Christmas Gift Suggestions Quotes

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Christmas Gift Suggestions: To your enemy, forgiveness. To an opponent, tolerance. To a friend, your heart. To a customer, service. To all, charity. To every child, a good example. To yourself, respect.
Oren Arnold
A reflection on Robert Lowell Robert Lowell knew I was not one of his devotees. I attended his famous “office hours” salon only a few times. Life Studies was not a book of central importance for me, though I respected it. I admired his writing, but not the way many of my Boston friends did. Among poets in his generation, poems by Elizabeth Bishop, Alan Dugan, and Allen Ginsberg meant more to me than Lowell’s. I think he probably sensed some of that. To his credit, Lowell nevertheless was generous to me (as he was to many other young poets) just the same. In that generosity, and a kind of open, omnivorous curiosity, he was different from my dear teacher at Stanford, Yvor Winters. Like Lowell, Winters attracted followers—but Lowell seemed almost dismayed or a little bewildered by imitators; Winters seemed to want disciples: “Wintersians,” they were called. A few years before I met Lowell, when I was still in California, I read his review of Winters’s Selected Poems. Lowell wrote that, for him, Winters’s poetry passed A. E. Housman’s test: he felt that if he recited it while he was shaving, he would cut himself. One thing Lowell and Winters shared, that I still revere in both of them, was a fiery devotion to the vocal essence of poetry: the work and interplay of sentences and lines, rhythm and pitch. The poetry in the sounds of the poetry, in a reader’s voice: neither page nor stage. Winters criticizing the violence of Lowell’s enjambments, or Lowell admiring a poem in pentameter for its “drill-sergeant quality”: they shared that way of thinking, not matters of opinion but the matter itself, passionately engaged in the art and its vocal—call it “technical”—materials. Lowell loved to talk about poetry and poems. His appetite for that kind of conversation seemed inexhaustible. It tended to be about historical poetry, mixed in with his contemporaries. When he asked you, what was Pope’s best work, it was as though he was talking about a living colleague . . . which in a way he was. He could be amusing about that same sort of thing. He described Julius Caesar’s entourage waiting in the street outside Cicero’s house while Caesar chatted up Cicero about writers. “They talked about poetry,” said Lowell in his peculiar drawl. “Caesar asked Cicero what he thought of Jim Dickey.” His considerable comic gift had to do with a humor of self and incongruity, rather than wit. More surreal than donnish. He had a memorable conversation with my daughter Caroline when she was six years old. A tall, bespectacled man with a fringe of long gray hair came into her living room, with a certain air. “You look like somebody famous,” she said to him, “but I can’t remember who.” “Do I?” “Yes . . . now I remember!— Benjamin Franklin.” “He was a terrible man, just awful.” “Or no, I don’t mean Benjamin Franklin. I mean you look like a Christmas ornament my friend Heather made out of Play-Doh, that looked like Benjamin Franklin.” That left Robert Lowell with nothing to do but repeat himself: “Well, he was a terrible man.” That silly conversation suggests the kind of social static or weirdness the man generated. It also happens to exemplify his peculiar largeness of mind . . . even, in a way, his engagement with the past. When he died, I realized that a large vacuum had appeared at the center of the world I knew.
