Arsenal Hate Quotes

A typical human mind remains under control of the external world, Maya, which has a never-ending arsenal of highs-lows, good-bad, right-wrong, love-hate, pleasure-pain, likes-dislikes, pure-impure, spiritual-materialistic, belief-disbelief, rational-irrational, and so on to keep a mind engaged. Therefore, Maya has all the powers to enslave a human mind and control what information the latter receives.

In addition to calling each other standard names like bitch and whore, the Finches incorporated Freud's stages of psycho-sexual development into their arsenal of invectives. "You're so oral. You'll never make it to genital! The most you can ever hope for is to reach anal, you immature, frigid old maid," Natalie yelled. "Stop antagonizing me," Hope shouted. "Just stop transfering all this anger onto me." "Your avoidance tactics are not giong to work, Miss Hope," Natalie warned. "I'm not going to let you just slink away from me. You hate me and you have to confront me.

Strictly by accident, Scott stumbled upon the most advanced weapon in the ultrarunner's arsenal: instead of cringing from fatigue, you embrace it. You refuse to let it go. You get know it so well, you're not afraid of it anymore[...]You can't hate the Beast and expect to beat it; the only way to truly conquer something, as every great philosopher and geneticist will tell you, is to love it.

For once I didn't look away immediately. I forced myself to meet her contemptuous gaze. I allowed myself be swept away by it, to drown in it - the way I'd done so many times before. The way I would willingly do again. Because at least she was here to hate me. At least I had that. I watched my daughter conjure up the filthiest look in her vast arsenal before she turned away with complete disdain. I didn't mind that so much. It meant I could watch her, drink her in without her protest. Look at our daughter, Callum. Isn't she beautiful, so very beautiful? She laughs like me, but when she smiles... Oh Callum, when she smiles, it's picnics in Celebration Park and sunsets on our beach and our very first kiss all over again. When Callie Rose smiles at me, she lights up my life. When Callie Rose smiles at me.

His pager beeped, and he looked at the readout. “I have to get back to Deal. Do you have any secret weapons in your arsenal? You want to make any last-ditch efforts at apprehension?” Ugh. He was so smug! “I hate you,” I said. “No, you don’t,” Ranger said, kissing me lightly on the lips. “Why did you agree to meet me?” Our eyes locked for a moment. And then he cuffed me. Both hands behind my back.

When I was in London in 2008, I spent a couple hours hanging out at a pub with a couple of blokes who were drinking away the afternoon in preparation for going to that evening's Arsenal game/riot. Take away their Cockney accents, and these working-class guys might as well have been a couple of Bubbas gearing up for the Alabama-Auburn game. They were, in a phrase, British rednecks. And this is who soccer fans are, everywhere in the world except among the college-educated American elite. In Rio or Rome, the soccer fan is a Regular José or a Regular Giuseppe. [...] By contrast, if an American is that kind of Regular Joe, he doesn't watch soccer. He watches the NFL or bass fishing tournaments or Ultimate Fighting. In an American context, avid soccer fandom is almost exclusively located among two groups of people (a) foreigners—God bless 'em—and (b) pretentious yuppie snobs. Which is to say, conservatives don't hate soccer because we hate brown people. We hate soccer because we hate liberals.

She wasn’t sure if she fully believed the words her therapist had given her to keep in her arsenal, but they helped. And one day, if she said them enough times, maybe she could absolutely believe them.

During the match I received a text from a mate of mine, Joe (West Ham), saying 'I hope you thrash ‘em.' I replied that their fans were abysmal, and he answered, 'They always are, mate. Even when you go to The Emirates there’s no atmosphere.' And that just about sums it up really. God, I would hate to support Arsenal

