Characteristics Of Friendship Quotes

It is not until you change your identity to match your life blueprint that you will understand why everything in the past never worked.

She said once that time is nothing to me but a series of bookmarks that I use to jump back and forth through the text of my life, returning again and again to the events that mark me in the eyes of my more astute colleagues, as bearing all the characteristics of the classic melancholic.

What is evil neither can nor should be loved; for it is not one’s duty to be a lover of evil or to become like what is bad; and we have said that like is dear to like. Must the friendship, then, be forthwith broken off? Or is this not so in all cases, but only when one’s friends are incurable in their wickedness? If they are capable of being reformed one should rather come to the assistance of their character or their property, inasmuch as this is better and more characteristic of friendship. But a man who breaks off such a friendship would seem to be doing nothing strange; for it was not to a man of this sort that he was a friend; when his friend changed, therefore, and he is unable to save him, he gives him up.

In his memory there was a great tendency to downplay or completely forget their unlovable characteristics. [...] The thoughts that came wanted to be wholly good.

I dont celebrate any friendship that was build on hate, because we share the common enemy.

When you speak, be sure of what you are speaking. Don't be rambling full of words that have no integrity or truth. Nobody wants to confide in you when they doubt what you say. If you are filled with untruths, those characteristics make it hard for anyone to believe in you.

Christians who like to write might do as a description of the genus. But the actual species shared more precise characteristics, including intellectual vivacity, love of death, conservative politics, memories of war, and a passion for beef, beer, and verbal battle.

Herman Melville came to see me at the Consulate, looking much as he used to do (a little paler, and perhaps a little sadder), in a rough outside coat, and with his characteristic gravity and reserve of manner.... [W]e soon found ourselves on pretty much our former terms of sociability and confidence. Melville has not been well, of late; ... and no doubt has suffered from too constant literary occupation, pursued without much success, latterly; and his writings, for a long while past, have indicated a morbid state of mind.... Melville, as he always does, began to reason of Providence and futurity, and of everything that lies beyond human ken, and informed me that he had "pretty much made up his mind to be annihilated"; but still he does not seem to rest in that anticipation; and, I think, will never rest until he gets hold of a definite belief. It is strange how he persists -- and has persisted ever since I knew him, and probably long before -- in wondering to-and-fro over these deserts, as dismal and monotonous as the sand hills amid which we were sitting. He can neither believe, nor be comfortable in his unbelief; and he is too honest and courageous not to try to do one or the other. If he were a religious man, he would be one of the most truly religious and reverential; he has a very high and noble nature, and better worth immortality than most of us. [after what would be their last meeting]

Epicurus founded a school of philosophy which placed great emphasis on the importance of pleasure. "Pleasure is the beginning and the goal of a happy life," he asserted, confirming what many had long thought, but philosophers had rarely accepted. Vulgar opinion at once imagined that the pleasure Epicurus had in mind involved a lot of money, sex, drink and debauchery (associations that survive in our use of the word 'Epicurean'). But true Epicureanism was more subtle. Epicurus led a very simple life, because after rational analysis, he had come to some striking conclusions about what actually made life pleasurable - and fortunately for those lacking a large income, it seemed that the essential ingredients of pleasure, however elusive, were not very expensive. The first ingredient was friendship. 'Of all the things that wisdom provides to help one live one's entire life in happiness, the greatest by far is the possession of friendship,' he wrote. So he bought a house near Athens where he lived in the company of congenial souls. The desire for riches should perhaps not always be understood as a simple hunger for a luxurious life, a more important motive might be the wish to be appreciated and treated nicely. We may seek a fortune for no greater reason than to secure the respect and attention of people who would otherwise look straight through us. Epicurus, discerning our underlying need, recognised that a handful of true friends could deliver the love and respect that even a fortune may not. Epicurus and his friends located a second secret of happiness: freedom. In order not to have to work for people they didn't like and answer to potentially humiliating whims, they removed themselves from employment in the commercial world of Athens ('We must free ourselves from the prison of everyday affairs and politics'), and began what could best have been described as a commune, accepting a simpler way of life in exchange for independence. They would have less money, but would never again have to follow the commands of odious superiors. The third ingredient of happiness was, in Epicurus's view, to lead an examined life. Epicurus was concerned that he and his friends learn to analyse their anxieties about money, illness, death and the supernatural. There are few better remedies for anxiety than thought. In writing a problem down or airing it in conversation we let its essential aspects emerge. And by knowing its character, we remove, if not the problem itself, then its secondary, aggravating characteristics: confusion, displacement, surprise. Wealth is of course unlikely ever to make anyone miserable. But the crux of Epicurus's argument is that if we have money without friends, freedom and an analysed life, we will never be truly happy. And if we have them, but are missing the fortune, we will never be unhappy.