Robert Pinsky
The fundamental thing to recognize about the society of enjoyment is that in it the pursuit of enjoyment has misfired: the society of enjoyment has not provided the enjoyment that it promises. It has, instead, made enjoyment all the more inaccessible. The contemporary imperative to enjoy—the elevation of enjoyment to a social obligation—deprives enjoyment of its marginal status vis-à-vis the social order, bringing it within confines of that order, where we can experience it directly and fully. What the society of enjoyment thus makes manifest is the impossibility of any direct experience of enjoyment: if we try to experience it directly, we necessarily miss it; enjoyment can only be experienced indirectly, through the act of aiming at something else— as a by-product. This is because the barrier to enjoyment is essential to the experience of it. In fact, what we enjoy is the barrier itself. For instance, children’s enjoyment of Christmas morning derives from the barrier to enjoyment represented by the wrapping paper over their gifts and the prohibition against opening gifts prior to Christmas day. Without the wrapping paper—with direct access to the gifts—Christmas would be just another day. When we experience enjoyment directly, when we have gifts without wrapping paper and on any (or every) day of the year, enjoyment (and the gift) loses its value, a value produced by inaccessibility. Kierkegaard makes a similar observation relative to religion when he insists that our relationship with the greatness of God can never become a direct one but must occur through the mediation of the lowly figure of Christ. He suggests that God sent Christ to us because he understood the importance of what Kierkegaard calls “indirect communication.” If we were to see God as he really is rather than through the humiliated image of Christ on the cross, God would be degraded in our eyes; we couldn’t properly see his greatness. The same is true for enjoyment: when we experience it directly, it loses all value and becomes commonplace, and as a result we don’t actually experience it. Hence, the problem with the society of enjoyment is not that we suffer from too much enjoyment, but that we don’t have enough. Far from finding new ways of restraining enjoyment, as many contemporary cultural critics suggest, we must find new ways of making it possible. This entails a move from inhabiting a society of commanded enjoyment to engaging in a politics of enjoyment.
Todd McGowan (The End of Dissatisfaction: Jacques Lacan and the Emerging Society of Enjoyment (Psychoanalysis and Culture))
What words openly declare can be tested against empirical evidence, but what words insinuate can bypass that safeguard. Even an innocent-sounding phrase like “income distribution,” endlessly repeated, can suggest a process in which income exists somehow and is then distributed, as one might distribute food at a dinner table or gifts at Christmas.
Thomas Sowell (Discrimination and Disparities)
Maybe because he didn’t smile often, it felt like a precious gift when he did, like you meant something to him, like you were special. She ignored her inner hussy, who yelled Who needs a bed and suggested Julia throw herself on the floor at his feet. Her inner hussy was way more optimistic about their chances of getting lucky tonight.
Debbie Mason (Sugarplum Way (Harmony Harbor #4))
It’s okay. There’s no one to contact or worry.” “No one?” Leigh asked and she could hear the frown in her voice. Valerie shook her head. “I was an only child. My grandparents died one after another of heart attacks and cancer as I was growing up and my parents died three years ago in a car accident. There’s just myself and an aunt who moved to Texas thirty years ago. I’ve only seen her twice since then. At her parents’ funerals.” She shrugged. “Other than Christmas cards, we don’t stay in touch.” “Oh,” Leigh said softly and fell silent. “What about friends?” Anders asked, and Valerie nearly jumped out of her skin. Both at his sudden joining of the conversation and because of his chest brushing her back as he reached around her to set a small Petsmart bag on the counter. “Waste pick-up bags,” he murmured by her ear, his fingers drifting lightly over her bare upper arm as his hand withdrew. “Since Lucian was here to keep you safe, I popped out and picked them up for you.” Valerie stared blankly at the bag, aware that shivers were running down her spine and goose bumps were popping up on her skin where his breath and fingers had passed. She had to wonder how she could be staring at something so unsexy and be so turned on at the same time. A muffled laugh drew Valerie’s confused gaze to Leigh and the other woman grinned at her as she said, “That was sweet of you, Anders.” “Yes, it was,” Valerie said and then paused to clear her throat when it came out froggy. “Thank you.” “Mind you,” Leigh added. “Red roses might have been sweeter than red doggie pooh bags.” “I’ll keep that in mind for next time,” Anders responded. Valerie flushed and turned back to the pancakes. What Leigh was suggesting would have been appropriate if they were dating or something, but they weren’t, and she did appreciate his running out to get her the bags. She didn’t want to repay Leigh for allowing her into her home by leaving little Roxy gifts all over their yard . . . And what did his response mean exactly?
