Cousin Goals Quotes

Disappointment will come when your effort does not give you the expected return. If things don’t go as planned or if you face failure. Failure is extremely difficult to handle, but those that do come out stronger. What did this failure teach me? is the question you will need to ask. You will feel miserable. You will want to quit, like I wanted to when nine publishers rejected my first book. Some IITians kill themselves over low grades – how silly is that? But that is how much failure can hurt you. But it’s life. If challenges could always be overcome, they would cease to be a challenge. And remember – if you are failing at something, that means you are at your limit or potential. And that’s where you want to be. Disappointment’ s cousin is Frustration, the second storm. Have you ever been frustrated? It happens when things are stuck. This is especially relevant in India. From traffic jams to getting that job you deserve, sometimes things take so long that you don’t know if you chose the right goal. After books, I set the goal of writing for Bollywood, as I thought they needed writers. I am called extremely lucky, but it took me five years to get close to a release. Frustration saps excitement, and turns your initial energy into something negative, making you a bitter person. How did I deal with it? A realistic assessment of the time involved – movies take a long time to make even though they are watched quickly, seeking a certain enjoyment in the process rather than the end result – at least I was learning how to write scripts, having a side plan – I had my third book to write and even something as simple as pleasurable distractions in your life – friends, food, travel can help you overcome it. Remember, nothing is to be taken seriously. Frustration is a sign somewhere, you took it too seriously.

Mostly we tell the story of our lives, or mostly we're taught to tell it, as a quest to avoid suffering, though if your goal is a search for meaning, honor, experience, the same events may be victories or necessary steps. Then the personal matters; it's home; but you can travel in and out of it, rather than being marooned there. The leprosy specialist Paul Brand wrote, "Pain, along with its cousin touch, is distributed universally on the body, providing a sort of boundary of self," but empathy, solidarity, allegiance--the nerves that run out into the world--expand the self beyond its physical bounds.

You could not solve those problems individually. It was ridiculous to even try. What you could do, however, was make the various people of this high era of the Galactic Republic see one another as people. As brothers and sisters and cousins and friends, or if nothing else, just as colleagues in a shared goal of building a galaxy that welcomed all, heard all, and did its best to avoid hurting anyone. Truly tried its best. If you could make that happen, then problems didn't have to be solved. Many would solve themselves, because people believed in the Republic more than they believed in their own goals, and would be open to that magical word--compromise.

Tad’s mission in life is to have more fun than anyone else in New York City, and this involves a lot of moving around, since there is always the likelihood that where you aren’t is more fun than where you are. You are awed by his strict refusal to acknowledge any goal higher than the pursuit of pleasure. You want to be like that. You also think he is shallow and dangerous. His friends are all rich and spoiled, like the cousin from Memphis you met earlier in the evening who would not accompany you below Fourteenth Street because, he said, he didn’t have a lowlife visa. This cousin has a girlfriend with cheekbones to break your heart, and you knew she was the real thing when she steadfastly refused to acknowledge your presence. She possessed secrets—about islands, about horses, about French pronunciation—that you would never know.

The world's religious rivals are clearly related, but they are more like second cousins than identical twins. They do not teach the same doctrines. They do not perform the same rituals. And they do not share the same goals.

Cash has disappeared so quickly from Chinese cities that it even “disrupted” crime. In March 2017, a pair of Chinese cousins made headlines with a hapless string of robberies. The pair had traveled to Hangzhou, a wealthy city and home to Alibaba, with the goal of making a couple of lucrative scores and then skipping town. Armed with two knives, the cousins robbed three consecutive convenience stores only to find that the owners had almost no cash to hand over—virtually all their customers were now paying directly with their phones. Their crime spree netted them around $125 each—not even enough to cover their travel to and from Hangzhou—when police picked them up. Local media reported rumors that upon arrest one of the brothers cried out, “How is there no cash left in Hangzhou?

Hope is prayer’s second cousin, darkly dressed and hovering around the outside edge of the family photograph. If prayer is a plea to the Almighty for a precedented miracle—prayer’s memory is long—hope is a plea to nothing, to everything, to any possible refutation of the facts. It is tethered to the dreadful single-digit percentage, the medical equipment humming, the long sleepless night. Prayer can (or once could) deliver a miracle; hope can only give a body another week, maybe another month. Sometimes the dying can set goals and reach them: just let me see my son get married, my granddaughter turn ten, my family carve into the Thanksgiving turkey. Hope can outlast dress fittings, gift wrapping, and potato mashing, but it can’t deliver anything more. What hope does best is make plans. Sometimes those plans are to desperately avoid the worst.

