Exclusive Friendship Quotes

You must remember, family is often born of blood, but it doesn't depend on blood. Nor is it exclusive of friendship. Family members can be your best friends, you know. And best friends, whether or not they are related to you, can be your family.

Stop inviting people who don't celebrate you to your party! It's YOUR life - you have the right to be exclusive.

So Sonia was not my only or even my first best friend. She was the last. It wasn t that I hadn t made friends since just that I thought myself past the age of that particular kind of friendship. Adult friendship doesn t grant you an exclusive isn t meant to be ranked above romance and family. I couldn t imagine ever living that moment again when you say with a shy and hopeful pride You re my best friend. The other person says it back and there you have chosen each other out of everyone else in the world.

Friendship is unnecessary, like philosophy, like art, like the universe itself (for God did not need to create). It has no survival value; rather it is one of those things which give value to survival.” p.71 “Affection is taken as the image when God is represented as our Father; Eros, when Christ is represented as the Bridegroom of the Church.” p.78 “The little pockets of early Christians survived because they cared exclusively for the love of “the brethren” and stopped their ears to the opinion of the Pagan society all around them.” p.70 “Friendship is even, if you like, angelic. But man needs to be triply protected by humility if he is to eat the bread of angels without risk.” p.87

One of the hallmarks of social wellness is being inclusive, not exclusive, with our friendship.

There's no key to great relationships, there's simply a well worn welcome mat.

Women with low self-esteem or those who are depressed, however, tend to focus exclusively on their shortcomings and are bitter about what they perceive as the advantages or good fortune of others. Taken to an extreme, such an individual tends to be self-involved, hostile, and cutting. It's natural to feel envy occasionally, but if this is a persistent pattern, it can signal a toxic friendship.

I won’t lie to you. I don’t know what we are, but we’re not exclusive. I can’t handle that. I’ve slept with two girls since I got to school.” My heart stopped. “But they were just hook-ups and they didn’t mean anything. It was empty sex; that was it. I don’t want a girlfriend. I can’t do that, and if that’s where you want this to go, we need to stop right now. I can’t lose you in my life and I won’t risk it because of that. Sex is one thing, but sex before our friendship is another thing.

The quest of the Inner Ring will break your hearts unless you break it. But if you break it, a surprising result will follow. If in your working hours you make the work your end, you will presently find yourself all unawares inside the only circle in your profession that really matters. You will be one of the sound craftsmen, and other sound craftsmen will know it. This group of craftsmen will by no means coincide with the Inner Ring or the Important People or the People in the Know. It will not shape that professional policy or work up that professional influence which fights for the profession as a whole against the public: nor will it lead to those periodic scandals and crises which the Inner Ring produces. But it will do those things which that profession exists to do and will in the long run be responsible for all the respect which that profession in fact enjoys and which the speeches and advertisements cannot maintain. And if in your spare time you consort simply with the people you like, you will again find that you have come unawares to a real inside: that you are indeed snug and safe at the center of something which, seen from without, would look exactly like an Inner Ring. But the difference is that its secrecy is accidental, and its exclusiveness a by-product, and no one was led thither by the lure of the esoteric: for it is only four or five people who like one another meeting to do things that they like. This is friendship. Aristotle placed it among the virtues. It causes perhaps half of all the happiness in the world, and no Inner Ring can ever have it.

My friendships have stopped being so exclusive and the guidelines have simplified. Does knowing me help someone I know become a better person? Am I becoming a better person knowing someone? Here’s how I know a relationship is working. When I’m with that person, I am happy. I look forward to seeing that person. I’m not afraid that that person will hurt me intentionally. I’m not hesitant to speak up if I do feel hurt. Knowing that person, challenges me to grow. Being around that person gives me comfort when I feel sad. That person is someone I want to celebrate with when things are great. I’ve let go of expecting people to behave a certain way or to treat me a certain way. However, I feel I’m more idealistic about my relationships than I’ve ever been. I want the most difficult thing you can ask a person and that is for them to be themselves, the good and the bad. I want authenticity where many find it hard to be authentic with themselves. It’s from our authentic selves where true connections are made. It’s from those true connections where I finally feel understood.

True friends are like our favorite books on a shelf in our home that we look at everyday and continue to read over and over till we learn all we can about them. We never get rid of them, we just keep them to share and cherish our whole life. Some we share with many people but there are those that become our exclusive favorites that we keep in a small group, separated from all the others to learn from and enjoy forever ! Original quote form Doug Prentice

The walls we have to tear down to make room for each other are rarely physical. The walls that separate us are mostly psychological. Feelings are what exclude people from our friendship and dinner table: ignoring versus noticing, suspicion versus trust, exclusion versus embrace.

