3rd Physics - "3F" / "Underdogs"

"The Unsavory"(3rd Phys.) 

Usually the 3rd Physicist is born thin, thin-skinned, and dies the same way. 

Those stages of life that leave a noticeable trace on the Physicists above have little effect on the appearance of the "under-trophy". Even puberty, which usually quickly and noticeably changes a child's appearance, in Physique 3, firstly, begins with a delay, and, secondly, proceeds sluggishly and ineffectively, although in the end all signs of it are evident. 

The average "underachiever" is a pale, thin, slouchy person with long thin limbs and neck ("asthenic" according to Kretschmer). Skin is poorly pigmented, and in general the skin is not good, because, due to hypersensitivity, it reacts too violently with rashes, pimples, boils, blisters, etc. to environmental influences. The physique of the 3rd Physique is proportionate, and can often claim the highest marks. However, here's the odd thing, her facial features are just as often lacking in proportion. Strong facial asymmetry is not uncommon. Especially often let down the nose, which is too wide, then too long: the noses of Tolstoy and Paganini - not the limit in this respect. The belief in the unattractiveness of one's appearance (not always groundless), with public demonstrations of total indifference to the problem, is in fact crucial for the "prude", being her idea of a fix, a stumbling block. Tolstoy, who provides the richest material for his description of The Third Physique, formulated this state of himself as follows: "...I was bashful by nature, but my bashfulness was further increased by my conviction of my ugliness. And I am convinced that nothing has such a striking influence on a man's direction as his appearance, and not so much the appearance itself as the conviction of its attractiveness or unattractiveness." 

The "Undertaker's" plastique is dynamic, and in this, he is similar to the "Worker. However, there are significant differences: the movements of the 3rd Physique do not have that certainty, precision and purity. There is a certain vanity, excessive energy and cautiousness of movements inherent in the plastique of the "undertrophy". 

Like Physics 2, Physics 3 is fidgety, maybe even unnecessarily fidgety. Therefore, it is sometimes amusing and instructive to watch the crowd at bus stops. If we have to wait long enough, the crowd itself imperceptibly stratifies into two parts: static and dynamic. The scene looks like this: productive Physicists (1 and 4) stand motionless, without changing their postures, and processional Physicists (2 and 3) wander around these statues in a Brownian fashion. The skinny, slouching, nosy people, the 3rd Physicists, are especially restless among the latter. 

In spite of the fact that the "underdog" has a rather sickly appearance, his body is not as fragile as it seems. The joints and the cardiovascular system are well maintained until old age, which is facilitated by thinness, mobility and moderation in eating. The situation is somewhat worse with the respiratory and gastrointestinal systems - they give the 3rd Physicist a lot of trouble during life and often lead to death. 

Although usually the "prude" shows a feigned indifference to his physical condition, it has over him an enormous, incomparable power. Tolstoy confessed: "If I have an unhealthy stomach, I find dog feces everywhere on the road during my walk, so that they even disturb my walk, but if, on the contrary, I am healthy, I see clouds, woods, beautiful places. Isn't that a strange statement for a preacher of the theory of the superiority of the spirit over the flesh? 

Without admitting it to herself, the 3rd Physicist is very mistrustful and listens to the workings of her own body with constant attention. But here we shouldn't confuse the 3rd Physique's hypersensitivity with the 1st Physique's episodic hypersensitivity, which prefers radical medical remedies. Mistrustfulness of the 3rd Physique is a chronic (processional) phenomenon, in which preference is given to prevention, hardening and strengthening of the organism. 

I am sure that the main inventors and consumers of yoga, raw food dieting, morgation, therapeutic fasting, all kinds of gymnastics, etc. are precisely the "undertruths". It is necessary to have such an undertrust in one's body, combined with the deepest care for it, in order, like yogis, to listen to its work for years, to duplicate unconscious control of the body by conscious control, to find time and desire with the help of poses, diets and breathing exercises to improve its functions. 

