Easily Discarded Quotes

In my land, we're known as Paper Girls... Easily torn, existing only for others to use and discard. But there's something that they've all forgotten about paper. It can light the world on fire... And make it burn.

My mother told me that truth is like my skin, a beautiful, protective covering, and the things that people say or do can be easily changed or discarded. She told me truth comes from the heart.

We’re stepping into a new world, and an entire way of thinking must be changed. But the old ideas can’t be easily discarded. Like a pendulum, new ways must swing to the other side before returning.

They never see what you are." Shocked, Jude glanced around to see who'd spoken, then realized she had. "Don't they?" Brenna wanted to know, lifting her brow as she topped off Jude's glass yet again. "They see a reflection of their own perception. Whore or angel, mother or child. Depending on their view, they're compelled to protect or conquer or exploit. Or you're a convenience," she murmured. "Easily discarded.

I can read every word of your soul, become deeply engrossed in the study of it until I've comprehended every nuance and detail. But then when I'm done, I'll discard it as easily as if it were a newspaper, shaking my head at how the ink has stained my fingers gray. My desire to know every layer of you isn't feigned, but interest isn't love, and I make no promises of forever. Perhaps I do every so often, but you have no business believing me.

So for those who think abuse survivors can simply logically process their situation and get out of and over the situation easily, think again. The parts of our brain that deal with planning, cognition, learning, and decision-making become disconnected with the emotional parts of our brain – they can cease to talk to each other when an individual becomes traumatized. It usually takes a great deal of effort, resources, strength, validation, addressing wounding on all levels of body and mind, for a survivor to become fully empowered to begin to heal from this form of trauma.

(the same ring with each marriage, for while husbands were easily discarded, a really nice ring, flattering to the finger, was not).

It is said that people pointed out Dante in the street not as the man who made the Comedy but as the man who had been in Hell. Even today there are those (some of them critics) who believe every novel and even every lyric to be autobiographical. A man who lacks invention himself does not easily attribute it to others.

He was twenty eight years old now, and wise enough to know that there are sometimes reasons of which the reason knows nothing, and that the fictional pattern of one's life, formed and set by years of living, is not to be discarded quite as easily as one may throw away a battered hat or worn-out shoe.

The homely and erotic patters of marriage are not easily discarded.

Life was indeed interminable. The inattention of her contemporaries to some mortal questions, like race, didn’t suit her. She didn’t believe a past could, or should, be so easily discarded

The most easily manipulated? Social media. The extrovert colleague having a meal with her ‘squad’ could in fact be eating alone, reading a book. The artsy shot of the prize-winning book? Discarded after the first page.

Our olfactory bulbs have gathered endless sense patterns of foods high in sugar, fat and salt. These flavour memories have become part of the fabric of our sense of self and are not easily discarded, because the system, as we have seen, is designed ‘not to forget’.

Technology allows us to instantly find the facts that support what we already believe. While in the past we may have subscribed to particular newspapers or magazines that leaned in the direction of our opinions, still, we could not avoid being exposed to a variety of different ideas. The opportunities to come across information we don’t agree with are now diminished. We can easily expose ourselves only to the information that supports our views, stated as facts right there on the Internet. We show up at the table armed with our already decided upon personal truths, and when the information coming at us doesn’t fit what we already know, we stop listening and discard it.

It was beautiful not despite but because of the friction it has had to endure. It had been thrashed around, but instead of being destroyed, it was improved with every scratch and scrape, sculpted. In fact, the scuffs themselves are what gave it its quiet splendor; they are responsible for turning a simple piece of glass (which could have just as easily been trash) into a gem. It wouldn't be the same without the wear and tear; it wouldn't be something pretty enough to be turned into jewelry if it hadn't been damn near broken. I closed my fist around this tear-shaped gem and thought about my own uneven edges, my own abrasions, and things I have endured that have, instead of breaking me, completed me, prepared me for the next tumble. Its odd beauty was hard-won. It came from reinventing itself. From having risen to the top of the discard pile. Like a phoenix, from victim to victor. (325)

The barge anchors were unrecognisable as such, more like crustaceans, specimens of some giant type long since discarded by Nature, but still clinging to their old habitat, sunk in the deep pits they had made in the foreshore. But under the ground they were half rusted away. Dreadnought's anchor had come up easily enough when the salvage tug came to dispose of her. The mud which held so tenaciously could also give way in a moment, if conditions altered.

