Affected Ka Quotes

Now that I’ve come to terms with the fact that the bastard is going to affect me whether I like it or not, he’s even hotter than before.

While the past is the past, it often affects our decisions later on in life.

In a world of knowledge and expertise, fame and fortune, status and ranks....nothing has the power to affect change as much as love and compassion.

I appreciate the fact that you have one redeeming quality, Jack, but that is all it is. Just a hint of redemption with six years of disappointment. No matter what you do,, it will never make up for what happened between us. I will never trust you. I will never again be comfortable around you. I will never look at you or think of you without considering the destruction you have train wrecked through my life. I wish you the very best in your future, because without you in my life I think I might finally have a future. And as angry as I am with what you have put me through, I am so very glad that we are now at this moment. This moment means I can move on the bigger and better things without you constantly weighing on my shoulders. I will never again turn a corner in New York terrified that I will run into you and even more terrified that I won't. I can go into any coffee shop I want. I can hope for love again. A love that will be more than anything you ever attempted to give me. Because the love I am looking for will be reciprocted one hundred and ten percent. There will never be another someone to distract our affections, because YOU will not be in the picture. *****So, as sad as this day is for me, as I am losing a part of myself with the loss of you, it is really just the beginning for me. It is like cutting off the spoiled part to get the juicy center. So, I would appreciate it this time, if you did not try and contact me. Because, as I'm sure you know, I deserve much better. I want everything this time around, and I deserve it!*****

He was the bane of her existence. He didn't deserve one second of her precious time. She knew that. Of course she knew that. If anyone knew what kind of pull Jack had on her, it was Lexi. She hated it more than anyone in this moment. It was the whole reason she had left Atlanta a year ago. She had to get away from him…to try and leave him behind. But that didn't just kill her affection for him. She didn't stop desiring him because of it. They had a connection, a chemistry that she had no idea how to explain to the outside world.

Being a disciple of Jesus is not primarily a matter of getting the right ideas and doctrines and beliefs into your head in order to guarantee proper behavior; rather, it's a matter of being the kind of person who loves rightly--who loves God and neighbor and is oriented to the world by the primacy of that love. We are made to be such people by our immersion in the material practices of Christian worship--through affective impact, over time, of sights and smell in water and wine.

He waited with a group consisting of Styke, Lady Flint, Taniel, and Ka-poel and wondered what had gone so terribly wrong in his life to throw him into such company. He shouldn’t be here with warriors, sorcerers, and officers, trying to make decisions that would affect hundreds of thousands of people.

Scholars at UCLA and McMaster University have been conducting experiments that are shedding light on our “gut feelings.” Their studies point to the way microbes in our stomachs affect the neural activity of the brain. “Your brain is not just another organ,” they report. “It’s . . . affected by what goes on in the rest of your body.”a In fact, Scientific American reports that there is “an often-overlooked network of neurons lining our guts that is so extensive some scientists have nicknamed it our ‘second brain.’”b No wonder Jesus invites us to follow him by eating and drinking (John 6:53–58). Discipleship doesn’t touch just our head or even just our heart: it reaches into our gut, our splagchna, our affections.

How do companies, producing little more than bits of code displayed on a screen, seemingly control users’ minds?” Nir Eyal, a prominent Valley product consultant, asked in his 2014 book, Hooked: How to Build Habit-Forming Products. “Our actions have been engineered,” he explained. Services like Twitter and YouTube “habitually alter our everyday behavior, just as their designers intended.” One of Eyal’s favorite models is the slot machine. It is designed to answer your every action with visual, auditory, and tactile feedback. A ping when you insert a coin. A ka-chunk when you pull the lever. A flash of colored light when you release it. This is known as Pavlovian conditioning, named after the Russian physiologist Ivan Pavlov, who rang a bell each time he fed his dog, until, eventually, the bell alone sent his dog’s stomach churning and saliva glands pulsing, as if it could no longer differentiate the chiming of a bell from the physical sensation of eating. Slot machines work the same way, training your mind to conflate the thrill of winning with its mechanical clangs and buzzes. The act of pulling the lever, once meaningless, becomes pleasurable in itself. The reason is a neurological chemical called dopamine, the same one Parker had referenced at the media conference. Your brain releases small amounts of it when you fulfill some basic need, whether biological (hunger, sex) or social (affection, validation). Dopamine creates a positive association with whatever behaviors prompted its release, training you to repeat them. But when that dopamine reward system gets hijacked, it can compel you to repeat self-destructive behaviors. To place one more bet, binge on alcohol—or spend hours on apps even when they make you unhappy. Dopamine is social media’s accomplice inside your brain. It’s why your smartphone looks and feels like a slot machine, pulsing with colorful notification badges, whoosh sounds, and gentle vibrations. Those stimuli are neurologically meaningless on their own. But your phone pairs them with activities, like texting a friend or looking at photos, that are naturally rewarding. Social apps hijack a compulsion—a need to connect—that can be even more powerful than hunger or greed. Eyal describes a hypothetical woman, Barbra, who logs on to Facebook to see a photo uploaded by a family member. As she clicks through more photos or comments in response, her brain conflates feeling connected to people she loves with the bleeps and flashes of Facebook’s interface. “Over time,” Eyal writes, “Barbra begins to associate Facebook with her need for social connection.” She learns to serve that need with a behavior—using Facebook—that in fact will rarely fulfill it.

The liturgy is a "hearts and minds" strategy, a pedagogy that trains us as disciples precisely by putting our bodies through a regimen of repeated practices that get a hold of our heart and "aim" or love towards the kingdom of God. Before we articulate a worldview, we worship. Before we put into words the lineaments of an ontology or an epistemology, we pray for God's healing and illumination. Before we theorize the nature of God, we sing his praises. Before we express moral principles, we receive forgiveness. Before we codify the doctrine of Christ's two natures, we receive the body of Christ in the Eucharist. Before we think, we pray. That’s the kind of animals we are, first and foremost: loving, desiring, affective, liturgical animals who, for the most part, don’t inhabit the world as thinkers or cognitive machines.

singing is a full-bodied action that activates the whole person—or at least more of the whole person than is affected by merely sitting and passively listening, or even reading and reciting texts.

The tangible display and performance of the gospel in the Lord’s Supper is a deeply affecting practice.