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A
And
yeah
for
me,
like
the
the
biggest
you
know,
what
this
chapter
was
about
is
like
certain
ways
of
communication,
alienates
us
from
our
natural
state
of
compassion
and
yeah.
There
are
specific
forms
of
language
and
communication
that
contribute
to
our
behavior
violently
towards
each
other
and
ourselves
and
yeah
I'd
like
if
someone
wants
to
share
some
yeah
some
thoughts
about
this
chapter
before
we
start
with
the
moralistic
treatments,
maybe
we
go
wrong
like
do
you
want
to
say
something
alicia's.
D
Okay,
well,
I
think
that
it
was
very
interesting
to
be
reading
this
this
this
this
chapter,
because.
D
Like
it
summarizes
a
lot
of
of
different
behaviors
that
we
do
in
in
very
like
concise,
like
bullet
points,
and
I
I
I
really
liked
it-
I
I
I
have
several
certain
examples
that
of
each,
and
I
think
it
would
be
very
interesting
to
do
that
in
this.
In
this
booklet,.
D
Okay
and
writer.
A
B
I
am
I
am
I
just
I
was
you
know
going
from
one
thought,
one
class
to
another,
and
my
brain
wasn't
settled
yet,
but
yeah
something
about
this-
that
I
really
really
liked.
Was
I've
been
obsessed
with
the
rules
lately,
just
in
my
thoughts,
kind
of
like
processing,
something
I
recently
allowed
my
daughter
to
break
a
rule
at
school.
B
She's
allowed
to
have
gum,
but
she's
not
allowed
to
like
give
it
to
other
people
to
get
like
social
status
or
whatever,
like
it's
a
rule
at
the
school,
and
she
gets
to
break
it
because
of
her
brain
and
we're
gonna.
Let
herself
soothe
with
gum
while
she's
in
class.
B
Well,
my
co-parent
didn't
like
this
and
my
co-parent
didn't
liked
me
bleeding
with
breaking
the
rules
or
something
like
that
like
that
was
something
that
they
didn't
like,
and
all
my
co-parents
white
and
I'm
black,
and
I
have
an
aversion
to
blindly
following
laws
because
there's
like
just
things
in
general,
we
don't
like
blindly
follow
anything
because
we
don't
know
how
it
could
be
harming
others
like.
We
should
be
questioning
the
rules
and
things
around
us
and
seeing
if
they
genuinely
apply
like
that's
something,
I'm
actually
trying
to
teach.
B
My
daughter
is
to
like
question
her
environment
but
logically,
and
when
I
was
looking
at
the
the
rules,
everybody
listening
like
I
didn't
do
this
or
I
did
this
because
of
this
or
I
did
this
because
of
that.
It's
a
nuance.
I've
been
looking
at
I've
been
noticing
in
activist
spaces
where
some
of
the
language
we
used
takes
away
from
the
actual
issue.
The
point:
that's
like
the
problem.
B
We
have
a
lot
of
like
things
we
can
say
that
make
it
so
that
we
don't
have
to
be
accountable,
like
don't
tone
police
me
and
then
depending
on
who
they
are.
Maybe
you
can't
actually
like
say
anything
after
that
point,
because
then
you
know
like
you'd,
be
in
the
wrong.
B
It's
just
all
the
rules
about
racism
and
activism
and
how
we
talk
just
like
our
language
there's
a
lot
of
rules
I
feel
like
that
are
actually
harmful
for
us
and
like
they're
nuanced,
and
that
really
came
through
when
I
was
looking
at
that
list
of
like
all
the
things
it's
just
like
yeah
there's
a
lot
of.
We
can
say
that
can
make
it
so
we
don't
have
to
actually
be
accountable
for
our
actions
because
we
just
like
say
some
rule
in
society-
we're
like
oh
this
social
norm
and
then
it's
like.
B
Oh
yeah,
that's
valid
yeah
that
brought
up
a
big
deal
for
me.
That's
my
share.
D
C
Using
yeah
thanks,
it
made
me
think
of
whenever
I
hear
that's
the
way.
