Dislike People Quotes

Morality is simply the attitude we adopt towards people we personally dislike.

Never waste a minute thinking about people you don't like.

These are the few ways we can practice humility: To speak as little as possible of one's self. To mind one's own business. Not to want to manage other people's affairs. To avoid curiosity. To accept contradictions and correction cheerfully. To pass over the mistakes of others. To accept insults and injuries. To accept being slighted, forgotten and disliked. To be kind and gentle even under provocation. Never to stand on one's dignity. To choose always the hardest.

I already explained this. I don’t like you. True, I don’t like most people, but I especially dislike you. I could start my own religion based on how much I dislike you.

I was, but then I realized that I was holding on to something that didn't exist anymore. That the person I missed didn't exist anymore. People change. The things we like and dislike change. And we can wish they couldn't all day long but that never works.

You don't know how to talk to people you don't like. Don't love, really. You can't live in the world with such strong likes and dislikes.

Let's clear one thing up: Introverts do not hate small talk because we dislike people. We hate small talk because we hate the barrier it creates between people.

I rarely dislike people for things they can't change, they usually give me sufficient cause to dislike them for other reasons.

Cities were always like people, showing their varying personalities to the traveler. Depending on the city and on the traveler, there might begin a mutual love, or dislike, friendship, or enmity. Where one city will rise a certain individual to glory, it will destroy another who is not suited to its personality. Only through travel can we know where we belong or not, where we are loved and where we are rejected.

The highly sensitive [introverted] tend to be philosophical or spiritual in their orientation, rather than materialistic or hedonistic. They dislike small talk. They often describe themselves as creative or intuitive. They dream vividly, and can often recall their dreams the next day. They love music, nature, art, physical beauty. They feel exceptionally strong emotions--sometimes acute bouts of joy, but also sorrow, melancholy, and fear. Highly sensitive people also process information about their environments--both physical and emotional--unusually deeply. They tend to notice subtleties that others miss--another person's shift in mood, say, or a lightbulb burning a touch too brightly.

I'm suspicious of people who don't like dogs, but I trust a dog when it doesn't like a person.

I dislike the thought that some animal has been made miserable to feed me. If I am going to eat meat, I want it to be from an animal that has lived a pleasant, uncrowded life outdoors, on bountiful pasture, with good water nearby and trees for shade.

You know," Clary said, "most psychologists agree that hostility is really just sublimated sexual attraction." "Ah," said Jace blithely, "that might explain why I so often run into people who seem to dislike me.

I do not remember very many things from the inside out. I do not remember what it felt like to touch things, or how bathwater traveled over my skin. I did not like to be touched, but it was a strange dislike. I did not like to be touched because I craved it too much. I wanted to be held very tight so I would not break. Even now, when people lean down to touch me, or hug me, or put a hand on my shoulder, I hold my breath. I turn my face. I want to cry.

The unborn” are a convenient group of people to advocate for. They never make demands of you; they are morally uncomplicated, unlike the incarcerated, addicted, or the chronically poor; they don’t resent your condescension or complain that you are not politically correct; unlike widows, they don’t ask you to question patriarchy; unlike orphans, they don’t need money, education, or childcare; unlike aliens, they don’t bring all that racial, cultural, and religious baggage that you dislike; they allow you to feel good about yourself without any work at creating or maintaining relationships; and when they are born, you can forget about them, because they cease to be unborn. You can love the unborn and advocate for them without substantially challenging your own wealth, power, or privilege, without re-imagining social structures, apologizing, or making reparations to anyone. They are, in short, the perfect people to love if you want to claim you love Jesus, but actually dislike people who breathe. Prisoners? Immigrants? The sick? The poor? Widows? Orphans? All the groups that are specifically mentioned in the Bible? They all get thrown under the bus for the unborn.

Wise people say it is folly to think anybody perfect; and as to likes and dislikes, we should be friendly to all, and worship none

As a recluse I couldn't bear traffic. It had nothing to do with jealousy, I simply disliked people, crowds, anywhere, except at my readings. People diminished me, they sucked me dry.

We learn that it is not the rays which bodies absorb, but those which they reject, that give them the colours they are known by; and in the same way people are specialized by their dislikes and antagonisms, whilst their goodwill is looked upon as no attribute at all.

...William wondered why he always disliked people who said 'no offense meant.' Maybe it was because they found it easier to to say 'no offense meant' than actually to refrain from giving offense.

When people like me, they like me "in spite of my color." When they dislike me; they point out that it isn't because of my color. Either way, I am locked in to the infernal circle.

So you really cant think of anyone else who might want to kill you?"asked Jace. "Unlike in your case there arent actually all that many people who dislike me."said Simon.

Life is very, very short, and you can choose to live it how you want. You can choose to dumb yourself down and not express yourself just so you can fit in, just so people won’t dislike you. Or, you can f**king live.

Do you think it's funny that both of our favourite memories are about the people we like the least now?" I ask. "Maybe that's why we dislike them," she says. "The distance between who they were and who they are is so wide, we have no hope of getting them back.

People are wonderful. I love individuals. I hate groups of people. I hate a group of people with a 'common purpose'. 'Cause pretty soon they have little hats. And armbands. And fight songs. And a list of people they're going to visit at 3am. So, I dislike and despise groups of people but I love individuals. Every person you look at; you can see the universe in their eyes, if you're really looking.

The problem with people that ignore people they dislike is they can’t ignore them. Anger carries a person in your mind forever, whether you choose to speak to them or not. Therefore, don’t mistake prosperity or accomplishments as resolution. You can’t escape what you will not deal with. The day you can stand in the room with someone and not be affected is the day you truly moved on.

Because this was what Ove had learned: if one didn’t have anything to say, one had to find something to ask. If there was one thing that made people forget to dislike one, it was when they were given the opportunity to talk about themselves.

There is nothing I dislike more in the world than people who care more about ideology than they do about people.