However, the hypersensitivity of the 3rd Physicist does not serve her alone, but often makes a great contribution to the health of society. Fear of oneself and habit of listening to one's own body, due to the processionality of the 3rd Physicist, usually turn on others and give the world implacable fighters for purity of nature, active propagators of healthy lifestyle and first-class doctors. 

If in childhood the 3rd Physicist is accompanied by beatings, illness, hunger, this often so refines it, initially refined, that the physical sensitivity of the "underdog" at all goes beyond the limits of the generally accessible and commonly understood. Simply put, one becomes a psychic - initiated into the mysteries of the body by a higher initiation for man. 

"I feel people somehow, physically," Tolstoy said. He said, hardly guessing that the oversensitivity of Tolstoy's 3rd Physics is one of the two most important components of his genius. The capacity for sensory empathy, even in absentia, even still only predictable, is the secret of Tolstoy's work. Reading the description in Anna Karenina of the scene when, after Karenin's visit, Anna feels the touch of his lips on her hand like a burn, you realize: not Anna, but Tolstoy himself, who had entered her shell, put his hand up for a kiss and felt the searing touch with his hypersensitive skin. 

The sensitivity of Tolstoy's 3rd Physics is not the limit. Sometimes the empathy of the "underdog" reaches such a degree that he is not just acutely sympathetic to what the other is experiencing, but can directly experience the same thing. In science, this phenomenon is called "stigma. Francis of Aziz, whose hands and feet opened wounds when contemplating the image of the crucified Christ, is the most famous example of a stigmatic. 

The compassion of the "underbelly" for people of physical labor is boundless. Sometimes it takes such hypertrophied forms that it is simply anecdotal. For example, about the famous French playwright Rostand told the following story: "Rostand had his own coachman, who drove only him. Rostand felt awfully sorry for him. When he had dinner after the theater, he could not without shuddering to think that the coachman freezes on the rump, getting wet in the rain far after midnight. This thought poisoned all his pleasure. So he ordered the coachman to bring him a glass of grog and tell him to go home, that the master would hire a fiaker. 

One night the coachman barged into the cafe and told "monsieur" that he was leaving. Angry that he wasn't being taken seriously." 

It is easy to guess the 3rd Physicist: from infancy she absolutely, to the point of cramping, cannot stand tickling and carries her hatred for it through her entire life. This is the sign that gave the 3rd Physicist the title of an "untouchable". 

The origin of this heightened sensitivity is in the primal sense of the over-guardedness of the 3rd Physics. And through the prism of this supervulnerability all behavioral, legal, economic, aesthetic and other aspects of the life of the "underdog" can be clearly and easily read. 

* * * 

The vulnerability of the 3rd Physique is especially evident in the intimate sphere. All life appears to the "untouchable" as a path blocked by a giant barrier - a bed, the safe crawling over which constitutes the honey and meaning of life. It might seem that I exaggerate a little, but here are Tolstoy's own words, uttered with complete seriousness: "Man experiences earthquakes, epidemics, the horrors of disease and all kinds of torment of the soul, but for all times the most painful tragedy for him was, is and will be - the tragedy of the bedroom. Here Tolstoy quite unreasonably and understandably turned his own problem into a universal one. 

Timidly and belatedly, in comparison with the others, the 3rd Physique begins her sex life. And almost regardless of how it unfolds, the usual bifurcation in the sex of the "undertrope" for the Third Physique also has the misfortune of being present. Once a lady acquaintance of Jean-Jacques Rousseau, describing his Third Function, said well that he was a "platonic and immodest admirer." I would characterize the bifurcation of the 3rd Physique more lapidary and harsher-"a hypersexual prude. 

On the one hand, the vulnerability of the 3rd Physique makes its possessor prude: deny the importance of eroticism, portray it as something not worthy of attention, impure. On the other hand, the same vulnerability of the 3rd Physics requires putting into sex the maximum of one's strength and soul, in order to heal a constantly aching wound in this way. This is how the biprostatic "underbelly" exists, causing bewilderment and censure from her sexual partners. S.A. Tolstaya, looking at her husband, all at once cheerful and ladylike after a night spent together, venomously remarked: "If those who read 'Kreutzer Sonata' with reverence, looked for a moment in the love life, which lives Levochka, and at one which he is cheerful and kind - how they would topple their deity, from the pedestal on which he had been placed. 

