676. The Effects Of Attire - A Rational Woman's Subjective Perspective

676.  The Effects Of Attire - A Rational Woman's Subjective Perspective

Whatever people do to their exterior in the realm of attire and body modification, it has effects upon others' perception.  

In the following, the person choosing an attire is the source, the perceiving observer is the target of these effects.   

First some general thoughts:

These effects can

• convey information or clues suggesting and enabling surmises about the sources' invisible attributes.
• trigger or influence the targets' behaviors.  

The effects upon the targets depend upon

• the power of instinctivity leading to spontaneous and automatic reactions
• rationality and awareness controlling and impeding instinctive reactions.

Effects by the source are

• rationally intentional and successful in agreement with the target
• rationally intentional and successfully manipulating the target
• rationally intentional and not successful, when recognized and avoided by the target
• rationally intentional and counterproductive, when recognized and counteracted by the target
• unintentionally collateral and irrelevant.
• unavoidably collateral and counterproductive
• instinct driven, unaware and counterproductive.

The significance of these effects depends upon the subjective identity of the source:

• Strong instincitivity leads to an identity of predominantly being a body and this implies the expectation of benefits from effects upon another body. 
• A predominant rationality leads to identify with invisible traits of the brain.  By such an identity, benefits are expected by verbal communication and behavior. 

How to rationally deal with the effects of attire:

• As a target, it is of paramount importance to always attempt to evaluate and interpret the intention behind people's attire and to always strive for the full awareness of the own spontaneous, instinctive and irrational reactions.  
  Based upon this, a rational target can react independently to perceived effects and avoid being influenced to the own disadvantage. 
  
• As a source, costs and benefits of the effects of the chosen attire have to be carefully evaluated and compared. 
  Costs can be financial, invested time, endured pain, discomfort and social disadvantages.
  Most benefits to be gained by the effects of attire are only substitutes for what can be also gained by verbal communication and by intentional active behavior.   
  Rationally, benefits from attire and body modification are not worth the cost.

Subjectively:

As a rational woman with an identity based upon invisible traits of my brain and not upon traits of my body, the following is my personal attitude towards attire and body modification.

• As a target, I use other people's attire as a source of information.   This helps to know, whom to esteem, whom to avoid altogether, when possible, and how to avoid being influenced by the intention of the attire.    It is important to make conscious rational decision and to avoid spontaneous reactions.  
  
• As a source, I consider my attire not as an instrument to intend any positive effects.  Nothing of what could maybe be gained by external effects of attire is rationally justifiable. 
  But I have always attempted to actively avoid the undignified effect of triggering the abusive instincts of male animals.  It was futile.  Even though I always was a bit more covered than most other women, hoping to divert the animals to them was in vain.   Sadly enough, my experience at a younger age was, that short of wearing a tent, nothing helped to spare me being approached for the intention to abuse my body.  

Some examples of information important for a woman when evaluating a man.

• Occupation
  Some jobs and hobbies require protective and hygienic attire for practical reasons.   It is important to distinguish necessary attire from attire chosen for effects.
  
  
• General conformity
  Following fashions or limiting the scope of selectable attire according to what is considered as social rules and normative dress code is a form of petty submissiveness.  Examples are men, who hate to shave but continue to do so every day and men, who deny themselves the comfort of wearing sandals or who are bothered about avoiding specific colors of socks along with the sandals.    They are pathetic and ridiculous.
  Such men have a scaring effect upon me.  They can be a jeopardy to a woman, when by the same submission to conformity they also do hurtful things to her.
  
  
• Physical masculinity
  Intentional masculinity, which is expressed for example by investing a lot of time and effort into extensive work-outs for the purpose of muscle-build-up, includes a favorable attitude towards aggressiveness and an inclination to fighting and to competing for a high rank and a position of power and domination.
  Such a man is a high risk, not only because his strength allows him to physically force his will upon a woman, but also by the positive attitude to collateral effects of masculinity as is the objectification of and domination over women.  This effect scares me.
  