There was a time when my presence only confused people; I used to be just a regular weirdo, the kind of unfathomable entity that was easily disregarded, easily discarded. But one day, in the aftermath of a terrible tragedy, I'd woken up in the spotlight. It didn't matter that I was just as shaken and horrified as everyone else; no one believed my grief.

Alas, words were but empty things, devoid of power and all too easily broken, discarded, and forgotten.

today's darlings can so easily become tomorrow's discards

Every authoritarian structure can be visualized as a pyramid with an eye on the top. This is the typical flow-chart of any government, any corporation, any Army, any bureaucracy, any mammalian pack. On each rung, participants bear a burden of nescience in relation to those above them. That is, they must be very, very careful that the natural sensory activities of being conscious organisms — the acts of seeing, hearing, smelling, drawing inferences from perception, etc. — are in accord with the reality-tunnel of those above them. This is absolutely vital; pack status (and “job security”) depends on it. It is much less important — a luxury that can easily be discarded — that these perceptions be in accord with objective fact.

History could be as arbitrary as poetry, he told himself: what is history, other than a matter of choice, the picking and choosing of certain facts out of a multitude to elicit a meaningful pattern, which was not necessarily the true one? The act of selecting facts, by definition, inherently involved discarding facts as well, often the ones most inconvenient to the pattern that the historian was trying to reveal. Truth thus became an abstract concept: three different historians, working with the same set of data, might easily come up with three different "truths." Whereas myth digs deep into the fundamental reality of the spirit, into that infinite well that is the shared consciousness of the entire race, reaching the levels where truth is not an optional matter, but the inescapable foundation of all else. In that sense myth could be truer than history.

A consumer-driven, advertising-dominated culture militates daily against ongoing attachments. It is constantly inviting us to switch to a different brand, try something new, go for a better deal elsewhere. It should not come as a surprise that this begins to affect human relationships as well. A society saturated by market values would be one in which relationships were temporary, loyalties provisional and commitments easily discarded.

All you have are stories, retold over and over, fading and changing with each retelling. And here is the sorry thing – few of the elves remember either, even those that were there. Memories become eclipsed by memories of memories, and the story becomes the only truth that remains. Sometimes, I think that is why we elves fade over time – we can no longer recall who we truly are, beneath all the masks and diversions, and so we become nothing more than thin veneers, easily discarded.

The original paraphernalia for the lottery had been lost long ago, and the black box now resting on the stool had been put into use even before Old Man Warner, the oldest man in town, was born. Mr. Summers spoke frequently to the villagers about making a new box, but no one liked to upset even as much tradition as was represented by the black box. There was a story that the present box had been made with some pieces of the box that had preceded it, the one that had been constructed when the first people settled down to make a village here. Every year, after the lottery, Mr. Summers began talking again about a new box, but every year the subject was allowed to fade off without anything's being done. The black box grew shabbier each year: by now it was no longer completely black but splintered badly along one side to show the original wood color, and in some places faded or stained. Mr. Martin and his oldest son, Baxter, held the black box securely on the stool until Mr. Summers had stirred the papers thoroughly with his hand. Because so much of the ritual had been forgotten or discarded, Mr. Summers had been successful in having slips of paper substituted for the chips of wood that had been used for generations. Chips of wood, Mr. Summers had argued, had been all very well when the village was tiny, but now that the population was more than three hundred and likely to keep on growing, it was necessary to use something that would fit more easily into he black box. The night before the lottery, Mr. Summers and Mr. Graves made up the slips of paper and put them in the box, and it was then taken to the safe of Mr. Summers' coal company and locked up until Mr. Summers was ready to take it to the square next morning. The rest of the year, the box was put way, sometimes one place, sometimes another; it had spent one year in Mr. Graves's barn and another year underfoot in the post office. and sometimes it was set on a shelf in the Martin grocery and left there.

