We all know how insidiously dangerous they are!)  All relationships and marriages considered codependent are treated just as fatalistically, whether or not the problem person is addicted.  As Greenspan said, that’s what works; even behavior problems who aren’t addicted aren’t motivated to change so expecting them to do what they don’t feel an incentive to do won’t work.  Victimhood doesn’t produce anything, so why should we give it any credit?  The ends justify the means, since the ends, functionability and good coping skills, are necessary.  Is someone sociopathic?  Avoid him since you’re incompatible!  End of story!  NO ONE HAS A RIGHT TO ENDURABILITY!  Endurability has to come from somewhere.  Either we have self-responsible self-reliance, or we have nanny-ism, whining, trauma-drama, etc.  Both the economics that led to the financial crash, and self-help for anyone in trouble including addicts’ family members, wear the cloak of realism, which is both all-important and expected of all red-blooded people.  After all, we must have an un-ignorable incentive to do certain things that we may or may not be able to do.


THE GREATEST RISK IS NOT TAKING ONE, AIG ad from 2001, so if you tried to restrain this you’d seem profoundly: weak, whiny, defeatist, controlling, unrealistic, counterproductive, opinionated, manipulative, negative, moralistic, etc.  Sure, post-scandal AIG CEO Edward M. Liddy said, “I have seen the good side of capitalism.  But over the past six months, since agreeing to take the reins of AIG and reviewing how it was run in prior years, I have also seen instances of the bad side of capitalism,” but one could also call the gutsiness of AIG in its PIG era, “character-building,” giving plenty of backbone and fortitude.


In theory this means self-responsibility, self-reliance, gutsiness, anti-controlling, good coping skills, realism, conventionality, respectability, etc., but in practice this means that nothing except, “Can I change this?” including the most basic morality and concern for the weak, can really seem to matter.  Sure, you could recognize that destructive sinfulness is destructive sinfulness, but in the end you’d have to forgive it, or you’d be maladjusted and suffer the consequences of this weakness.  (“YOU VILL ENJOY!”)  Frank Buchman, leader of the Oxford Groups, the club on which AA and then Al-Anon was based and until recently was called “Moral Re-Armament,” (Sinclair Lewis’ novel It Can’t Happen Here, from 1935, includes Buchman in its list of currently trendy “Messiahs.”) said, “D’you know Heinrich Himmler?...  Say, you ought to know Heinrich.  He’s a great lad....  [Hitler] lets us have house-parties whenever we like.”  Anti-Nazi British travel-writer and journalist Robert Byron, who got a chance to observe Nazism up close, wrote in his diary, “Himmler apparently dotes on the Oxford Group [How cute.] and writes to its English members discussing their troubles with them,” so he was their Dear Abby.  If Himmler had sent you some “Dear Abby” letters that didn’t mention the Nazi practices that Buchman didn’t like, the advice that the letters would have given would have helped you become more resilient, courageous, self-responsible, realistic, and abiding by Gelassenheit (a fatalism that teaches that willfulness leads to self-defeating frustration if you’re helpless to get what you want or need), so you would have ended up with a stronger character.  Victim Correction as a Panacea, is Gelassenheit and similar all-encompassing attitudes about physical response-ability for one’s own problems, exactly what a society with rampant depression, anxiety disorders, etc., would most need.  The wave of the future, the “new economy” of self-responsibility, requires that we want to be responsible members of society, take response-ability for our own welfare.

Sure, Niebuhr wrote that he was shocked about Buchman’s admiration of Hitler, though The Serenity Prayer summarizes the book that most shaped Hitler’s thinking, Schopenhauer’s The World as Will and Representation:   As with a panacea, we must see the entire world in terms of the ineradicable SELF-WILLS of the sinful, the ignominious and surreptitious SELF-WILLS of victims who don’t represent their own bad experiences to themselves as being as innocuous as possible (“Those manipulative whiners want to believe that someone owes them something!”), and, therefore, our responsibility to do this.  Niebuhr wrote that Buchman’s faith that dictators, business tycoons, etc., should use their power to push Christianity, vapidly ignored how realpolitik would affect the outcome, “The slightest acquaintance with the history of Christian thought on the problem of the relation of the absolute demands of the gospel to the relativities of politics and economics would prove its childishness,” but the same could also be said about applying a simplistic sloganeering spirituality to the situations that contribute to our rampant depression.  It isn’t possible to get any more vapid than,“Serenely accept everything that happens to you in a society with rampant depression, that you’re helpless to change.”

This was the same Himmler who said, in his speech on October 4, 1943 to the SS Group Leaders in Poznan, “Most of you know what it means to see a hundred corpses lying together, five hundred, or a thousand.  To have stuck it out and at the same time—apart from exceptions caused by human weakness—to have remained decent fellows, that is what has made us hard,” but that personal strength concerned one of the Nazi practices that Buchman didn’t like.  It’s pretty obvious what the “Dear Abby” version of that would advise those in trouble, who are members of an honored group of people who are working on their own resolute and impassively accepting attitudes.  Anything less than, “Happiness is an inside job,” (in general), or, “Things happen.  It’s what we do when they happen that’s key,” (in general), would have been too weak-spirited and blaming for Himmler, so he was their perfect “Dear Abby.”  The only suggestions that Himmler would have made in a Dear Abby letter, including one to an addict’s family member, would have been, (1) courageously change what you can, and, (2) serenely accept what you can’t, since anything else would have mollycoddled WEAKNESS.

Himmler Logic, after all, would focus on whether the person with the problem seems to have a weak (as in literally WEAK) character, and would be quick to interpret inadequacies in problem-solving as weaknesses of character, so the weak seem contemptible, blameworthy, and, possibly, insidiously dangerous.  This self-responsible self-help approach is also like the “exemplary dualism” of the Militia Movement, like classifying people as redbloods or mollycoddles, or as übermenschen or untermenschen; this preaches that those who seem to have (literally) strong characters are the allies of decent people so are at least forgiven, and those who seem to have (literally) weak characters are the enemies of decent people.  This leads to some predictable distortions in our conceptions of right, wrong, shame, etc.  Take the Nazi might-makes-right ethos, remove the racism and war crimes, and you’d have what Western culture considers to be the only conception of personal responsibility that works, which is what Hitler’s Wagner’s and Nietzsche’s main inspiration, Schopenhauer, actually wrote about.