  
• Group conformity
  Some men enhance their own subjective masculinity by adhering to groups, which have traditionally cultivated a form of masculinity, which included abuse and degradation of women as a part of the conformity to the group.   They express the adherence to such groups by their attire and body modifications. 
  Outfit and tattoos of motorcycle rockers, street gangs, military and sailors are examples, where the effect of identifying someone as a group member is also recognizing him as a hazard to women.
  
  
• Manipulation
  Any men dealing with large amounts of money, for example insurance agents, bankers or dealers of luxury goods, who want to pursue their own pecuniary advantage by appearing as honest as they are not, choose the crooks' uniform.   Its effects are their method of enhancing the success of their manipulation.   
  Their attire is an expensive looking suit, a tie, a clean shaven face and a neat haircut.   Their trick is creating the false impression, that this intentionally over correct attire lures people to make the mistake to expect correct behavior. 
  Upon myself, the effect is the contrary.  I am so aware of this manipulative strategy, that I never trust a man in a suit and a tie and with a clean shaven face.
     
• Attitude based group membership
  Members and role bearers of religious, woo-woo and political groups of any kind use their attire to signal their group membership.    This has the effect that I can avoid those men, from whom I am separated by a mental abyss. 
   
  

Independence and intellectual identity
 

Wise, rational and decent, non-manipulate people do not make sacrifices of time, money or comfort for the purpose of exterior effects.  They consider and experience external vanity as foolish and irrational.  Their attire serves only their subjective comfort and wellbeing.   They do not attempt to influence others by superficial and manipulative effects, they use verbal communication and correct behavior instead. 

A man wearing cheap sneakers, jeans, t-shirts and a beard due to not being bothered to shave every day expresses by this his rational identity.  (To avoid misunderstandings:  This does not imply neglect.  Comfort does not preclude the attire to be clean and not tattered.)

Depending upon what else I know about his invisible traits and attributes, such a man can have an attracting effect upon me, and he is also a good candidate for becoming trustworthy as a kindred mind.

629. George Simon's Book 'In Sheep's Clothing' - Comment 1

629.   George Simon's Book 'In Sheep's Clothing'  -  Comment 1

This continues entry 628 about the immature theory of mind.

In entries 615 and 618 I already mentioned and commented on George Simon's excellent approach to the problem of disturbed characters.    I just got and read his fascinating book 'In Sheep's Clothing'.

Reading it was an excellent reminder of the utter futility of any attempts to reduce being harmed by disturbed characters.  Someone with a character disturbance cannot be influenced any more than a moving steam roller.   He is determined to get by hook or by crook, whatever he wants.  Nothing can stop him from running over anybody standing in his way.   The only protection is avoiding disturbed characters.  

For me personally, contact with one of them is doomed to lead to an impasse and to unsolvable conflicts.   While I am not prone to be a submissive victim accommodating a disturbed character's objectives, his ruthlessness gives him nevertheless enough power to impose sufferings upon me, to which I react with protest and outrage.  But a disturbed character is out of the reach of any civilized and moderate influencing him by constructive communication.  His mind is surrounded by a wall, any attempts to make him change his behavior bounce off and fail without any effect.

 

According to Simon, all exploitative and hurting behavior can be explained by only one of two cognitive dynamics, either the neurotic avoidance of too much painful emotions or the disturbed characters' conscious method to gain selfish advantages.  
I see another possibility, which I am missing in the book:  It is the incompetence to behave in an appropriate and acceptable way in spite of being motivated and believing to do so.    

Therefore I like to add one more type of a disturbed character to Simon's list: 

The self-righteous aggressive disturbed character.    This type also behaves as a wolf, just as Simon's other types, but he does not put on a sheep skin.   Instead he believes to be a sheep.   Due to his immature theory of mind and to the subsequent lack of getting or comprehending blatant feedback, he is unaware, that he is perceived as a wolf.   (More in entry 628)  

He behaves as a wolf due to immaturity and interpersonal incompetence: 
1.  He is incompetent to know and evaluate the limits of what is rightfully his due.  Thus he is unable to accept as a fair deal to give enough back in return for what he receives.   Others do not consider as justified, what he feels entitled to get.   This can be as bad as an entitlement delusion.  
2.  He lacks the communicative skills to obtain, whatever he wants, by any form of rational convincing, even when it is justified.   When what is not justified is not available, he is too incompetent to apply manipulative tactics.   His competence is so limited, that he resorts to use drastic and primitive methods of power, dominance, aggression.  