We've
always
done
this
that
it's
like
alarm
bells
go
off
and
I
I
have
to
think
really
carefully
about.
Why
are
the
what
are
the
motivations
for
an
action
or
a
reaction
life
like
alienating
communication?
C
They
call
it
that's
pretty
hardcore
truly,
and
I
also
draw
upon
my
parenting
experience
to
connect
to
the
book
and
it's
it's
it's
wild.
It
was
just
this
morning.
I
was
in
a
pretty
heart
to
heart,
with
my
19
year
old
daughter,
about
facing
responsibility
and
facing
life,
and
do
we
do
a
person
can
face
it
or
run
away
from
it
and
there's
no
real
standing
still
it's
it's
either
growth
or
slowly
going
the
other
way.
C
That's
when
all
I
think
about
it,
and
we
have
a.
I
have
a
little
saying
that
I
repeat
to
my
kids
all
the
time
and
it's
compare
and
despair,
because
the
moment
comparison
begins.
It's
it's
just
a
recipe
for
disaster,
there's
always
by
whatever
metric
is
the
measurement
there's
always
better
and
worse
or
more
or
less,
and
so
compare
and
despair.
C
A
Yeah
thanks
for
sharing
guys
yeah
now
we
should
talk
about
the
moralistic
judgment
and
yeah.
This
is
a
one
type
of
life
alienating
that
implies
wrongness
or
badness,
and
it's
in
the
in
all
our
values.
You
know
like
what's
what
the
value
wrong,
whether
value
good
and
this
yeah,
this
kind
of
moralistic
judgment
that
leads
to
yeah
life
alienating
and
yeah
this.
This
trap
us
on
on
the
world
of
right
and
wrong
and
yeah
just
chatman
clarify
and
dichotomize
people
and
their
actions.
A
So
we
only
can
be
care
about
what
what's
good
and
what's
bad,
what's
smart,
what's
done,
what's
realistic,
what
is
realistic
and
yeah
those
kind
of
things
and
yeah?
I
really
like
the
example
that
that
he,
I
don't
know
the
author
he
or
she
put
in
the
in
the
book
about
yeah
like
if
they,
if
your
girlfriend
is
asking
for
affection,
you're
thinking,
oh
you're,
needy
and
dependent,
but
if
you're
asking
for
it
it's
oh,
you
are
insensitive
and
aloof.
A
Like
yeah,
it's
you
put
the
same
thing
with
different
values
and
yeah,
and
that
express
you
know
our
own
values
and
needs
and
it
creates
a
defensive
and
resistance
and
when
other
people
agrees
on
those,
it's
out
of
fear,
guilt
or
shame
and
yeah
when
this
happen
and
when
they
engage
with
with
those
feelings
that
makes
them
to
decrease
their
self-esteem
and
yeah
like
the
solution
proposed
in
the
book
is
like
when
you
talk
about,
I
don't
violence
is
bad.
A
Then
you
just
it's
ready
to
say
like
something
like
I'm
fearful
to
use
balance
in
to
resolve
conflict,
yeah
and
yeah.
I'd
like
if
we
could
share
like
some
experience
like
I
could
start
like
yeah
when
I,
when
I
remember
like
I,
was
playing
competitive
games
back
in
the
days
and
yeah
every
time
like
my
teammates
were
doing
something
bad.
It's
like!
Oh
god,
are
you
blind?
What
are
you
doing
like
this?
Is
you
know
this
is
not
acceptable?
What
what's
going
on
and
then,
when
you're
doing
the
mistake,
it's
like!
A
A
We
are
talking
about
the
chapter
show
of
the
mbc
book
communication,
dot,
block,
compassion,
yeah.
If
you
want
to
say
some
words.
E
I
my
favorite
part
of
this
was
was
up
one
bit
where
it
said
that
the
the
the
judgments
that
we
have
of
others,
if
you
go
up
to
page
35,
yeah
analysis
of
others,
they're,
actually
expressions
of
our
own
needs
or
values
right,
and
so
you
know
that's
that's
my
favorite.