But birth control can also be compelled by sinful motivations. These can include putting lesser priorities like career above higher priorities like family or greedily wanting to make as much income as possible to the exclusion of everything else, and not incur the costs of child raising; being selfish and not wanting to have to care for a child; or immaturely not wanting to take on the responsibility that good parenting requires.

There are few things humans are more dedicated to than unhappiness. Had we been placed on earth by a malign creator for the exclusive purpose of suffering, we would have good reason to congratulate ourselves on our enthusiastic response to the task. Reasons to be inconsolable abound: the frailty of our bodies, the fickleness of love, the insincerities of social life, the compromises of friendship, the deadening effects of habit. In the face of such persistent ills, we might naturally expect that no event would be awaited with greater anticipation than the moment of our own extinction. Someone

Adult friendship doesn’t grant you an exclusive, isn’t meant to be ranked above romance and family.

Stop rejecting that unique pathway that was designed exclusively for you. Embrace your destiny, respect yourself and love others.

A friend from work should be a compartmentalized and exclusive friendship; that is, my friend from work, as opposed to our friend from my work. Everyone should be free to go to lunch or dinner with a good friend from work without your significant other sitting there at the table letting go with bull-snort exhales of boredom laced with rising irritation while you and your friend are having what amounts to a private conversation about office intrigue.

My views in my early 20’s and kept me separate from those around me. Those views were all about making myself feel significant by bringing other people down. I thought having special problems made me special. Problems don’t make people special. Solving them does. My views created an Us-vs-Them perspective of the world. Solving my problem required finding more Us people and to avoid Them. I wanted a special club of Us people. The problem was that all the Us people I found thought that their problems were more unique than the other Us people. We never bonded. We were still separating ourselves by one-upping each other about the uniqueness of our problems. The upside to Us-Vs-Them is that we feel special being Us. Unfortunately feeling special doesn’t outweigh the significant downside. There will always be more Them than Us There has to be. Otherwise, the exclusively club of Us wouldn’t be exclusive. So to maintain the exclusivity, we make more rules in our head to keep others out. We become more dependent on less people and are devastated when those people don’t reciprocate by valuing our friendship with the same mindfulness. Finding more people to connect with seems beyond our control because we automatically put everyone in the Them column and wait for people to work their way into the Us column. The problem is no one wants to have to prove themselves in order to become friends. We end up waiting and waiting.

It helps they've given People an exclusive - a few generic quotes about how much Alex "cherishes" his friendship with Henry and their "shared life experience" as sons of world leaders. Alex thinks their main shared life experience is probably wishing they could set that quote adrift on the ocean between them and watch it drown.

The news of Kitty's friendship with Mme Stahl and Varenka, and the observations conveyed to him by the princess about some change that had taken place in Kitty, troubled the prince and provoked in him the usual feeling of jealousy towards everything that interested his daughter to the exclusion of himself, and a fear lest his daughter escape from his influence into some spheres inaccessible to him.

I have always thought of our love as a kind of religion. Not supernatural or preordained but something to trust in, something to honour, something to cherish - and not take for granted. Like any religion, our love has its hallowed origin story (the steamy August night our friendship finally turned romantic) and annual holidays (the anniversaries of that first night, of the day we decided to be exclusive, of our wedding) and those occasional, rapturous moments of transcendence. But we'd been missing another crucial element: a weekly sacrament, a regular affirmation of the devotion and joy at the core of what we'd built together. The thing you are obliged to do regularly, at an appointed time, to remind you of your values even when you are grouchy, busy, or annoyed. Even when you really don't feel like it.

I cannot help feeling there is something essentially wrong about love. Friends may quarrel or drift apart, close relations too, but there is not this pang, this pathos, this fatality which clings to love. Friendship never has that doomed look. Why, what is the matter? I have not stopped loving you, but because I cannot go on kissing your dim dear face, we must part, we must part. Why is it so? What is this mysterious exclusiveness? One may have a thousand friends, but only one love-mate. Harems have nothing to do with this matter: I am speaking of dance, not gymnastics. Or can one imagine a tremendous Turk loving every one of his four hundred wives as I love you? For if I say ‘two’ I have started to count and there is no end to it. There is only one real number: One. And love, apparently, is the best exponent of this singularity.