This type is very different from both the unbridled aggressive and the channelled aggressive as described in the book.   The self-righteous aggressive usually accepts simple and clearly defined rules and laws, when he understands them in spite of his immature theory of mind. 

The self-righteous aggressive is not malicious, he is just not aware of his incompetence nor of how much his behavior is selfish.   As far as the self-righteous aggressive comprehends another's needs, he is able to care.   For example, he can be a caring master to a dog, if he acquires the knowledge about how to care for a dog.   The success with the dog then reinforces his false belief to be a sheep.   He is unaware of behaving as a wolf, when he forcefully applies the very same form of care and treatment, which is appropriate only for a dog, also upon a human being.       

 

Both the covert-aggressive and the self-righteous aggressive consider themselves as justified to pursue what they want with any means, believing to be entitled to get it.   

But the covert-aggressive has a mature theory of mind enabling him to be realistic about and aware of what obstacles and resistance to expect during his pursuits.   He takes the disagreeing and resisting persons for serious enough to rationally choose the method of aggression, which promises the best success.   In the case of the covert aggressive, this includes hiding his true intentions as a part of using manipulative strategies.   He is realistic about the powers of his opponents, would they discover his aggression and true goals and react by fighting back.  

The self-righteous-aggressive lacks a sufficiently mature theory of mind.   He does not take resisting people into account as individual opponents with real or at least subjectively valid reasons for their disagreement.    He perceives them as merely amorphous obstacles to be best confronted with outright, indiscriminate and open aggression.    The self-righteous aggressive perceives any disagreement with and resistance to his allegedly entitled goals automatically as an indication of others being flawed, wrong, dysfunctional, while nothing makes him doubt his own entitlement.   Who resists is believed to be bringing aggression upon themselves as a legitimate consequence.   

By applying the same generalized standard methods of aggression to all allegedly flawed obstacles, the self-righteous aggressive character is also not able to improve his immature theory of mind.   He notices and reacts to obstacles without understanding, perceiving, evaluating or distinguishing any specific reaction or feedback.   This impedes him from learning successful manipulation strategies.   

Even the self-righteous aggressive may sometimes apply a few of the manipulative tactics described in Simon's book, when he is aware of the probable unpleasant reactions to be avoided.  

The essential difference to the covert aggressive is the self-righteous' lack of any hidden agenda.  Instead he bluntly expresses his claims and demands and what he intends to do to ascertain to get it.   Lacking any comprehension, why others disagree with his entitlement, he does not know nor learn, what to hide and what utterances and behaviors are counterproductive to his goals.   By blurring out his true intentions he provokes resistance, to which he then reacts with enhanced aggression and bullying.   This is a spiral of fast deterioration.  


The covert aggressive misleads others, while the self-righteous aggressive is himself mislead.   A wolf, who believes to be a sheep, causes not less devastation than a wolf, who knows to be a wolf, but hides beneath a sheep's skin.     

In the case of the covert-aggressive, it is the victim's task to find out, that there is a wolf under the sheep's skin.   The wolf knowing to be a wolf has therefore theoretically the choice to change, if the victim refuses to remain in that role.   

The self-righteous aggressive openly behaves like a wolf and nevertheless believes his bullying and coercing as the legitimate behavior of the sheep, which he wrongly believes himself to be.   Any change is not probable, because someone believing to be already a sheep does not comprehend, why he should change to become one.   A wolf cannot decide or attempt to change into a sheep, unless he first becomes aware, that he is a wolf.  
In this situation, the victim is powerless.   A self-righteous aggressive wolf does not experience his victim as significant enough to influence him.   This impedes him from ever discovering the reality of his being a wolf, instead he continues to consider the victim as being so flawed as to warrant being bullied.