THE SPACE BETWEEN US Mind the space, so long endured, it’s best for our protection. I hope it’s true, for if it’s not a thousand loves have I betrayed. Look closer, dear, a voice it sings as if it was a lullaby. But if I heed it may become the lure of my demise. In fear, we come together seeking a place of refuge. In fear, we keep the space lest our refuge become our captor. The moments of sweetness so easily discarded when danger calls from the abyss between the two. Do not push away love’s hand in punishment for what it cannot give. Together we bypass the gap which is as deep as it is old. Forget the chasm so jaded with angry dreams. Our fear is empty-handed. Love’s hand has room for the other.

One of the signs of a great society is the diligence with which it passes culture from one generation to the next. This culture is the embodiment of everything the people of that society hold dear: its religious faith, its heroes.....when one generation no longer esteems it's own heritage and fails to pass the torch to its children, it is saying in essence that the very foundational principles and experiences that make the society what it is are no longer valid. This leaves that generation without any sense of definition or direction, making them the fulfillment of Karl Marx's dictum, 'A people without a heritage are easily persuaded.' What is required when this happens and the society has lost its way, is for leaders to arise, who have not forgotten the discarded legacy and who love it with all their hearts. They can then become the voice of that lost generation, wooing an errant generation back to the faith of their fathers, back to the ancient foundations and bedrock values.... (Allegendly cited in Stephen Mansfield - Never Give In, The Extraordinary Character of Winston Churchill)

I’d been rejected all my life. By my mother, by Jana, by my village. Even by Seerin before. I should’ve known. I should’ve known he wouldn’t have wanted me. No one else had before, so why would he? He’d made me believe differently, however—if only for a little while. I hated him for it…because now I knew what it felt like to be wanted. What was wrong with me that made others discard me so easily?

I thought back to those days, the more mystified and ashamed I felt about my complicity in a system that had so little regard for me. “That’s where you’re wrong,” said Edward. “They loved you. And me too. We were stars. We made them look good and they heaped praise on us. But at some level we knew how easily we might be discarded if we made a wrong step. That’s why we worked so hard to be perfect.

The more reasons we put on the table, the easier it is for people to discard the shakiest one. Once they reject one of our justifications, they can easily dismiss our entire case. That happened regularly to the average negotiators: they brought too many different weapons to battle. They lost ground not because of the strength of their most compelling point, but because of the weakness of their least compelling one.

Common phrases narcissists use and what they actually mean: 1. I love you. Translation: I love owning you. I love controlling you. I love using you. It feels so good to love-bomb you, to sweet-talk you, to pull you in and to discard you whenever I please. When I flatter you, I can have anything I want. You trust me. You open up so easily, even after you’ve already been mistreated. Once you’re hooked and invested, I’ll pull the rug beneath your feet just to watch you fall. 2. I am sorry you feel that way. Translation: Sorry, not sorry. Let’s get this argument over with already so I can continue my abusive behavior in peace. I am not sorry that I did what I did, I am sorry I got caught. I am sorry you’re calling me out. I am sorry that I am being held accountable. I am sorry you have the emotions that you do. To me, they’re not valid because I am entitled to have everything I want – regardless of how you feel about it. 3. You’re oversensitive/overreacting. Translation: You’re having a perfectly normal reaction to an immense amount of bullshit, but all I see is that you’re catching on. Let me gaslight you some more so you second-guess yourself. Emotionally invalidating you is the key to keeping you compliant. So long as you don’t trust yourself, you’ll work that much harder to rationalize, minimize and deny my abuse. 4. You’re crazy. Translation: I am a master of creating chaos to provoke you. I love it when you react. That way, I can point the finger and say you’re the crazy one. After all, no one would listen to what you say about me if they thought you were just bitter or unstable. 5. No one would believe you. Translation: I’ve isolated you to the point where you feel you have no support. I’ve smeared your name to others ahead of time so people already suspect the lies I’ve told about you. There are still others who might believe you, though, and I can’t risk being caught. Making you feel alienated and alone is the best way for me to protect my image. It’s the best way to convince you to remain silent and never speak the truth about who I really am.

