Act With Urgency Quotes

Anger is an assertion of rights and worth. It is communication, equality, and knowledge. It is intimacy, acceptance, fearlessness, embodiment, revolt, and reconciliation. Anger is memory and rage. It is rational thought and irrational pain. Anger is freedom, independence, expansiveness, and entitlement. It is justice, passion, clarity, and motivation. Anger is instrumental, thoughtful, complicated, and resolved. In anger, whether you like it or not, there is truth. Anger is the demand of accountability, It is evaluation, judgment, and refutation. It is reflective, visionary, and participatory. It's a speech act, a social statement, an intention, and a purpose. It's a risk and a threat. A confirmation and a wish. It is both powerlessness and power, palliative and a provocation. In anger, you will find both ferocity and comfort, vulnerability and hurt. Anger is the expression of hope. How much anger is too much? Certainly not the anger that, for many of us, is a remembering of a self we learned to hide and quiet. It is willful and disobedient. It is survival, liberation, creativity, urgency, and vibrancy. It is a statement of need. An insistence of acknowledgment. Anger is a boundary. Anger is boundless. An opportunity for contemplation and self-awareness. It is commitment. Empathy. Self-love. Social responsibility. If it is poison, it is also the antidote. The anger we have as women is an act of radical imagination. Angry women burn brighter than the sun. In the coming years, we will hear, again, that anger is a destructive force, to be controlled. Watch carefully, because not everyone is asked to do this in equal measure. Women, especially, will be told to set our anger aside in favor of a kinder, gentler approach to change. This is a false juxtaposition. Reenvisioned, anger can be the most feminine of virtues: compassionate, fierce, wise, and powerful. The women I admire most—those who have looked to themselves and the limitations and adversities that come with our bodies and the expectations that come with them—have all found ways to transform their anger into meaningful change. In them, anger has moved from debilitation to liberation. Your anger is a gift you give to yourself and the world that is yours. In anger, I have lived more fully, freely, intensely, sensitively, and politically. If ever there was a time not to silence yourself, to channel your anger into healthy places and choices, this is it.

What will bring peace is inward transformation, which will lead to outward action. Inward transformation is not isolation, is not withdrawal from outward action. On the contrary, there can be right action only when there is right thinking and there is no right thinking when there is no self-knowledge. Without knowing yourself, there is no peace. An Ideal is merely an escape, an avoidance of what is, a contradiction of what is. An ideal prevents direct action upon what is. To have peace, we will have to love, we will have to begin not to live an ideal life but to see things as they are and act upon them, transform them. As long as each one of us is seeking psychological security, the physiological security we need; food, clothing and shelter, is destroyed. Some of you will nod your heads and say, “I agree”, and go outside and do exactly the same as you have been doing for the last ten or twenty years. Your agreement is merely verbal and has no significance, for the world’s miseries and wars are not going to be stopped by your casual assent. They will be only stopped when you realize the danger, when you realize your responsibility, when you do not leave it to somebody else. If you realize the suffering, if you see the urgency of immediate action and do not postpone, then you will transform yourself.

We are social beings who make communities with an urgency, and it is a stern charge to make us take refuge in the lonely world of oneself. ...Racism attempts to occlude our cosmopolitanism (of the songs in and out of our bones), and it often appropriates our mild forms of xenophobia into its own virulent project. Difference among peoples is something that we negotiate in our everyday interactions, asking questions and being better informed of our mutual realities. To transform difference into the body is an act of bad faith, a denial of our shared nakedness.

A thought that stayed with me was that I had entered a private place in the earth. I had seen exposed nearly its oldest part. I had lost my sense of urgency, rekindled a sense of what people were, clambering to gain access to high waterfalls and a sense of our endless struggle as a species to understand time and to estimate the consequences of our acts.

We mistakenly believe that there is a lot of time left in the year, and we act accordingly. We lack a sense of urgency, not realizing that every week is important, every day is important, every moment is important. Ultimately, effective execution happens daily and weekly!

She would hear the verbal balancing act: urgency mixed like gin amid the tonic of consideration.

We have to act with fierce urgency. Justice demands it.

We also face psychological obstacles in responding to climate change. Evolution built us to respond to rapid movements of middle-sized objects, not to the slow buildup of insensible gases in the atmosphere. Most of us respond dramatically to what we sense, not to what we think. As a result, even those of us who are concerned about climate change find it difficult to feel its urgency and to act decisively.

I hope I am following in Harriet Tubman’s footsteps, because she had the capacity to dream of liberation. Not all of us allow ourselves to fulfill our dreams of freedom. Maybe you dream of being free from a job, a relationship, a city.… But acting on freedom can be the scariest thing we do. To believe we are so radically free that we can dream the craziest, wildest dreams for ourselves and then work nonstop to make them come true, no matter the odds. No matter the borders we have to cross. No matter how many glass ceilings we have to crash through. This struggle, the restless determination, the feeling of urgency that comes with working to make things better—it never really goes away.

But time was slipping away; in another minute it would be too late; and urgency acted not as a spur but as a creeping paralysis which clogged the mind, and weighted the tongue, and imposed on desperation a blanket of numb stupidity.

When you are the central character in a seemingly boiling pit of “busy-ness” the time will come when the pace of decline cannot be countered. You build yourself the circumstances of ultimate failure by failing to grow, by failing to act on your learnings.