The question of whether “it” can happen here, all depends on whether or not “it” includes the aspects of Nazism and Himmler that Buchman’s formula for living didn’t include; if not, “it” happens every day.  The “it” in It Can’t Happen Here included merely an ambiguous, covert, attitude-of-gratitude racism (“It was understood... that all Jews of all conditions were frequently to sound their ecstasy at having found in America a sanctuary, after their deplorable experiences among the prejudices of Europe....  The allegiance of all such Negroes as had the sense to be content with safety and good pay instead of ridiculous yearnings for personal integrity Sarason got by being photographed shaking hands with the celebrated Negro Fundamentalist clergyman, the Reverend Dr. Alexander Nibbs, and through the highly publicized Sarason Prizes for the Negroes with the largest families, the fastest time in floor-scrubbing, and the longest periods of work without taking a vacation.”), so the “it” in modern America could include merely an ambiguous, covert, attitude-of-gratitude form of the strong horrifying the weak.  A classic cliché expression is, “There is no alternative,” to the power dynamics of our economy, and another way to say this is that there is no alternative besides dictatorship and/or Zimbabwe-style economic failures, so every time that these power dynamics horrify us, we should be grateful that we’re not instead dealing with dictators’ outrages, and/or economic failures including massive unemployment, irrespective of any indefinable abstractions such as integrity.  If you’re in a Wagnerian conflict, and you simply must deal with your realities, then you simply must deal with them as Schopenhauer prescribed.  The psychology of, “You don’t want to think/act like a weak person, do you?” could be called a form of neo-Nazism.




Yet, in a society with rampant depression, one could just as easily call that “pragmatic logic”: the weak courageously change what they can (themselves) and serenely accept what they can’t (everyone else), and what one deserves is completely irrelevant.  You can’t change your enemies, except for one.  Yet the limits of the threshold of human endurance are a fact, and if we don’t deal with it, it will deal with us.

“Accepting hardship as a pathway to peace; Taking as Jesus did this sinful world as it is not as I would have it,” is all about what the weak should do, believe, and take responsibility for.  Even sophisticated psychology tends to classify people, aspects of human nature, desires, etc., into categories that are very German, Freudian: übermensch means ineradicable so at least forgivable, while untermensch means true shamefulness, suspiciousness.  (And, of course, treating this moral bankruptcy as necessary for realism seems a lot better than does treating this as admirably open-minded and gutsy.)  These Oxford members no doubt tended to take his ideas about coping skills, to heart, since they wanted self-improvement that would build fiber.  After all, we must accept that if you win, you win, and if you lose, you lose.  That self-responsible self-motivation is also how, and why, market discipline works; we must discipline even perfectly innocent failures.  The more that the weakness of the weak is blamed (What exactly is to blame when someone doesn’t protect himself well enough to succeed?): the more that they’d be motivated to take responsibility for taking care of themselves, the more hope that they’d have that they could change what causes their problems (themselves), and the more that we could all have faith in this red-blooded worldview.   Prejudice against the weak means an optimistic and patriotic faith in The System, and focusing on how the weak could hopefully solve their own problems if only they made themselves worthy, changed what they can.   “Personal strength,” “strength of character,” etc., tend to mean literally strength, transcending “weak” but natural and warranted feelings.  As Langdon Gilkey’s On Niebuhr says, “Thus transcendence is perhaps the key word in Niebuhr...”



Anyone who’d love the Nazis, couldn’t help but love victim-blaming, targeting weaknesses (as in whiny) of character, etc.  Übermensch imperfection such as sinfulness would have to seem at least forgivable, while untermensch supposed imperfection would have to seem to be an insidious (as in “the hidden lie,” and, “We are all victims of victims.”) expression of weak people’s SELF-WILLS.  Dictator or no dictator, just about all of those in any society must define “personal responsibility” in basically the same predictable way and truly believe it, or different people would play by different rules, and plenty of people wouldn’t take the rules to heart when fortitude would be most necessary.  No doubt plenty of Oxford members who weren’t Himmler’s advisees, could have been just as easily, since they were just as free of whiny resentment; all “good” members followed the same school of psychology.

That’s the only way that a society with rampant depression could keep functioning.  Of course, that also means victim-self-blaming.  Intercultural studies have consistently found that those who’ve lived in developed areas outside of the modern West have tended to feel paranoid, but modern Westerners, whether depressed or not, tend to figure that even if someone did “get you,” that would only mean that you lost the battle so you’re a loser.  If AA taught that one should have good coping skills “as he understands them,” that sort of free thought would lead to their regimentation falling apart.


(A UN publication, for Africa)



The fact that self-help philosophy, in general, is so simpatico with this conception of personal responsibility, shows that these conceptions are pretty all-pervasive in our culture in general.  When most Americans read ads for antidepressants such as the Learning About Depression webpage on the Zoloft website, which says, “If you have depression, this sad mood along with other symptoms can last weeks, months, or even years if not treated.  Depression isn’t a sign of weakness or a character flaw.  It’s a real medical condition, but there are ways to successfully treat depression....  Depressive disorders affect about 34 million American adults,” the readers would find it only natural to see this as just one of those diseases that are parts of the natural order, that this consists of either 34,000,000 rather severe medical conditions or 34,000,000 rather severe character flaws, that this is to be treated with mega-medication and mega-thought-reform, and that this thought reform should make the victims’ outlooks more positive rather than stem the destructive behavior that causes so much devastation.




Following are many AA quotes, which reflect “God, grant me serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference,” even when that means, “Accepting hardship as a pathway to peace; Taking as Jesus did this sinful world as it is not as I would have it.”  One could sum up these slogans as, “If you want to feel satisfied, lower your standards.  If you want to feel as satisfied as possible, lower your standards as much as possible.”

Though many freethinkers are afraid of AA because of their espousal of a “Higher Power,” you could often see in AA literature that any higher power a member decides to use, even a light bulb, would seem acceptable.  It would seem nervy, authoritarian, preachy, etc., to try to stop that sort of free thought.  On the other hand, just imagine how unacceptable it would seem if a member said, “When justice works, it proceeds on a case-by-case basis with a careful weighing of the facts and an equally careful examination of the underlying logic of key arguments, so don’t tell me to have some overgeneralized acceptance of everything that I can’t change.”  It wouldn’t seem nervy, authoritarian, preachy, etc., to try to stop that sort of free thought:

  1. “Half-measures will avail us nothing.”
  2. “We are all victims of victims.”  (Or, as Nietzsche put it, his definition of evil was, “whatever springs from weakness.”  That, truly, is untermensch-phobia.)
  3. “There are no victims, just volunteers.”  (Then there’s no such thing as sinfulness, no such thing as violating others’ rights.  Robin Norwood Answers Letter from Women Who Love too Much, actually quotes a letter from a therapist which says the following, which sounds like the sort of moral bankruptcy that Backlash’s subchapter on codependency was all about: “As one woman in my program put it, ‘We were volunteers, not victims.’  This knowledge helped me greatly in forgiving my husband for the pain I experienced as a result of his affairs.”  Backlash quotes a woman who attended a Women Who Love too Much therapy group, as saying, “See, the thing I learned in the group is, it wasn’t really his fault.  I allowed it to happen.”)
  4. “The longer that we think about the bad stuff, the greater is its power to harm us.”  (Think about what bad stuff, the bad stuff we’re tempted to commit, or the bad stuff that happens to us?)
  5. “The best remedy for anger is delay.”  (delay of what, the anger, or what warranted it?)
  6. “The people we hate teach us the most.”
  7. “Life is like wrestling a gorilla.  You don’t stop when you get tried, you stop when the gorilla gets tired.”
  8. “Anger is one letter short of danger.”
  9. “If you think you’re happy, you are.  If you think you’re wise, you’re not.”  (So this is about whether one reacts to what happens to him by choosing to be happy, not about  whether one causes happiness or unhappiness for others.  Not only that, this says that you can’t legitimately respond to this slogan by talking about the sociological effects of such moral bankruptcy, since that would seem intellectualist.)
  10. “Have a GREAT Day—Unless you don’t want to.”
  11. “Regarding resentments: let one vulture live and he will pick your bones.”
  12. “I don’t have a problem unless I think I do.”
  13. “Everything is perception.”
  14. “Serenity is not freedom from the storm, but peace amid the storm.”
  15. “Embracing your disappointments will help you to heal faster.”
  16. “Optimism is an intellectual choice.”  (Skeptics of the Soviet system called this kind of optimism, “contrived optimism.”)
  17. “Change what you can, and change your mind about what you can’t.” (no matter how objectionable it is?)
  18. “Your beliefs create your reality.”  (Does this apply to everyone in poverty?)
  19. “A miracle is a change in perception.”
  20. “Attitude creates reality.”  (Boy, oh, boy, the cure for all the world’s problems, which would mean, of course that those who have bad realities would be suspected of having bad attitudes)
  21. “God even speaks to me through people I dislike.”  (dislike for what reasons?)
  22. “Forgiveness is relinquishing the role of being the victim.”  (But if the person claiming victimization is just playing a role, there’d be nothing to forgive)
  23. “When one finger is pointed at someone else, there are three pointing back at me.”
  24. “Things happen.  It’s what we do when they happen that’s key.”
  25. “It’s not what happens; it’s how we interpret what happens.”
  26. “Life is a mirror.  If someone irritates you, maybe you should take a look at yourself.”
  27. “Regarding bad things happening to good people: First of all, things aren’t that bad, and you’re not as good as you think you are.”  (So much for the Book of Job, an ancient progressive message that bad things can happen to good people.  Job 4:7, 6:29: “[A traditional blamer says] Stop and think!  Does the innocent person perish?  When has the upright person been destroyed? . . .  [Job responds] Stop assuming my guilt, for I am righteous.  Don’t be so unjust.”)
  28. “Any adversity or problem that comes to you [some negative external event which in fact you were not primarily responsible for.] might be an indicator of something that needs to be healed. [something inside of whom?]”
  29. “All that we are is the result of what we have thought.”
  30. “Success is going from failure to failure with great enthusiasm.”
  31. “Choice, not chance, determines destiny.”  (to what degree, and in what situations?)
  32. “What doesn’t kill us, makes us stronger.”
  33. “Mirth diffuses rage.”
  34. “Pain is our teacher.”
  35. “A smooth sea never made a skillful sailor.”
  36. “A winner is a loser who keeps trying.”
  37. “If you don’t know it can’t be done, you can do it.”
  38. “To be wronged is nothing, unless you insist on remembering it.”
  39. “Put aside the idea of fairness or unfairness.”
  40. “Pain is inevitable; suffering is optional.”
  41. “Fear exists only when you are running from it.”
  42. “Fear is the darkroom where negatives are developed.”
  43. “Anxiety is fear of oneself.”
  44. “Your feelings aren’t somebody else’s fault.”
  45. “Poor me, poor me, pour me another drink.”
  46. “Expectations are premeditated resentments.”
  47. “FEAR = False Evidence Appearing Real.”
  48. “Fear is faith turned inside out.”
  49. “To be afraid is to have more faith in evil than in good.”
  50. “Religion is for people who are afraid they’re going to hell.  Spirituality is for those who’ve been there.”
  51. “Stay out of your head—there’s no adult supervision there.”  (George Barton defined a communist as, “A person who feels disloyal when he catches himself thinking,” and you could call a follower of the Serenity Prayer, “A person who feels maladjusted when he catches himself thinking.” How else could one have the ability and docility to, if needs be, accept hardship as a pathway to peace and take as Jesus did this sinful world, always absolutely and automatically, never relatively and with due deliberation?)
  52. “Bring the body [to meetings], and the mind will follow.”
  53. “Utilize, don’t analyze.”
  54. “The only requirement for serenity is a desire to stop thinking.”
  55. “There’s no one too dumb for this program, but it’s possible to be too smart.”
  56. “It’s not the load that breaks you… it’s the way you carry it.”
  57. “You are the problem, but you are also the solution.”  (Of course, the person who’d be told this, would be the person who has the problem.  Saying this to the person who caused a problem for someone else, unless that person is somehow motivated to solve it, would sound like moralistic preaching.)
  58. “Whether you think you can or think you can’t… you’re right.”
  59. “Forgiveness is a gift of high value, yet it costs nothing.”  (Unconditional permissiveness costs nothing?)
  60. “He who forgives ends the quarrel.”  (and, in most cases, ends up with what doormats would end up with)
  61. “When one forgives completely, the space is immediately filled with love.”  (completely forgives something of what magnitude?)
  62. “All paths of healing go through forgiveness and love.”  (Considering how de rigueur forgiveness and love are for those subject to anything that needs forgiveness, many have had to have expectations of others that are too low, and healing from this would consist of higher standards.)
  63. “We must forgive our enemies because we need others more than we need pride.”  (but if forgiveness is the expected norm, the resulting permissiveness would constitute a lot more than just a lack of pride)
  64. “Resentment is like taking poison in hopes that your enemy will die.”
  65. “Keeping resentments is like holding yourself for ransom.”
  66. “My problems are self-made.”
  67. “We suffer for our suffering.”
  68. “Hatred destroys the hater, not the hated.”
  69. “Hate is spiritual suicide.”
  70. “Be kind to your enemies—it will drive them crazy.”  (Or, if they have addictive personalities, they’ll just take advantage.)
  71. “Don’t become emotionally involved with reality.”
  72. “Don’t wrestle with pigs—you both get dirty and the pig likes it.”
  73. “Concepts like slow and late are always relative to expectations.”
  74. “It’s easier to put on slippers than to carpet the whole world.”
  75. “Let nothing that others do alter your treatment of them.”
  76. “People are unreasonable, illogical, and self-centered.  Love them anyway.”  (To what extent are we to accept unreasonability illogicalness and self-centeredness?)
  77. “People, places, and things exist whether I choose to accept them or not.  The only choice I have about acceptance is to be either grateful or miserable.”  (This acceptance is supposed to apply equally, i.e. absolutely, to sociopaths and to those who are innocently incompatible with us, since we’re equally, i.e. absolutely, unable to change all besides ourselves.)
  78. “If you treat a person as she is, she will remain as she is.  If you treat her for what she could be, she will become what she could be.”  (Or, if she doesn’t, you’ll be blamed for your codependent expectation that you could change her.  Not only that, if “she” is actually a he, and his lover or wife treats him like this, then she’s certainly be condemned for this “manipulatively codependent attempt to control and fix him.”)
  79. “The most important part of enlightenment is to ‘lighten’ up.”
  80. “Comparisons are caustic.”
  81. “Self-righteous anger is character assassination.”
  82. “Hate binds you to the things you hate.”
  83. “If you resist it, it gets worse; if you accept it, it gets better.”
  84. “We are free at the moment we wish to be.”
  85. “The worst things that happen to me always turn out to be the best.”
  86. “What fire dies when you feed it?”
  87. “My greatest change comes after my greatest pain.”
  88. “Each disappointment is part of the success.”
  89. “This, too, shall pass.”
  90. “Be grateful for the gifts that come to you disguised as hardships.”
  91. “If you can’t do anything about it, you know it’s God’s will.”
  92. “Hope is what is left after you lose everything.”
  93. “Happiness is merely the remission of pain.”
  94. “All healing is essentially the release from fear.”
  95. “Everything in my life that is good is because I am sober.  Everything that is bad is not; it’s just life.”