How I treat a brother or sister from day to day, how I react to the sin-scarred wino on the street, how I respond to interruptions from people I dislike, how I deal with normal people in their normal confusion on a normal day may be a better indication of my reverence for life than the antiabortion sticker on the bumper of my car.

Let's clear one thing up: Introverts do not hate small talk because we dislike people. We hate small talk because we hate the barrier it creates between people.” ― Laurie Helgoe, Introvert Power   ~Jennifer~

Learn to like what doesn't cost much. Learn to like reading, conversation, music. Learn to like plain food, plain service, plain cooking. Learn to like fields, trees, brooks, hiking, rowing, climbing hills. Learn to like people, even though some of them may be different...different from you. Learn to like to work and enjoy the satisfaction doing your job as well as it can be done. Learn to like the song of birds, the companionship of dogs. Learn to like gardening, puttering around the house, and fixing things. Learn to like the sunrise and sunset, the beating of rain on the roof and windows, and the gentle fall of snow on a winter day. Learn to keep your wants simple and refuse to be controlled by the likes and dislikes of others.

I no longer have patience for certain things, not because I’ve become arrogant, but simply because I reached a point in my life where I do not want to waste more time with what displeases me or hurts me. I have no patience for cynicism, excessive criticism and demands of any nature. I lost the will to please those who do not like me, to love those who do not love me and to smile at those who do not want to smile at me. I no longer spend a single minute on those who lie or want to manipulate. I decided not to coexist anymore with pretense, hypocrisy, dishonesty and cheap praise. I do not tolerate selective erudition nor academic arrogance. I do not adjust either to popular gossiping. I hate conflict and comparisons. I believe in a world of opposites and that’s why I avoid people with rigid and inflexible personalities. In friendship I dislike the lack of loyalty and betrayal. I do not get along with those who do not know how to give a compliment or a word of encouragement. Exaggerations bore me and I have difficulty accepting those who do not like animals. And on top of everything I have no patience for anyone who does not deserve my patience.

I dislike people who get out of things unscraped. No scars, no scratches. Agnosceo veteris vestigia flamme. Refined through a scar.

Imagine if you used relationships to get to know other people, rather than to satisfy what is blocked inside of you. If you’re not trying to make people fit into your preconceived notions of what you like and dislike, you will find that relationships are not really that difficult. If you’re not so busy judging and resisting people based upon what is blocked inside of you, you will find that they are much easier to get along with—and so are you. Letting go of yourself is the simplest way to get closer to others.

He shook his head, just looking at me. - "What?" I asked. - "Nothing" he said. - "Why are you looking at me like that?" Augustus half smiled. "Because you`re beautiful. I enjoy looking at beautiful people, and I decided a while ago not to deny myself the simpler pleasures of existence." A brief awkward silence ensued. Augustus plowed through: "I mean, particularly given that, as you so deliciously pointed out, all of this will end in oblivion and everything." I kind of scoffed or sighed or exhaled in a way that was vaguely coughy and then said, "I`m not beau-" - "You are like a millennial Natalie Portman. Like V for Vendetta Natalie Portman." - "Never seen it." - "Really?" he asked. "Pixie-haired gorgeous girl dislikes authority and can`t help but fall for a boy she knows is trouble. It`s your autobiography, so far as I can tell." His every syllable flirted. Honestly, he kind of turned me on. I didn`t even know that guys could turn me on - not, like, in real life.

It's far easier to write why something is terrible than why it's good. If you're reviewing a film and you decide "This is a movie I don't like," basically you can take every element of the film and find the obvious flaw, or argue that it seems ridiculous, or like a parody of itself, or that it's not as good as something similar that was done in a previous film. What's hard to do is describe why you like something. Because ultimately, the reason things move people is very amorphous. You can be cerebral about things you hate, but most of the things you like tend to be very emotive.

Morality is simply the attitude we adopt towards people whom we personally dislike.

How then did it work out, all this? How did one judge people, think of them? How did one add up this and that and conclude that it is liking one felt, or disliking?

I dislike the phrase 'Internet friends,' because it implies that people you know online aren't really your friends, that somehow the friendship is less real or meaningful to you because it happens through Skype or text messages. The measure of a friendship is not its physicality but its significance.

the person I missed didn't exist anymore. People change. The things we like and dislike change. And we can wish they wouldn't all day long, but that never works.

There are people who dislike you because you do not dislike yourself.

Never loan your heart to hatred; it pays you back with self-destruction. Majority of people living are not aware that anger is an acid that destroys its own container.

Just like the old adage--what you dislike most in other people is what you dislike the most in yourself--

You know what I dislike? When people use the future as a consolation for the present. I don’t know if there is anything less helpful.

He has many things I haven't got," said Jace. "Like nearsightedness, bad posture, and an appalling lack of coordination." "You know," Clary said, "most psychologists agree that hostility is really just sublimated sexual attraction." "Ah," said Jace blithely, "that might explain why I so often run into people who seem to dislike me.

It was like a Russian party, Arkady thought. People got drunk, recklessly confessed their love, spilled their festering dislike, had hysterics, marched out, were dragged back in and revived with brandy. It wasn't a French salon.

His habit of reading isolated him: it became such a need that after being in company for some time he grew tired and restless; he was vain of the wider knowledge he had acquired from the perusal of so many books, his mind was alert, and he had not the skill to hide his contempt for his companions' stupidity. They complained that he was conceited; and, since he excelled only in matters which to them were unimportant, they asked satirically what he had to be conceited about. He was developing a sense of humour, and found that he had a knack of saying bitter things, which caught people on the raw; he said them because they amused him, hardly realising how much they hurt, and was much offended when he found that his victims regarded him with active dislike. The humiliations he suffered when he first went to school had caused in him a shrinking from his fellows which he could never entirely overcome; he remained shy and silent. But though he did everything to alienate the sympathy of other boys he longed with all his heart for the popularity which to some was so easily accorded. These from his distance he admired extravagantly; and though he was inclined to be more sarcastic with them than with others, though he made little jokes at their expense, he would have given anything to change places with them.