The plagues of the 3rd Phys. can be so deep that the natural cessation of sexual activity is perceived as liberation from slavery. This is what the playwright Euripides called his impotence, for which he was honored by Christian apologists with the title of "protoChristian. In the example of Euripides, among other things, one can clearly see another sign of the severely bruised 3rd Physique - a pathological hatred of creatures of the opposite sex. None other than Euripides was the first to propose in the drama "Ion" to reproduce unisex, by budding, without women, and all the subsequent "prudes" who theorized on this subject were only epigones of Euripides. And companions in misfortune. 

The timid suitor, the timid object of courting, the "prude" prefers not to take the initiative in love affairs - it is more convenient for him not so much to lead as to be led. However, if the partner is assertive and delicate enough, and it comes to the sin, he is pleasantly surprised and rewarded by the discovery in the "prude" inspired, voluptuous and sophisticated lover. Firstly, the heightened sensory sensitivity turns the body of the 3rd Physique into one solid erogenous zone; the back of the "undertrope" is especially erogenous because, being the most defenseless part of the body, it is attuned to the perception of the environment in an ultra-sharp manner. Secondly, for the same reason the 3rd Physique is sensitive to another's body, delicate, tender, sensitive to the partner's requests and possibilities. Finally, the specificity of sexual psychology of the "prude" requires putting another's pleasure above one's own, moreover, to see the sufficient and full realization of one's sexuality exactly in the visual manifestations of experiences experienced by the partner. So, if it is ever allowed to talk about sexual altruism, it is the first quality that should be attributed to the "undertrope. 

I would like to draw your attention once again: all the above-mentioned pleasures can be obtained from the 3rd Physics only if maximum delicacy is observed. In sexology, for example, there is a well-known case of a man who became impotent on his wedding night. And he was brought to it by quite innocent behavior of the bride, she just lay on her back and spread her legs, such "rudeness" so impressed the groom that he immediately lost his manhood forever. 

However, predicting in advance where the sexuality of the Third Physique would stumble is hopeless. For example, Jean-Jacques Rousseau fled the embrace of a seductive young Venetian, discovering that she had nipples of different shapes and thinking on this basis that she was "some monster, rejected by nature, people and love." Or here are more excerpts from women's letters to the psychiatrist: "I have never been married, have never had any relations with men, I despise men... Men did not hurt me, did not do anything nasty to me. When I was a child, at the age of twelve, I was walking down the street behind respectable men and I heard them talking about married life and what it was all about. I haven't been able to see them since..." "It happened in sixth grade. Some fool of eighteen years old came up under my skirt. Then in eighth grade something like that happened again in the stairwell. To be fair, it was no big deal. But from that moment on, I was terrified... I'm afraid to get acquainted, I'm afraid to even know people. Don't get me wrong, I don't think "all men are scoundrels". But it will remain ... " 

The 3rd Physicist is the only Physicist who is jealous of physiological jealousy. For her sexual intercourse is such a delicate, intimate, even sacred thing, that intrusion of strangers into this sphere is perceived as desecration of a sacred thing, after which physical rejection comes, carnal squeamishness and the possibility of continuing previous sexual life becomes, at any rate, rather problematic. If, over time, the "prude" forgives the infidelity, she never forgets it. 

I want to warn you: it is very difficult to deceive the 3rd Physicist by leaving her in the dark about outside adventures. Firstly, because she is constantly on the alert, waiting and afraid of treachery. And secondly, she has an absolute ear for the subtlest vibrations of the human body. 

Just as the Third Physicist's view of sexuality is not devoid of sanctimony, her perception of nudity suffers from a certain flaw. This is why the most consistent opponents of nudism and pornography are usually recruited from the ranks of the "prudes. 