Let’s think about the fake sense of urgency that pervades the left-liberal humanitarian discourse on violence: in it, abstraction and graphic (pseudo)concreteness coexist in the staging of the scene of violence-against women, blacks, the homeless, gays . . . “A woman is rpaed every six seconds in this country” and “In the time it takes you to read this paragraph, ten children will die of hunger” are just two examples. Underlying all this is a hypocritical sentiment of moral outrage. Just this kind of pseudo-urgency was exploited by Starbucks a couple of years ago when, at store entrances, posters greeting costumers pointed out that a portion of the chain’s profits went into health-care for the children of Guatemala, the source of their coffee, the inference being that with every cup you drink, you save a child’s life. There is a fundamental anti-theoretical edge to these urgent injunctions. There is no time to reflect: we have to act now. Through this fake sense of urgency, the post-industrial rich, living in their secluded virtual world, not only do not deny or ignore the harsh reality outside the area-they actively refer to it all the time. As Bill Gates recently put it: “What do the computers matter when millions are still unnecessarily dying of dysentery?” Against this fake urgency, we might want to place Marx’s wonderful letter to Engels of 1870, when, for a brief moment, it seemed that a European revolution was again at the gates. Marx’s letter conveys his sheer panic: can’t the revolution wait for a couple of years? He hasn’t yet finished his ‘Capital’.

You not only have the freedom to make the changes you need to make; you must. With the urgency of a rock in your shoe you haven’t stopped to take out, act on the ache you feel when you see someone else living out the story you always wanted—the story you were made to live.

Rule #1: Do the right thing. Have a plan, work the plan. Measure your results. Be accountable—see it; own it; solve it; do it. Rule #2. Do the best you can. Turn problems into opportunities. Add value by becoming part of the solution. Act with a sense of urgency . . . Do it now! Ask the question: “What else can I do?” Ask for coaching: “What can I do better?” Reject average and “good enough.” Learn, correct, improve, and grow. Rule #3: Show others that you care. Show respect. Say: “Please. Thank you. You’re welcome. I’m sorry.” Show and express appreciation. Have each other’s back (“I got you!”). Engage as a team.

The existence of free will meant that we couldn't know the future. And we knew free will existed because we had direct experience of it. Volition was an intrinsic part of consciousness. Or was it? What if the experience of knowing the future changed a person? What if it evoked a sense of urgency, a sense of obligation to act precisely as she knew she would?

develop new safety regulations to protect them in the event of coolant loss; analyze what would happen in the event of a sharp rise in steam in the core; and devise a faster-acting emergency protection system. Despite their apparent urgency, the reactor designers failed to act on a single one of these directives, and Moscow promptly ordered more of the reactors to be built.

leaned forward as well. He put his hand behind her head and gently pulled her toward him and then he kissed her in a way Izzy had never been kissed before. There was tenderness in the soft brush of his lips, but urgency as well; he was utterly focused upon the act, putting all of his attention on her and the contact of their lips until Izzy felt she was swimming through thickened air.

For the first time in his life, Midhat wished he were more religious. Of course he prayed, but though that was a private mechanism it sometimes felt like a public act, and the lessons of the Quran were lessons by rote, one was steeped in them, hearing them so often. They were the texture of his world, and yet they did not occupy that central, vital part of his mind, the part that was vibrating at this moment, on this train, rattling forward while he struggled to hold all these pieces. As a child he had felt some of the same curiosity he held for the mysteries of other creeds—for Christianity with its holy fire, the Samaritans with their alphabets—but that feeling had dulled while he was still young, when traditional religion began to seem a worldly thing, a realm of morals and laws and the same old stories and holidays. They were acts, not thoughts. He faced the water now along the coast, steadying his gaze on the slow distance, beyond the blur of trees pushing past the tracks, on the desolate fishing boats hobbling over the waves. He sensed himself tracing the lip of something very large, something black and well-like, a vessel which was at the same time an emptiness, and he thought, without thinking precisely, only feeling with the tender edges of his mind, what the Revelation might have been for in its origin. Why it was so important that they could argue to the sword what it meant if God had hands, and whether He had made the universe. Underneath it all was a living urgency, that original issue of magnitude; the way several hundred miles on foot could be nothing to the mind, Nablus to Cairo, one thought of a day’s journey by train, but placed vertically that same distance in depth exposed the body’s smallness and suddenly one thought of dying. Did one need to face the earth, nose to soil, to feel that distance towering above? There was something of his own mortality in this. Oh then but why, in a moment of someone else’s death, must he think of his own disappearance?

Held a ‘prisoner perforce inactive when a fierce activity consumes the world’, Nehru found the present had acquired the ‘immobility and unchangeableness’ of the past. Still, sequestered from the world, he felt ‘the domination of the present’— or to use a more current phrase, the urgency of now pressed in on him. Denied the freedom to act in this present, he turned to the past and made it his instrument for acting on the future.

How much anger is too much? Certainly not the anger that, for many of us, is a remembering of a self we learned to hide and quiet. It is willful and disobedient. It is survival, liberation, creativity, urgency, and vibrancy. It is a statement of need. An insistence of acknowledgment. Anger is a boundary. Anger is boundless. An opportunity for contemplation and self-awareness. It is commitment. Empathy. Self-love. Social responsibility. If it is poison, it is also the antidote. The anger we have as women is an act of radical imagination. Angry women burn brighter than the sun.

A people-pleaser is worried about rejection. They have a need, as we all do, to be accepted and treasured—to be loved. But in people-pleasers, this need is amplified to the extent that they will bend over backward just to not lose that love or acceptance. They are driven by avoiding negative consequences rather than creating positive possibilities. Additionally, they feel that they are always on the brink of rejection, so this urgency causes a type of panic that is characterized by doing anything possible. People-pleasing is a defensive act, whereas genuine concern and generosity are affirmative practices.

Ask any number of people to describe a moment of “perfect” happiness. Some will talk about moments of deep peace experienced in a harmonious natural setting, of a forest dappled in sunshine, of a mountain summit looking out across a vast horizon, of the shores of a tranquil lake, of a night walk through snow under a starry sky, and so on. Others will refer to a long-awaited event: an exam they’ve aced, a sporting victory, meeting someone they’ve longed to meet, the birth of a child. Still others will speak of a moment of peaceful intimacy with their family or a loved one, or of having made someone else happy. The common factor to all of these experiences would seem to be the momentary disappearance of inner conflicts. The person feels in harmony with the world and with herself. Someone enjoying such an experience, such as walking through a serene wilderness, has no particular expectations beyond the simple act of walking. She simply is, here and now, free and open. For just a few moments, thoughts of the past are suppressed, the mind is not burdened with plans for the future, and the present moment is liberated from all mental constructs. This moment of respite, from which all sense of emotional urgency has vanished, is experienced as one of profound peace.