If Mitchell was ever going to become a good Christian, he would have to stop disliking people so intensely.

Loneliness is having other people and society and community around you, and having a deep sense of being excluded from them.

A voice within me is sobbing, "You see that's what's become of you. You're surrounded by negative opinions, dismayed looks and mocking faces, people who dislike you, and all because you don't listen to the advice of your own better half." Believe me, I'd like to listen, but it doesn't work, because if I'm quiet and serious, everyone thinks I'm putting on a new act and I have to save myself with a joke, and then I'm not even talking about my own family, who assume I must be sick, stuff me with aspirins and setatives, feel my neck and forehead to see if I have a temperature, ask about my bowel movements and berate me for being in a bad mood, until I just can't keep it up anymore, because when everybody starts hovering over me, I get cross, then sad, an finally end up turning my heart inside out, the bad part on the outside and the good part on the inside, and keep trying to find a way to become what I'd like to be and what I could be if . . . if only there were no other people in the world. Yours, Anne M. Frank.

Freedom of speech and thought matters, especially when it is speech and thought with which we disagree. The moment the majority decides to destroy people for engaging in thought it dislikes, thought crime becomes a reality.

You've come to give me a piece of your mind. You know that phrase is really beautiful. The mind is the most powerful thing in the body. Whatever the mind believes, the body can achieve. So to give someone a piece of it... well thank you. Funny how people are always intent on giving it to the people they dislike when it really should be for the ones they love.

Some people dislike diagnoses, disagreeably calling them, boxes and labels, but I've always found comfort in preexisting conditions; I like to know that I'm not pioneering an inexplicable experience.

This is most people’s reality: As soon as something is perceived, it is named, interpreted, compared with something else, liked, disliked, or called good or bad by the phantom self, the ego.

That’s what I dislike most of all in people – cold irony. It’s a very cowardly attitude to mock or belittle everything, never be committed to anything, not feel tied to anything. Like an impotent man who can’t experience pleasure himself, but will do all he can to ruin it for others

I believe all people are assholes. You won't find anyone that you like. You'll just find someone you dislike a little less than the last asshole. And I can't wait for that day. To have a woman that I can say I dislike a little less than all the other assholes.

How many of us have conflicts with someone else- and how many of us pray for that person? We have individuals with whom we are competitive, or whom we dislike or have a quarrel with; but very few of us have true enemies in the martial sense. And yet if Lincoln could pray fervently- and contemporary reports indicate he did- for the people who were opposing him, how much more can we do for someone we just find a little irritating?

While he disliked the idea of scaring her, ignorance had killed more than its fair share of people, and he wanted her aware of the danger.

Miserable people cannot afford to dislike each other

Why is it that people seek recognition from others? In many cases, it is due to the influence of reward-and-punishment education.

As a result of things that may have happened in their past, women seem to find it hard to trust anybody. They are so worried that people will somehow dislike them if they have the courage to be themselves. They are convinced by society’s idea that you have to be thin to be beautiful. But you know what, my sister? You’re beautiful just as you are!

By becoming interested in the cause, we are less likely to dislike the effect.

Unless one is unconcerned by other people’s judgments, has no fear of being disliked by other people, and pays the cost that one might never be recognized, one will never be able to follow through in one’s own way of living. That is to say, one will not be able to be free.

The reason that so many people don’t really feel happy while they’re building up their success in the eyes of society is that they are living in competition.

Changes in Relationship with others: It is especially hard to trust other people if you have been repeatedly abused, abandoned or betrayed as a child. Mistrust makes it very difficult to make friends, and to be able to distinguish between good and bad intentions in other people. Some parts do not seem to trust anyone, while other parts may be so vulnerable and needy that they do not pay attention to clues that perhaps a person is not trustworthy. Some parts like to be close to others or feel a desperate need to be close and taken care of, while other parts fear being close or actively dislike people. Some parts are afraid of being in relationships while others are afraid of being rejected or criticized. This naturally sets up major internal as well as relational conflicts.

It is possible to move through the drama of our lives without believing so earnestly in the character that we play. That we take ourselves so seriously, that we are so absurdly important in our own minds, is a problem for us. We feel justified in being annoyed with everything. We feel justified in denigrating ourselves or in feeling that we are more clever than other people. Self-importance hurts us, limiting us to the narrow world of our likes and dislikes. We end up bored to death with ourselves and our world. We end up never satisfied.

For example, highly sensitive people tend to be keen observers who look before they leap. They arrange their lives in ways that limit surprises. They're often sensitive to sights, sounds, smells, pain, coffee. They have difficulty when being observed (at work, say, or performing at a music recital) or judged for general worthiness (dating, job interviews). But there are new insights. The highly sensitive tend to be philosophical or spiritual in their orientation, rather than materialistic or hedonistic. They dislike small talk. They often describe themselves as creative or intuitive (just as Aron's husband had described her). They dream vividly, and can often recall their dreams the next day. They love music, nature, art, physical beauty. They feel exceptionally strong emotions -- sometimes acute bouts of joy, but also sorrow, melancholy, and fear. Highly sensitive people also process information about their environments -- both physical and emotional -- unusually deeply. They tend to notice subtleties that others miss -- another person's shift in mood, say, or a lightbulb burning a touch too brightly.

Labels confine as much as they define. Remember that when you discuss people and preferences. Likes and dislikes speak of who you aren't, too.

I don't think most people would like my personality. There might be a few--very few, I would imagine--who are impressed by it, but only rarely would anyone like it. Who in the world could possibly have warm feelings, or something like them, for a person who doesn't compromise, who instead, whenever a problem crops up, locks himself away alone in a closet? But is it ever possible for a professional writer to be liked by people? I have no idea. Maybe somewhere in the world it is. It's hard to generalize. For me, at least, I've written novels over many years, I just can't picture someone liking me on a personal level. Being disliked by someone, hated and despised, somehow seems more natural. Not that I'm relieved when that happens. Even I'm not happy when someone dislikes me.