Ambrose Bierce defined platitude as, “A moral without the fable,” and the self-reliant, self-responsible, morals of victim correction sound a lot better without the fables, which would have told of what the people had to deal with self-reliantly.

Hey, I’ve got a great idea for a slogan that sums up every last one of those, as well as The Serenity Prayer: “No matter what happens to you, if you lower your standards, you’ll be happier.”  Cognitive therapists would say that it could be empirically proven that if you change your thinking (by lowering your standards), that would make you feel better, and act more confidently.  Pragmatists would say that as long as anything is reality for you, and you can’t change it, then you simply have to lower your standards to accept it.

Another very appropriate slogan would be “Year in and year out,” as in that statistic from Antidepressant Treatment—the Essentials, by John H. Greist, MD and Thomas H. Greist, MD, “According to National Institutes of Mental Health figures, 20,000,000 people or approximately 15% of the U.S. adult population suffers from a serious depressive disorder in any given year.”  Year in and year out, these people are each simply to get treatment for their own problems, including cognitive therapy that would wash their brains of passive thoughts.



Here we once again have the parallels to what The Fine Art Of Propaganda; A Study of Father Coughlin’s Speeches (who was eventually defrocked because of his fascism), by The Institute for Propaganda Analysis, edited by Alfred McClung Lee & Elizabeth Briant Lee, and published in 1939, said:

The chief devices used then in popular argument and by professional propagandists are:

Name Calling-giving an idea a bad label-is used to make us reject and condemn the idea without examining the evidence.

Glittering Generality-associating something with a “virtue word”-is used to make us accept and approve the thing without examining the evidence.

Transfer carries the authority, sanction, and prestige of something respected and revered over to something else in order to make the latter acceptable; or it carries authority, sanction, and disapproval to cause us to reject and disapprove something the propagandist would have us reject and disapprove.

Testimonial consists in having some respected or hated person say that a given idea or program or product or person is good or bad.

Plain Folks is the method by which a speaker attempts to convince his audience that he and his ideas are good because they are “of the people,” the “plain folks.”

Card Stacking involves the selection and use of facts or falsehoods, illustrations or distractions, and logical or illogical statements in order to give the best or the worst possible case for an idea, program, person, or product.

Band Wagon has as its theme, “Everybody-at least all of us-is doing it”; with it, the propagandist attempts to convince us that all members of a group to which we belong are accepting his program and that we must therefore follow our crowd and “jump on the band wagon.”

The above statements slogans all encourage a basically fascistic attitude, that strong = good and weak = bad.  In fact, these tend to attribute to the weak basically the same attributes that Schopenhauer and Nietzsche attributed to them, as in Schopenhauer’s The World as Will and Representation, “Wrong through violence is not so ignominious for the perpetrator as wrong through cunning, because the former is evidence of physical strength, which in all circumstances powerfully impresses the human race.  The latter, on the other hand, by using the crooked way, betrays weakness, and at the same time degrades the perpetrator as a physical and moral being,” and, “The concept of good is divided into two subspecies, that of the directly present satisfaction of the will in each case, and that of its merely indirect satisfaction concerning the future, in other words, the agreeable and the useful.  The concept of the opposite, so long as we are speaking of beings without knowledge, is expressed by the word bad, more rarely and abstractly by the word evil, which therefore denotes everything that is not agreeable to the striving of the will in each case.”  It seems that hurt feelings are synonymous with ignominious self-obsession, self-indulgence, self-justification, etc.  Niebuhr’s statement that power “cannot be wielded without guilt, since it is never transcendent over interest,” fits this pattern, both because we accept the overt selfishness of economic power while distrusting power in the name of morality, but also because, in order for this power never to be transcendent over interest, we must figure that always, on some level, even the most legitimate morally-based power has SELF-WILL behind it.

This implies both name-calling and glittering generalities.  The Fine Art Of Propaganda says, “The Glittering Generality is, in short, Name Calling in reverse.”  When we hear a Glittering Generality, one of the questions that we should ask ourselves is, “Is an idea that does not serve my best interests and the best interests of society, as I see them, being ‘sold’ to me merely through its being given a name that I like?”

On the first webpage of this series, I have a comic from Al-Anon/Alateen, which includes a teen child of one or more alcoholics, saying, “I’ve stopped blaming others and I’m looking at myself!”  Under this I have the following: The Fine Art of Propaganda, by Alfred McClung Lee and Elizabeth Briant Lee, quotes Hitler’s Mein Kampf as saying, “A lie is believed because of the unconditional and insolent inflexibility with which it is propagated and because it takes advantage of the sentimental and extreme sympathies of the masses.”  It should be obvious to anyone that the problems of the victims of alcoholic parents (or anything comparable) aren’t inside of themselves.  Yet the sentimental and extreme sympathies of Americans tend to insist that one take personal response-ability for his own welfare.  If he doesn’t, he could be insolently and inflexibly accused of having “pity parties” and the like.

By looking at all of the above slogans, you could see just how insolent and inflexible this would be!  A stolid self-reliance with self-empowerment simply seems good, while passivity simply seems bad.