Battling racism and battling heterosexist and battling apartheid share the same urgency inside me as battling cancer. None of these struggles are ever easy, and even the smallest victory is never to be taken for granted. Each victory must be applauded, because it is so easy not to battle at all, to just accept and call that acceptance inevitable. And all power is relative. Recognizing the existence as well as the limitations of my own power, and accepting the responsibility for using it in my own behalf, involve me in direct and daily actions that preclude denial as possible refuge. Simone de Beauvoir’s words echo in my head: “It is in the recognition of the genuine conditions of our lives that we gain the strength to act and our motivation for change.

Is it simply quixotic to hope to preserve human civilization from either the effects of burning fossil fuels or preparing for nuclear war? As Martin Luther King Jr. warned us,328 one year to the day before his death, “There is such a thing as being too late.” In challenging us on April 4, 1967, to recognize “the fierce urgency of now” he was speaking of the “madness of Vietnam,” but he also alluded on that same occasion to nuclear weapons and to the even larger madness that has been the subject of this book: “We still have a choice today: nonviolent coexistence or violent coannihilation.” He went on: We must move past indecision to action.… If we do not act, we shall surely be dragged down the long, dark, and shameful corridors of time reserved for those who possess power without compassion, might without morality, and strength without sight. … Now let us begin. Now let us rededicate ourselves to the long and bitter, but beautiful, struggle for a new world.

Digital violence against children and youth poses a significant challenge in today's increasingly digitized society. Statistics show a rising number of incidents, underscoring the urgency of collective action. It is not enough to merely recognize the problem; it is crucial that we act together to create a safe environment for our children. Our vision is not just to survive the digital revolution but to shape it through solidarity, understanding, and respect. Why do I emphasize this? Because digital violence has profound consequences on the mental health of children and youth. We must work together to build an environment where children can freely explore the digital world, knowing they are protected from violence. May my actions speak louder than words, leading to a generation resilient to digital violence and prepared for the challenges of the future. Let my collective determination be the key to transforming the digital reality into a space of love, support, and security for all.

This was not the way Ian intended his wedding night should be, and as he removed his clothes by the light of the single candle burning across the room, he was determined that it would at least end as he intended. Elizabeth felt the bed sink beneath his weight and drew her whole body into the smallest possible space. He moved onto one side, leaning up on an elbow, and his hand touched her cheek. When he said nothing Elizabeth opened her eyes, staring straight ahead, and in her agitated state, lying naked next to a man who she knew was undoubtedly naked as well, she was amass of disjointed emotions: Wordsworth’s warnings tolled in one part of her mind while another part warned her that her own ignorance of the marital act didn’t relieve her of keeping their bargain; she felt tricked somehow, as well. Lying beside her, Ian put his hand on her arm, his thumb stroking soothingly across her arm, listening to her rapid breathing. She swallowed audibly and said, “I realize now what you expect from your part of the betrothal bargain and what rights I granted you this morning. You must think I am the most ignorant, uninformed female alive not to have known what-“ “Don’t do this, darling!” he said, and Elizabeth heard the urgency in his voice; she felt it as he bent his head and seized her lips in a hard, insistent kiss and did not stop until he drew a response from her. Only then did he speak again, and his voice was low and forceful. “This has nothing to do with rights-not the ones you granted me at our betrothal nor the ones this morning in church. Had we been wed in Scotland, we could have spoken the old vows. Do you know what words, what promises we would have spoken had we been there, not here, this morning?” His hand slid up to her cheek, cupping it as if to soften the effect of his tone, and as Elizabeth gazed at his hard, beloved face in the candlelight her shyness and fears slid away. “No,” she whispered. “I would have said to you,” he told her quietly and without shame, “’With my body, I thee worship.

Much more than skeleton, it is flash, I mean the carrion flesh, which disturb and alarm us – and which alleviates us as well. The Buddhists monks gladly frequented charnel houses: where corner desire more surely and emancipate oneself from it? The horrible being a path of liberation in every period of fervor and inwardness, our remains have enjoyed great favor. In the Middle Ages, a man made a regimen of salvation, he believed energetically: the corpse was in fashion. Faith was vigorous than, invincible; it cherished the livid and the fetid, it knew the profits to be derived from corruption and gruesomeness. Today, an edulcorated religion adheres only to „nice” hallucinations, to Evolution and to Progress. It is not such a religion which might afford us the modern equivalent of the dense macabre. „Let a man who aspires to nirvana act so that nothing is dear to him”, we read in a Buddhist text. It is enough to consider these specters, to meditate on the fate of the flash which adhered to them, in order to understand the urgency of detachment. There is no ascesis in the double rumination on the flesh and on the skeleton, on the dreadful decrepitude of the one and the futile permanence of the other. It is a good exercise to sever ourselves now and then from our face, from our skin, to lay aside this deceptive sheathe, then to discard – if only for a moment – that layer of grease which keeps us from discerning what is fundamental in ourselves. Once exercise is over, we are freer and more alone, almost invulnerable. In other to vanquish attachments and the disadvantages which derive from them, we should have to contemplate the ultimate nudity of a human being, force our eyes to pierce his entrails and all the rest, wallow in the horror of his secretions, in his physiology of an imminent corpse. This vision would not be morbid but methodical, a controlled obsession, particularly salutary in ordeals. The skeleton incites us to serenity; the cadaver to renunciation. In the sermon of futility which both of them preach to us happiness is identified with the destruction of our bounds. To have scanted no detail of such a teaching and even so to come to terms with simulacra! Blessed was the age when solitaries could plumb their depths without seeming obsessed, deranged. Their imbalance was not assigned a negative coefficient, as is the case for us. They would sacrifice ten, twenty years, a whole life, for a foreboding, for a flash of the absolute. The word „depth” has a meaning only in connection with epochs when the monk was considered as the noblest human exemplar. No one will gain – say the fact that he is in the process of disappearing. For centuries, he has done no more than survive himself. To whom would he address himself, in a universe which calls him a „parasite”? In Tibet, the last country where monks still mattered, they have been ruled out. Yet is was a rare consolation to think that thousands of thousands of hermits could be meditating there, today, on the themes of the prajnaparamita. Even if it had only odious aspects, monasticism would still be worth more than any other ideal. Now more then ever, we should build monasteries … for those who believe in everything and for those who believe in nothing. Where to escape? There no longer exist a single place where we can professionally execrate this world.