I dislike interaction. The less I say the better I feel. I was naturally a loner. I didn’t want conversation, or to goanywhere. I didn’t understand other people who wanted to share their emotions. Parties sickened me. I was drawn to all the wrong things: I was lazy , I didn’t have a god, politics, ideas, ideals. I was settled into nothingness; a kind of non - being, and I accepted it. I didn’t make for an interesting person. I didn’t want to be interesting, it was too hard. What I really wanted was only a soft, hazy space to live in, and to be left alone. Relationships never worked with me. I alwayslost interest. I simply disliked people, crowds, anywhere, except at my readings.

Do not imagine that if you meet a really humble man he will be what most people call 'humble' nowadays: he will not be a sort of greasy, smarmy person, who is always telling you that, of course, he is nobody. Probably all you will think about him is that he seemed a cheerful, intelligent chap who took a real interest in what you said to him. If you do dislike him it will be because you feel a little envious of anyone who seems to enjoy life so easily. He will not be thinking about humility: he will not be thinking about himself at all.

love comes from the heart not from the mind. you will love and be loved. don't force things good things take time.one good reason for people to love you is for who you are not who someone else is. your beautiful and wonderful don't change that just because one person dislikes like you for who you are

When people dis fantasy—mainstream readers and SF readers alike—they are almost always talking about one sub-genre of fantastic literature. They are talking about Tolkien, and Tolkien's innumerable heirs. Call it 'epic', or 'high', or 'genre' fantasy, this is what fantasy has come to mean. Which is misleading as well as unfortunate. Tolkien is the wen on the arse of fantasy literature. His oeuvre is massive and contagious—you can't ignore it, so don't even try. The best you can do is consciously try to lance the boil. And there's a lot to dislike—his cod-Wagnerian pomposity, his boys-own-adventure glorying in war, his small-minded and reactionary love for hierarchical status-quos, his belief in absolute morality that blurs moral and political complexity. Tolkien's clichés—elves 'n' dwarfs 'n' magic rings—have spread like viruses. He wrote that the function of fantasy was 'consolation', thereby making it an article of policy that a fantasy writer should mollycoddle the reader. That is a revolting idea, and one, thankfully, that plenty of fantasists have ignored. From the Surrealists through the pulps—via Mervyn Peake and Mikhael Bulgakov and Stefan Grabiński and Bruno Schulz and Michael Moorcock and M. John Harrison and I could go on—the best writers have used the fantastic aesthetic precisely to challenge, to alienate, to subvert and undermine expectations. Of course I'm not saying that any fan of Tolkien is no friend of mine—that would cut my social circle considerably. Nor would I claim that it's impossible to write a good fantasy book with elves and dwarfs in it—Michael Swanwick's superb Iron Dragon's Daughter gives the lie to that. But given that the pleasure of fantasy is supposed to be in its limitless creativity, why not try to come up with some different themes, as well as unconventional monsters? Why not use fantasy to challenge social and aesthetic lies? Thankfully, the alternative tradition of fantasy has never died. And it's getting stronger. Chris Wooding, Michael Swanwick, Mary Gentle, Paul di Filippo, Jeff VanderMeer, and many others, are all producing works based on fantasy's radicalism. Where traditional fantasy has been rural and bucolic, this is often urban, and frequently brutal. Characters are more than cardboard cutouts, and they're not defined by race or sex. Things are gritty and tricky, just as in real life. This is fantasy not as comfort-food, but as challenge. The critic Gabe Chouinard has said that we're entering a new period, a renaissance in the creative radicalism of fantasy that hasn't been seen since the New Wave of the sixties and seventies, and in echo of which he has christened the Next Wave. I don't know if he's right, but I'm excited. This is a radical literature. It's the literature we most deserve.

Magnus deeply disliked people who were early to business meetings. It was just as bad as being late, since it put everyone out, and even worse, people who were early always acted terribly superior about their bad timekeeping skills. They acted as though it were morally more righteous to get up early than to stay up late, even if you got the same amount of work done in the exact same amount of time. Magnus found it to be one of the great injustices of life.

The beggarly question of parentage--what is it, after all? What does it matter, when you come to think of it, whether a child is yours by blood or not? All the little ones of our time are collectively the children of us adults of the time, and entitled to our general care. That excessive regard of parents for their own children, and their dislike of other people's, is, like class-feeling, patriotism, save-your-own-soul-ism, and other virtues, a mean exclusiveness at bottom.

It’s so much easier for people to get excited about disliking something than agreeing to like it. The circle jerk of mockery and self-congratulation was so intense I didn’t even notice I was at its center. It was so easy to get people to follow me, and in the end, that’s what I wanted.

Gifts are very useful to con men. Gifts create a feeling of debt, an itchy anxiety that the recipient is eager to be rid of by repaying. So eager, in fact, that people will often overpay just to be relieved of it. A single spontaneously given cup of coffee can make a person feel obligated to sit through a lecture on a religion they don't care about. The gift of a tiny, wilted flower can make the recipient give to a charity they dislike. Gifts place such a heavy burden that even throwing away the gift doesn't remove the debt. Even if you hate coffee, even if you didn't want that flower, once you take it, you want to give something back. Most of all, you want to dismiss obligation.

People try to persuade us that the objections against Christianity spring from doubt. That is a complete misunderstanding. The objections against Christianity spring from insubordination, the dislike of obedience, rebellion against all authority. As a result, people have hitherto been beating the air in their struggle against objections, because they have fought intellectually with doubt instead of fighting morally with rebellion.