I will allow myself in this connection a small interesting observation about the 3rd Physicist. An early and very characteristic sign of her is the habit of turning away from the TV screen when love scenes, even a simple kiss, are shown. There is no reason to attribute this reaction to upbringing, since it manifests itself in very early childhood. We are left to speak of a certain "inborn moral feeling," a certain "innate bashfulness. However, even this explanation is valid only insofar as it concerns the obvious innateness of the reaction. In fact, the child turns away from the image of the kiss, not because of natural bashfulness, but because of innate "viciousness," because he has the 3rd Phys. And this means that the child is heightened sensuality and his physical perception is so heightened that he not only sees the kiss on the screen, but he also tastes it on his lips. And this involuntary invasion of someone else's kiss with his lips makes the child turn away from the screen. 

Another reason for the "prude's" aversion to everything that relates to the intimate sphere, to nudism and pornography, I think, is the fear of the power that nudity has over him. Once in the presence of Tolstoy, displeasure was expressed at the fact that the sculptor Paolo Trubetskoy goes with his wife naked on the river to bathe. And Tolstoy, being unable to directly condemn his friend, made a characteristic confession: "I always had this feeling of shame, and, for example, the sight of a woman with naked breasts has always been repulsive to me, even in my youth. Then there was another feeling, but it was still embarrassing..." 

What's disgusting about a woman's breasts? Right, it wasn't innate bashfulness that made Tolstoy turn away from them. But because of his natural fornication. The sight of a naked breast was too intoxicating for him, too attractive, drove him to a frightening selfforgetfulness. It was not shame, but fear of the magical power of nudity over himself that Tolstoy felt, and it was this that made him avert his eyes. 

Tolstoy not without reason loved to retell a dream, allegedly seen once by an acquaintance landowner. He dreamed the following: he is on a narrow path through the bushes, guided by two towering in front of the hill. Suddenly, the landowner stumbles, gets his foot in the mire and begins to sink. When, waist-deep in the mire, he looks up at the two hills in front of him, he sees the head of a gigantic woman rising from behind them... Horror grips the landowner as he realizes where he is sinking... And here comes the awakening. Tolstoy not in vain loved to retell this, most likely, his own dream. Tolstoy felt at the sight of a woman's body in the position of this anonymous landlord, and the fear of plunging into a woman's womb with his head, to the complete loss of his "I", forced him to avert his eyes from the nudity. 

Fear is a dominant, though possibly hidden, feature of the 3rd Physique's eroticism. It fears creatures of the opposite sex, it fears rejection of intimacy, and it seeks the most nontraumatic ways of realizing its sexuality. Let's open "Father Sergius" in this regard. If the reader remembers, the core of the story is the attitude of the monk, Father Sergius, toward two women. One, a secular, beautiful, smashing lady, tries to seduce the monk, and to overcome the temptation, he chops off his finger. Another - just a feeble-minded merchant's daughter, barely presented to Father Sergius, is so seductive that he immediately breaks his vow of chastity with her. Tolstoy was asked: why did Father Sergius "break" with the foolish girl, resisting the onslaught of a secular lioness? Tolstoy was unable or unwilling to give a clear answer to this question. So I will take the liberty of resolving this long-standing perplexity myself. 

Father Sergius did not give in to temptation the first time because he was afraid. He was afraid that this secular, beautiful woman would lure him in, but at the last moment she would refuse him, push him away, laugh in his face, and reproach him by reminding him of his monastic vow. The fear of sexual trauma was so great in Father Sergius that he preferred to cut off his own finger rather than undergo such an ordeal. The story of the foolish girl is a different matter. She, already by virtue of her morbid condition, guaranteed Fr. Sergius full sexual comfort, and lo and behold, the sinning was not slow. 

The example from "Father Sergius" is not, of course, evidence that the 3rd Physics is only preoccupied with hunting down the mentally handicapped; it is merely an illustration of the thesis of the preference that the "untouchable" has for non-traumatic ways of realizing her sexuality. There are other ways that can be called "perversions," "inversions," or "unconventional modes of love" (whatever one likes) that have one thing in common: minimal traumatism. These are onanism, same-sex love, bestiality and fetishism. We can probably add to this list something else in the same vein, the main thing is that all these ways of love are psychologically comfortable and thus especially valuable for the 3rd Physics. 