I was standing amid floor-to-ceiling shelves of books in wonder and awe when my view of stories suddenly and forever changed. There were enormous piles of books lying in corners. Books covered the walls. Books even lined the staircases as you went up from one floor to the next. It was as if this used bookstore was not just a place for selling used books; it was like the infrastructure itself was made up of books. There were books to hold more books, stories built out of stories. I was standing in Daedalus Books in Charlottesville, Virginia, and I had recently read Mortimer J. Adler's How to Read a Book. I was alive with the desire to read. But at that particular moment, my glee turned to horror. For whatever reason, the truth of the numbers suddenly hit me. The year before, I had read about thirty books. For me, that was a new record. But then I started counting. I was in my early twenties, and with any luck I'd live at least fifty more years. At that rate, I'd have about 1,500 books in me, give or take. There were more books than that on the single wall I was staring at. That's when I had a realization of my mortality. My desire outpaced reality. I simply didn't have the life to read what I wanted to read. Suddenly my choices in that bookstore became a profound act of deciding. The Latin root of the word decide—cise or cide— is to "cut off' or "kill." The idea is that to choose anything means to kill off other options you might have otherwise chosen. That day I realized that by choosing one story, I would have to cut off other stories. I had to choose one thing at the expense of many, many other things. I would have to choose carefully. I would have to curate my stories.... Curating stories used to be a matter of luxury. Now it's a matter of necessity—and perhaps even urgency.

Then I heard it--the voice over the CB radio. “You’re on fire! You’re on fire!” The voice repeated, this time with more urgency, “Charlie! Get out! You’re on fire!” I sat there, frozen, unable to process the reality of what I’d just heard. “Oh, shit!” sweet little Charlie yelled, grabbing his door handle. “We’ve got to get out, darlin’--get outta here!” He opened his door, swung his feeble knees around, and let gravity pull him out of the pickup; I, in turn, did the same. Covering my head instinctively as I ditched, I darted away from the vehicle, running smack-dab into Marlboro Man’s brother, Tim, in the process. He was spraying the side of Charlie’s pickup, which, by now, was engulfed in flames. I kept running until I was sure I was out of the path of danger. “Ree! Where’d you come from?!?” Tim yelled, barely taking his eyes off the fire on the truck, which, by then, was almost extinguished. Tim hadn’t known I was on the scene. “You okay?” he yelled, glancing over to make sure I wasn’t on fire, too. A cowboy rushed to Charlie’s aid on the other side of the truck. He was fine, too, bless his heart. By now Marlboro Man had become aware of the commotion, not because he’d seen it happen through the smoke, but because his hose had reached the end of its slack and Charlie’s truck was no longer following behind. Another spray truck had already rushed over to Marlboro Man’s spot and resumed chasing the fire--the same fire that might have gobbled up a rickety, old spray truck, an equally rickety man named Charlie, and me. Luckily Tim had been nearby when a wind gust blew the flames over Charlie’s truck, and had acted quickly. The fire on the truck was out by now, and Marlboro Man rushed over, grabbed my shoulders, and looked me over--trying, in all the confusion, to make sure I was in one piece. And I was. Physically, I was perfectly fine. My nervous system, on the other hand, was a shambles. “You okay?” he shouted over the crackling sounds of the fire. All I could do was nod and bite my lip to keep from losing it. Can I go home now? was the only thing going through my mind. That, and I want my mommy. The fire was farther away by now, but it seemed to be growing in intensity. Even I could tell the wind had picked up. Marlboro Man and Tim looked at each other…and burst out in nervous laughter--the kind of laugh you laugh when you almost fall but don’t; when your car almost goes off a cliff but comes to a stop right at the edge; when your winning team almost misses the winning pass but doesn’t; or when your fiancée and a local cowboy are almost burned alive…but aren’t. I might have laughed, too, if I could muster any breath.

I agree with Miss Erstwhile, you are acting like a scarecrow. I do not know why you put on this act, Nobley, when around the port table or out in the field you’re rather a pleasant fellow.” “Really? That is curious,” Jane said. “Why, Mr. Nobley, are you generous in your attentions with gentlemen and yet taciturn and withdrawn around the fairer sex?” Mr. Nobley’s eyes were back on the printed page, though they didn’t scan the lines. “Perhaps I do not possess the type of conversation that would interest a lady.” “You say ‘perhaps’ as though you do not believe it yourself. What else might be the reason, sir?” Jane smiled. Needling Mr. Nobley was feeling like a very productive use of the evening. “Perhaps another reason might be that I myself do not find the conversation of ladies to be very stimulating.” His eyes were dark. “Hm, I just can’t imagine why you’re still unmarried.” “I might say the same for you.” “Mr. Nobley!” cried Aunt Saffronia. “No, it’s all right, Aunt,” Jane said. “I asked for it. And I don’t even mind answering.” She put a hand on her hip and faced him. “One reason why I am unmarried is because there aren’t enough men with guts to put away their little boy fears and commit their love and stick it out.” “And perhaps the men do not stick it out for a reason.” “And what reason might that be?” “The reason is women.” He slammed his book shut. “Women make life impossible until the man has to be the one to end it. There is no working it out past a certain point. How can anyone work out the lunacy?” Mr. Nobley took a ragged breath, then his face went red as he seemed to realize what he’d said, where he was. He put the book down gently, pursed his lips, cleared his throat. No one in the room made eye contact. “Someone has issues,” said Miss Charming in a quiet, singsongy voice. “I beg you, Lady Templeton,” Colonel Andrews said, standing, his smile almost convincingly nonchalant, “play something rousing on the pianoforte. I promised to engage Miss Erstwhile in a dance. I cannot break a promise to such a lovely young thing, not and break her heart and further blacken her view of the world, so you see my urgency.” “An excellent suggestion, Colonel Andrews,” Aunt Saffronia said. “It seems all our spirits could use a lift. I think we feel the lack of Sir Templeton’s presence, indeed I do.” Mr. Nobley, of course, declined to dance, so Jane and the colonel stood up with Captain East and Miss Charming, whose spirits were speedily improving. Twice she turned the wrong way, ramming herself into the captain’s shoulder, saying “pip, pip” and “jolly good.” Jane spied Mr. Nobley on the sofa, staring at the window and a reflection of the dancers.