The Everlasting Staircase" Jeffrey McDaniel When the call came, saying twenty-four hours to live, my first thought was: can't she postpone her exit from this planet for a week? I've got places to do, people to be. Then grief hit between the ribs, said disappear or reappear more fully. so I boarded a red eyeball and shot across America, hoping the nurses had enough quarters to keep the jukebox of Grandma's heart playing. She grew up poor in Appalachia. And while world war II functioned like Prozac for the Great Depression, she believed poverty was a double feature, that the comfort of her adult years was merely an intermission, that hunger would hobble back, hurl its prosthetic leg through her window, so she clipped, clipped, clipped -- became the Jacques Cousteau of the bargain bin, her wetsuit stuffed with coupons. And now --pupils fixed, chin dangling like the boots of a hanged man -- I press my ear to her lampshade-thin chest and listen to that little soldier march toward whatever plateau, or simply exhaust his arsenal of beats. I hate when people ask if she even knew I was there. The point is I knew, holding the one-sided conversation of her hand. Once I believed the heart was like a bar of soap -- the more you use it, the smaller it gets; care too much and it'll snap off in your grasp. But when Grandma's last breath waltzed from that room, my heart opened wide like a parachute, and I realized she didn't die. She simply found a silence she could call her own.

My companions for the afternoon were affable, welcoming middle-aged men in their late thirties and early forties who simply had no conception of the import of the afternoon for the rest of us. To them it was an afternoon out, a fun thing to do on a Saturday afternoon; if I were to meet them again, they would, I think, be unable to recall the score that afternoon, or the scorer (at half-time they talked office politics), and in a way I envied them their indifference. Perhaps there is an argument that says Cup Final tickets are wasted on the fans, in the way that youth is wasted on the young; these men, who knew just enough about football to get them through the afternoon, actively enjoyed the occasion, its drama and its noise and its momentum, whereas I hated every minute of it, as I hated every Cup Final involving Arsenal.

Crystal Palace, Man City and West Ham bring good support. They never stop singing. As do teams like Leicester, Cardiff and (although I hate to admit it) QPR. I can’t stand West Brom, but at least they come in fine voice. But it would be fair to say that the Arsenal support is atrocious

In the wake of the Korean War, the government set out to manufacture public enthusiasm for itself as the defender of the nation against hated enemies—the South, Japan, and the United States. The DPRK built a million-man army, the world’s fourth largest, and pulled together a formidable arsenal of rocket launchers and missiles.

Strictly by accident, Scott stumbled upon the most advanced weapon in the ultrarunner’s arsenal: instead of cringing from fatigue, you embrace it. You refuse to let it go. You get to know it so well, you’re not afraid of it anymore. Lisa Smith-Batchen, the amazingly sunny and pixie-tailed ultrarunner from Idaho who trained through blizzards to win a six-day race in the Sahara, talks about exhaustion as if it’s a playful pet. “I love the Beast,” she says. “I actually look forward to the Beast showing up, because every time he does, I handle him better. I get him more under control.” Once the Beast arrives, Lisa knows what she has to deal with and can get down to work. And isn’t that the reason she’s running through the desert in the first place—to put her training to work? To have a friendly little tussle with the Beast and show it who’s boss? You can’t hate the Beast and expect to beat it; the only way to truly conquer something, as every great philosopher and geneticist will tell you, is to love it.

You want my advice?” Sierra asks. I look at her warily. “I don’t know. You hated the idea of Alex and me together from the beginning.” “That’s not true, Brit. I didn’t tell you this, but he’s actually a nice guy when he loosens up. I had fun the day we all went to Lake Geneva. Doug did, too, and even said Alex was cool to hang with. I don’t know what happened between the two of you, but either forget about him, or give him everything you’ve got in your arsenal.” “Is that what you do with Doug?” She smiles. “Sometimes Doug needs a wake-up call. When our relationship starts getting comfortable, I do something to switch it up. Don’t interpret my advice as an excuse to go after Alex. But if he’s what you really want, well, then, who am I to tell you not to go for it? I hate seeing you sad, Brit.” “Was I happy with Alex?” “Obsessed is more like it. But yeah, I saw you happy. Happier than you’ve been in a really, really long time. With someone you like that much, the lows are as low as the highs are high. Does that make sense?” “It does. It also makes me sound bipolar.” “Love will do that to a person.

From the parking lot to the rink, I’ve had plenty of time to gather an arsenal of insults for the douche in front of me, and I’m ready to send those suckers flying like bullets from a machine gun.