That's
my
favorite
thing
about
nbc
in
terms
of.
E
That's
what
I
was
saying
before,
like
in
some
of
the
stuff
that
I
was
saying
like
if
you
look
at
the
at
the
quadrant
model
from
from
ken
ken
wilbur,
he
actually
talks
about
you
know
and
narratively.
E
If
you
have
an
eye
at
a
certain
developmental
level,
is
interacting
with
an
organization
that's
at
a
different
developmental
level,
you're
going
to
analyze
others
according
to
your
own
needs
and
values,
as
you
are
in
that
in
that
developmental
level,
and
so
when
you
interact
with
another
organization,
that's
asking
for
different
things
that
you
might
not
be
familiar
with
or
confusing
to
you
then
you're
going
to
tend
to
you
know,
make
moralistic
judgments
about
whether
they're
right
or
wrong.
Based
on
that
kind
of
a
thing,
and
so
I
think
that's
a
huge.
D
I
I
also
want
to
say
that
this
is
something
that
is
very
used
in
conflict
resolution
and
in
conflict
management,
because
we
tend
when,
when
we
first
see
a
conflict,
the
first
like
communication
that
we
get
from
the
parts
is
a
judgment
like
most
conflicts,
start
saying
they
are
dead
and
and
what
we
try
to
do
to
try
to
clear
the
some
of
that
layers
that
blur
the
problem
is
to
say
that
that
try
to
try
to
make
independent
the
problem
from
the
person
like
the
person
is
not
the
problem.
D
There
is
a
problem
happening
and
there
is
a
person
who
is
involved.
There
are
several
several
actors
that
are
involved
in
the
problem,
but
there
is
not
one
actor.
That
is,
that
is
the
problem
and
there's
a
situation
happening,
but
you
cannot
say
like
it's
all
because
of
their
fault,
because
always
when
there
is
a
fight,
there
are
two
people
involved
and
every
time
that
we
point
at
someone,
there
are
three
fingers
pointing
at
us,
so
so
yeah,
it's
it's
it's
great
to
not
make
this
moralistic
judgment.
D
I
also
liked
this
that,
when,
when
people
associate
us
in
their
mind
when,
with
those
feelings
of
judgment,
we
decrease
the
likelihood
of
the
responding
compassionately
to
our
needs
and
values
in
the
future,
it's
like
you
may
harm
someone
and
they
may
forgive
you,
but.
D
They
will
they
will
no
longer
try
to
comply
with
us
or
to
follow
what
we
say
because
yeah
they
will
be
triggered
by
by
fear
and
not
by
by
their
own
intrinsic
motivation.
E
I
think
the
the
reverse
side
of
that
is
the
beatings
will
continue
until
morale
improves
this
idea.
This
is
like
that's
exactly
what.
How
could
you
expect
that
continuing
to
treat
me
this
way?
I
would
you
know,
result
in
some
positive
thing.
You
know.
B
I
appreciated
seeing
classifying
and
comparisons
written
as
judgments,
just
like
the
connection
there,
like
just
a
yeah,
something
like
having
that
language
planted
in
my
seed
like
I
have
a
lot
of
shame
dialogue
that
comes
up
like
I
have
to
constantly
combat
just
a
ton
of
shame,
dialogue
for,
like
so
many
reasons
and
yeah
reading
that
was
just
like
you
know,
fine-tuning
the
work
that
I'm
doing
calibrating
on
my
brain,
trying
to
work
on
that
like
neuroplasticity
to
be
well
like
noticing:
oh
yeah,
that's
this
too,
and
just
yeah
trying
to
do
better
things
with
thoughts
when
those
thoughts
start
to
toil
and
turn.
D
Also
that
these
of
of
judging
people
promotes
violence,
because
when
we
say
like
he
is
the
conflict
or
they
are
the
enemy
that
fosters
like
yeah
misunderstandings
and
likes
to
stand
in
a
defensive
position.