Jane, the captain, and the colonel begged out of cards, sat by the window, and made fun of Mr. Nobley. She glanced once at the garden, imagined Martin seeing her now, and felt popular and pretty--Emma Woodhouse from curls to slippers. It certainly helped that all the men were so magnificent. Unreal, actually. Austenland was feeling cozier. “Do you think he hears us?” Jane asked. “See how he doesn’t lift his eyes from that book? In all, his manners and expression are a bit too determined, don’t you think?” “Right you are, Miss Erstwhile,” Colonel Andrews said. “His eyebrow is twitching,” Captain East said gravely. “Why, so it is, Captain!” the colonel said. “Well observed.” “Then again, the eyebrow twitch could be caused by some buried guilt,” Jane said. “I believe you’re right again, Miss Erstwhile. Perhaps he does not hear us at all.” “Of course I hear you, Colonel Andrews,” said Mr. Nobley, his eyes still on the page. “I would have to be deaf not to, the way you carry on.” “I say, do not be gruff with us, Nobley, we are only having a bit of fun, and you are being rather tedious. I cannot abide it when my friends insist on being scholarly. The only member of our company who can coax you away from those books is our Miss Heartwright, but she seems altogether too pensive tonight as well, and so our cause is lost.” Mr. Nobley did look up now, just in time to catch Miss Heartwright’s face turn away shyly. “You might show a little more delicacy around the ladies, Colonel Andrews,” he said. “Stuff and nonsense. I agree with Miss Erstwhile, you are acting like a scarecrow. I do not know why you put on this act, Nobley, when around the port table or out in the field you’re rather a pleasant fellow.” “Really? That is curious,” Jane said. “Why, Mr. Nobley, are you generous in your attentions with gentlemen and yet taciturn and withdrawn around the fairer sex?” Mr. Nobley’s eyes were back on the printed page, though they didn’t scan the lines. “Perhaps I do not possess the type of conversation that would interest a lady.” “You say ‘perhaps’ as though you do not believe it yourself. What else might be the reason, sir?” Jane smiled. Needling Mr. Nobley was feeling like a very productive use of the evening. “Perhaps another reason might be that I myself do not find the conversation of ladies to be very stimulating.” His eyes were dark. “Hm, I just can’t imagine why you’re still unmarried.” “I might say the same for you.” “Mr. Nobley!” cried Aunt Saffronia. “No, it’s all right, Aunt,” Jane said. “I asked for it. And I don’t even mind answering.” She put a hand on her hip and faced him. “One reason why I am unmarried is because there aren’t enough men with guts to put away their little boy fears and commit their love and stick it out.” “And perhaps the men do not stick it out for a reason.” “And what reason might that be?” “The reason is women.” He slammed his book shut. “Women make life impossible until the man has to be the one to end it. There is no working it out past a certain point. How can anyone work out the lunacy?” Mr. Nobley took a ragged breath, then his face went red as he seemed to realize what he’d said, where he was. He put the book down gently, pursed his lips, cleared his throat. No one in the room made eye contact. “Someone has issues,” said Miss Charming in a quiet, singsongy voice. “I beg you, Lady Templeton,” Colonel Andrews said, standing, his smile almost convincingly nonchalant, “play something rousing on the pianoforte. I promised to engage Miss Erstwhile in a dance. I cannot break a promise to such a lovely young thing, not and break her heart and further blacken her view of the world, so you see my urgency.” “An excellent suggestion, Colonel Andrews,” Aunt Saffronia said. “It seems all our spirits could use a lift.

Rights holders, seeing how unpopular their ideas were, headed down a darker path; rather than give up on government help for such schemes, they worked to get them through with limited public debate. New Zealand’s revised law, which began with the presumption that the accused were in fact infringers, was pushed through in 2011 under "urgency" rules in the wake of the major Christchurch earthquake. In the United Kingdom, the Digital Economy Act laid the groundwork for a similar scheme and had to be passed during a hurried "wash-up" session with little discussion just before new elections in 2010.

In the gospel the hosting of Jesus was equivalent to the hosting of salvation (Lk 19:9) (cf LaVerdiere and Thompson 1976:592). It is not essentially different in Acts, since salvation is in his name only. Salvation is liberation from all bondage as well as new life in Christ. The missionaries witness as people who know that life and death depend on their testimony. Therefore, in spite of all appreciation they may have for the religious life of Gentiles (cf Acts 17:22f), they continue to insist on repentance and conversion. Their urgency certainly has to do with the way they view those “outside Christ”: to turn one's back on one's past is tantamount to turning from “darkness to light” (Acts 22:18; cf also the title of Gaventa 1986). Much is at stake and the witnesses cannot possibly be indifferent about the destiny of others. They therefore do not offer the invitation to join their community in a spirit of “take it or leave it” (cf Zingg 1973:209; Kremer 1982:162). Even so, personal conversion is not a goal in itself. To interpret the work of the church as the “winning of souls” is to make conversion into a final product, which flatly contradicts Luke's understanding of the purpose of mission (Gaventa 1986:150-152). Conversion does not pertain merely to an individual's act of conviction and commitment; it moves the individual believer into the community of believers and involves a real—even a radical—change in the life of the believer, which carries with it moral responsibilities that distinguish Christians from “outsiders” while at the same time stressing their obligation to those “outsiders” (cf Malherbe 1987:49).