[Magyar] had an intense dislike for terms like 'illiberal,' which focused on traits the regimes did not possess--like free media or fair elections. This he likened to trying to describe an elephant by saying that the elephant cannot fly or cannot swim--it says nothing about what the elephant actually is. Nor did he like the term 'hybrid regime,' which to him seemed like an imitation of a definition, since it failed to define what the regime was ostensibly a hybrid of. Magyar developed his own concept: the 'post-communist mafia state.' Both halves of the designation were significant: 'post-communist' because "the conditions preceding the democratic big bang have a decisive role in the formation of the system. Namely that it came about on the foundations of a communist dictatorship, as a product of the debris left by its decay." (quoting Balint Magyar) The ruling elites of post-communist states most often hail from the old nomenklatura, be it Party or secret service. But to Magyar this was not the countries' most important common feature: what mattered most was that some of these old groups evolved into structures centered around a single man who led them in wielding power. Consolidating power and resources was relatively simple because these countries had just recently had Party monopoly on power and a state monopoly on property. ... A mafia state, in Magyar's definition, was different from other states ruled by one person surrounded by a small elite. In a mafia state, the small powerful group was structured just like a family. The center of the family is the patriarch, who does not govern: "he disposes--of positions, wealth, statuses, persons." The system works like a caricature of the Communist distribution economy. The patriarch and his family have only two goals: accumulating wealth and concentrating power. The family-like structure is strictly hierarchical, and membership in it can be obtained only through birth or adoption. In Putin's case, his inner circle consisted of men with whom he grew up in the streets and judo clubs of Leningrad, the next circle included men with whom he had worked with in the KGB/FSB, and the next circle was made up of men who had worked in the St. Petersburg administration with him. Very rarely, he 'adopted' someone into the family as he did with Kholmanskikh, the head of the assembly shop, who was elevated from obscurity to a sort of third-cousin-hood. One cannot leave the family voluntarily: one can only be kicked out, disowned and disinherited. Violence and ideology, the pillars of the totalitarian state, became, in the hands of the mafia state, mere instruments. The post-communist mafia state, in Magyar's words, is an "ideology-applying regime" (while a totalitarian regime is 'ideology-driven'). A crackdown required both force and ideology. While the instruments of force---the riot police, the interior troops, and even the street-washing machines---were within arm's reach, ready to be used, ideology was less apparently available. Up until spring 2012, Putin's ideological repertoire had consisted of the word 'stability,' a lament for the loss of the Soviet empire, a steady but barely articulated restoration of the Soviet aesthetic and the myth of the Great Patriotic War, and general statements about the United States and NATO, which had cheated Russia and threatened it now. All these components had been employed during the 'preventative counter-revolution,' when the country, and especially its youth, was called upon to battle the American-inspired orange menace, which threatened stability. Putin employed the same set of images when he first responded to the protests in December. But Dugin was now arguing that this was not enough. At the end of December, Dugin published an article in which he predicted the fall of Putin if he continued to ignore the importance of ideas and history.

And by the end of March one of them had already begun his journey. Twenty-two years old, an A.B. and LL.B. of Harvard, Francis Parkman was back from a winter trip to scenes in Pennsylvania and Ohio that would figure in his book and now he started with his cousin, Quincy Adams Shaw, for St. Louis. He was prepared to find it quite as alien to Beacon Hill as the Dakota lands beyond it, whither he was going. He was already an author (a poet and romancer), had already designed the great edifice his books were to build, and already suffered from the mysterious, composite illness that was to make his life a long torture. He hoped, in fact, that a summer on the prairies might relieve or even cure the malady that had impaired his eyes and, he feared, his heart and brain as well. He had done his best to cure it by systematic exercise, hard living in the White Mountains, and a regimen self-imposed in the code of his Puritan ancestors which would excuse no weakness. But more specifically Parkman was going west to study the Indians. He intended to write the history of the conflict between imperial Britain and imperial France, which was in great part a story of Indians. The Conspiracy of Pontiac had already taken shape in his mind; beyond it stretched out the aisles and transepts of what remains the most considerable achievement by an American historian. So he needed to see some uncorrupted Indians in their native state. It was Parkman’s fortune to witness and take part in one of the greatest national experiences, at the moment and site of its occurrence. It is our misfortune that he did not understand the smallest part of it. No other historian, not even Xenophon, has ever had so magnificent an opportunity: Parkman did not even know that it was there, and if his trip to the prairies produced one of the exuberant masterpieces of American literature, it ought instead to have produced a key work of American history. But the other half of his inheritance forbade. It was the Puritan virtues that held him to the ideal of labor and achievement and kept him faithful to his goal in spite of suffering all but unparalleled in literary history. And likewise it was the narrowness, prejudice, and mere snobbery of the Brahmins that insulated him from the coarse, crude folk who were the movement he traveled with, turned him shuddering away from them to rejoice in the ineffabilities of Beacon Hill, and denied our culture a study of the American empire at the moment of its birth. Much may rightly be regretted, therefore. But set it down also that, though the Brahmin was indifferent to Manifest Destiny, the Puritan took with him a quiet valor which has not been outmatched among literary folk or in the history of the West.