As far as "perversions" are concerned, it is necessary to add that not only the 3rd Physics is prone to them, but to a greater or lesser extent all Physicists. Another thing is that for each of them in this case there is a significant difference in motives. Whereas the 3rd Physique falls into the camp of "sexual minorities" out of fear, the 1st Physique falls into it out of omnivorousness, the 2nd Physique falls into it out of curiosity and love of diversity, the 4th Physique falls into it out of indifference. So the very position of Physique on the steps of the functional hierarchy is no guarantee of "health" or "disorder" of the sexual sphere. 

Talking about comfortable for the 3rd Physique sex, it is impossible to bypass the simplest and most convenient type of realization of sexual need. Marriage. So, the "undertrope" is a creature of the highest degree of marriage. Explaining the advantage of marriage, Tolstoy, from the pole of 3rd Physique and through the mouth of one of his heroes, noted that "marriage, besides the pleasantness of the home, eliminating the impropriety of sexual life, gave the possibility of a moral life. "Of course, Tolstoy was a bit overreaching in declaring marriage a condition for a moral life, etc. Nevertheless, with various reservations, the value of marriage for sexual life must be recognized, and that is that it makes legitimate sexual intercourse, the thing that the 3rd Physique most needs, the thing that surrounds her sex with maximum comfort. 

The advantages are many. First, the voluntary or involuntary presence of strangers during legal intercourse puts strangers at a definite disadvantage and automatically closes their mouths, no matter what they may have witnessed. Secondly, marriage, although not a guarantee, still puts certain obstacles in the way of venereal diseases, and this is very important. Suffice it to recall the example of Jean-Jacques Rousseau, who paid for one night with a prostitute, among other things, by spending two months painfully examining himself for the first signs of a bad disease. 

Finally, marriage again does not guarantee, but puts barriers to cheating and having other people's children, which is especially important for men with the 3rd Physic. Everyone is jealous, even insects are jealous, what to say about people. But the jealousy of men - "prudes", if it is possible to put it that way, is more jealous than jealousy of any other man, because they are afraid not simply to lose power over a creature, which they consider as their own, are afraid not simply to have another's posterity, which any man is afraid of, the fear of 3rd Physics is immeasurably increased by threat that infidelity will confirm carefully hidden, but constantly felt diagnosis of defects of his physical beginning. It is therefore natural that, in search of additional levels of protection, the "untouchable" rushes into marriage in an attempt to cover his wounded body by law. 

* * * 

The chadolove of the 3rd Physicist is boundless and sometimes takes excessive, ugly forms, the "undertrope", seeing in procreation not just a value, but an absolute value, independent of time, space and circumstances, is not just prolific, but prolific in an uncalculated, thoughtless way. Although it can be understood, fecundity is both physiological and psychological need of the 3rd Physics. Through reproduction, its processionality and dialogivity are realized, but most importantly, it is a certification of the wholesomeness of what seems incomplete and defective from birth. 

To the flip side of such a welcomed phenomenon as the child-love of the Third Physicist, it is necessary to include the excessively dense guardianship which she usually establishes over her children. Feeling herself a creature vulnerable and little adapted to life, the "prude" does not always transfer this feeling to her offspring and tries to create for him not too useful for an independent life, hothouse conditions of existence. In a word, if there is her will, the 3rd Physique gives numerous, but little adapted to the harsh conditions of life offspring. 

* * * 

"The prude is a very unimportant fighter, worse than anyone. The fact is that he is, quite frankly, a coward. How much the 3rd Physicist's cowardice is noticeable to outsiders depends on many conditions, but the fact that she is less willing than anyone else to put her already born body to the test of force is certain. 

Out of fear, the 3rd Physique can be too cruel in a fight (if it cannot be avoided). Fear of getting hurt stifles pity and sense of proportion, so when it comes to fighting, exceeding self-defense is a common phenomenon for the 3rd Physique. 