As much as possible, connect your offer to the direct benefits customers will receive. Like the Alaska coupon books, a compelling offer pays for itself by making a clear value proposition. What people want and what they say they want are not always the same thing; your job is to figure out the difference. When developing an offer, think carefully about the objections and then respond to them in advance. Provide a nudge to customers by getting them to make a decision. The difference between a good offer and a great offer is urgency (also known as timeliness): Why should people act now? Offer reassurance and acknowledgment immediately after someone buys something or hires you. Then find a small but meaningful way to go above and beyond their expectations.

Females absolutely hate males who act desperate because desperate behavior is highly unattractive to them. In fact, desperation is the most unattractive behavior in a male. To act desperate means to appear to do something out of extreme urgency or as a last resort, when you feel as if you have no choice, and that is the big issue.

Alarm-based marketing logic often goes something like this: There is a limited quantity (scarcity). Unless you act now (urgency), you’ll lose your opportunity (consequence). When crafting a message for an audience who is stuck in apathy or indecision, deadlines and consequences overcome inertia to create action.

When compassion is present, we do not overlook others’ pain. Rather, there is a sense of urgency to end that pain, as if a fire has just been lit underneath you. When you have such compassion, as soon as you see suffering, you wish to jump up and act to end it at once. You have no fear and no hesitation in taking on the suffering of other people, animals, and even the planet itself. This is what I would call the right kind of fearlessness. This is the fearlessness of true heroes. - 17th Karmapa

Perfect balance in sales is combining sense of urgency to close deals with great patience to listen, understand and act in a customer's best interest.

Most primary alliances can survive even the most brutal honesty; silent complacency is the kiss of death. When there is no fight left, no urgency to tell the truth or hear it, not enough self-respect to act with agency nor enough respect for others to respond to theirs, that is the real problem. More relationships drift into indifference than capsize from conflict. Practicing honesty and not overfearing confrontation is the mark of healthy people and their subsequently successful partnerships.

experience even the most intense craving without pushing it away or acting on it. Instead of hating her experience or losing herself in a swirl of mental activity, Sarah was saying yes to the feelings of urgency and tension and fear. Instead of trying to satisfy her craving, she was simply letting it express itself and move through her.

Curiosity can make one act on impulse, and the desire gets so intense that it becomes a matter of urgency.

GE Beliefs.” A sample belief is the explicit recognition for the need to “Deliver results in an uncertain world,” further described by three key behavioral anchors: We act with urgency, and play to win. We have the courage to make bets others won’t. We use expertise and judgment to manage risk while always acting with integrity.8 Note

Despite the differences in their ages, I still thought of them as adventurous girls. It never occurred to me that they might be related, that is until I heard Connie refer to Rita as “Mom”?? Now at least I knew their names, but the relationship confused me.… They acted more like friends and equals, than mother and daughter. Didn’t I detect flirtation in Connie’s comments, and didn’t Rita give me the eye? As we walked through this typical small town market, they picked up many more items, “just in case we get snowed in.” I expressed my regret for not being able to help in defraying the ever-increasing cost of the groceries, but it didn’t seem to bother them. “We picked you up and it’s our treat,” Rita explained. “Come on, let’s get going before we get stuck here,” Connie said, with a sound of urgency, to her mother who was still looking around. Picking up two economy-sized bags of potato chips along with some pretzels didn’t impress me as being staples, but to be fair, she did also pick up bacon, eggs, English muffins and a container of milk. Getting back into the car, we turned north again, past where they first picked me up, and then left onto Mountain Street. I knew from the many times that I had come through Camden that Mount Battie was back up here somewhere, but after a short distance of about a mile or so, we turned left again and pulled into the driveway of a big old farmhouse connected to a barn, which looked very much like many other houses in Maine. By this time the snow was coming down in big wet flakes, accumulating fast. It wouldn’t take long before the roads would become totally impassable. I knew that this could become a worse mess than I had anticipated, especially on the back roads. The coastal towns in Maine don’t usually get as cold as the towns in the interior, thus allowing the air to hold more moisture. In turn, they are apt to get more big wet snowflakes that accumulate faster. However, the salt air also melts the snow more rapidly. I seldom had to worry about the weather, but this time I was lucky to have been picked up by these “Oh So Fine Ladies” and was glad that I decided to accept their offer to stay with them.

The sense of struggling through the thickets of a nightmare again swept over her. There was a way out, so her heart's voice cried to her, and could she find it she would find also Damerel, her dear friend. But time was slipping away; in another minute it would be too late; and urgency acted not as a spur but as a creeping paralysis which clogged the mind, and weighted the tongue, and imposed on desperation a blanket of numb stupidity.

Importance calls for urgency while necessity demands consideration for the severity of consequences. The mission will always act as a compass to guide the process of decision making.

What if the experience of knowing the future changed a person? What if it evoked a sense of urgency, a sense of obligation to act precisely as she knew she would?

Mindfulness helps by waking us up in the middle of an emotional storm. It helps us see what is going on (bodily sensations and urges) and what choices we have (to act on urges or not) by bringing our attention into the moment. First we notice the sensations we are feeling. Even if the sensations are intensely unpleasant, we recognize they are only sensations and they will pass in a short while. When we can tolerate the sensations of emotions and not feel compelled either to act on or to avoid them, we begin to notice something important: urges are only urges, not imperatives. We can simply notice the emotion and ride it like a wave, knowing that eventually it will pass, even if only to come again. The more we can stay present and accept the moment, the less we feel the need to either act on how we feel, like Colleen, or escape from how we feel, like Christina. When the intensity and urgency pass, the way forward becomes easier to see. Over time, we begin to hear the quiet voice of our true selves gently advising us. When we stay in the present we find that the moment is, in fact, tolerable. We are not ruminating about our intractable problems or agonizing over the loneliness and shame we feel. We give up trying to fix everything and stop blaming ourselves for what we imagine to be the gigantic mess we have made of our lives. Instead, our own inner voice might say, Okay, maybe I am not happy with what is going on, but I can accept this moment.

