Absent Family Members Quotes

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In a happy home, there aren’t continuing crises you need to solve (or wonder how to endure when you’re too young to solve anything). People aren’t stuck in power struggles. There aren’t silent or not-so-silent wars between family members. In a happy home you’re not all holding your breath. You can relax and be yourself.
Jasmin Lee Cori (The Emotionally Absent Mother, Second Edition: How to Recognize and Cope with the Invisible Effects of Childhood Emotional Neglect (Second): How to Recognize ... Effects of Childhood Emotional Neglect)
In a happy home, there aren’t continuing crises you need to solve (or wonder how to endure when you’re too young to solve anything). People aren’t stuck in power struggles. There aren’t silent or not-so-silent wars between family members. In a happy home you’re not all holding your breath. You can relax and be yourself. A
Jasmin Lee Cori (The Emotionally Absent Mother, Second Edition: How to Recognize and Cope with the Invisible Effects of Childhood Emotional Neglect (Second): How to Recognize ... Effects of Childhood Emotional Neglect)
ambiguous grief.” It can be a life sentence. It’s a kind of unresolved grief. You might feel it if you have a child or another family member who is mentally impaired. You might mourn the person you think they could have been if things had turned out differently. That person is physically present but psychologically absent. Conversely,
Gilly Macmillan (What She Knew)
There’s a term we use for it: “ambiguous grief.” It can be a life sentence. It’s a kind of unresolved grief. You might feel it if you have a child or another family member who is mentally impaired. You might mourn the person you think they could have been if things had turned out differently. That person is physically present but psychologically absent. Conversely, and this is what happens in cases of abduction, or more commonly in divorce, the child or the person is psychologically present but physically absent.
Gilly Macmillan (What She Knew)
Early in the twenty-first century a device had been introduced which allowed printed text from any book to be downloaded to a small hand-held device. A world already holding a phone to its ear or staring at it to write trivial messages rather than look at the world around them now had one more such human interaction killer. No longer did people have to walk into a book store and interact with another human being to purchase a book. No longer were they forced to say hello to the delivery man as he dropped off books they had ordered by computer. No longer would they be able to lend a book to a workmate or family member. They could hold a piece of metal or plastic in their hands and read the text coldly flowing across the small screen devoid of the warmth and feeling beyond the words which had been the author’s intent. Within half a century, real books had become extinct. No longer was a book a friend who would take you by the hand and lead you on a great adventure. Gone was the beckoning cover creating an image in the reader’s mind which they could glance at even while reading. Absent was that wonderful smell of a new book when it is first cracked open. Even used books had a scent which spoke of distant places and other worlds. As the book went, so had society gone.
Bobby Underwood (The Beautiful Island (Matt Ransom #6))
You may think of yourself as a freestanding individual, a unique point of consciousness in the universe, but in many ways you are just subbing for absent family members or departed ancestors.
Barbara Ehrenreich (Living with a Wild God: A Nonbeliever's Search for the Truth about Everything)
Where the parents are not 'good enough' the rest of the programme for life may be distorted and later stages in the archetypal sequence may fail to be realized. Thus, the boy whose father was inadequate or absent may fail to actualize his masculine potential sufficiently to establish the social or vocational role his talents equip him for, or he may be unable to sustain a relationship with a member of the opposite sex long enough for him to become an adequate husband or father himself.