The power of your energy is within your hands, use it wisely!

The images of man which I create are not idealized. They embody ideals and characteristics which are worthy for all men: human dignity, peace, respect, friendship, tolerance, and freedom.

At their core, Tiger Eyes, Forever..., and Sally J. Freeman are all books about teenage issues, but to an adult reader, the parents' story lines seem to almost overshadow their daughters. I'm bringing an entirely new set of experiences to these novels now, and my reward is a fresh set of story lines that i missed the first time around. I'm sure that in twenty or thirty years I'll read these books again and completely identify with all the grandparent characteristics. That's the wonderful thing about Judy Blume - you can revisit her stories at any stage in life and find a character who strikes a deep chord of recognition. I've been there, I'm in the middle of this, someday that'll be me. The same characters, yet somehow completely different. (Beth Kendrick)

I used to imagine life divided into separate compartments, consisting, for example, of such dual abstractions as pleasure and pain, love and hate, friendship and enmity; and more material classifications like work and play: a profession or calling being, according to that concept—one that seemed, at least on the surface, unequivocally assumed by persons so dissimilar from one another as Widmerpool and Archie Gilbert, something entirely different from “spare time.” That illusion, as such a point of view was, in due course, to appear—was closely related to another belief: that existence fans out indefinitely into new areas of experience, and that almost every additional acquaintance offers some supplementary world with its own hazards and enchantments. As time goes on, of course, these supposedly different worlds, in fact, draw closer, if not to each other, then to some pattern common to all; so that, at last, diversity between them, if in truth existent, seems to be almost imperceptible except in a few crude and exterior ways: unthinkable, as formerly appeared, any single consummation of cause and effect. In other words, nearly all the inhabitants of these outwardly disconnected empires turn out at last to be tenaciously inter-related; love and hate, friendship and enmity, too, becoming themselves much less clearly defined, more often than not showing signs of possessing characteristics that could claim, to say the least, not a little in common; while work and play merge indistinguishably into a complex tissue of pleasure and tedium.

Laura ordered a margarita, then sometimes turned her head 90 degrees, to her right, to stare outside—at the sidewalk, or the quiet street—with a self-consciously worried expression, seeming disoriented and shy in a distinct, uncommon manner indicating to Paul an underlying sensation of “total yet failing” (as opposed to most people’s “partial and successful”) effort, in terms of the social interaction but, it would often affectingly seem, also generally, in terms of existing. Paul had gradually recognized this demeanor, the past few years, as characteristic, to some degree, of every person, maybe since middle school, with whom he’d been able to form a friendship or enter a relationship (or, it sometimes seemed, earnestly interact and not feel alienated or insane). After

In other words, nearly all the inhabitants of these outwardly disconnected empires turn out at last to be tenaciously inter-related; love and hate, friendship and enmity, too, becoming themselves much less clearly defined, more often than not showing signs of possessing characteristics that could claim, to say the least, not a little in common; while work and play merge indistinguishably into a complex tissue of pleasure and tedium.