You don't have to be trapped inside a mirror to be trapped in the mirror. Think about all the people who stare at their reflections and dislike what they see. Think about all the people who base their happiness solely on what they look like. Think about all the people who don't enjoy life because they don't enjoy their appearance. If you ask me, the mirror imprisons us all.

The weak may not be admired and hero-worshipped; but they are by no means disliked or shunned; and they never seem to have the least difficulty in marrying people who are too good for them. They may fail in emergencies; but life is not one long emergency: it is mostly a string of situations for which no exceptional strength is needed, and with which even rather weak people can cope if they have a stronger partner to help them out.

Is it not enough that we cannot make one another happy, must we also rob one another of the pleasures that any heart may permit itself now and then? And name me a person who in a bad mood will be decent enough to hide it, to bear it alone, without destroying the joy around him. Is it not rather an inner dissatisfaction with our own unworthiness, a dislike of ourselves that is always associated with envy aggravated by foolish conceit? We see people happy and not made happy by us, and that is unbearable.

I dislike the phrase “Internet friends,” because it implies that people you know online aren’t really your friends, that somehow the friendship is less real or meaningful to you because it happens through Skype or text messages. The measure of a friendship is not its physicality but its significance. Good friendships, online or off, urge us toward empathy; they give us comfort and also pull us out of the prisons of our selves.

Americans may say they love our accents (I have been accused of sounding 'like Princess Di') but the more thoughtful ones resent and rather dislike us as a nation and people, as friends of mine have found out by being on the edge of conversations where Americans assumed no Englishmen were listening. And it is the English, specifically, who are the targets of this. Few Americans have heard of Wales. All of them have heard of Ireland and many of them think they are Irish. Scotland gets a sort of free pass, especially since Braveheart re-established the Scots' anti-English credentials among the ignorant millions who get their history off the TV.

Irene closed her book and stared at the older Van Holtz. “I don’t dislike him. But that was recent. I used to not like him but he’s been very kind since I’ve been here. So now I like him. I’d almost say we are friendly…but perhaps that’s too big a leap at this stage.” He gave a soft laugh. “I see. Are you always this…uh…” “Brutally honest?” “I was going to say direct, but brutally honest works as well.” “Yes. I am. And I know—it’s a character flaw.” “Not at all. I love honest people.” “Everyone says that…until I say something they don’t like. Then I’m a bitch.

I feel sorry for beautiful people. Beauty, from the moment you possess it, is already slipping away, ephemeral. That must be difficult. Always having to prove that there’s more to you, wanting people to see beneath the surface, to be loved for yourself, and not your stunning body, sparkling eyes or thick, lustrous hair. In most professions, getting older means getting better at your job, earning respect because of your seniority and experience. If your job depends on your looks, the opposite is true—how depressing. Suffering other people’s unkindness must be difficult too; all those bitter, less attractive people, jealous and resentful of your beauty. That’s incredibly unfair of them. After all, beautiful people didn’t ask to be born that way. It’s as unfair to dislike someone because they’re attractive as it is to dislike someone because of a deformity.

Make life easier for those around you, not harder. Every person you know is fighting their own great battle. Few of us ever know what those battles entail, and so often we say and do things that push others deeper and harder into the front lines of those battles. I know such has been the relentless lifelong reality for me. Love a person for the person that they are. Or dislike them for the person that they are. But don’t love or dislike them for the sole reason that they see people differently than you do. Don’t love or dislike them because they experience the world differently than you do. And please don’t eternally and wholly define them with sexual labels just because they were among those who finally found the courage to acknowledge their truth.

I no longer have patience for certain things, not because I’ve become arrogant, but simply because I reached a point in my life where I do not want to waste more time with what displeases me or hurts me. I have no patience for cynicism, excessive criticism and demands of any nature. I lost the will to please those who do not like me, to love those who do not love me and to smile at those who do not want to smile at me. I no longer spend a single minute on those who lie or want to manipulate. I decided not to coexist anymore with pretense, hypocrisy, dishonesty and cheap praise. I do not tolerate selective erudition nor academic arrogance. I do not adjust either to popular gossiping. I hate conflict and comparisons. I believe in a world of opposites and that’s why I avoid people with rigid and inflexible personalities. In friendship I dislike the lack of loyalty and betrayal. I do not get along with those who do not know how to give a compliment or a word of encouragement. Exaggerations bore me and I have difficulty accepting those who do not like animals. And on top of everything I have no patience for anyone who does not deserve my patience. NOTE: She neither said nor wrote this quote. Just because you saw it on Facebook does not mean it's true. Snopes is your friend. The quote was written by José Micard Teixeira

Our fantastic civilization has fallen out of touch with many aspects of nature, and with none more completely than with night. Primitive folk, gathered at a cave mouth round a fire, do not fear night; they fear, rather, the energies and creatures to whom night gives power; we of the age of the machines, having delivered ourselves of nocturnal enemies, now have a dislike of night itself. With lights and ever more lights, we drive the holiness and beauty of night back to the forests and the sea; the little villages, the crossroads even, will have none of it. Are modern folk, perhaps, afraid of night? Do they fear that vast serenity, the mystery of infinite space, the austerity of stars? Having made themselves at home in a civilization obsessed with power, which explains its whole world in terms of energy, do they fear at night for their dull acquiescence and the pattern of their beliefs? Be the answer what it will, to-day's civilization is full of people who have not the slightest notion of the character or the poetry of night, who have never even seen night. Yet to live thus, to know only artificial night, is as absurd and evil as to know only artificial day.

Suppose you have placed “doubt” at the foundation of your interpersonal relations. That you live your life doubting other people—doubting your friends and even your family and those you love. What sort of relationship could possibly arise from that? The other person will detect the doubt in your eyes in an instant. He or she will have an instinctive understanding that “this person does not have confidence in me.” Do you think one would be able to build some kind of positive relationship from that point? It is precisely because we lay a foundation of unconditional confidence that it is possible for us to build a deep relationship.