A
Yeah
and
what
I
felt
like
super
curious
about
like
that
research
done
by
harvey's,
like
he
studied
the
literature
of
you,
know
every
culture
and
the
cultures
that
were
using
more
violent
words
in
their
literature
than
being
like
more
violent
cultures,
which
is
I
mean
I
at
the
same
time
I
think
like
who
is
these
people
living
right
like
to
make
more
accurate
study?
A
But
I
think,
like
you,
know,
the
the
worst
people
is
using
like
it,
it's
what
they
are
doing,
and
I
think
that
that's
super
interesting
and
then
yeah
about
making
compressions
like
it
was
really
talking
like
it's
another
form
of
judgment
and
yeah
like
you
can
compare
like
the
beauty.
A
E
Well,
for
me,
it's
a
thing
where
it's
always
gonna
be
well,
if
I'm
negatively,
comparing
myself
right,
if
I'm
seeing
somebody
as
a
oh,
that
person
learned
these
lessons
so
that
I
don't
have
to
kind
of
think
that's
a
different
thing
entirely
and
sounds
like
you're
yeah
sort
of
positively
compare
yourself
being
like
okay.
What
is
it
that
I
need
to
do
to
be
like
that
or
to
become
that
way?
E
That's
definitely
a
positive
approach,
but
I
think
it's
extremely
tempting
to
most
people
to
negatively
compare
themselves,
which
is
something
we
see
from
from
facebook.
For
example,
like
a
huge
amount
of
our
mental
health
issues,
comes
from
negatively,
comparing
yourself
to
the
highlight
reel
you
see
on
facebook,
you
know
what
I
mean
so
you're
you're,
comparing
how
you
feel
your
real
life
to
be
with
someone
else's.
You
know
like
slideshow
of
awesomeness
that
they're
sharing
with
you,
you
know,
and
so
that's
you
know
what
I
think
yeah.
D
Yeah,
I
think
the
same
that
social
media
likes
promotes
so
much
falseness
like
there's.
Always
people
like
eating
great
and
always
like
people
is
like
well
dressed
and
happy,
and-
and
that
is
not
like
real
life
like
we
spend
half
of
our
life
in
pianos
and
like
what
we
see
is
is
like
elegant
clothes
and
and
like
so
much
fanciness
in
in
in
what
social
media
promotes
so
yeah.
D
I
I
think
that
each
one
have
like
an
an
experience
and
each
experience
is
as
meaningful
as
the
other,
even
if
the
the
material
activities
that
you
can
display
in
in,
like
in
photographs
or
or
or
like
yeah
money,
doesn't
buy
happiness.
So
it's
not
the
material
value,
but
but
the
free
will
that
that
we
all
have
to
to
make
our
choices.
E
E
So,
for
example,
like
the
pro
when
I
talk
about
decolonization,
I
often
talk
about
how
one
of
the
facts
of
living
under
narcissistic
abuse
is
that
a
person
will
basically
other
you
on
the
basis
of,
and
they
will
basically
tell
you
that
you
have
more
value
or
less
value
based
on
some
arbitrary
thing
right
so
like
raise
or
color
of
your
skin
or
what
your
sexual
orientation
is,
or
your
neurodiversity
or
whatever,
because
you're
not
exactly
like
that.
E
E
You
know
what
I'm
saying
like
it
just
doesn't
doesn't
make
any
sense
to
me,
but
I
do
think
that,
because
we
confuse
value
judgments
and
moralistic
judgments,
then
we
tend
to
use
them
interchangeably
and
I
think
it's
an
important
thing
to
be
able
to
break
them
up
and
to
be
able
to
understand
that
if
we've
been
a
victim
of
what
seems
to
be
a
value
judgment
like
I'm
a
neurodiverse
person,
because
I
do
x,
y
or
z,
then
a
moralistic
judgment
is
soon
to
follow.
E
So
it's
it's.
You
know.
So
if
we
undo
that
problem
within
ourselves,
then
it
might
be
easier
to
see
and
parse
that
kind
of
negativity
that's
coming
in
or
the
negativity
that
we've
already
experienced.
E
I
think
that
was
further
up
or
somewhere
when
we
were
looking
earlier
in
the
book.