There is much shallowness and levity among us. Prophets and psalmists would probably say of us that ‘there is no fear of God before their eyes’. In public worship our habit is to slouch or squat; we do not kneel nowadays, let alone prostrate ourselves in humility before God. It is more characteristic of us to clap our hands with joy than to blush with shame or tears. We saunter up to God to claim his patronage and friendship; it does not occur to us that he might send us away. We need to hear again the apostle Peter’s sobering words: ‘Since you call on a Father who judges each man’s work impartially, live your lives...in reverent fear.’39 In other words, if we dare to call our Judge our Father, we must beware of presuming on him. It must even be said that our evangelical emphasis on the atonement is dangerous if we come to it too quickly. We learn to appreciate the access to God which Christ has won for us only after we have first seen God’s inaccessibility to sinners. We can cry ‘Hallelujah’ with authenticity only after we have first cried ‘Woe is me, for I am lost’. In Dale’s words, ‘it is partly because sin does not provoke our own wrath, that we do not believe that sin provokes the wrath of God’.40

The alternative to violence is nonviolent resistance. This method was made famous in our generation by Mohandas K. Gandhi, who used it to free India from the domination of the British empire. Five points can be made concerning nonviolence as a method in bringing about better racial conditions. First, this is not a method for cowards; it does resist. The nonviolent resister is just as strongly opposed to the evil against which he protests as the person who uses violence. His method is passive or nonaggressive in the sense that he is not physically aggressive toward his opponent. But his mind and emotions are always active, constantly seeking to persuade the opponent that he is mistaken. This method is passive physically but strongly active spiritually; it is nonaggressive physically but dynamically aggressive spiritually. A second point is that nonviolent resistance does not seek to defeat or humiliate the opponent, but to win his friendship and understanding. The nonviolent resister must often express his protest through noncooperation or boycotts, but he realizes that noncooperation and boycotts are not ends themselves; they are merely means to awaken a sense of moral shame in the opponent. The end is redemption and reconciliation. The aftermath of nonviolence is the creation of the beloved community, while the aftermath of violence is tragic bitterness. A third characteristic of this method is that the attack is directed against forces of evil rather than against persons who are caught in those forces. It is evil we are seeking to defeat, not just the persons victimized by evil. Those of us who struggle against racial injustice must come to see that the basic tension is not between races. As I like to say to the people in Montgomery, Alabama: ‘The tension in this city is not between white people and Negro people. The tension is at bottom between justice and injustice, between the forces of light and the forces of darkness. And if there is a victory it will be a victory not merely for fifty thousand Negroes, but a victory for justice and the forces of light. We are out to defeat injustice and not white persons who may happen to be unjust.’ A fourth point that must be brought out concerning nonviolent resistance is that it avoids not only external physical violence but also internal violence of spirit. At the center of nonviolence stands the principle of love. In struggling for human dignity, the oppressed people of the world must not allow themselves to become bitter or indulge in hate campaigns. To retaliate with hate and bitterness would do nothing but intensify the hate in the world. Along the way of life, someone must have sense enough and morality enough to cut off the chain of hate. This can be done only by projecting the ethics of love to the center of our lives.

Never, not in the brightest days of the Renaissance, has learning appeared in such a radiant light as it did to the gay young men of imperial Athens. Listen to one of them talking to Socrates, just waked up in the early dawn by a persistent hammering at his door: “What’s here?” he cries out, still half asleep. “O Socrates,” and the voice is that of a lad he knows well, “Good news, good news!” “It ought to be at this unearthly hour. Well, out with it.” The young fellow is in the house now. “O Socrates, Protagoras has come. I heard it yesterday evening. And I was going to you at once but it was so late—” “What’s it all about—Protagoras? Has he stolen something of yours?” The boy bursts out laughing. “Yes, yes, that’s just it. He’s robbing me of wisdom. He has it—wisdom, and he can give it to me. Oh, come and go with me to him. Start now.” That eager, delightful boy in love with learning can be duplicated in nearly every dialogue of Plato. Socrates has but to enter a gymnasium; exercise, games, are forgotten. A crowd of ardent young men surround him. Tell us this. Teach us that, they clamor. What is Friendship? What is Justice? We will not let you off, Socrates. The truth—we want the truth. “What delight,” they say to each other, “to hear wise men talk!” “Egypt and Phœnicia love money,” Plato remarks in a discussion on how nations differ. “The special characteristic of our part of the world is the love of knowledge.