Lynsay Sands (Immortal Ever After (Argeneau, #18))
Jenny, what can I do to help?” Westhaven’s expression was merely genial, but in his words, Jenny heard determination and that most dratted of holiday gifts, sibling concern. “Help?” “You’re quiet as a dormouse. Maggie says you’re chewing your nails. Louisa reports that you’re taking odd notions, and Sophie won’t say anything, but she’s clearly worried. Her Grace muttered something about regretting all the time she’s permitted you to spend among the paint fumes.” “What would Her Grace know of paint fumes?” What would the duchess know of anything relating to painting? “She’s our mother. Where knowledge fails, maternal instinct serves. Is Bernward troubling you?” Westhaven was an excellent dancer, and if Jenny did not finish the dance with him, Her Grace would casually suggest that tomorrow be a day to rest from the activity in the studio. The idea made Jenny desperate. “Westhaven, you must not involve yourself in anything to do with Elijah.” “Elijah.” Westhaven’s gaze shifted to a spot over Jenny’s shoulder. “And does he call you Jenny?” He calls me Genevieve, and sometimes he even calls me “woman.” “He calls me talented and brilliant but uneducated and unorthodox too. I’ve enjoyed working with him these past weeks more than anything—” “Excuse me.” Elijah had tapped Westhaven on the shoulder. “May I cut in?” Westhaven’s smile was diabolical. “Of course. Jenny would never decline an opportunity to dance with a family friend.” Family friend? Her blighted, interfering, perishing brother was laying it on quite thick. Elijah bowed. “Lady Genevieve, may I have what remains of this dance?” Two days remained. Two days and three nights. Jenny curtsied and assumed waltz position. As Elijah’s hand settled on her back, his scent wafted to her, enveloping her in his presence. “You’re avoiding me,” he said. “You needn’t. I’ll be leaving soon, and I hope we can at least part friends.” With her siblings, she could dissemble and maintain appearances, but with Elijah… “I am honored you think me a friend, Elijah.” And he danced wonderfully, with the same sense of assurance and mastery that he undertook painting… and lovemaking. “I am your friend too, Genevieve.
Grace Burrowes (Lady Jenny's Christmas Portrait (The Duke's Daughters, #5; Windham, #8))
Am I suggesting that we no longer try to achieve our goals? Absolutely not. It is not accomplishment that is the problem. The problem is the belief that accomplishments are the solution to an aching soul. When my children were young, I asked them for lists of what they wanted for Christmas. ... I tried to buy the exact gifts that my children requested. I strove to give my children what they longed for because I wanted them to realize that they could have the material things that seemed so important and still be unhappy. If they never got what they wanted, it would be easy to blame their unhappiness on that. I reasoned that if my kids received the gifts they wanted (again, within limits), they would have a better chance of learning to find satisfaction other than in material goods. As my children matured, they began to ask for gifts that could not be found in a store.
Judith Hanson Lasater (Living Your Yoga: Finding the Spiritual in Everyday Life)
Our souls ask of us, then, that we respond to lack by appreciating even the smallest pleasures and joys in our lives, much as Rolando savored an apple at Christmas, or better yet with gratitude, as Jeshua suggested. Vibrationally, appreciation and gratitude create a large Yes! sign on our front doors, one that grants our angels and guides permission to shower us with Love and blessings of all kinds.
Robert Schwartz (Your Soul's Gift: The Healing Power of the Life You Planned Before You Were Born)
with a basin and a towel of fine Holland cloth. Yet it is not known how often, or how thoroughly, people actually washed themselves. Elizabeth’s father, Edward IV, had his head, hands, and feet washed every Saturday, which suggests there was a difference between the ideal and the reality. The rich did take baths fairly often, using a wooden tub lined with cloth and covered with a canopy. The bather sat on a bed of sponges, which were also used to wash her with herbs, rosewater, and soap, and was attended by servants who spread mats for her to stand on and who stood ready with towels. Toothpicks and cloths were used to clean and buff teeth, and Elizabeth’s attendants would have tidied her hair with an ivory comb. All the Queen’s ladies were expected to be expert needlewomen, as much of their time was spent working with costly materials and threads of silk and gold, embroidering altar cloths, hangings, bedding, and garments, or sewing clothing such as fine shirts. These might be given as New Year’s gifts. Elizabeth Lock was the Queen’s silkwoman, and also made items for the King. At Christmas 1502, Elizabeth paid her for “certain bonnets, frontlets, and other stuff of her occupation for her own wearing.”45 Like many aristocratic women, Elizabeth enjoyed embroidery. She employed a
Alison Weir (Elizabeth of York: A Tudor Queen and Her World)