This is what makes piffle out of the ignorant creationist sneer, which compares evolution to a whirlwind blowing through a junkyard of parts and coming up with a jumbo jet. For a start, there are no "parts" lying around waiting to be assembled. For another thing, the process of acquisition and discarding of "parts" (most especially wings) is as far from a whirlwind as could conceivably be. The time involved is more like that of a glacier than a storm. For still another thing, jumbo jets are not riddled with nonworking or superfluous "parts" lamely inherited from less successful aircraft. Why have we agreed so easily to call this exploded old nontheory by its cunningly chosen new disguise of "intelligent design"? there is nothing at all "intelligent" about it. It is the same old mumbo-jumbo (or in this instance, jumbo-mumbo).

The night is filled with intermittent panicked shouts and pained wails, followed by the occasional laughter of an Evrallonic soldier. Fury warms me and I don’t feel the bite of the wintry air anymore, but I control my rage, filter and focus it, so that when two soldiers run past me, chasing after a young boy, I am able to act swiftly. I step out of the shadows and grab the first soldier by the hair, which has been left exposed after he either discarded or dropped his helmet. He opens his mouth to shout but it dies on his lips when I slit his throat, dropping him to the ground as he chokes. The soldier chasing the boy stops and turns around, drawing his sword upon seeing me. It’s the last thing he does. Before he moves an inch, I’ve thrown my dagger into his forehead. A wave of shock rolls through the soldiers body and I walk past him, snatching the blade from his skull just before he falls to the ground. The boy has disappeared but he’s none of my concern now. I move through the community like the wraith I’ve been labeled. Anyone wearing soldier’s attire is brought to their knees and left to die in the streets. Fishing families scurry out of my way like they know who I am and take refuge in their homes as I make my way to the other side of the community. An Evrallonic soldier stands on the doorstep of a home, hovering over a young woman whose blouse has been torn. The young woman is sobbing, her body trembling under the pressing soldier. The Evrallonic man is leaning towards her when I approach. He barely has time to look up before I’ve brought my knee up and connected it with his nose. The satisfying crack sounds through the air and the soldier shouts in disbelief, holding his nose. He drops his hand a moment later and unsheathes his sword, swinging a deadly strong blow at me. I sidestep and place my foot between his, easily knocking him to the ground when he trips over me. His sword spills from his hands and I snatch it up, jabbing it through the man’s chest before he can even utter a plea for mercy.

Distance from the troubled past is the product of economic and social change more than reflection or the mere passage of time, which may have little effect. To the extent that the basic circumstances of life remain unchanged, time becomes irrelevant; in fact, it may even deepen the hold of former attitudes, turning them into ancient truths. But as the foundations of social reality alter and the circumstances of daily life take on a new character, society can more easily accept hard truths and discard old controversies. It gains an ability to leave its past in the past and move into a different future. [...] The desire of a few individuals to “overcome the past,” to rise above enmity and engage a different future after a destructive war, is laudable but rarely is achievable for an entire society. Substantial numbers of people will defend old positions or insist on the validity of their grievances, and the next generation may revive propaganda or condemn efforts to “forget.” Eventually, however, the world moves on, and changed realities allow acceptance of bitter truths about a troubled past. As progressively greater numbers acknowledge the past, historical wounds close, even those of bloody civil war [192—93].