I USED to imagine life divided into separate compartments, consisting, for example, of such dual abstractions as pleasure and pain, love and hate, friendship and enmity; and more material classifications like work and play: a profession or calling being, according to that concept—one that seemed, at least on the surface, unequivocally assumed by persons so dissimilar from one another as Widmerpool and Archie Gilbert—something entirely different from ‘spare time’. That illusion—as such a point of view was, in due course, to appear—was closely related to another belief: that existence fans out indefinitely into new areas of experience, and that almost every additional acquaintance offers some supplementary world with its own hazards and enchantments. As time goes on, of course, these supposedly different worlds, in fact, draw closer, if not to each other, then to some pattern common to all; so that, at last, diversity between them, if in truth existent, seems to be almost imperceptible except in a few crude and exterior ways: unthinkable as formerly appeared any single consummation of cause and effect. In other words, nearly all the inhabitants of these outwardly disconnected empires turn out at last to be tenaciously interrelated; love and hate, friendship and enmity, too, becoming themselves much less clearly defined, more often than not showing signs of possessing characteristics that could claim, to say the least, not a little in common; while work and play merge indistinguishably into a complex tissue of pleasure and tedium.

The Laundry List Characteristics of an Adult Child 1) We became isolated and afraid of people and authority figures. 2) We became approval seekers and lost our identity in the process. 3) We are frightened by angry people and any personal criticism. 4) We either become alcoholics, marry them or both, or find another compulsive personality such as a workaholic to fulfill our sick abandonment needs. 5) We live life from the viewpoint of victims, and we are attracted by that weakness in our love and friendship relationships. 6) We have an overdeveloped sense of responsibility, and it is easier for us to be concerned with others rather than ourselves; this enables us not to look too closely at our own faults, etc. 7) We get guilt feelings when we stand up for ourselves instead of giving in to others. 8) We became addicted to excitement. 9) We confuse love and pity and tend to “love” people we can “pity” and “rescue.” 10) We “stuffed” our feelings from our traumatic childhoods and have lost the ability to feel or express our feelings because it hurts so much (Denial). 11) We judge ourselves harshly and have a very low sense of self-esteem. 12) We are dependent personalities who are terrified of abandonment and will do anything to hold on to a relationship in order not to experience painful abandonment feelings, which we received from living with sick people who were never there emotionally for us. 13) Alcoholism is a family disease; we became para-alcoholics (codependents)† and took on the characteristics of that disease even though we did not pick up the drink. 14) Para-alcoholics (codependents) are reactors rather than actors.

The belief in oneself, pride in oneself, a fundamental hostility and irony against “selflessness” belong to noble morality, just as much as an easy contempt and caution before feelings of pity and the “warm heart.” Powerful men are the ones who understand how to honour; that is their art, their realm of invention. The profound reverence for age and for ancestral tradition — all justice stands on this double reverence — the belief and the prejudice favouring forefathers and working against newcomers are typical in the morality of the powerful, and when, by contrast, the men of “modern ideas” believe almost instinctively in “progress” and the “future” and increasingly lack any respect for age, then in that attitude the ignoble origin of these “ideas” already reveals itself well enough. However, a morality of the rulers is most alien and embarrassing to present taste because of the severity of its basic principle that man has duties only with respect to those like him, that man should act towards those beings of lower rank, towards everything foreign, at his own discretion, or “as his heart dictates,” and, in any case, “beyond good and evil.” Here pity and things like that may belong. The capacity for and obligation to a long gratitude and a long revenge — both only within the circle of one’s peers — the sophistication in paying back again, the refined idea in friendship, a certain necessity to have enemies (as, so to speak, drainage ditches for the feelings of envy, quarrelsomeness, and high spirits — basically in order to be capable of being a good friend): all those are typical characteristics of a noble morality, which, as indicated, is not the morality of “modern ideas” and which is thus nowadays difficult to sympathize with, as well as difficult to dig up and expose.