You got three kids, three deadbeat baby daddies. How in the hell are you going to be able to attend college while managing a broken home? her mother asked. A couple of her aunts and cousins asked that same question. Even a few fake ass friends dared to ask. But her grandmother did not. Nisey, her grandmother would call her, you got to make the most outta the sunshine even when it’s raining. Grandma, Denise remembered saying with a chuckle, there isn’t any sunshine when it rains. When the devil is beating his wife, there is, she would clap back. Grandma was the truth, a continuous lesson to be learned. And not once would she ever allow her Nisey to think her goals weren’t achievable. Grandma just wished her encouragement would lead her grandbaby into the arms of a good man. Ha! A good man? What did that even entail? God knew Denise had her fair share of so-called “good men.” Today’s good men were just as needy as most women, if not more so. And the ones who weren’t needy wanted to save you. She didn’t like that shit. She didn’t want that shit. What she wanted was a man who knew his role, not some grown-ass child who had less intelligence than her ten-year old son. She didn’t need another mouth to feed. She didn’t need another cheating-ass nigga with empty pockets and a small package. Love no longer existed. Not the way it had for her grandparents. Not even the way it had when she was in high school. Situationships, not relationships. Love was no longer good poetry. Today, love was nothing more than bad literature in a poorly written romance novel, sold at truck stops on Route 66, between don’t-want-a-nigga and don’t-need-a-nigga road.

I’ve always said I didn’t want an ordinary life. Nothing average or mundane for me. But as I stared at the rather ample naked derriere wiggling two inches from my face today, I realized I should have been more specific with my goals. Definitely not ordinary, but not exactly what I had in mind. The Texas-flag tattoo emblazoned across the left cheek waved at me as she shifted her weight from foot to foot. The flag was distorted and stretched, as was the large yellow rose on the right cheek, both tattoos dotted with dimples and pock marks. An uneven script scrawled out “The Yellow Rose of Texas” across the top of her rump. Her entire bridal party—her closest friends and relatives, mind you—had left her high and dry. They’d stormed off the elevator as I tried to enter it, a flurry of daffodil-yellow silk, spouting and sputtering about their dear loved one, Tonya the bride. “That’s it! We’re done!” They sounded off in a chorus of clucking hens. “We ain’t goin’ back in there. She can get ready on her own!” “Yeah, she can get ready on her own!” “Known her since third grade and she’s gonna talk to me like that?” “Third grade? She’s my first cousin. I’ve known her since the day she was born. She’s always been that way. I don’t know why y’all acting all surprised.” I felt more than a little uneasy about what all this meant for our schedule. The ceremony was supposed to start in fifteen minutes. The bride should have already been downstairs and loaded in the carriage to make her way to the hotel’s beach. My unease grew to panic when I knocked on Tonya’s door and she opened it clad only in a skimpy little satin robe. “Honey, you’re supposed to be dressed and downstairs already.” I tried to say it as sweetly as possible, but I’m sure my panic came through. My Southern accent kicked in thick, which usually only happens when I’m panicked or frustrated. Or pissed. Or drunk. “Do you think I don’t know that?” she asked, arching a perfectly drawn-on eyebrow. “Do you think somehow when I booked this wedding and had invitations printed and planned the entire damned event, I somehow didn’t realize what time the ceremony started? And just who the hell are you anyway?” Well, alrighty then. Obviously this was going to be a fun day. “Um, I’m Tyler Warren. I’m assisting Lillian with your wedding today.” “Fine. Those bitches left me with my nails wet.” She held up both hands to show me the glossy, fresh manicure. “How the hell am I supposed to get dressed with wet nails?” she asked, arching both eyebrows now and glaring at me like I was somehow responsible for this. “Oh.” My mind spun with the limited time frame I had available, the amount of clothing she still needed to put on, and the amount of time it would take to get her in the carriage and to the ceremony. “Give me just a second to let Lillian know we’ll be down shortly.” I smiled what I hoped was my sweetest smile and stepped backward into the hallway. She slammed the door as I frantically dialed Lillian’s cell. “You’d better be calling to tell me she is in the carriage and on her way,” Lillian said. “It is hotter than Hades out here. I have several people looking like they’re about to faint, and I may possibly dunk a cranky, tuxedoed five-year-old