Just imagine the response that one would get if he said at an AA meeting, “Those slogans that minimize others’ moral responsibility and magnify our own response-ability for our our own problems, are so overgeneralized that it really wouldn’t serve either my or my society’s best interests to accept them in the name of ‘self-reliance’ or, ‘not controlling others.’  I mean, ‘We are all victims of victims,’ might seem to protect us from mollycoddle manipulation, ignominious cunning, but don’t you think that this sort of moral bankruptcy could be dangerous?  Also, the victim-blaming that you see in all those other slogans that treat hurt feelings in general as if they’re insidiously untermensch, might seem to encourage those in trouble to buck up and deal with their own problems, but here, again, is the same moral bankruptcy.  Such concepts as self-reliance, self-empowerment, and not controlling others, might also sound very pro-freedom, but aren’t there very definite dangers  in defining them in such a morally bankrupt fashion, where others’ moral responsibility matters absolutely nothing and the only thing that seems to matter is the victims’ resiliency, realism, etc.?”

Since that gets so much of its appeal from the Plain Folks approach, both the transfer, and the testimonials, would come from plain folks (other than the transfer of the appeal of Christian unconditional forgiveness).  Yet we’d keep hearing from all those plain folks who say that an approach of courageously changing what they can and serenely accepting whatever they can’t, even when this meant hardship and/or sinfulness ad infinitum, worked for them.  As you could see from looking at world history, people have been culturally conditioned into feeling comfortable with all sorts of burdens, and each of them could say that thinking serene thoughts, made them feel serene.

The slogans, “The only requirement for serenity is a desire to stop thinking,” and, “There’s no one too dumb for this program, but it’s possible to be too smart,” say quite explicitly that you’d better not disagree with the plain folk.  When you consider how this theme has also been preached in the USA in general at least since Coughlin’s era, you could see how difficult it would be to say, “No, I’m going to ask more questions than your populism would accept.”

The only way in which one could hold to such a conception of what “defects of character” means, is by Card Stacking, stacking sophistry.  How else could one make the following even seem tenable?: “We are all victims of victims,” “There are no victims, just volunteers,” “The people we hate teach us the most,” “I don’t have a problem unless I think I do,” “Everything is perception,” “Serenity is not freedom from the storm, but peace amid the storm,” “Embracing your disappointments will help you to heal faster,” and, “Optimism is an intellectual choice.”  Even if one is to hold that such teachings aren’t to be taken literally, how else could one make even a figurative interpretation of them seem tenable?

The basic idea of these slogans is an unconditional self-reliance along the lines of, “Accepting hardship as a pathway to peace; Taking as Jesus did this sinful world as it is not as I would have it.”  Each individual member is very capable of simply deciding on his own that whenever he has a problem, he’s simply going to courageously change what he could, and serenely accept whatever he couldn’t.  Yet a group would enforce such self-reliance, through a get-on-the-bandwagon dynamic.

elieve it or not, the fairly short Association for Addiction Professionals Code of Ethics, includes, “I shall refrain from using any methods that could be considered coercive such as threats, negative labeling, and attempts to provoke shame or humiliation.”  Then again, this might have in mind how mental health professionals would deal with addicts’ übermensch character flaws, the ones that hurt others.  We want to be careful about repressing, restricting, passing judgment on, whining about, etc., those.  Yet untermensch-phobia seems very understandable, that we should fear weak feelings and attitudes, since getting rid of those seems like a realistic, even necessary, thing to expect.  Market discipline works best with this sort of unconditional self-responsibility.

Likewise, Psychotherapy of Addicted Persons, by Edward Kaufman, says, “Forrest (1982) emphasizes the importance of the therapist’s genuine warmth, and empathy in developing a therapeutic alliance.  Forrest states that these qualities are developed by the therapist’s ability to (1) offer unconditional acceptance, (2) be affectively and cognitively attuned to the patient’s feelings, (3) communicate this attunement to the patient, and (4) be a real person who is present and able to express his/her own feelings about what is going on.”

Sure, this is how one would be diplomatic to addicts, since one must persuade them.  Yet any therapy for addicts’ spouses and those faced with similar helplessness, wouldn’t be effective enough if it did that.  Even Lehman Brothers’ in-house Introduction to Management course stressed that managers show empathy toward employees, since empathy would make each employee what this course calls “a team player.”  It’s necessary to try to recovering addicts into team players, but not those who could be hurt by them, since they simply must deal with what they must deal with.  To encourage an alkie’s kid to resolve, “I’ve stopped blaming others, and I’m looking at myself!” might seem radically lacking in the acceptance of even strong natural feelings, but alkie’s kids who are trained to think like that would probably be more likely to succeed then those who aren’t.  Effective therapy couldn’t offer an unconditional acceptance of attitudes and choices that would impair their abilities to adjust to their realities.  The counselors also couldn’t be attuned to such counterproductive feelings.  They also couldn’t have natural attitudes toward the helplessness.

For example, when giving specifics of how a therapy group for recovering junkies on methadone therapy should be set up, this same book advises, “Time groups to coincide with methadone dispensing.  (Most patients are not motivated to return a second time in a day, or on a day they do not receive methadone.)”  Oh heavens, they aren’t motivated to inconvenience themselves!  The only reason why Alateen members would possibly be motivated to learn to think in ways such as, “I’ve stopped blaming others [including the alkie parents] and I’m looking at myself!” is that if these teens don’t control their own outlooks like this, the alkie parents would make them feel a lot more helpless than if they did control their own outlooks!  Developing outlooks such as, “We are all victims of victims,” and, “Life is like wrestling a gorilla.  You don’t stop when you get tried, you stop when the gorilla gets tired,” is far more than an inconvenience, especially if you’re a kid living with an alkie parent so that’s what “life on life’s terms” would be for you.  Yet most of those receiving methadone therapy wouldn’t be motivated to inconvenience themselves to go to therapy, while alkies’ family members are motivated to get the serenity they’d get from simply choosing to accept their own “life on life’s terms”!

The US News and World Report web page “For Heroin Addicts a Bizarre Remedy” had said, “And about 30 percent of methadone users relapse within 12 months of beginning therapy.”  This relapse isn’t to stop inexorable cravings, which the methadone would control.  Heroin usage does mean having cravings, since the average junkie spends half of his time on dope and half of his time crashing until he could buy another fix.  Junkies also must endure the problems that come from living an addict’s life.  Yet what’s most important to the junkies who relapse while on methadone, is that they get the thrills from heroin.  It’s no wonder that we can’t count on them to inconvenience themselves!


The Bible Handbook, written and now published by Atheists, says about Christian unconditional commands to practice the Virtue of Forgiveness, or you fall short and will burn in hell, “Christ’s absurd reversals of true morality would place the good at the mercy of the bad, and would make an end of civilized society.”  Or, in the words of the Serenity Prayer, no matter what hardship or sinfulness impacts your life, if you don’t surrender your moral instincts, then it seems that you want the world to be as you’d have it.  Such culturally promoted “reversals” are the reason why Black street slang refers to victim-blaming as “The Flip Game.”