Understanding knowledge as an essential element of love is vital because we are bombarded daily with messages that tell us love is about mystery, about that which cannot be known. We see movies in which people are represented as being in love who never talk with one another, who fall into bed without ever discussing their bodies, their sexual needs, their likes and dislikes. Indeed, the message is received from the mass media is that knowledge makes love less compelling; that it is ignorance that gives love its erotic and transgressive edge. These messages are brought to us by profiteering producers who have no clue about the art of loving, who substitute their mystified visions because they do not really know how to genuinely portray loving interaction.

God told us to love everyone. However, when you don’t like someone then you need to walk away and focus not on him or her, but the hatred you’re harboring. Otherwise, you will allow your piety to take over. Before you know it, you’re using the gospel as a sword to slice other religious people apart, which have offended you. From your point of helplessness, it will be is easy to recruit people that will mistake your kindness as righteousness, when in reality it is a hidden agenda to humiliate through the words of Christ. This game is so often used by women in the Christian faith, that it is the number one reason why many people become inactive. It is a silent, unspoken hypocrisy that is inconsistent with the teachings of the gospel. If you choose not to like someone, then avoid them. If you wish to love them, the only way to overcome your frustrations is through empathy, prayer, forgiveness and allowing yourself time to heal through distance. Try focusing on what you share as sisters in the gospel, rather than the negative aspects you dislike about that person.

We say that the most dangerous criminal now is the entirely lawless modern philosopher. Compared to him, burglars and bigamists are essentially moral men; my heart goes out to them. They accept the essential ideal of man; they merely seek it wrongly. Thieves respect property. They merely wish the property to become their property that they may more perfectly respect it. But philosophers dislike property as property; they wish to destroy the very idea of personal possession. Bigamists respect marriage, or they would not go through the highly ceremonial and even ritualistic formality of bigamy. But philosophers despise marriage as marriage. Murderers respect human life; they merely wish to attain a greater fulness of human life in themselves by the sacrifice of what seems to them to be lesser lives. But philosophers hate life itself, their own as much as other people's.

The crowd neither wants nor seeks knowledge, and the leaders of the crowd, in their own interests, try to strengthen its fear and dislike of everything new and unknown. The slavery in which mankind lives is based upon this fear. It is even difficult to imagine all the horror of this slavery. We do not understand what people are losing. But in order to understand the cause of this slavery it is enough to see how people live, what constitutes the aim of their existence, the object of their desires, passions, and aspirations, of what they think, of what they talk, what they serve and what they worship. Consider what the cultured humanity of our times spends money on; even leaving the war out, what commands the highest price; where the biggest crowds are. If we think for a moment about these questions it becomes clear that humanity, as it is now, with the interests it lives by, cannot expect to have anything different from what it has.

You look ill,” Matthew observed. “Is it my dancing? Is it me personally?” “Perhaps I’m nervous,” she said. “Lucie did say you didn’t like many people.” Matthew gave a sharp, startled laugh, before schooling his face back into a look of lazy amusement. “Did she? Lucie’s a chatterbox.” “But not a liar,” she said. “Well, fear not. I do not dislike you. I hardly know you,” said Matthew. “I do know your brother. He made my life miserable at school, and Christopher’s, and James’s.” “Alastair and I are very different,” Cordelia said. She didn’t want to say more than that. It felt disloyal to Alastair. “I like Oscar Wilde, for instance, and he does not.” The corner of Matthew’s mouth curled up. “I see you go directly for the soft underbelly, Cordelia Carstairs. Have you really read Oscar’s work?” “Just Dorian Gray,” Cordelia confessed. “It gave me nightmares.” “I should like to have a portrait in the attic,” Matthew mused, “that would show all my sins, while I stayed young and beautiful. And not only for sinning purposes—imagine being able to try out new fashions on it. I could paint the portrait’s hair blue and see how it looks.” “You don’t need a portrait. You are young and beautiful,” Cordelia pointed out. “Men are not beautiful. Men are handsome,” objected Matthew. “Thomas is handsome. You are beautiful,” said Cordelia, feeling the imp of the perverse stealing over her. Matthew was looking stubborn. “James is beautiful too,” she added. “He was a very unprepossessing child,” said Matthew. “Scowly, and he hadn’t grown into his nose.” “He’s grown into everything now,” Cordelia said. Matthew laughed, again as if he was surprised to be doing it. “That was a very shocking observation, Cordelia Carstairs. I am shocked.

They are all very serious people with stern expressions on their faces. They discuss nothing but important matters and like to philosophize a great deal, while at the same time everyone can see that the workers are detestably fed, sleep without suitable bedding, thirty to forty in a room with bedbugs everywhere, the stench, the dampness, and the moral corruption... Obviously all our fine talk has gone on simply to hoodwink ourselves and other people as well. Show me the day nurseries that they're talking about so much about. And where are the libraries? Why, they just write about nurseries and libraries in novels, while in fact not a single one even exists. What does exist is nothing but dirt, vulgarity, and a barbarian way of life... I dislike these terribly serious faces, they frighten me, and I'm afraid of serious conversations, too. We'd be better off if we all would just shut up for a while!