I have come, my lovely,” Roddy said with his usual sardonic grin as he swept her a deep bow, “in answer to your urgent summons-and, I might add,-“ he continued, “before I presented myself at the Willingtons’, exactly as your message instructed.” At 5’10”, Roddy Carstairs was a slender man of athletic build with thinning brown hair and light blue eyes. In fact, his only distinguishing characteristics were his fastidiously tailored clothes, a much-envied ability to tie a neckcloth into magnificently intricate folds that never drooped, and an acid wit that accepted no boundaries when he chose a human target. “Did you hear about Kensington?” “Who?” Alex said absently, trying to think of the best means to persuade him to do what she needed done. “The new Marquess of Kensington, once known as Mr. Ian Thornton, persona non grata. Amazing, is it not, what wealth and title will do?” he continued, studying Alex’s tense face as he continued, “Two years ago we wouldn’t have let him past the front door. Six months ago word got out that he’s worth a fortune, and we started inviting him to our parties. Tonight he’s the heir to a dukedom, and we’ll be coveting invitations to his parties. We are”-Roddy grinned-“when you consider matters from this point of view, a rather sickening and fickle lot.” In spite of herself, Alexandra laughed. “Oh, Roddy,” she said, pressing a kiss on his cheek. “You always make me laugh, even when I’m in the most dreadful coil, which I am now. You could make things so very much better-if you would.” Roddy helped himself to a pinch of snuff, lifted his arrogant brows, and waited, his look both suspicious and intrigued. “I am, of course, your most obedient servant,” he drawled with a little mocking bow. Despite that claim, Alexandra knew better. While other men might be feared for their tempers or their skill with rapier and pistol, Roddy Carstairs was feared for his cutting barbs and razor tongue. And, while one could not carry a rapier or a pistol into a ball, Roddy could do his damage there unimpeded. Even sophisticated matrons lived in fear of being on the wrong side of him. Alex knew exactly how deadly he could be-and how helpful, for he had made her life a living hell when she came to London the first time. Later he had done a complete turnabout, and it had been Roddy who had forced the ton to accept her. He had done it not out of friendship or guilt; he had done it because he’d decided it would be amusing to test his power by building a reputation for a change, instead of shredding it. “There is a young woman whose name I’ll reveal in a moment,” Alex began cautiously, “to whom you could be of great service. You could, in fact, rescue her as you did me long ago, Roddy, if only you would.” “Once was enough,” he mocked. “I could hardly hold my head up for shame when I thought of my unprecedented gallantry.” “She’s incredibly beautiful,” Alex said. A mild spark of interest showed in Roddy’s eyes, but nothing stronger. While other men might be affected by feminine beauty, Roddy generally took pleasure in pointing out one’s faults for the glee of it. He enjoyed flustering women and never hesitated to do it. But when he decided to be kind he was the most loyal of friends.

Meeting new people is a common aspect of developing social or romantic relationships. However mantaining trust is one of the most complicated characteristics of socialization when forming a friendship or an intimacy with a life partner.

siblings? With my in-laws? With my other relatives? Do I need to forgive any family member? How do I want to relate to my spouse or ex-spouse with respect to the upbringing of our children? What type of family life feels right to me? — My friends and social life: How much time do I want to spend with my friends and acquaintances? What types of friendships do I want to encourage? Do I prefer one or two close friends, or a group of friends? What qualities and characteristics do my friends and I have? What activities would I most enjoy undertaking with them? What changes do I want to make with the people I currently socialize with? Do I need to set or maintain boundaries with any people currently in my life? Do I need to forgive any of my present or past friends? How much time do I want to spend on the telephone with my friends? What are my true beliefs about giving help to my friends? — My hobbies and recreational life: What do I most like to do? What did I like to do for fun when I was a kid? When I was a teenager? What new hobbies or sports do I want to learn? How do I want to spend my weekends and other free time? What equipment, trips, classes, or memberships do I want to purchase? When will I use them? Where? How often? With whom? — My education: What do I want to learn? What

Surround yourself with leaders, dreamers and doers. Surround yourself with people who have strong values, moral ethics, a high work ethic and who take leadership and people seriously. Avoid people who show characteristics of dishonesty, misconduct, manipulation and deceit. A highly intelligent man/woman in the mind who lacks basic morals and empathy in the heart is nothing but a menace to society.