However, the "prude" has to fight very rarely. Hand-to-hand violence both in everyday life and in politics is the least acceptable and the most unpromising way of solving problems for him. If, as it was said, the 1st Physicist is a born "hawk", then the 3rd Physicist is a born "dove". Pacifism is in her blood. Therefore, it makes no sense to look for a founder of pacifism. Clearly, neither Tolstoy, nor Gandhi, nor even Christ were the originators of pacifism; their unanimity on the issue of violence is the unanimity of a certain class of people united by the 3rd Physics. The "non-pacifist" is most afraid of physical force, and therefore least inclined to resort to it himself. 

Let me say right off the bat: God forbid that the pacifism of the 3rd Physicists in both everyday life and politics is the norm, the model for dealing with controversial issues. Absolutely not. Well, precisely dosed violence is an argument as good as any, especially in relation to people who are not squeamish about hand-to-hand violence themselves. 

Pacifism is the social expression of personal cowardice. Therefore, whatever lofty words and authoritative quotations cowardice and pacifism may be laden with, they are a flaw, not an ornament, of the 3rd Physics, especially men. 

Let me give one piece of good advice to parents of boys with the 3rd Physique: send them to the Kyokashinkai karate school. (Mass Oyama). I myself devoted several years to this most aggressive, militant style of karate and know firsthand how beneficial its effect on the 3rd Physique is. After all, it is not the pain itself, but an exaggerated idea of pain that is truly painful for the 3rd Physique. That is why when a "prude" takes karate, during sport fights he will become sure that his body is not as flimsy as it seemed and is able to "hold a punch", that his own fist also weighs something, reality and the idea of pain will become adequate to each other. And the adequacy of real and perceived pain is the fighting norm that, at once, relieves the 3rd Physicist of two of society's most intolerable vices: cowardice and its derivative, cruelty. 

In sports the Third Physicist is cautious and at the same time gambling, filled with outward contempt and secret envy - in a word, shows the usual for the Third Functions doublehandedness. Tolstoy - a consistent opponent of any physicality with a passion for physical education, and after leaving the village, frightened the peasants, hanging upside down on the bar for a long time, for which he was awarded from them the nickname "strange gentleman. 

* * * 

In light of what has been said about the 3rd Physicist, it is not difficult to guess that she is unusually law-abiding. Her natural pity, her selflessness, her aversion to violence, and her fear of violence in return practically guarantee a negligible percentage of "unsubjects" in the overall criminal statistics. 

The only crime that a "prude" relatively often decides to commit, which, by the way, is due to the same 3rd Physics, is a crime of jealousy. It has already been said before that the 3rd Physique is the only Physique suffering from physiological jealousy. What anguish the jealous "under-touch" experiences and how it feels to avenge his real or imagined honor is conveyed with incredible power and precision in Tolstoy's "Kreutzer Sonata," read it. 

Without dwelling further on the details of the criminogenesis of the Third Physique, I will note a detail just as accurately captured in "Kreutzer Sonata" and which is also relevant to the chronicle of the incidents. The fact is that the "untouchable" quite often has thoughts of suicide. This idea can even become obsessive, manic, but only in exceptional cases is implemented by the "prude" in life. Recall, Tolstoy's hero, killing his wife out of jealousy, decides to commit suicide, and then this happens to him: "Yes, now I must also kill myself," I said to myself. But I said it, and I knew that I would not kill myself. However, I got up and picked up my revolver. But the strange thing was, I remember how many times before I had been close to suicide. Now there was no way I could not only kill myself, but even think about it. 

Tolstoy does not say why the hero often thought of suicide and why, even after killing his wife, he did not kill himself. And the answer to these two questions is quite simple: the thirst to commit suicide, which periodically arises in the "prude", is associated with a subconscious desire to turn off the most troublesome, uncomfortable, constantly nagging function - the Physics. And to quench this thirst the powerful physiological imagination inherent in the 3rd Physique, which is able to reproduce ahead of time all the sensations of leaving life. It is enough to imagine how a bullet, having crushed the skull, drills a tunnel in the brain tissue, or how slowly with a gurgle the lungs are filled with river, dirty water, or how the poisoned insides shudder...- and the suicidal obsession disappears on its own. 

