As fetishes of hyper-emotive carnality obstruct, it's not just this network, as an example:
That's just a symptom of our self-abusing, psyche-agitation of a species that's at its marginal limits of its temporal, dimensional capabilities. It's incestuously at that level, at greater mega-levels, and at the trifling minor levels of prostituting ourselves to get the maximum quantifiable satiation the brain and body can consume. Beyond the explicit trade of that gal in the link, there is the implicit behavior we give-in to the conditioned impulses-to their irrational extreme.
Those impulses become fetishes when they become selectively or essentially a part of our self-identification with our behavioral operations. Whether the focus is on things or people, events, or ideas. I'm thinking that the underlying dynamic is that our cognitive faculties, if not in some substantive or intangible sedation, seeks-by its nature- to engage in some sensory experience-whether conscious or somnolent-a- -b- -c- -d- -e- -f- -g- -h- -i.
Since our society/civilization is materialistically oriented, the mind craves such tangible and intangible levels of matter. 'What matters' are those things upon which we've come to place an emphasis of higher value-a- loves, b-family, c-dwelling, d-financial , e-pleasure.
When those conditioned habits/fetishes go pathological in the near or long term, it's because they've become an over-compensation for an omitted cognitive processes' exercise in our routine, and that it has resulted in negative consequences for us and unnecessarily for others. My own 'mea culpa' with doing this is from my misfit, disaffection and estrangement that coincidentally gave me the physical and mental space to begin these thought processes that are now a fetished, psychic comfort of expression.
Unlike what I view my 'neuroses' as a benign iconoclasm, the effect of pathological fetishes on others accentuates those negative consequences so that it becomes a temporally social and more culturally acculturated, generally in the population. In its social and cultural stages the inherent limitations become fallacious presumptions of reality. That perception of reality licenses and enables prospective plans, thinking, and actions of that 'reality'.
The society and culture have as part of its dynamic this invasive vector that predisposes people to act on assumptions of a normality that is an insidiously abnormal degradation of one's cognitive operations and therefore its functions. Drinking and driving after 'Happy Hour' is a convenient low-hanging fruit to choose to pick. It points out how fetishes of our hyper-emotive carnality exist.
We find comfort and validation in the herd consensus of ethics or morality. That validation inherently precludes and excludes other directions of thinking that may have given more edifying consequences. That herd validation enables such a latitude of fallacious license that the standards and the very measure of those standards are so distorted that a functional discerning efficacy of definition exists on the subjective, random, individual level than on an institutional authoritative level.
This is true of many individual and societal outcomes. When the outcomes have as many dystopian dysfunctions, a serious examination and questioning of the root causes and the sources of the 'wrong turns' need to be made. If we are honest, it comes back to the hubristic pridefulness of our own learned predispositions. I assert that it's the 'social paradigms' that create not only the herd mentality, but the Hobbesian 'crabs in the basket' interaction between individuals and groups.
It's been revealed to me, for not only my own social reconciliation with my contemporaries but also for some surreally mystical empirical and cognitive experiences: that my reclusive, hermetic and iconoclastic monasticism developed the physical and emotional space in which I found myself engaging thoughts and experiences from dimensions. I'm still speculating if they're from my internal emotional-intellectual triggers in my logos-base or from parallel dimensions that have made contact with my socially-alienated wandering mind in abstract speculation.
The freedom and liberties available in this psychic medium of asocial anomie has allowed me to give inquisitive credence to matters from which my more mundane and secular contemporaries are by their own cognitive and behavioral fetishes insulated. I'd make the comparison and contrast with my contemporaries fetishes in that they're more bound to the provincial, secular, and temporal forms and conventions than my more agnostic and cynical view [somebody denying or indifferent that something is knowable: somebody who doubts or is indifferent that a question has one correct answer or that something can be completely understood I'm an agnostic concerning space aliens]. My mind being more elastically impressionable to sensory and cognitive anomalous phenomena has accumulated experiences whose aggregate forms other patterns of dimensional paradigms than the materialistic mortality of the temporal paradigm.
I'm more than implying that the more inelastic, temporal mind reduces the options of choice, so that an incestuous recycling leads to the inevitable, devolution of fetishes.
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