In 1971, the Supreme Court applied two tests for evaluating whether a law violated the equal protection clause: “rational basis” and “strict scrutiny.” Rational basis was a much lower threshold, and most laws easily survived a challenge because the only justification required was that the law represented a rational state interest. Applying that test was how the laws that treated men and women differently had survived. But “strict scrutiny” was a much higher standard, used only for racial minorities, and it required, among other things, that the state prove that it had a compelling interest for treating people differently. The brief that Ruth wrote in support of Sally Reed’s claim argued that laws that discriminated on the basis of sex should also be subject to strict judicial scrutiny, because, like race, sex is an inborn characteristic, and women, like racial minorities, had been historically discriminated against.

Human beings and bonobos use eroticism for pleasure, for solidifying friendship, and for cementing a deal (recall that historically, marriage is more akin to a corporate merger than a declaration of eternal love). For these two species (and apparently only these two species), nonreproductive sex is “natural,” a defining characteristic.5

Practically all the great European philosophers have been bachelors ... the solipsism, skepticism, and individualism that is characteristic of the Western tradition would not feature in a philosophy written by people who had shared intimate friendships with spouses and lovers, been pregnant, raised children, and enjoyed rich, and full, and varied human lives.

The first characteristic of a quality friendship is depth.

Consideration means we offer empathy and attention before seizing them.

SECOND SET OF QUESTIONS If a crystal ball could tell you the truth about yourself, your life, the future, or anything else, what would you want to know? Is there something that you’ve dreamed of doing for a long time? Why haven’t you done it? What is the greatest accomplishment of your life? What do you value most in a friendship? What is your most treasured memory? What is your most terrible memory? If you knew that in one year you would die suddenly, would you change anything about the way you are now living? Why? What does friendship mean to you? What roles do love and affection play in your life? Alternate sharing something you consider a positive characteristic of your partner. Share a total of five items. How close and warm is your family? Do you feel your childhood was happier than most other people’s? How do you feel about your relationship with your mother?

From the philosophical standpoint, one of the most interesting characteristics of friendship is that while it is not synonymous with love, fraternity, or political alliance, none of these (or many other) relationships occur without a certain measure of friendship: this is the ingredient that makes other forms of relationships more productive and less limiting, less self-centered, and less toxic.

Serial killers suck the life out of the people around them. They harbor an effortless capability of donning what psychopathy pioneer and psychiatrist Hervey Cleckley coined in 1941 as “the mask of sanity.” It was Cleckley’s work before his death in 1984 that flexed Canadian psychologist Dr. Robert Hare’s mental muscle enough to develop his Psychopathy Checklist (PCL-R): twenty characteristics defining psychopathic behavior. Used properly, the PCL-R checklist is an accurate way to determine the psychopath from the non-psychopath.

Mephisto made his characteristically ironic bow, but as he turned to go, Fatty spontaneously put his hand on Mephisto's shoulder in a gesture of friendship. In all the eons of time in Mephisto's immortal life, he had never experienced friendship freely offered. If Mephistopheles had not lost his soul to Lucifer, Fatty would have touched it.