Now, for example, people with freckles aren’t thought of as a minority by the nonfreckled. They aren’t a minority in the sense we’re talking about. And why aren’t they? Because a minority is only thought of as a minority when it constitutes some kind of a threat to the majority, real or imaginary. And no threat is ever quite imaginary. Anyone here disagree with that? If you do, just ask yourself, What would this particular minority do if it suddenly became the majority overnight? You see what I mean? Well, if you don’t – think it over! “All right. Now along come the liberals – including everybody in this room, I trust – and they say, ‘Minorities are just people, like us.’ Sure, minorities are people – people, not angels. Sure, they’re like us – but not exactly like us; that’s the all-too- familiar state of liberal hysteria in which you begin to kid yourself you honestly cannot see any difference between a Negro and a Swede….” (Why, oh why daren’t George say “between Estelle Oxford and Buddy Sorensen”? Maybe, if he did dare, there would be a great atomic blast of laughter, and everybody would embrace, and the kingdom of heaven would begin, right here in classroom. But then again, maybe it wouldn’t.) “So, let’s face it, minorities are people who probably look and act and – think differently from us and hay faults we don’t have. We may dislike the way they look and act, and we may hate their faults. And it’s better if we admit to disliking and hating them than if we try to smear our feelings over with pseudo liberal sentimentality. If we’re frank about our feelings, we have a safety valve; and if we have a safety valve, we’re actually less likely to start persecuting. I know that theory is unfashionable nowadays. We all keep trying to believe that if we ignore something long enough it’ll just vanish…. “Where was I? Oh yes. Well, now, suppose this minority does get persecuted, never mind why – political, economic, psychological reasons. There always is a reason, no matter how wrong it is – that’s my point. And, of course, persecution itself is always wrong; I’m sure we all agree there. But the worst of it is, we now run into another liberal heresy. Because the persecuting majority is vile, says the liberal, therefore the persecuted minority must be stainlessly pure. Can’t you see what nonsense that is? What’s to prevent the bad from being persecuted by the worse? Did all the Christian victims in the arena have to be saints? “And I’ll tell you something else. A minority has its own kind of aggression. It absolutely dares the majority to attack it. It hates the majority–not without a cause, I grant you. It even hates the other minorities, because all minorities are in competition: each one proclaims that its sufferings are the worst and its wrongs are the blackest. And the more they all hate, and the more they’re all persecuted, the nastier they become! Do you think it makes people nasty to be loved? You know it doesn’t! Then why should it make them nice to be loathed? While you’re being persecuted, you hate what’s happening to You, you hate the people who are making it happen; you’re in a world of hate. Why, you wouldn’t recognize love if you met it! You’d suspect love! You’d think there was something behind it – some motive – some trick…

You have a picture of life within you, a faith, a challenge, and you were ready for deeds and sufferings and sacrifices, and then you became aware by degrees that the world asked no deeds and no sacrifices of you whatever, and that life is no poem of heroism with heroic parts to play and so on, but a comfortable room where people are quite content with eating and drinking, coffee and knitting, cards and wireless. And whoever wants more and has got it in him--the heroic and the beautiful, and the reverence for the great poets or for the saints--is a fool and a Don Quixote. Good. And it has been just the same for me, my friend. I was a gifted girl. I was meant to live up to a high standard, to expect much of myself and do great things. I could have played a great part. I could have been the wife of a king, the beloved of a revolutionary, the sister of a genius, the mother of a martyr. And life has allowed me just this, to be a courtesan of fairly good taste, and even that has been hard enough. That is how things have gone with me. For a while I was inconsolable and for a long time I put the blame on myself. Life, thought I, must in the end be in the right, and if life scorned my beautiful dreams, so I argued, it was my dreams that were stupid and wrong headed. But that did not help me at all. And as I had good eyes and ears and was a little inquisitive too, I took a good look at this so-called life and at my neighbors and acquaintances, fifty or so of them and their destinies, and then I saw you. And I knew that my dreams had been right a thousand times over, just as yours had been. It was life and reality that were wrong. It was as little right that a woman like me should have no other choice than to grow old in poverty and in a senseless way at a typewriter in the pay of a money-maker, or to marry such a man for his money's sake, or to become some kind of drudge, as for a man like you to be forced in his loneliness and despair to have recourse to a razor. Perhaps the trouble with me was more material and moral and with you more spiritual--but it was the same road. Do you think I can't understand your horror of the fox trot, your dislike of bars and dancing floors, your loathing of jazz and the rest of it? I understand it only too well, and your dislike of politics as well, your despondence over the chatter and irresponsible antics of the parties and the press, your despair over the war, the one that has been and the one that is to be, over all that people nowadays think, read and build, over the music they play, the celebrations they hold, the education they carry on. You are right, Steppenwolf, right a thousand times over, and yet you must go to the wall. You are much too exacting and hungry for this simple, easygoing and easily contented world of today. You have a dimension too many. Whoever wants to live and enjoy his life today must not be like you and me. Whoever wants music instead of noise, joy instead of pleasure, soul instead of gold, creative work instead of business, passion instead of foolery, finds no home in this trivial world of ours--

The hall is a place to wait in, a place from which to try the various doors, not a place to live in. For that purpose the worst of the rooms (whichever that may be) is, I think, preferable. It is true that some people may find they have to wait in the hall for a considerable time, while others feel certain almost at once which door they must knock at. I do not know why there is this difference, but I am sure God keeps no one waiting unless He sees that it is good for him to wait. When you do get into your room you will find that the long wait has done you some kind of good which you would not have had otherwise. But you must regard it as waiting, not as camping. You must keep on praying for light; and, of course, even in the hall, you must begin trying to obey the rules which are common to the whole house. And above all you must be asking which door is the true one; not which pleases you best by its paint and panelling. In plain language, the question should never be: 'Do I like that kind of service?' but 'Are these doctrines true: is holiness here? Does my conscience move me towards this? Is my reluctance to knock at this door due to my pride, or my mere taste, or my personal dislike of this particular door-keeper?' When you have reached your own room, be kind to those who have chosen different doors and to those who are still in the hall. If they are wrong they need your prayers all the more; and if there are your enemies, then you are under orders to pray for them. That is one of the rules common to the whole house.