E
There's
classifying
and
judging
you
know
or
sorry
yeah
it
was,
it
was
further
up.
I
guess
yeah
yeah
high
judgments,
moralistic
judgment,
so
yeah.
E
I
just
think
that
a
lot
of
abusive
situations
that
we
live
in
do
both
of
these
things
and
they
interchange
them
and
make
them
difficult
to
understand,
and
I
think
that
that
type
of
lack
of
understanding
is
a
kind
of
it's
almost
like
a
type
of
emotional
gaslighting.
If
you
constantly
interchange
things
or
change
the
rules
or
move
the
goal,
posts
and
you're
saying
okay
value
judgment,
moralistic
judgment
doesn't
matter,
you
know
it's
very
confusing
for
the
person
participating
in
it.
So
that's
why
I
like
this
so
much
because
it
parses
everything.
D
Yeah,
it
all
are
beliefs
that
sometimes
we
receive
so
much
and
and
sometimes
in
in
like
any
positive
way
that
that
sometimes
we
don't
question
them
and-
and
it's
very
important
to
question
things,
and
that
also
takes
us
to
the
denial
of
responsibility
that
I
I
really
liked
this
this.
This
part
of
the
chapter.
A
Yeah
and
yeah,
basically
like
we
in
some
situations,
then
I
or
you
know
we
rely
like
for
actions
when
we
attribute
to
accounts
like
baking,
personal
forces
or
condition
authorities
dictating
it
trolls
impulses
like
yeah
every
time.
Some
we
feel
is
some
kind
of
force
outside
us,
and
I
feel
like
this
happens.
A
lot
in
in
actual
society,
like
it
happens
to
me
like
for
sure
like
like
it's
like
someone
is
like.
D
I
I
remember
that
when
we
were
in
barcelona,
I
I
was
talking
precisely
about
this
reference
of
hannah
arendt
that
she
she
spoke
that
on
on
the
trials
of
some
nazi
like
high
ranks,
they
they
they
just
said
like.
I
had
to
do
it
and
why?
D
Because
that
that
were
the
orders
of
my
superiors
and
that,
then
she
developed
a
concept
that
is
the
banality
of
evil
and
that
the
most
evil
things
are
not
done
by
people
that
are
different
than
us.
D
That
the
evilness
is
is
is
not
a
quality
that
that
we
can
differentiate
from
one
human
to
another
and
it
it's
more
of
of
what
kind
of
systems
and
beliefs
are,
are
we
reproducing
by
blindly
and
how
sometimes
we
reproduce
violence
blindly
and
we
or
or
or
we
just
say
yeah.
Things
should
be
like
that,
and
we
don't
question
ourselves
like
the
freedom
that
we
have
on
on
every
act.
E
That's
my
my
basic
assessment
like
if
you
look
at
the
hindu
psychology,
there's
a
thing
called
tomas,
which
is
the
hiding
power
of
the
mind
and
then
there's
projection,
which
is
the
veiling
or
the
the
projecting
power
of
the
mind
and
and
what
I've
noticed
is
people
who
are
in
so
much
denial
or
so
many
different
types
of
denial.
I
love
this
chapter
because
it
actually,
what
it's
doing
is
unwinding
all
these
different
kinds
of
denial
right
denial
of
responsibility.
E
You
know
yeah,
there's
just
there's
a
lot
of
different
kinds
of
unwinding
of
different
kinds
of
denial
or,
like
I
always
talk
about
like
weasel
words
like
bacon
right
people
say:
oh,
I
love
bacon.
You
know
well
what
you
love
is
a
dead
pig
that
we
raised
and
slaughtered
in
a
tiny
little.
Do
you
want
to
say,
like
we
don't
talk
about
the
reality
of
what
that
is?
We
talk
about
bacon
right,
it's
just
a
lie.
It's
like
this.
It
denies
the
responsibility
we
have
about.
E
You
know
the
raising
and
you
know
of
our
food
and
we're
effectively.
Genociding
these
little
animals
just
so
that
we
can
have
bacon
memes
everywhere
on
the
internet.