1. Judges self harshly. 2. Fears criticism and judgment, but driven to be critical and judgmental of others. 3. Feels a sense of urgency; impulsive; impatient; compelled to seek immediate rather than delayed gratification. 4. Fears failure but unconsciously sabotages own success. 5. Fears disapproval and rejection, so unknowingly creates characteristics acceptable to others. 6. Fears commitment. 7. Feels inadequate/low self-esteem. Sometimes has to compensate by appearing superior. 8. Fears discovery of real self will cause rejection. 9. Fears intimacy. Unable to form close, loving, intimate relationships. 10. Fears loving and being loved. 11. Fears dependency on anyone or anything, yet are dependent personalities. 12. Fears abandonment but compelled to become involved with compulsive personalities that play out this fear. 13. Frightened of angry people. 14. Afraid to trust due to lack of trust in self. 15. Afraid to reveal inner secrets for fear of rejection or disapproval.  16. Afraid of people and authority figures. 17. Feels different/separated from others due to own feelings, which leads to depression. Isolates self. 18. Assumes responsibility for others’ feelings and behavior. 19. Grieves for the family they never had. 20. Unable to identify or ask for own wants and needs. Unconsciously denies them, for experience has taught that they will not be met. 21. Feels guilty when standing up for self, therefore has to give in to others. 22. Unable to feel or express true feelings as adults, because to feel at all is unbearably painful. In “denial.” 23. Unknowingly driven to build up barriers to protect self from own insecurities.  24. Unable or doesn’t know how to let go, relax, play or have fun. 25. Learns to criticize and blame self and others. 26. Has to make excuses for others’ weaknesses;  has unreasonable expectations of self and others. 27. Tries to find own identity in doing things, but finds it difficult to accept honest praise. 28. Desperately wants control and yet over-reacts to changes they can’t control. 29. Continually seeks outside approval by doing. 30. Takes things literally; it’s either right or wrong, black or white. 31. Takes self very seriously. 32. Distorted sense of responsibility. Concerned more for others than self. (Keeps one from the pain of looking too closely at self and own problems.) 33. Tends to repeat relationship patterns. 34. Has a need to help and seeks people who are victims. Are attracted by that weakness in love and friendship relationships. 35. Doesn’t know self or innate rights. Doesn’t realize it’s all right to make mistakes.  36. Craves validation of self-worth from others, not received as child. 37. Extremely loyal, even when loyalty is unjustified or even harmful. 38. Guesses at what normal or appropriate is. 39. Tends to be a perfectionist. 40. Unable to trust loved ones, authority figures or peers.

One of the wonderful things about building sexual friendships is that, while past relationships and smaller affairs may come and go over the years, each pairing has its own characteristic and unique intimacy.

I'll Be There For You These words are etched on our hearts. but they're so much more than just words, they're a complete emotion. But it's all just an illusion, a utopia, for which we long. we trade in drinking coffee on a couch, with drinking at a bar. we utter more words to Alexa and Siri, than to people face to face. we can never have six people in one room without anyone looking at their phones. we trade in memories with pictures. we actively look for reasons to not be around people. a Chandler is considered too mean and sarcastic, Ross has too much baggage, who has the energy to deal with that. Phoebe is too quirky to handle. Rachel, that spoilt and entitled bitch. no way. Joey is the fuck boy that will cause you nothing but pain, and Monica with her OCD, that's way too high maintenance. no, we don't say these things when we watch the show, we say these about people around us who bear similar characteristics. we adore these characters, we envy their friendship, their bond, their love. we long for nothing else, yet when confronted with them in real life, we belittle, avoid, cut-off, ignore. we don't want to disturb the utopia, are terrified of bursting the bubble, because if we start recognizing the flaws in our fantasies, we'll be forced to recognize our own. we love to live an à la carte life, wherein we pick and choose the qualities and personalities of a person that we wish to see, and the ones that may simply be brushed away. Generation after generation, will watch that show and call it their utopia, and each will give up hope of ever attaining that, alas! It was a different time! what we long for doesn't require a time machine to achieve, it doesn't need for mobile phones to not exist, or for less bars to exist, or to live away from your parents. it's only as complicated as we try to make it, when it can be as simple as, I'll be there for you, 'cause you're there for me too