Anthony Stevens (Jung: A Very Short Introduction)
All forms of orgiastic union have three characteristics: they are intense, even violent; they occur in the total personality, mind and body; they are transitory and periodical. Exactly the opposite holds true for that form of union which is by far the most frequent solution chosen by man in the past and in the present: the union based on conformity with the group, its customs, practices and beliefs. Here again we find a considerable development. In a primitive society the group is small; it consists of those with whom one shares blood and soil. With the growing development of culture, the group enlarges; it becomes the citizenry of a polis the citizenry of a large state, the members of a church. Even the poor Roman felt pride because he could say 'civis romanus sum'; Rome and the empire were his family, his home, his world. Also in con-temporary Western society the union with the group is the prevalent way of overcoming separateness. It is a union in which the individual self disappears to a large extent, and where the aim is to belong to the herd. If i am like everybody else, if i have no feelings or thoughts which make me different, if i conform in custom, dress, ideas, to the pattern of the group, i am saved; saved from the frightening experience of aloneness. The dictatorial systems use threats and terror to induce this conformity; the democratic countries, suggestion and propaganda. There is, indeed, one great difference between the two systems. In the democracies non-conformity is possible and, in fact, by no means entirely absent; in the totalitarian systems, only a few unusual heroes and martyrs can be expected to refuse obedience. But in spite of this difference the democratic societies show an over-whelming degree of conformity. The reason lies in the fact that there has to be an answer to the quest for union, and if there is no other or better way, then the union of herd con-formity becomes the predominant one. One can only understand the power of the fear to be different, the fear to be only a few steps away from the herd, if one understands the depths of the need not to be separated. Sometimes this fear of non-conformity is rationalized as fear of practical dangers which could threaten the non-conformist. But actually, people wantto conform to a much higher degree than they are forced to conform, at least in the Western democracies.
Erich Fromm (The Art of Loving)
All forms of orgiastic union have three characteristics: they are intense, even violent; they occur in the total personality, mind and body; they are transitory and periodical. Exactly the opposite holds true for that form of union which is by far the most frequent solution chosen by man in the past and in the present: the union based on conformity with the group, its customs, practices and beliefs. Here again we find a considerable development. In a primitive society the group is small; it consists of those with whom one shares blood and soil. With the growing development of culture, the group enlarges; it becomes the citizenry of a polis the citizenry of a large state, the members of a church. Even the poor Roman felt pride because he could say 'civis romanus sum'; Rome and the empire were his family, his home, his world. Also in con-temporary Western society the union with the group is the prevalent way of overcoming separateness. It is a union in which the individual self disappears to a large extent, and where the aim is to belong to the herd. If i am like everybody else, if i have no feelings or thoughts which make me different, if i conform in custom, dress, ideas, to the pattern of the group, i am saved; saved from the frightening experience of aloneness. The dictatorial systems use threats and terror to induce this conformity; the democratic countries, suggestion and propaganda. There is, indeed, one great difference between the two systems. In the democracies non-conformity is possible and, in fact, by no means entirely absent; in the totalitarian systems, only a few unusual heroes and martyrs can be expected to refuse obedience. But in spite of this difference the democratic societies show an over-whelming degree of conformity. The reason lies in the fact that there has to be an answer to the quest for union, and if there is no other or better way, then the union of herd con-formity becomes the predominant one. One can only understand the power of the fear to be different, the fear to be only a few steps away from the herd, if one understands the depths of the need not to be separated. Sometimes this fear of non-conformity is rationalized as fear of practical dangers which could threaten the non-conformist. But actually, people wantto conform to a much higher degree than they are forced to conform, at least in the Western democracies.
Erich Fromm (The Art of Loving)
You are chosen by God out of all the peoples of the earth. You are a member of God’s family. You are one of his people, his very own treasured possession. Because of this, you never have to wonder who you are or who you’re supposed to be again. There is no greater legacy you could inherit than belonging to the God of all eternity, all power, all love, all truth.
Cole Brown (Daddy Issues: How the Gospel Heals Wounds Caused by Absent, Abusive and Aloof Fathers (Concentrated Truth Book 1))
The defining ethos of Halden Prison is that the principle of normality best prepares people to leave prison and return to their communities as functional members of society. A relentless and pragmatic focus on what happens after release drives the philosophy. You can’t expect someone who’s spent months or years sitting in a cell to then hop up in the morning, make his breakfast, and go to work all day the moment he’s released. Just as teenagers are armed with more independence and more responsibility before they move out of the family home, you must prepare a person for the transition out of prison and back into the responsibilities of the community if you want that transition to occur with any measure of success. And in order to do this, you must also be realistic about the significant obstacles that a man released from prison is facing: he’s been absent from all his relationships; he’ll suddenly have financial obligations like rent and groceries and child support; he’ll need to find counseling and likely substance-abuse programs.
Christine Montross (Waiting for an Echo: The Madness of American Incarceration)