For example, in the Sermon on the Mount, Jesus said, “But I say to you, Do not resist one who is evil.  But if any one strikes you on the right cheek, turn to him the other also...  You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’  But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you?  Do not even the tax collectors do the same?  And if you salute only your brethren, what more are you doing than others?  Do not even the Gentiles do the same?  You, therefore, must be perfect, as your heavenly Father is perfect...  Give us this day our daily bread; And forgive us our debts, As we also have forgiven our debtors...  For if you forgive men their trespasses, your heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses....  Judge not, that you be not judged.  For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get.”

Niebuhr’s The Nature and Destiny of Man includes, “The Biblical warning ‘if ye love them which love you, what reward have ye,’ is certainly relevant to historical realities; for the failure of pure love to calculate possible reciprocal responses to it is the force which makes new ventures in brotherhood possible,” without bothering to mention that this is a very codependent love, where no matter how much someone sins at your expense, you perfectly take as Jesus did this sinful world as it is not as you’d have it.

You could find plenty of similar commands from the New Testament, that we take this sinful world as it is not as we’d have it, here.

Ironically, Niebuhr’s The Nature and Destiny of Man, in the subchapter “The Acceptance By Christian Faith of the Expected and the Rejected Messiah,” says, “The wrath of God is the world in its essential structure reacting against the sinful corruptions of that structure; it is the law of life as love, which the egotism of man defies, a defiance which leads to the destruction of life.”  This, actually, reflects what The Bible Handbook said is good.  Sinfulness means chaos, so caring about what causes our rampant depression would care about protecting the world’s essential structure.  Yet according to the entire unredacted Serenity Prayer, the person who cares about protecting the world’s essential structure, by objecting to destructive sinfulness, wants the world to be as he’d have it, defiantly expressing his own ego.

Therefore, I’d like to suggest my own slogans, to counter victim correction as a panacea:



  • Realism is the ultimate mandate.

  • Motivation is everything.

  • The only thing that matters is whether or not you have the power to change it!



  • The only things that really matter are the victim’s serenity and courage!

  • Aggression is as eradicable as are objections to it.

  • Self-responsibility is the lynchpin.

  • You put him in the ignominious pigeonhole.

  • Market discipline—if you lose, you get disciplined.

  • That’s how psychologists categorize.



  • Bill Wilson was the Rick Santelli of the Great Depression.

  • Self-responsibility along the lines of the law of the jungle, works.  [eventually, if you try hard enough.]

  • Self-blame is the can-do attitude for people in trouble.

  • Resiliency is everything.



  • This is how the ideal American faces his own problems.

  • Whenever so much is at stake, there’s no room for debate.

  • There’s no end to self-responsibility.

  • He’s well-trained.

  • Well-trained people are more well-adjusted.

  • Losers lose and winners win.



  • The weak could be so unfair.

  • We fear fearmongering, but not greed-mongering.

  • the other moral hazard [which means an understanding that if you cause big problems for someone else, chances are that you could evade responsibility for it, since “well-adjusted realists” will use plenty of sophistry to make what you did seem excusable.  Just as the term “moral hazard” originally meant people covered by insurance not taking responsibility for preventing damage since the insurance would pay for it, the other moral hazard is not taking responsibility for preventing damage since of course those affected by it must deal with it.]

  • If your back is against the wall, you simply must serenely accept this fact.

  • If this wasn’t so consistent predictable dogmatic and automatic, then not everyone would take response-ability for their own welfare.

  • You mustn’t be intellectualist or “manipulative” enough to care about our rampant depression.

  • The real world simply has its requirements.

  • Neo-Conservatives would love this folksy “perception management.”

  • Self-reliance is The Great Liberator.

  • Aggressiveness seems ineradicable, and objections to it seem eradicable.

  • [in response to attempts to correct the weak and/or suffering] That sounds like Oxford Group Nazi Partying!

  • Whatever matters in the real world, matters in the real world.


  • Whatever is reality, is reality.

  • The ends justify the means, which are necessary.

  • Sociopaths, addictive personalities, etc., would feel right at home with this ethos.

  • t Swanwick when Niebuhr had quit it
    A young man exclaimed “I have hit it!
    Since I cannot do right
    I must find out tonight
    The right sin to commit—and commit it.

  • Depression is the only dread disease of which many of the causes seem sacrosanct.

  • Nothing that causes an unnaturally high rate of anything, is life.

  • Blinders bring serenity.

  • The victims have the profit motive.

  • Whenever no pertinent abstractions can matter, reductionism has to.

  • The weak serenely accept, the strong courageously change, and the stronger don’t have to worry about changing or accepting anything.

  • According to the Wagnerian mentality, the heroes and victims could look like villains, and the villains could look like heroes or victims.

  • With realism, there’s no such thing as going too far.

  • Everyone must adjust.

  • Naturally, the realities that you’re response-able for dealing with, will go however far they’ll go.

  • Sometimes in life, the pragmatists must stand up to the weak.

  • No self-responsibility for victims sounds nice, but all of it would help them.

  • Beyond Freedom & Dignity

  • The basic idea is that the weak should become more self-responsible, and the strong should be forgiven.

  • There can be no exemptions to self-responsibility.

  • We must appreciate all the hidden dangers of unchecked “victim-power.”

  • Everyone knows that in an imperfect world where certain things simply have to get taken care of, some irresponsibility, lying, etc., can’t matter, and some has to, even if it can’t be proven.

  • Unendurability happens.

  • Very little of what could counter our rampant depression, anxiety disorders, etc., would sound or feel gutsy.

  • If he has the power to make changes but you don’t, then he courageously changes and you serenely accept.



  • The weak must be more motivated to play their parts.

  • It’s astounding what one can get away with, if what we really care about is the supposed whiners, manipulators, etc.

  • Victim correctors only want addicts’ kids, etc., to be more self-efficacious, serene, etc.

  • The real reason for this [conception of who has what rights and responsibilities] is TINA, There Is No Alternative [since people are motivated to do what would benefit themselves, not what’s fair].

  • Neo-Buddhism self-disciplines the yin but not the yang.

  • Moral relativism becomes amoral absolutism.

  • The real world requires certain things.

  • Whatever your life is, is “life on life’s terms” for you.

  • All problems must be resolved.

  • That’s reality, not victim-blaming.


  • Everyone must play their part.

  • Those who most believe in this sort of unconditional self-responsibility are good, hard-working people.

  • Naturally, we reward success and punish failure.  We have to.

  • Simple wins.®

  • Victimhood shouldn’t entitle anyone to anything.

  • mindless formula, mindful victims

  • Motivate, motivate, motivate!!!

  • Self-help means that if it’s your problem, then you provide the help.

  • So now he’s the helpless one, and I’m the responsible one.

  • Sometimes you have to pre-judge, since you can’t prove cunning untermensch machinations, and you should be optimistic that they could have succeeded if they really wanted to.