It
just
you
know
it's
kind
of
weird
so,
like
this
denial
of
responsibility
is
baked
into
so
many
parts
of
our
culture
that
we
almost
forget
that
it
exists,
and
so
it's
it's
just
very
incredible.
A
I
I
was
just
going
to
say,
like
I
s
like
some
time
ago.
I
also
saw
a
film
like
that.
It's
based
on
reality
and
there
was
a
it-
was
an
experiment
like
some
a
part
of
the
group.
They
were
like
the
police
and
then
on
the
other
part
of
the
group.
They
were
prisoners
and
they
were,
you
know,
passing
the
days.
They
were
behaving
this
way
and
it's
you
know
it's
like
they
feel
like.
This
is
the
correct
way
to
behave,
but
you
know
their
role
was
actually
modifying
their
behavior.
A
D
And
it's
always
very
easy
to
responsibilities
to
make
the
other
responsible
for
what
we
are
feeling.
But
we
are
really
the
owners
of
our
feelings
like
we
can
choose
whether
feeling
sad
or
feeling
happy
and-
and
we
are
the
ones
that
process
the
the
com,
the
the
the
signal
link
from
the
other.
So
like
yeah.
Sometimes
we
we
blame
others
for
what
what
we're
feeling.
But
we
should
take
that
responsibility,
because
that's
that
that's
what
we
are
responsible
for
for
for
our
mind
and
for
our
feelings
and
for
our
body.
E
E
D
And
she
says
like
we
are
dangerous
when
we
are
not
conscious
of
our
responsibility
for
how
we
behave,
think
and
feel
it's
like
if
we
were
all
the
time
judged
as
minors,
you,
you
there's
like
a
majority
of
age
in
all
countries,
because
we
should
be
responsible
for
how
we
behave
and
and
and
it's
not
that
that
we
act
and
we
expect
that
there
are
no
responses
for
the
way
we
we
behave.
D
So
it's
important
that
that
we
can
coordinate
our
actions
so
that
the
pro
so
that
they
produce
what
the
outcome
that
we
want,
because
sometimes
we
we
want
something.
But
because
of
not
taking
care
of
how
we
are
like
communicating
it.
Then
we
end
up
having
like
the
opposite
result
to
what
we
were
aiming.
D
And
and
if
if
you
do,
if
we
do
something,
we
should
be
responsible
for
it,
I
I
I
have
this
image
that
is
like.
If,
if
you
nail
like
a
nail
into
into
a
wood,
you
can
take
out
the
nail,
but
there
will
be
all
still
the
the
the
hole
in
the
in
the
table.
So
so
like
yeah,
you
can
you,
you
can
gain
forgiveness
and
you
can
stop
doing
things,
but
what
you
did
leaves
always
a
mark
in
the
other.
E
There's
another
thing
that
I
take
from
yoga
philosophy
that
or
yoga
psychology
that
I
often
think
about,
and
I
always
think
about
actions
have
three
effects
and
the
first
effect
is
upon
the
person
who's
doing
the
act
and
then
the
second
is
on
the
target
of
the
act.
So
let's
say
I'm
gonna
hit
you
first,
I
have
to
have
a
there
has
to
be
a
really
big
problem
inside
of
me.
E
Second,
I'm
you
know
it's
gonna,
be
the
act
and
then
and
then
the
third
is
on
any
of
the
witnesses.
So
I
always
like
to
think
you
know,
in
terms
of
when
I'm
acting
there's
these
three
different
parts
and
it
actually
helps
then
to
go
okay.
So
if
I'm
gonna,
you
know
beat
up
on
somebody
there's
something
inside
of
me
that
I
have
to
look
at
first,
because
that's
the
very
first
thing
that's
happening,
and
that
helps
me
to
sort
of
keep
responsibility
for
myself.
A
And
yeah,
basically,
it's
like
oh
yeah.
I
didn't
have
this
in
the
summary
but
yeah
when
we
make
demands.
You
know
we
ask
people
to
do
things,
but
because
overnight,
it's
not
because
of
things.