For my present purpose I require a word which shall embrace both the Sub-Creative Art in itself, and a quality of strangeness and wonder in the Expression, derived from the Image: a quality essential to fairy-story. I propose, therefore, to arrogate to myself the powers of Humpty-Dumpty, and to use Fantasy for this purpose: in a sense, that is, which combines with its older and higher use as an equivalent of Imagination the derived notions of 'unreality' (that is, of unlikeness to the Primary World), of freedom from the dominion of 'observed fact,' in short of the fantastic. I am thus not only aware but glad of the etymological and semantic connexions of fantasy with fantastic: with images of things that are not only 'not actually present,' but which are indeed not to be found in our primary world at all, or are generally believed not to be found there. But while admitting that, I do not assent to the depreciative tone. That the images are of things not in the primary world (if that indeed is possible) is, I think, not a lower but a higher form of Art, indeed the most nearly pure form, and so (when achieved) the most Potent. Fantasy, of course, starts out with an advantage: arresting strangeness. But that advantage has been turned against it, and has contributed to its disrepute. Many people dislike being 'arrested.' They dislike any meddling with the Primary World, or such small glimpses of it as are familiar to them. They, therefore, stupidly and even maliciously confound Fantasy with Dreaming, in which there is no Art; and with mental disorders, in which there is not even control; with delusion and hallucination. But the error or malice, engendered by disquiet and consequent dislike, is not the only cause of this confusion. Fantasy has also an essential drawback: it is difficult to achieve. . . . Anyone inheriting the fantastic device of human language can say the green sun. Many can then imagine or picture it. But that is not enough -- though it may already be a more potent thing than many a 'thumbnail sketch' or 'transcript of life' that receives literary praise. To make a Secondary World inside which the green sun will be credible, commanding Secondary Belief, will probably require labour and thought, and will certainly demand a special skill, a kind of elvish craft. Few attempt such difficult tasks. But when they are attempted and in any degree accomplished then we have a rare achievement of Art: indeed narrative art, story-making in its primary and most potent mode.

As for us,Etienne was right.Our schools are only a twenty-minute transit ride away.He'll stay with me on the weekends, and we'll visit each other as often as possible during the week. We'll be together.We both got our Point Zero wishes-each other.He said he wished for me every time.He was wishing for me when I entered the tower. "Mmm," I say.He's kissing my neck. "That's it," Rashmi says. "I'm outta here.Enjoy your hormones." Josh and Mer follow her exit,and we're alone.Just the way I like it. "Ha!" Ettiene says. "Just the way I like it." He pulls me onto his lap,and I wrap my legs around his waist.His lips are velvet soft,and we kiss until the streetlamps flicker on outside. Until the opera singer begins her evening routine. "I'm going to miss her," I say. "I'll sing to you." He tucks my stripe behind my ear. "Or I'll take you to the opera.Or I'll fly you back here to visit. Whatever you want.Anything you want." I lace my fingers through his. "I want to stay right here,in this moment." "Isn't that the name of the latest James Ashley bestseller? In This Moment?" "Careful.Someday you'll meet him, and he won't be nearly as amusing in person." Etienne grins. "Oh,so he'll only be mildly amusing? I suppose I can handle mildly amusing." "I'm serious! You have to promise me right now,this instant,that you won't leave me once you meet him.Most people would run." "I'm not most people." I smile. "I know.But you still have to promise." His eyes lock on mine. "Anna,I promise that I will never leave you." My heart pounds in response.And Etienne knows it,because he takes my hand and holds it against his chest,to show me how hard his heart is pounding, too. "And now for yours," he says. I'm still dazed. "My what?" He laughs. "Promise you won't flee once I introduce you to my father.Or, worse, leave me for him." I pause. "Do you think he'll object to me?" "Oh,I'm sure he will." Okay.Not the answer I was looking for. Etienne sees my alarm. "Anna.You know my father dislikes anything that makes me happy.And you make me happier than anyone ever has." He smiles. "Oh,yes. He'll hate you." "So....that's a good thing?" "I don't care what he thinks.Only what you think." He holds me tighter. "Like if you think I need to stop biting my nails." "You've worn your pinkies to nubs," I say cheerfully. "Or if I need to start ironing my bedspread." "I DO NOT IRON MY BEDSPREAD." "You do.And I love it." I blush,and Etienne kisses my warm cheeks. "You know,my mum loves you." "She goes?" "You're the only thing I've talked about all year.She's ecstatic we're together." I'm smiling inside and out. "I can't wait to meet her.

The conference is geared to people who enjoy meaningful discussions and sometimes "move a conversation to a deeper level, only to find out we are the only ones there." . . . When it's my turn, I talk about how I've never been in a group environment in which I didn't feel obliged to present an unnaturally rah-rah version of myself. . . . Scientists can easily report on the behavior of extroverts, who can often be found laughing, talking, or gesticulating. But "if a person is standing in the corner of a room, you can attribute about fifteen motivations to that person. But you don't really know what's going on inside." . . . So what is the inner behavior of people whose most visible feature is that when you take them to a party they aren't very pleased about it? . . . The highly sensitive tend to be philosophical or spiritual in their orientation, rather than materialistic or hedonistic. They dislike small talk. They often describe themselves as creative or intuitive . . . . They dream vividly, and can often recall their dreams the next day. They love music, nature, art, physical beauty. They feel exceptionally strong emotions--sometimes acute bouts of joy, but also sorrow, melancholy, and fear. Highly sensitive people also process information about their environments--both physical and emotional--unusually deeply. They tend to notice subtleties that others miss--another person's shift in mood, say, or a lightbulb burning a touch too brightly. . . . [Inside fMRI machines], the sensitive people were processing the photos at a more elaborate level than their peers . . . . It may also help explain why they're so bored by small talk. "If you're thinking in more complicated ways," she told me, "then talking about the weather or where you went for the holidays is not quite as interesting as talking about values or morality." The other thing Aron found about sensitive people is that sometimes they're highly empathic. It's as if they have thinner boundaries separating them from other people's emotions and from the tragedies and cruelties of the world. They tend to have unusually strong consciences. They avoid violent movies and TV shows; they're acutely aware of the consequences of a lapse in their own behavior. In social settings they often focus on subjects like personal problems, which others consider "too heavy.