I can honestly say I’ve never been with a man like Lincoln, a man so practiced in the art of seduction. Sex is supposed to be an act that tantalizes your senses, hypnotizes your mind, captures your heart, breathes life into your soul. But not for me. I’ve made sure of that. Until now. He moves with greater urgency, his own breathing erratic and uneven. With each thrust, he drives deeper and deeper, forcing my body to climb higher and higher until I scream, falling apart, my mind becoming hazy, unable to form a coherent thought.

...it's okay to sometimes experience not knowing what to do next, to run into a barrier. It's okay to realize that life has a mysterious quality to it, it has an element of uncertainty, it's okay to realize that we do need help, that calling out for help is a very generous act because it allows others to help us and it allows us to be helped. Sometimes we're calling out for help. Sometimes we're offering hep, and then this hostile world becomes a very different place. It is a world where there is help being received and help being given, and in such a world this compelling determined world according to me loses some of its urgency and desperation. It's not so necessary in a generous world, in a world where help is available, to be so adamant about the world according to me.

The urgency instinct makes us want to take immediate action in the face of a perceived imminent danger. It must have served us humans well in the distant past. If we thought there might be a lion in the grass, it wasn’t sensible to do too much analysis. Those who stopped and carefully analyzed the probabilities are not our ancestors. We are the offspring of those who decided and acted quickly with insufficient information. Today, we still need the urgency instinct—for example, when a car comes out of nowhere and we need to take evasive action. But now that we have eliminated most immediate dangers and are left with more complex and often more abstract problems, the urgency instinct can also lead us astray when it comes to our understanding the world around us. It makes us stressed, amplifies our other instincts and makes them harder to control, blocks us from thinking analytically, tempts us to make up our minds too fast, and encourages us to take drastic actions that we haven’t thought through.

We do not seem to have a similar instinct to act when faced with risks that are far off in the future. In fact, in the face of future risks, we can be pretty slothful. That is why so few people save enough for their retirement. This attitude toward future risk is a big problem for activists who are working on long timescales. How can they wake us up? How can they galvanize us into action? Very often, it is by convincing us that an uncertain future risk is actually a sure immediate risk, that we have a historic opportunity to solve an important problem and it must be tackled now or never: that is, by triggering the urgency instinct. This method sure can make us act but it can also create unnecessary stress and poor decisions. It can also drain credibility and trust from their cause. The constant alarms make us numb to real urgency. The activists who present things as more urgent than they are, wanting to call us to action, are boys crying wolf. And we remember how that story ends: with a field full of dead sheep.

Shooting stars ignite a spark within a human’s soul.” He spins around in front of us. “When a person wishes for something, we give them the urgency to act to make their wish come true. You, Luna, lit your own spark. You don’t need me.

By the spring of 1941, there was no longer any doubt that America was gearing up for war. In March, Roosevelt announced Lend-Lease aid to Great Britain, and in May, he declared a state of “unlimited national emergency.” Such support for Great Britain did nothing to ease American relations with Japan. In July, determined to stop further Japanese expansion beyond Indochina, the United States, Great Britain, and the Netherlands acted in concert to shut off the flow of raw materials upon which the Japanese war machine relied. The three countries instituted an embargo against Japan of oil, steel, and other strategic imports. Roosevelt froze Japanese assets in the United States, closed the Panama Canal to Japanese shipping, and recalled Major General Douglas MacArthur to active duty to defend the Philippines. Far from slowing Japan’s war-making capabilities, these actions, particularly the oil embargo, served only to increase the urgency Japan felt to subjugate China and gobble up oil and rubber from the East Indies. By September, after a German U-boat fired a torpedo at the American destroyer Greer (DD-145) while it was on convoy duty in the North Atlantic, Roosevelt authorized a shoot-on-sight policy against U-boats. A month later, the destroyer Reuben James (DD-245) spotted a periscope too late and caught a torpedo that blew off its bow. The ship sank in five minutes. Out of a complement of 143 officers and men, only 44 enlisted men survived.

By the spring of 1941, there was no longer any doubt that America was gearing up for war. In March, Roosevelt announced Lend-Lease aid to Great Britain, and in May, he declared a state of “unlimited national emergency.” Such support for Great Britain did nothing to ease American relations with Japan. In July, determined to stop further Japanese expansion beyond Indochina, the United States, Great Britain, and the Netherlands acted in concert to shut off the flow of raw materials upon which the Japanese war machine relied. The three countries instituted an embargo against Japan of oil, steel, and other strategic imports. Roosevelt froze Japanese assets in the United States, closed the Panama Canal to Japanese shipping, and recalled Major General Douglas MacArthur to active duty to defend the Philippines. Far from slowing Japan’s war-making capabilities, these actions, particularly the oil embargo, served only to increase the urgency Japan felt to subjugate China and gobble up oil and rubber from the East Indies. By

We know we are called to act like quality men with urgency that is governed by clarity in the strength of the Lord. What remains is this matter of love.

