My background in literature, psychoanalysis and nomadic thought lays bare interactions of cultural and material realities and flows of negativity and positivity rooted in personal, communal, institutional or wider domains. That “hard kernel of the real”, around which reflexes of societal traumata circulate/intermingle, doesn't always allow access to their “originary” sources. As we face the human faces of suffering through the mass-mediated, digital realities (the Apocalypse Now from Gaza is the most persuasively transmitted), our awareness that collective practices of biological negativity persisted from time immemorial is raised and our helplessness in confronting such violent, lifeless repetitions. I discuss “(ir)responsivity” and “(ir)responsiveness” to suffering, related to different frameworks: societal, communal, state, institutional. The implosion of emotions in distant viewers, burdens of immediate witnesses, relentless issuing/obeying to murderous orders by officials/militaries - question the “legitimacy” of hurting. Although pregiven frameworks and their psychological imprints/molds are often unchanging, it's worth probing comparatively the processes of facing and defacing hurts: how responsiveness and irresponsiveness in viewing or incurring enormous suffering are still on the same platform of cultural-biological setups, with human limits, hence eventually, even involuntarily, prone to triggering hints, traces, remnants of opposite reactions. I try to demonstrate that the awareness of rhizomatic interconnectivity is unerasable today, that even the hardest structures organizing the violent acting at some point turn to its opposites. ​And that nomadic thought practices and affirmative-affective ethics reach across societal/political frameworks and correspond to processes of behavioral and psychosemiotics and semioethics in relating signs, meanings, values, critique, acting.