I'll Be There For You These words are etched on our hearts. but they're so much more than just words, they're a complete emotion. But it's all just an illusion, a utopia, for which we long. we trade in drinking coffee on a couch, with drinking at a bar. we utter more words to Alexa and Siri, than to people face to face. we can never have six people in one room without anyone looking at their phones. we trade in memories with pictures. we actively look for reasons to not be around people. a Chandler is considered too mean and sarcastic, Ross has too much baggage, who has the energy to deal with that. Phoebe is too quirky to handle. Rachel, that spoilt and entitled bitch. no way. Joey is the fuck boy that will cause you nothing but pain, and Monica with her OCD, that's way too high maintenance. no, we don't say these things when we watch the show, we say these about people around us who bear similar characteristics. we adore these characters, we envy their friendship, their bond, their love. we long for nothing else, yet when confronted with them in real life, we belittle, avoid, cut-off, ignore. we don't want to disturb the utopia, are terrified of bursting the bubble, because if we start recognizing the flaws in our fantasies, we'll be forced to recognize our own. we love to live an à la carte life, wherein we pick and choose the qualities and personalities of a person that we wish to see, and the ones that may simply be brushed away. Generation after generation, will watch that show and call it their utopia, and each will give up hope of ever attaining that, alas! It was a different time! what we long for doesn't require a time machine to achieve, it doesn't need for mobile phones to not exist, or for less bars to exist, or to live away from your parents. it's only as complicated as we try to make it, when it can be as simple as, "I'll be there for you, 'cause you're there for me too

I'll Be There For You" These words are etched on our hearts. but they're so much more than just words, they're a complete emotion. But it's all just an illusion, a utopia, for which we long. we trade in drinking coffee on a couch, with drinking at a bar. we utter more words to Alexa and Siri, than to people face to face. we can never have six people in one room without anyone looking at their phones. we trade in memories with pictures. we actively look for reasons to not be around people. a Chandler is considered too mean and sarcastic, Ross has too much baggage, who has the energy to deal with that. Phoebe is too quirky to handle. Rachel, that spoilt and entitled bitch. no way. Joey is the fuck boy that will cause you nothing but pain, and Monica with her OCD, that's way too high maintenance. no, we don't say these things when we watch the show, we say these about people around us who bear similar characteristics. we adore these characters, we envy their friendship, their bond, their love. we long for nothing else, yet when confronted with them in real life, we belittle, avoid, cut-off, ignore. we don't want to disturb the utopia, are terrified of bursting the bubble, because if we start recognizing the flaws in our fantasies, we'll be forced to recognize our own. we love to live an à la carte life, wherein we pick and choose the qualities and personalities of a person that we wish to see, and the ones that may simply be brushed away. Generation after generation, will watch that show and call it their utopia, and each will give up hope of ever attaining that, alas! It was a different time! what we long for doesn't require a time machine to achieve, it doesn't need for mobile phones to not exist, or for less bars to exist, or to live away from your parents. it's only as complicated as we try to make it, when it can be as simple as, "I'll be there for you, 'cause you're there for me too

The running away, the chasing, the numbing is a characteristic of any addiction. And the question is, but where to? Where after? Life has creation and destruction. Addiction, gambling is the way down. No end to that. Recovery is the way up. To peacefulness, stability, healthy, lightness, flow, productivity, prosperity, friendship, self-esteem, bliss, love.

In a study of 132 college students at Humboldt University in Berlin, the psychologists Jens Aspendorf and Susanne Wilpers set out to understand the effect of different personality traits on students’ relationships with their peers and families. They focused on the so-called Big Five traits: Introversion-Extroversion; Agreeableness; Openness to Experience; Conscientiousness; and Emotional Stability. (Many personality psychologists believe that human personality can be boiled down to these five characteristics.) Aspendorf and Wilpers predicted that the extroverted students would have an easier time striking up new friendships than the introverts, and this was indeed the case. But if the introverts were truly antisocial and extroverts pro-social, then you’d suppose that the students with the most harmonious relationships would also be highest in extroversion. And this was not the case at all. Instead, the students whose relationships were freest of conflict had high scores for agreeableness. Agreeable people are warm, supportive, and loving; personality psychologists have found that if you sit them down in front of a computer screen of words, they focus longer than others do on words like caring, console, and help, and a shorter time on words like abduct, assault, and harass. Introverts and extroverts are equally likely to be agreeable; there is no correlation between extroversion and agreeableness. This explains why some extroverts love the stimulation of socializing but don’t get along particularly well with those closest to them.

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