A few years ago, we engaged a team of experts to determine the “secret sauce” that propelled those rare leaders, organizations, and movements to success. They discovered five principles that are consistently present when transformational breakthroughs take place. To spark this sort of change, you must: 1. Make a Big Bet. So many people and organizations are naturally cautious. They look at what seemed to work in the past and try to do more of it, leading to only incremental advances. Every truly history-making transformation has occurred when people have decided to go for revolutionary change. 2. Be bold, take risks. Have the guts to try new, unproven things and the rigor to continue experimenting. Risk taking is not a blind leap off a cliff but a lengthy process of trial and error. And it doesn’t end with the launch of a product or the start of a movement. You need to be willing to risk the next big idea, even if it means upsetting your own status quo. 3. Make failure matter. Great achievers view failure as a necessary part of advancing toward success. No one seeks it out, but if you’re trying new things, the outcome is by definition uncertain. When failure happens, great innovators make the setback matter, applying the lessons learned and sharing them with others. 4. Reach beyond your bubble. Our society is in thrall to the myth of the lone genius. But innovation happens at intersections. Often the most original solutions come from engaging with people with diverse experiences to forge new and unexpected partnerships. 5. Let urgency conquer fear. Don’t overthink and overanalyze. It’s natural to want to study a problem from all angles, but getting caught up in questions like “What if we’re wrong?” and “What if there is a better way?” can leave you paralyzed with fear. Allow the compelling need to act to outweigh all doubts and setbacks. These five principles can be summarized in two words: Be Fearless.

Second, come up with a reason for each due date. For example, suppose it’s summertime and your child is due for a dental checkup. You’d probably want to schedule a dentist appointment by August 31 to ensure it gets done before your child returns to school. You have a reason to act. The reason makes the deadline genuine. When a deadline is set without a reason - that is, the date is arbitrarily chosen - there’s less impetus to take action. The sense of urgency is artificial.

what most everything in life really comes down to: necessity. There’s probably very little we’re actually incapable of; there’s only our sense of urgency and willingness to act. When we lie to ourselves and say otherwise, what we’re really saying is that we find alibis more attractive than achievements, excuses more seductive than excellence, and comfort more desirable than challenge.

perished.1 Andrea’s story, of parents whose last heroic act is to ensure their child’s survival, captures a moment of almost mythic courage. Without doubt such incidents of parental sacrifice for their progeny have been repeated countless times in human history and prehistory, and countless more in the larger course of evolution of our species.2 Seen from the perspective of evolutionary biologists, such parental self-sacrifice is in the service of “reproductive success” in passing on one’s genes to future generations. But from the perspective of a parent making a desperate decision in a moment of crisis, it is about nothing other than love. As an insight into the purpose and potency of emotions, this exemplary act of parental heroism testifies to the role of altruistic love—and every other emotion we feel—in human life.3 It suggests that our deepest feelings, our passions and longings, are essential guides, and that our species owes much of its existence to their power in human affairs. That power is extraordinary: Only a potent love—the urgency of saving a cherished child—could lead a parent to override the impulse for personal survival. Seen from the intellect, their self-sacrifice was arguably irrational; seen from the heart, it was the only choice to make. Sociobiologists point to the preeminence of heart over head at such crucial moments when they conjecture about why evolution has given emotion such a central role in the human psyche. Our emotions, they say, guide us in facing predicaments

Just as the availability of vast computational power drives the implementation of global surveillance, so its logic has come to dictate how we respond to it, and to other existential threats to our cognitive and physical well-being. The demand for some piece of evidence that will allow us to assert some hypothesis with 100 per cent certainty overrides our ability to act in the present. Consensus - such as the broad scientific agreement around the urgency of the climate crisis - is disregarded in the face of the smallest quantum of uncertainty. We find ourselves locked in a kind of stasis, demanding that Zeno's arrow hit the target even as the atmosphere before it warms and thickens. The insistence upon some ever-insufficient confirmation creates the deep strangeness of the present moment: everybody knows what's going on, and nobody can do anything about it. Reliance on the computational logics of surveillance to derive truth about the world leaves us in a fundamentally precarious and paradoxical position. Computational knowing requires surveillance, because it can only produce its truth from the data available to it directly. In turn, all knowing is reduced to that which is computationally knowable, so all knowing becomes a form of surveillance. Thus computational logic denies our ability to think the situation, and to act rationally in the absence of certainty. It is also purely reactive, permitting action only after sufficient evidence has been gathered and forbidding action in the present when it is most needed. The operation of surveillance, and our complicity in it, is one of the most fundamental characteristics of the new dark age, because it insists on a kind of blind vision: everything is illuminated, but nothing is seen. We have become convinced that throwing light upon the subject is the same thing as thinking it, and thus having agency over it. But the light of computation just as easily renders us powerless - either through information overload, or a false sense of security. It is a lie we have been sold by the seductive power of computational thinking. Our vision is increasingly universal, but our agency is ever more reduced. We know more and more about the world, while being less and less able to do anything about it. The resulting sense of helplessness, rather than giving us pause to reconsider our assumptions, seems to be driving us deeper into paranoia and social disintegration: more surveillance, more distrust, an ever-greater insistence on the power of images and computation to rectify a situation that is produced by our unquestioning belief in their authority. Surveillance does not work, and neither does righteous exposure. There is no final argument to be made on either side, no clinching statement that will ease our conscience and change the minds of our opponents. There is no smoking gun, no total confirmation or clear denial. The Glomar response, rather than the dead words of a heedless bureaucracy, turns out to be the truest description of the world that we can articulate.

act more like doctors: slow down and critically examine situations and problems before settling on an explanation, never mind a solution.

Just winning your market is not enough. How will you sustain your trajectory once you do? What will be your next act?

For those who haven experienced it gender dysphoria is a hard thing to conceptualize. It may be dificult for them to understand that sex and gender are not identical propositions, and it is certainly hard for them to understand the urgency and totality of the need. Not understanding the why and the how will make people a bit frightened. Delicacy and the wish not to hurt may prevent them from articulating the sort of questions they actually want to ask: How did we not know that about you? Will you be dating men now? How do you feel about your dick? If not: Wasn't it taboo only yesterday? Doesn't it run contrary to nature? Isn't it something you'd see in sideshows? Isn't identity just a construct after all? In any case, most of the people in my life preferred to act as if nothing had happened. If we normally talked about movies or music or local gossip or animals, we'd carry on talking about movies or music or local gossip or animals. That was fine as far as it went, but after a while it made me feel a bit sexless and unappreciated. I was, after all, on a metaphysical journey that beggared anything they were likely to have experienced.