The great masses, he wrote in Mein Kampf, “will more easily fall victims to a great lie than to a small one, since they themselves perhaps also lie sometimes in little things, but would certainly still be too much ashamed of too great lies. Thus, such an untruth will not at all enter their heads, and therefore they will be unable to believe in the possibility of the enormous impudence of the most infamous distortion in others.” Hitler’s lies spread misinformation that was favorable to Germany and unfavorable to us and our allies, and sowed dissension among the American public not just about the war effort but about our own basic system of government. His very well-funded propaganda mission in the United States was twofold: to try to keep the United States from getting into World War II, and also to soften us up, to mess with us, to make us less effective as a country, by finding and exploiting what the Germans called “kernels of disturbance” in the United States. The German propaganda operation in America, according to the first U.S. academic study on the topic, identified these kernels of disturbance as “racial controversies, economic inequalities, petty jealousies in public life,” and “differences of opinion which divide political parties and minority groups.” Even the “frustrated ambitions of discarded politicians.” Germany’s agents were tasked with finding these fissures in American society and then prying them further apart, exploiting them to make Americans hate and suspect each other, and maybe even wish for a new kind of country altogether. A partisan, bickering, demoralized America, the Nazis believed, would be incapable of mounting a successful war effort in Europe. It might even soften us up for an eventual takeover. Hitler was counting above all on racism and religious bigotry to carry the day in the United States, and to set the stage for global domination. “The wholesome aversion for the Negroes and the colored races in general, including the Jews, the existence of popular justice [lynching]…scholars who have studied immigration and gained an insight, by means of intelligence tests, into the inequality of the races—all these strains are an assurance that the sound elements of the United States will one day awaken as they have awakened in Germany,” Hitler said.

Marx discovered the significance of economic power; and it is understandable that he exaggerated its status. He and the Marxists see economic power everywhere. Their argument runs: he who has the money has the power; for if necessary, he can buy guns and even gangsters. But this is a roundabout argument. In fact, it contains an admission that the man who has the gun has the power. And if he who has the gun becomes aware of this, then it may not be long until he has both the gun and the money. But under an unrestrained capitalism, Marx’s argument applies, to some extent; for a rule which develops institutions for the control of guns and gangsters but not of the power of money is liable to come under the influence of this power. In such a state, an uncontrolled gangsterism of wealth may rule. But Marx himself, I think, would have been the first to admit that this is not true of all states; that there have been times in history when, for example, all exploitation was looting, directly based upon the power of the mailed fist. And to-day there will be few to support the naïve view that the ‘progress of history’ has once and for all put an end to these more direct ways of exploiting men, and that, once formal freedom has been achieved, it is impossible for us to fall again under the sway of such primitive forms of exploitation. These considerations would be sufficient for refuting the dogmatic doctrine that economic power is more fundamental than physical power, or the power of the state. But there are other considerations as well. As has been rightly emphasized by various writers (among them Bertrand Russell and Walter Lippmann25), it is only the active intervention of the state—the protection of property by laws backed by physical sanctions—which makes of wealth a potential source of power; for without this intervention, a man would soon be without his wealth. Economic power is therefore entirely dependent on political and physical power. Russell gives historical examples which illustrate this dependence, and sometimes even helplessness, of wealth: ‘Economic power within the state,’ he writes26, ‘although ultimately derived from law and public opinion, easily acquires a certain independence. It can influence law by corruption and public opinion by propaganda. It can put politicians under obligations which interfere with their freedom. It can threaten to cause a financial crisis. But there are very definite limits to what it can achieve. Cæsar was helped to power by his creditors, who saw no hope of repayment except through his success; but when he had succeeded he was powerful enough to defy them. Charles V borrowed from the Fuggers the money required to buy the position of Emperor, but when he had become Emperor he snapped his fingers at them and they lost what they had lent.’ The dogma that economic power is at the root of all evil must be discarded. Its place must be taken by an understanding of the dangers of any form of uncontrolled power. Money as such is not particularly dangerous. It becomes dangerous only if it can buy power, either directly, or by enslaving the economically weak who must sell themselves in order to live.