  • Coping with reality requires that the realities be interchangeable.

  • Self-responsibly striving for success, is what it all comes down to.

  • Sure, what’s happening to you is the sort of thing that’s been proven to contribute to our rampant depression, but everyone knows that when that sort of thing happens to you, you’re just going to have to deal with it.

  • This is the Al-Anon formula: serenely accept and courageously change.

  • Addictive personalities would feel right at home with this.

  • Realists accept war, and this.

  • Victim-blaming can’t make traumas worse, since victims can’t be counterproductive, dysfunctional, maladjusted, etc.

  • Sure, approximately 15% of the U.S. adult population suffers from a serious depressive disorder in any given year, but if you act like what’s causing your problem is what contributes to our rampant depression, that’s just your manipulative ploy!!!

  • We all must adjust to our realities.

  • That’s inherent to life.

  • The weak have victim-power.

  • This is basically Frank Buchman.

  • Real common sense wouldn’t accept what causes rampant depression.

  • There really is such a thing as going too far.

  • “The weak are at fault, and might be faking it,” is the last refuge of both the scoundrel, and the sociopath.

  • Realism cares only about what is, and what must be.

  • We’ve got to be able to set limits.

  • Very little pragmatic victim-blaming would seem undoubtedly bad.

  • Endurability wouldn’t make good Populism.

  • Correcting victims is self-help and self-empowerment; correcting the morally responsible is anti-freedom and naïve.

  • That’s living in the real world.

  • You do what you can.

  • Beat the hardcore blues.

  • Weakness isn’t competitive, or fun.

  • Blame the victims, and you’ll get solutions.

  • No self-care could seem onerous.

  • Whatever happens is, therefore, “life on life’s terms,” “reality,” etc.

  • Maturity means accepting reality.

  • Of course, we live in a competitive and self-responsible society, nothing’s guaranteed, and human imperfections are whatever they are.

  • Response-ability for one’s own welfare, one’s own problems: serves the greater good, maximizes efficiency, is a moral obligation that we can’t afford to forgive.

  • Where would our economy be if people weren’t truly motivated to take response-ability for their own welfare?

  • If it feels good, believe it.

  • “I’ve stopped blaming others and I’m looking at myself!” is patriotic.

  • Those who believe, feel hope.

  • Fairness, like money, has to come from somewhere.

  • That mustn’t seem repulsive.

  • The weak can be such a drain.

  • How could they be surprised by the rampant depression?

  • What we need is more leadership and less whining.

  •  If one rationale for victim correction doesn’t work, it’s replaced by another.

  • Tough, is good.

  • Victimhood doesn’t produce anything.

  • The law of the jungle protects us from untermensch manipulation, parasitism, quitting, etc.

  • Certain things simply have to get done, by those who are the most motivated to do them.

  • This is for the individual, even when the individual ends up devastated.

  • He wants to correct you because he ♥♥♥ cares ♥♥♥ about you.

  • Coping with reality must mean overlooking some realities.

  • We must stand up for self-reliant freedom.

  • You can’t prove most manipulative, passive-aggressive, codependent, etc., machinations, so “presumed innocent of machinations until proven guilty” is out of the question.

  • Populism trusts the mediocre.

  • Whenever tenable, see problems as the victims’ free choice, eagerly believing that we have self-determination!

  • Expecting victim-fixers to give up victim-blaming, would be like expecting addicts to give it up.

  • As “Taking as Jesus did this sinful world as it is not as I would have it,” says, we mustn’t try to re-engineer aggressive human nature, and must re-engineer passive human nature.

  • But this was designed by a stockbroker during the Great Depression!



  • This moral bankruptcy requires you to toe the line.

  • The original cognitive therapist was Arthur Schopenhauer, The World as Will and Representation.

  • One depression is a tragedy; 34 million depressions is a statistic.

  • Al-Anon-style self-control is never moralistic, no matter how extreme it has to be.

  • The logic of getting away with things, is different.

  • (in connection with the facts that holding the victims responsible works since their motivation to solve the problems is the most reliable, and that moral responsibility is manipulative)  Greed is good.  Greed works.

  • (in connection with expectations that one “let go” of a serious problem since serenity is always pragmatic) “The president has moved on.” (Ari Fleischer’s attempt to get the public to stop caring that the Iraq-Niger-uranium documents are fake, by mentally “moving on” from this concern)

  • (in connection with very serious problems that the victims are supposed to adjust to serenely)  This is supposed to be just an acceptable loss.

  • Caring about social problems is so passé, so 1960s, even caring about our rampant depression.

  • In the 60s it was Big Brother AND the Holding Company, but now it’s Big Brother OR the Holding Company, since it seems that either we accept Wall Street excesses or we’ll have Big Brother.

  • Sometimes it works, and sometimes it doesn’t.

  • (in connection with anti-intellectualism) “Weapons of mass destruction or uranium from Niger are little elitist issues that don’t bother most of the people.”  (Robert Novak)

  • “I do not want the peace that passeth understanding.  I want the understanding which bringeth peace.” (Helen Keller)

  • Power does matter.

  • Abstractions don’t matter.

  • If you disagree, you’re unpragmatic.

  • Even alkies’ kids are expected to endure.

  • There’s nothing paternalistic here, so you could feel free.

  • You simply must accept whatever you get, that you’re powerless to change.

  • Focus on self-responsibility.

  • Pathetic resentment is the ultimate enemy.

  • Your beliefs should make you fit in.

  • As long as it happened in the past, it’s past history.

  • That’s called “riding the clock.”

  • Your attention would be on what you should be doing better, not on the magnitude of the social problem.

  • So, my concern about how what was done to me was morally wrong, is supposed to be the triumph of the manipulative will.

  • In a society with rampant depression, everyone could have an excuse for failure.

  • It’s your problem, so what are you going to do about it?

  • Whatever the real world requires, the real world requires.

  • Whatever you must do to take care of yourself, is whatever you must do to take care of yourself.

  • If you don’t take care of yourself, your problem, who will?

  • Irrespective of everything else, taking care of this would benefit you!

  • The more that you’re suffering, the less that you could afford to care about who’s to blame.

  • Victim-blaming develops a life of its own, since it solves problems reliably.

  • You’d better just serenely surrender to the inevitable.

  • Victim-blaming leads to self-motivated solutions

  • You could always count on victim correction.

  • You could always count on getting victim correction.

  • Tens of millions of Americans are suffering from Vitamin P deficiencies.

  • If we were guaranteed safety from what causes our rampant depression, we wouldn’t have enough motivation to earn and achieve.

  • (in the words of William Ryan’s Blaming the Victim) All of this happens so smoothly that it seems downright rational.

  • There’s always an out.

  • bare-bones pragmatism

  • “Taking as Jesus did this sinful world as it is not as I would have it,” is Wagnerian realism, and Wagnerian judgmentalism.