A
Yeah,
maybe
you
one
can
can
explain
this
chapter
better
than
me.
D
Yeah
that
when
we
make
a
demand,
we
sometimes
take
like
the
freedom
out
of
the
other
person
and
we
objectify
them.
When
we
like
make
a
demand
to
someone,
we
use
them
as
they
were
like
tools
and
like
okay.
I
I
I
need
to
have
this
done
so
you
do
that,
and-
and
we
are
not
recognizing
the
the
full
humanness
of
that
other
and
and
and
yeah.
D
Sometimes
we
we
we
try
to
have
like
an
authority
over
someone,
but
like
everyone
is
just
like
their
owners
of
their
own
body,
and
we
cannot
make
someone
do
do
something
without
they
wanting
so
so
what
we
should
always
try
is
to
keep
in
mind.
D
A
Yeah,
I'm
I'm
I
every
time
like
you
know
I
people
collaborate.
I
think
we
really
need
to
think
about
win-win
situations
like
both
parts
need
to
win.
Otherwise
it
would
not
work.
I
mean
without
playing
violence,
of
course,
but
then
we
go
back
to
what
we
were
saying
at
the
beginning.
Then
the
other
person
every
time
he's
interacting
with
you.
His
self-esteem
is
going
down
so
yeah.
This
is
very
bad.
D
And
this
was
related
to
what
david
was
mentioning
earlier,
that
yeah
it's
also,
and
I
I
I
think,
because
I
don't
have
children,
but
I
think
that
being
a
parent
is
a
humbling
experience,
because
you
sometimes
want
the
your
children
to
do
something
because
of
their
good,
but
like
we,
we
cannot
impose
our
authority
and
we
rather
try
to
should
try
to
make
the
other
learn
how
to
behave.
D
And
yeah,
and-
and
he
said
like
when,
when
when
they
were
actually
listening
to
listening
to
him
it,
it
was
because
because
he
he
did
something
that
that
he
didn't
want
to
do
like
being
mad
mad
with
them.
D
And
yeah
he
continues
saying
that
this
is
a
very
cultural
thing
and
we
grew
up
speaking
language
that
encouraged
us
to
label,
compare
demand
and
pronounce
judgment.
D
But
it's
great
to
be
having
this
this
kind
of
of
spaces
of
like
nbc
and
frameworks,
because
the
it
it
is
not
like
just
nbc
it's
it's
that
nbc
is
a
framework,
but
but
there
are
different
frameworks
that
promote
more
or
less
like
the
same
idea
of
of
of
questioning
ourselves
of
of
of
trying
to
be
mindful
of
with
our
communication,
with
the
other
and
and
and
how
do
we
actually
can
can
achieve
what
we?
What
we
want.
A
Yeah
and
and
then
like,
then
it's
like
the
summary
but
yeah.
I
think
we
could
cover
it
all.
I
don't
know
if
anyone
wants
to
share
something,
but
otherwise
we
could
end
up
earlier.
I
I
think
you
know
the
chapter
is
short
so.
D
I
think
like
covering
really
fast.
The
summary
will
will
be
good
and
then
we
finish
up,
I'm
remembering
who
are
the
the
next
facilitators
and
yeah.
We
can
finish
at
in
three
minutes.
D
So
yeah,
like
the
some
of
the
types
of
life
alienating
communication,
are
moralistic
judgments
that
imply
wrongness
or
badness
the
making
comparisons
that
can
block
compassion
and
not
being
aware
that
we
are
responsible
for
our
own
thoughts,
feelings
and
actions
and
communicating
our
desires
in
the
form
of
demands.
D
So
the
next
chapter
is
chapter
3,
observing
without
evaluating,
I
think.
Last
week
we
said
that
this
chapter
was
going
to
be
led
by
aloysius.
D
Perfect,
okay,
so
we
are
going
to
continue
next
week
with
chapter
number
three,
and
if
I
don't,
if
I
remember
correctly,
I
think
like
bianca
was,
you
know
with
number
four,
but
we
will
double
check
next
week.