* * * 

The sensorics of the 3rd Physics are refined to the extreme. To hear overtones that cannot be heard by an ordinary ear, to feel the most microscopic changes in the environment, to smell odors that cannot be picked up by an average person's nose, to see tonal transitions that cannot be seen by an ordinary eye - is not very difficult for her. This is why "untouchables" make great masseurs, adjusters, tasters. As a wonderful illustration to the subject of the tasting of the 3rd Physics, let me remind you of the story of the prophet Mohammed. One day a certain widow of a tribal leader killed by the order of the prophet sent Mohammed a roasted ram rubbed with poison. A feast was arranged in the tent, but the prophet took a small piece in his mouth and immediately felt something wrong and spat it out, thus saving his life (although not without painful consequences). The rest of the less sensitive participants of the feast immediately went to the next world. 

If the initial refinement of the 3rd Physique is accompanied by intensified exercises and physical traumas (illness, beatings, deprivation), then the perception of the "underdog" can reach a non-human, mystical-magical level. Thus, from the 3rd Physique, severe illnesses and grueling musical exercises formed the genius of Paganini, whose subtlety of hearing has become a legend: "Gifted with the finest hearing, Paganini possessed an incredible sensitivity in this sense: his left ear, accustomed to the proximity of the violin, heard much more acutely than his right, and his eardrum became so delicate that he experienced intense pain if spoken loudly to his side or next to him. At the same time, he was able to pick up the softest sounds at the greatest distance." 

Of course, the possibility of refined perception does not equal a love of all things refined, but in the case of the 3rd Physique both are the same. Her taste is characterized by a predilection for delicate, refined objects, for dim, complex colors, for a fine, rich aromatic range, for a complex soft soundtrack. 

* * * 

The activity of the "prude" in production also has some specific features. For example, the conveyor belt is completely contraindicated to him. The inherent monotony and monotony of the conveyor belt, the prohibition of self-activity and the doom of monologue traumatize the refined organization of the 3rd Physique and quickly put it out of action. 

"Nedotroga" is wary of working mechanisms, so the process of mastering them by the 3rd Physique can be difficult and somewhat prolonged. In production, as well as in sex, she long prefers the role of the slave to the role of the master. However, by the end of training, the timidity of the "prude" usually fades away, and begins a long process of creative, artistic, refined processing of the experience, bringing sometimes a set of even the simplest operations to a state close to the real art. 

In this connection, I recall a story about a Chinese carcass carver, who was very proud of the fact that for several decades he used the same knife for carving. The secret of the knife's longevity consisted in the fact that this Chinaman, over time, brought his more than simple occupation to such a degree of virtuosity that, possessing almost X-ray vision, he could see any, even microscopic cavities in meat and with perfect accuracy led the knife through them, cutting carcasses almost without efforts and depreciation of the tool. 

As far as China and the 3rd Physics are concerned, it remains to add that, according to my assumptions, it was the 3rd Physics that created such a unique phenomenon as Chinese cuisine. It is interesting because it is the exact opposite of the simple, clear, natural, unadulterated Japanese cuisine created by the 2nd Physics. Chinese cuisine is immense, complex, jewel-like, exquisite, paradoxical... There are simply no colors to describe it accurately, so I will limit myself to stating that if the reader wants to know to what artistry the activities of the 3rd Physics in the material sphere can rise, there is no better illustration than the Chinese cuisine. 

The attitude toward the food problem of the 3rd Physique is best expressed in the words of Jean-Jacques Rousseau: "I like to eat, but I am not greedy; I am addicted to everything tasty, but I am not a gourmand. Too many other inclinations distract me from it. I pay attention to my stomach only when my heart is free." Among other things, the hierarchy of the heart (1st Emotion) and stomach (3rd Physique) in Rousseau's confession is remarkable, with the heart clearly taking precedence over the stomach. By this phrase alone, one can begin to build up the order of functions in Rousseau's whole. 

