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quite voluntarily. Sugges

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tibility is natural to man as a social animal. Under specially favorable conditions this sug

澳门银河国际网址多少

gestibility which is always present in human beings may increase to an extraordinary degree,

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and the result is a stampede, a mob, an epidemic. It is sometimes claimed that somnambul

澳门银河国际网址多少

ic persons are asleep. Sleep and somnambulism have been identified. This is a misuse of word

澳门银河国际网址多少

s since there are a whole series of subconscious states in which not one symptom of sleep ap

澳门银河国际网址多少

pears. Extreme susceptibility to suggestions and mental automatisms are the chief traits of

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the subconscious. Gregarious men and women carry within themselves the germs of the possible mob, or of mental epidemics. As social creatures men

and women are naturally suggestible. When this susceptibility or[308] sensitivity to suggestions becomes

  • and if one begins

abnormally intense, we may say that they are thrown into a social subconscious, somnambulic state. We know by psychological and psychopathological experiments that limitation of voluntary movem

  • to run, frantic

ents and inhibition of free activities induce a subconscious state. This subconscious state is characterized by inhibition of the will power,—memory remains unaffected; consciousness appears inta

  • with terror, the r

ct; the subject is aware of all that goes on. Keeping this in mind, we can understand social life, and especially morbid, social movements, mob life of all ages. A subconscious state is indu

  • est are sure to

ced in the organized individual by the great limitation of his voluntary activities and by the inhibition of his free critical thought. Bound fast by the strings of tradition and authority, social

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scious automata.

240

The subconsci

120

ous rises with the

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growth of

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organized civilization, while the critical, independent powers of the individual correspondingly fall. Hence the apparent social paradox that

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  • mpede ensu
  • es, each s
  • heep scrupul

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  • ggers under the burden of laws and taboos. Individuality is stifled under the endless massive excretions of legislators. Recently even the lawgivers or law

    manufacturers began to object to the labor involved in[309] the work on the ever growing mass of bills i

  • ntroduced into the legislature of one state alone. Thus a senator of a Western state complained that in one year over 1700 bills passed through the mill of his

    Legislature. Multiply that figure by the number of states, add the municipal edicts, and the endless laws turned

  • out by the Federal Government, and one can form some faint idea of the vast burden laid on the shoulders of the individual citizen. The Los Angeles Times,

    which no one will accuse of radicalism, pointedly remarks: “The State has just issued a reference inde

  • x to the laws of California since 1850—it is of itself a bulky volume of more than 1300 pages. When it takes a book of that size merely as an index it

    would seem that the lawmakers had about done their worst.” Over-production of laws is one of the great

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evils of modern civilization. Civilized society is apt to be obsessed by a state of law-mania which is a danger and a menace to the free deve

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lopment of the individual citizen.

  • of the on
  • e in front of it.
  • This susceptibilit
  • y to imitation is but wh
  • at we, in relati

The Roman legal

BASIC PLAN

thinkers left us two significant say

  • on to man,
  • term suggestibili
  • ty, which consists
  • in the impressing on th
  • e person of an i

ings: Ex Senatus c

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onsultis et plebiscitis, crimina exe

  • dea, image
  • , movement, howeve
  • r absurd and sense
  • less, which the person i
  • n his hypnotized

crentur,—(Senator

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ial decisions and popular decrees give rise to crimes) and: Ut olim vitiis, sic nunc legibus laboramus,—(As we formerly suffered from vices a

PATRICIA MEDINA

nd crimes so we suffer at present from laws an

d legislation).... In describing the gregariousness of the Damara[310] oxen Francis Galton writes: “Although the ox

PATRICIA MEDINA

has so little affection for, or interest in, h

is fellows, he cannot endure even a momentary severance from his herd. If he be separated from it by stratagem or force,

PATRICIA MEDINA

he exhibits every sign of mental agony; he st

rives with all his might to get back again, and when he succeeds, he plunges into the middle to bathe his whole body wit

PATRICIA MEDINA

h the comfort of closest companionship. This p

assionate terror is a convenience to the herdsman.” ... When an animal accustomed to a gregarious life is isolated from

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the herd, it is agitated with extreme terror. The same holds true of man who is a social animal. Man must go with the herd or with the pack, and he

August 2014

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is terrified

Tempor vestibulum turpis

to stand alone, away from the crowd,—and still more terrorized when the crowd disapproves of him. Man is gregarious, and as such he must go with the mass, with the crowd. He is in mortal fear of social taboo. As a gregarious animal man lives in fear of external danger, and is in ter

ror of social

Tempor vestibulum turpis

authority. As Galton writes: “The vast majority of persons of our race have a natural tendency to shrink from the responsibility of standing and acting alone: they exalt the vox populi, even when they know it to be the utterance of a mob of nobodies, into the vox Dei; they are wi

lling slaves t

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o tradition, a

September 2014

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uthority and c

Tempor vestibulum turpis

ustom. The intellectual deficiencies corresponding to these moral flaws are shown by the rareness[311] of free and original thought as compared with the frequency and readiness with which men accept the opinions of those in authority as binding on their judgment.” This slavish obedi

ence is intima

  • tely bound up with one of the most fundamental of all instincts,—the fear instinct. The individual is so effectively trained by the pressure of

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  • taboo based on self and fear, that he comes to love the yoke that weighs him down to earth. Chained to his bench like a criminal galley slave, he comes

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  • to love his gyves and manacles. The iron collar put around his neck becomes a mark of respectability, an ornament of civilization. Tarde finds that societ

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  • y is based on respect, a sort of an alloy of fear and love, fear that is loved. A respectable citizen is he who is fond of his bonds, stocks, and shekel

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s, and comes to love his bonds, stocks, and shackles of fears and taboos. Human institutions depend for their existence and stability on th

e impulse of self-preservation and its close associa

te,—the fear instinct. CHAPTER XXXI MYSTICISM, PRAYER,

CONVERSION, AN

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