have learned to extrapolate from my mind a new essence of who I really am. I have come to terms with myself, and I have discovered the meaning of my relationship with God and with other people.” “Is that knowledge transferable?” “Indeed it is. That is why I am here, to share that knowledge with you and with anyone else seeking it. Ask, and it shall be yours.” “What is it that you are talking about?” a member of the Fourth Sect asked him. Yehohshua sat down, leaned against the post near Zechariah, and focused on the man’s eyes. “I speak concerning the transference of sins from one body to another. Just as the people approach the altar, offering to Yehuway animals as an atonement, so is it for the Mashi’ach to be. Yet, unlike the requirement of a sin offering for every crime, it will be that one, permanent offering is to be made. An eternal transference of sins that will instantly correct the things now effecting humans against Yehuway and against the universe. “Since my earliest years I, like Yehohanan, my cousin, knew that I had certain specific thoughts clamoring throughout my being that moved me to another consciousness. I had to come to an acute understanding on who I was; on who I am to be, and on who I am right now. I had to discern and search myself to establish reasonably what it is that I must do to accomplish the goals that I set for myself to reach. I had to weigh where I am going and what adversaries I will face. I am prepared to face everything in order to do what I have elected to do.

I’m not the enemy, and I ain’t trying to take your place because I know I don’t have any wins with Savvy when it comes to you. Whatever hostility you got with me is one sided because we have the same goal. I’m ‘bout your cousin just like you.

At the summit of the intellectual scale, the major intellectual development of the end of the nineteenth century was the discovery of the reality and power of the subconscious in human thought and the irrational in human action. While Bergson and Freud had absolutely nothing to do with fascism, and indeed suffered personally from it, their work helped undermine the liberal conviction that politics means free people choosing the best policies by the simple exercise of their reason. Their findings—particularly Freud’s—were spread and popularized after 1918 by direct wartime experiences such as battlefield emotional trauma, for which the term “shell shock” was invented. At the bottom of the intellectual scale, a host of popular writers reworked an existing repertory of themes—race, nation, will, action— into harder, more aggressive forms as the ubiquitous social Darwinism. Race, hitherto a rather neutral term for any animal or human grouping, was given a more explicitly biological and hereditarian form in the late nineteenth century. Charles Darwin’s cousin Francis Galton suggested in the 1880s that science gave mankind the power to improve the race by urging “the best” to reproduce; he invented the word “eugenics” for this effort. The nation—once, for progressive nationalists like Mazzini, a framework for progress and fraternity among peoples—was made more exclusive and ranked in a hierarchy that gave “master races” (such as the “Aryans,” a figment of nineteenth-century anthropological imagination) the right to dominate “inferior” peoples. Will and action became virtues in themselves, independently of any particular goal, linked to the struggle among the “races” for supremacy.

Ten years ago Lukio fled Kiryat-Yearim, where he'd been adopted by the Levite family who guarded the Ark of the Covenant. Feeling betrayed by everyone, he returned to his birthplace in Philistia to become a famous fighter. Now the champion of Ashdod, Lukio has achieved every goal with the help of his ruthless cousin. But just as he is set to claim the biggest prize of all, the daughter of the king, his past collides with his present in the form of Shoshana, the girl he left behind. From Between The Wild Branches

Dear friend,brother,sister,cousin,acquaintance,lover,stalker and,Fan and even stranger : I'm sorry if i ever disappointed you or broke your heart, i was just lost wondering on every particle of this world gathering the scattered pieces of my soul and looking for a great and noble goal to pursue in this finite life ...and i still am with love <3 #A_message_to_humanity

They successfully play their parts in the sophisticated social process that my cousin is initiating: first, her commitments are shared with her peers, and therefore become stronger and more vivid for her. But there’s a second, less obvious step to it: she’s also raised the stakes of failing. Her public statements hold her accountable for succeeding.