In political contests in most parts of America, the candidate who captures this refusal of deference is, more often than not, the candidate who wins. This is a crude and sweeping simplification, but nevertheless it is usually true. Understood the way I have defined it, populist protest against the economic elite is what made the Democrats the majority party for so many decades. Another reason we know that anti-elitism works is because we have seen it working against us for fifty years. The Republican Party owes its successful hold on power to adopting—you might say “stealing”—the anti-elitist themes I have described. From the days of Nixon to those of Trump, the conservative revolution happened not because Americans love polluters and disease but because Republicans sold themselves as a party of protest against the elite. Most of the time it was the cultural elite that was the target: the prideful people who make movies and write newspapers; who love blasphemy but hate the flag. The point is so easy and so obvious that it’s hard to understand why it’s been so difficult for Democratic politicians to get it: Populism is the supreme rhetorical weapon in the arsenal of American politics. On the other hand, the impulse to identify your goals with the elite—with any elite, even a moral one—is a kind of political death wish. In a democracy, a faction that chooses to go about its business by admiring its own moral goodness and scolding average voters as insensitive clods is a faction that is not interested in winning.

It was passages like these, where there is a clear mocking of literalist readings of Scripture, that had brought me back around to Christianity after a long stretch, following college, when my notion of God and Jesus had grown, to put it gently, tenuous. During my sojourn in ironclad atheism, the primary arsenal leveled against Christianity had been its failure on empirical grounds. Surely enlightened reason offered a more co­herent cosmos. Surely Occam’s razor cut the faithful free from blind faith. There is no proof of God; therefore, it is unreasonable to believe in God. Although I had been raised in a devout Christian family, where prayer and Scripture readings were a nightly ritual, I, like most scientific types, came to believe in the possibility of a material conception of reality, an ultimately scientific worldview that would grant a complete metaphysics, minus outmoded concepts like souls, God, and bearded white men in robes. I spent a good chunk of my twenties trying to build a frame for such an endeavor. The problem, however, eventually became evident: to make science the arbiter of metaphysics is to banish not only God from the world but also love, hate, meaning — to consider a world that is self-evidently not the world we live in. That’s not to say that if you believe in meaning, you must also believe in God. It is to say, though, that if you believe that science provides no basis for God, then you are almost obligated to conclude that science provides no basis for meaning and, therefore, life itself doesn’t have any. In other words, existential claims have no weight; all knowledge is scientific knowledge. Yet the paradox is that scientific methodology is the product of human hands and thus cannot reach some permanent truth. We build scientific theories to organize and manipulate the world, to reduce phenomena into manageable units. Science is based on reproducibility and manufactured objectivity. As strong as that makes its ability to generate claims about matter and energy, it also makes scientific knowledge inapplicable to the existential, visceral nature of human life, which is unique and subjective and unpredictable. Science may provide the most useful way to organize empirical, reproducible data, but its power to do so is predicated on its inability to grasp the most central aspects of human life: hope, fear, love, hate, beauty, envy, honor, weakness, striving, suffering, virtue. Between these core passions and scientific theory, there will always be a gap. No system of thought can contain the fullness of human experience. The realm of metaphysics remains the province of revelation (this, not atheism, is what Occam argued, after all). And atheism can be justified only on these grounds. The prototypical atheist, then, is Graham Greene’s commandant from The Power and the Glory, whose atheism comes from a revelation of the absence of God. The only real atheism must be grounded in a world-making vision. The favorite quote of many an atheist, from the Nobel Prize–winning French biologist Jacques Monod, belies this revelatory aspect: “The ancient covenant is in pieces; man at last knows that he is alone in the unfeeling immensity of the universe, out of which he emerged only by chance.” Yet I returned to the central values of Christianity -- sacrifice, redemption, forgiveness -- because I found them so compelling. There is a tension in the Bible between justice and mercy, between the Old Testament and the New Testament. And the New Testament says you can never be good enough: goodness is the thing, and you can never live up to it. The main message of Jesus, I believed, is that mercy trumps justice every time.