The economic relations of the 3rd Physicist are ambiguous and fractured in everyday life and society. On the one hand, its vulnerability requires an endless avarice to cover the sore spot as effectively as possible. On the other hand, pity, imaginary asceticism, superprocessionality of the Third Function provokes a policy of broad gestures, gusts of generosity, thoughtless spending. As a result, the economic face of the "prude" is strangely bifurcated, resulting in what Academician Sakharov self-critically called "a little stingy". Moreover, the 3rd Physicist's stinginess usually takes petty, oddball forms, what we used to call "saving on matches". And at the same time the 3rd Physicist adores making expensive gifts, considers it her sacred duty to participate in charitable activities, though she usually cannot boast of the size of her purse, and besides she is unable, dislikes and considers it beneath her dignity to earn much, seeing in a large purse obvious signs of bad taste. 

Jean-Jacques Rousseau conveyed very accurately the specific duplicity of the attitude of the 3rd Physique toward money. He wrote: "...one of my perceived contradictions is the combination of an almost avaricious avarice with the greatest contempt for money...I understand so well that money was not created for me that I am almost ashamed to have it, much less use it. If I ever had a certain and sufficient income to live on, I would not be in danger of becoming a miser, I firmly believe so; I would spend all my income without trying to increase it, but insecurity keeps me in fear." 

The "underdog" has an extremely heightened sense of ownership. He rarely possesses a large number of things, but the few things that the 3rd Physicist has have a special status and meaning. Only in his own house, among his own things, the "prude" feels not just comfortable, but at his own place. No matter how cozy someone else's house is and how comfortable someone else's things are, they are not bad, but they are uncomfortable for the 3rd Physicist already because they are alien. 

In terms of socio-economic policy preferences, the 3rd Physicist is closest to the title of "communist". You can call her otherwise: "monk", "kibbutznik" - the essence will not change from this. And the essence is that the "underdog" is internally closest to the equalization-distribution system. 

The nature of the Communist sympathies of the 3rd Physique is quite transparent. She feels that she is the weakest and most vulnerable link in society. Therefore, in order not to put her life and health at risk, the "underdog" tries to place the weight of her personal problems on the backs of those around her, insisting on an equalizing and distributive system of economy that promises, regardless of contribution, equal protection for all. The fact that such a system is inefficient doesn't bother the 3rd Physicist much; she has no desire for wealth in principle, and is ready to accept the minimum as long as it is guaranteed. 

Vladimir Bukovsky, looking at the communist crawls of some Western intellectuals from the heights of his healthy 2nd Physics, noted caustically and accurately: "Where do socialists get so much mercantilism? After all, most of them are intellectuals, living in a world of ideas, not things. Their theory is amazingly inconsistent: on the one hand, they are always criticizing consumerism, materialism and self-interest, while on the other hand, it is this aspect of life that worries them most, it is in consumerism that they want to establish equality. Do they really believe that if everyone is given an equal ration of bread, everyone will become brothers...? Can people who jealously count each other's incomes and enviously look at every piece swallowed by a neighbor become brothers?" Bukovsky's observation is nothing new; it is an involuntary plagiarism of what Dostoyevsky said much earlier: "...why are all these desperate socialists and communists at the same time such incredible misers, acquirers, proprietors, and even so that the more socialist he is, the further he goes, the stronger the proprietor ....why this?" It is hard to argue with what has been said, all is fair... But, speaking of the duplicity of the 3rd Physicist, we must take into account that her sly asceticism is sincere or, at any rate, quite unconscious, and when she carefully passes off the flawed communist model as the norm of human society, this is the cunning not of a con man, but of a mentally ill one. 

Like the skepticism of the 3rd Logic, the communism of the 3rd Physics is not philosophy, but a flawed psychology. The psychology of an insignificant but influential group of people. Therefore, observing now the demise of communism in its state forms, one should not conclude that the communist idea itself will go into oblivion with it. It will continue to exist, only within its natural boundaries, without any claim to domination, in the form of small parties, communities, communes, monasteries, kibbutzim, it will live - as long as the 3rd Physics is alive.