Maturity sees that the past is not to be rejected, destroyed, or replaced, but rather that it is to be judged and corrected, that the work of judgment and correction is endless, and that it necessarily involves one's own past. The industrial economy has made a general principle of the youthful antipathy to the past, and the modern world abounds with heralds of "a better future" and with debunkers happy to point out that Yeast was "silly like us" or that Thomas Jefferson may have had a Negro slave as a mistress - and so we are disencumbered of the burden of great lives, set free to be as cynical or desperate as we please. Cultural forms, it is held, should change apace to keep up with technology. Sexual discipline should be replaced by the chemicals, devices, and procedures of "birth control," and poetry must hasten to accept the influence of typewriter or computer. It can be better argued that cultural forms ought to change by analogy with biological forms. I assume that they do change in that way, and by the same necessity to respond to changes of circumstance. It is necessary, nevertheless, to recognize a difference in kinds of cultural change: there is change by necessity, or adaptation; and there is contrived change, or novelty. The first is the work of species or communities or lineages of descent, occurring usually by slow increments over a long time. The second is the work of individual minds, and it happens, or is intended to happen, by fiat. Individual attempts to change cultural form - as to make a new kind of marriage or family or community - are nearly always shallow or foolish and are frequently totalitarian. The assumption that it can easily be otherwise comes from the faith in genius. To adopt a communal form with the idea of chain or discarding it according to individual judgment is hopeless, the despair and death of meaning. To keep the form is an act of faith in possibility, not of the form, but of the life that is given to it; the form is a question addressed to life and time, which only life and time can answer. Individual genius, then, goes astray when it proposes to do the work of community. We rightly follow its promptings, on the other hand, when it can point out correctly that we have gone astray - when forms have become rigid or empty, when we have forgot their use or their meaning. We then follow our genius or our geniuses back to reverence, to truth, or to nature. This alternation is one of the long rhythms. But the faith in genius and the rebellions of genius, at the times when thee are necessary, should lead to the renewal of forms, not to their destruction.

Though she had spoken of her hidden heart, he found his own easily enough, and gave it to her that night. Unexpectedly, wrapped in his own sense of wonder. He knew not what she would do with it, or even that she understood what he had done. There was the risk, so very real, that she would cast it aside, mocking him with harsh laughter, as a child lacking understanding discards the important things which, when offered, so often prove troubling. He whispered no words, as the gift he gave seemed, for that moment, beyond language. And yet, in his mind, he reached out to close his hand about the throat of the nearest poet. Dragged the fool close, and hissed, "This, you bastard, is where you grow up. Now, sing to me of love, like one who knows it, and at last I will hear from you a true tale of heroes.' Love lost, love denied, love misunderstood. Woman or man, few could claim a life lived without regrets. But such regrets dwelt in the realm of the adult, not the child. They were, in truth, the essential difference between the two. Sing to us of true heroes, so that we may weep, for something no child will ever understand.

Dahmer described his knife as a special one he had purchased at a cutlery shop in the downtown mall just for this purpose. He discovered through trial and error at Grandma’s that a good knife was mandatory for the job. It was a six-inch serrated blade with a black plastic contoured handle, and he kept it razor sharp. He placed the body in the bathtub, letting the blood flow down the drain as he severed the flesh from the corpse. He cut the flesh into small pieces and flushed them down the toilet. He told me that the skeletal remains were the most difficult to dispose of, so in preparation for his next kill, he purchased a large plastic garbage pail. “I cut the cartilage and tendons at the joint and pulled the bones apart, placing them in the container. Then I covered them with several gallons of muriatic acid. That’s what’s in those boxes you asked about,” Dahmer said. He explained that after a few days in the acid, the human remains became like a mush and he could easily flush it down the toilet. This eliminated placing the discarded body in the trash and lessened his chances of discovery. “I knew now that I was in it till the end, and this one was so sexually satisfying that I began to feel remorse that it was over so soon. It seemed a shame to get rid of the whole body, so I decided to keep his head.

And then, seconds later, she collapsed—as my father buried his sword through her delicate form in his final burst of strength. I let out a strangled sound, stumbling forward. Caduan caught my arm. It was the only thing that kept me from falling through a crack in the floor. In the past, Caduan broke free from the stunned Blades who held him and ran to Orscheid’s side. My father died without a final word, hatred on his face. How easily he discarded his love even for his favorite, perfect daughter. Orscheid was such a delicate creature. She fell like a handful of flower petals. My mother wept. Caduan tried to stop her bleeding, tried to mend the wound, silent in utter concentration. Her blood and my father’s ran down the stairs together. The image froze. Wavered. Faded. “I tried to save her,” Caduan murmured. His voice felt too real, too close, compared to the memory. “Her life was worth too much to die alongside him.” Why was my voice so strange? It cracked over the words. “Why would she—how could she—

Bruce Lee principle: “Absorb what is useful, discard what is useless, and add what is specifically your own.