  • If you object to sinfulness, that’s really your will-to-power.

  • You’re too [parasitical, melodramatic, etc.] to deal with reality.

  • Defying this, isn’t [all-American] defiance.

  • Nazism seemed exciting in its day, very uninhibited and self-confident.

  • Everything simply must keep functioning, including you.

  • Enough motivation to solve your own problem, works wonders.

  • Serenely accept whatever you’re helpless to change.

  • Facts are stubborn things.

  • “Oh, you poor thing!” treats people as things.

  • Both sociopaths and realism would simply demand that people accept such excuses.

  • Being well-adjusted means adjusting well.

  • The dangers that are feared, are thoughts, feelings, and actions of the weak, the victims.

  • Self-reliant self-help is as red-blooded and revered as is the gun culture.

  • Social Darwinism destroys, but protects us from failures in fixing destruction.

  • The weak are the problem.

  • Victims who don’t take care of their own problems well enough, are omni-responsible.

  • It’s your problem, so what are you going to do about it?

  • You’d better just serenely surrender to the inevitable.

  • Wash your brain of those resentful thoughts!

  • We must be pragmatically correct.  (i.e., care about who’s the most reliably motivated to solve a problem, being optimistic, etc.)

  • Banalities are everything.

  • We must minimize moralism blame and whining, and magnify response-ability for one’s own welfare.

  • Think like a Buddhist, yet keep your individual identity.

  • That’s the real world; sometimes things work out, and sometimes they don’t.

  • You mustn’t really care about “the elephant in the living room” if you can’t change the elephant.

  • Remember Niebuhr’s favorite word,

  • You must minimize what you’re helpless to change (others’ shortcomings), and magnify what you can change (your own shortcomings).

  • The responsible party can act helpless [He’s helpless to change what he did.]; the victim can’t [He’s not helpless to change his own future.].

  • If you think that that’s revolting, then that would be very unserene, discouraging, etc.

  • Simply being morally right, has never earned or achieved anything.

  • Endurability won’t happen by magic; you must make it happen.

  • All victims should want to react more serenely and courageously.

  • Realists can’t object to blaming the victims.

  • That unquestionable absolutist victim-blaming, sure does sound to me like:

  • Everyone must get on with life.

  • This is basically Social Darwinism that resolutely ignores its own consequences; you get whatever you get.

  • Only expecting people to take response-ability for their own welfare, works reliably with no mollycoddle side-effects.

  • We must all be motivated to deal with our own problems independently resiliently and resourcefully.

  • If you hold the victim responsible, that’s not moralistic.

  • If you hold the victim responsible, that’s self-empowering self-help.

  • The real world will make its demands!

  • Gutsiness sounds sexy; caring about our rampant depression doesn’t.

  • These are the victim-fixers.

  • If the government didn’t cause it, then it’s a part of freedom.

  • People must be motivated to win, not whine.

  • As the history of The AA School of Self-Help Psychology shows, Nazism, minus anti-Semitism and committing outrageous aggression, equals taking as Jesus did this sinful world as it is not as you’d have it.

  • Anything goes, since once you’ve done it, it’s unchangeable past history.

  • Blithe means well-adjusted.

  • Faith in anything would make one happier, including faith in this.

  • People tend to believe what they want to believe.

  • Things simply have to keep functioning.

  • If you don’t successfully deal with your own problems, who will?

  • You get whatever you get.

  • Only strength is material. 

  • Without this absolutism, many victims would have excuses, opportunities to manipulate, etc.

  • The worse was your victimization, the more victim-power you’d seem to have.

  • The person with the problem is the person who’s motivated.

  • It would really do you a lot of good if you changed what you can and accepted what you can’t!  That’s just the way the real world works!

  • That’s your reality, so if you don’t adjust to it you’re maladjusted, since that’s your reality.

  • Failure is objective, but blame [even if very well-founded] is subjective.

  • You don’t deserve more than what you won.

  • What you said, sounds a lot more Objectivist than objective.

  • The consequences of all recklessness are mistakes and accidents.

  • Once one has caused any problem, he can’t turn back the clock and undo it.

  • If he caused your problem then he’s the helpless one, since he can’t turn back the clock, but you can take care of yourself.

  • Once one has caused any problem, the more time goes by in which he does nothing about it, the more that he could call it “past history.”

  • We can tolerate sinfulness, but not inadequate strength since who’d fix the consequences of that?

  • Addiction might as well be as involuntary as Alzheimer’s, and disease might as well equal total helplessness.

  • (in the face of obviously excessive victim correction, that has to be done that way because that’s what realism demands) You couldn’t make this stuff up!

  • (in the face of folksy victim correction that’s obviously excessive) Such anti-intellectualism means common sense.

  • Exploiters live in the real world; their victims may not.

  • No one wants to hear your whiny and self-interested opinion.

  • No one has a right to defend themselves from personal response-ability for their own welfare.

  • Just because something must happen doesn’t mean that it can.

  • “Serenely accept whatever you can’t change,” doesn’t seem to re-engineer human nature.

  • Antidepressants given to a good fraction of the people, don’t seem to re-engineer human nature.

  • Moral bankruptcy costs dearly.

  • As long as someone causes any problem, then that’s life and/or human nature.

  • You must be Fundamentalist about this spirituality, can’t take it figuratively.

  • No one has a right to endurability.

  • Being right won’t win you anything, or achieve anything.

  • Those suspected of manipulative machinations or other untermensch SELF-WILL, can’t be presumed innocent until proven guilty.

  • The only requirement for serenity is a desire to stop thinking.
  • There’s no one too dumb for this program, but it’s possible to be too smart.









 Home Page

 About Us, Introduction

About Us, the Summary

 About Us, Index

My Story

To The [Abuse] Survivors ♥♥♥♥♥

Men Dying for Love

On Doping

 “Oh, Yeah?” Upbeat Echoes from the First Great Stock Market Crash

Victim Correction as a Panacea, the Summary (Page 1)

(Page 2)(Main Page 3)

Cancer Victims Corrected Too

The Main Victim Correction as a Panacea

 Documentation On the Social Problem of Unnaturally Rampant Depression

 Standard Rationales for Victim Correction as a Panacea

 Schopenhauer on Predators

 Emphasis on Victim-Self-Blaming

Darwinist Lehman Brothers’ INSIDE Sales Tips

Darwinist Lehman Brothers’ INSIDE Introduction to Management Book

Out of the Same Mold as the Great Crash of 2008

Message for Intellectuals in the Islamic World

Candace Newmaker’s Experience

Breaking Important Confidences for Your Own Good

The Main Glimpse Into the Soul of Victim Correction

Cigarette Industry and Victim Correction

Niebuhr’s Ideas on Our Nature and Destiny

Herbal Experiences for Women

Some Ideas for Rapport