Comrade” was a word much in vogue under Communism, which tried to foist equality even on friendship by making all men and women equally one’s friend in the forthcoming (it hasn’t quite arrived yet) just society. But in the social sense friendship isn’t about equality. Quite the reverse. By its nature friendship is preferential: one chooses one person over another to draw closer to; an element of exclusivity is implied in the word “friend.

Near this Spot are deposited the Remains of one who possessed Beauty without Vanity, Strength without Insolence, Courage without Ferocity, and all the virtues of Man without his Vices. This praise, which would be unmeaning Flattery if inscribed over human Ashes, is but a just tribute to the Memory of Boatswain, a Dog who was born in Newfoundland May 1803 and died at Newstead Nov. 18th, 1808 When some proud Son of Man returns to Earth, Unknown to Glory, but upheld by Birth, The sculptor’s art exhausts the pomp of woe, And storied urns record who rests below. When all is done, upon the Tomb is seen, Not what he was, but what he should have been. But the poor Dog, in life the firmest friend, The first to welcome, foremost to defend, Whose honest heart is still his Master’s own, Who labours, fights, lives, breathes for him alone, Unhonoured falls, unnoticed all his worth, Denied in heaven the Soul he held on earth – While man, vain insect! hopes to be forgiven, And claims himself a sole exclusive heaven. Oh man! thou feeble tenant of an hour, Debased by slavery, or corrupt by power – Who knows thee well, must quit thee with disgust, Degraded mass of animated dust! Thy love is lust, thy friendship all a cheat, Thy tongue hypocrisy, thy heart deceit! By nature vile, ennobled but by name, Each kindred brute might bid thee blush for shame. Ye, who behold perchance this simple urn, Pass on – it honours none you wish to mourn. To mark a friend’s remains these stones arise; I never knew but one -- and here he lies.

The first time I caught the ball before it touched the ground, Mike yelled, "Good job!" I held on to the feeling, capturing his words in my fist. In this way I created a part that could play basketball—a part that could focus on the ball to the exclusion of all other distractions. These types of "happy" and "good" parts countered desperate times and feelings and made it possible for me to succeed in school, receive praise and positive reactions from others, excel fearlessly in sports, and develop friendships.

Lawrence Otis Graham is a sprightly gossip in the Clamorgan mode: he writes largely for white magazines and is considered something of an upstart by old-line blacks. His 1999 Our Kind of People: Inside America’s Black Upper Class is a cross-country social whirl of interviews and personal anecdotes. Graham chronicles our old ways, and makes sure to certify their current value with the status symbols of integration; “exclusive” and “prestigious” schools and neighborhoods; “impeccable,” even “inspiring” professional credentials; friendships

apart from marriage, our friendship should count as one of the things that remain stable. But just this is not so in the estimation of others and the consideration that they give it. It is marriage—whether it is the more stable of the two or not—that gets the outward consideration and recognition. Everyone, in this case the whole family, must take it into account and thinks it right that much has to be done, and should be done, on behalf of a married couple. Friendship, even when it’s so exclusive and includes all of each other’s goods, as it is with us, doesn’t have any “necessitas,

Trading favors, the relationship tit for tat that social scientists call reciprocal altruism, was long thought to be the basic backbone of friendship. But recent research has revealed that we actually care less about 'fairness' with our friends than we do when dealing with strangers and acquaintances. In a friendship, when either person insists on repaying a favor it's seen as signaling a weakness in the relationship. Friendship is what happens beyond the tracking of favors.... Among the traits exclusive to -Homo sapiens-, altruism and selflessness are near the top of what makes us human.

Everyone knows the experience of encountering other persons only under the aspect of how they intersect with our projects, and of noticing them only insofar as we have to notice them in order to interact with them as we pursue our goals. But from time to time we realize more keenly that the other with whom we are dealing is a person, and then we feel the irreverence and the arrogance of our attitude. We become aware of a certain violence with which we have been treating other persons; we realize that we have to draw back and grant them a space in which to be themselves as persons, and that we have to cease seeing them exclusively in relation to our projects.

Fifteen years ago, my ten-year-old niece came home in tears and, after coaxing, told me that she was being bullied at school. Was she being beaten up by nasty older kids? Having her dinner money stolen? Her head pushed down the girls' toilet? Eventually she revealed that some of her friends had gone to the cinema without her. I was relieved and started to reassure her: this wasn't bullying, we all fall out with friends and it is part of growing up, she would find better friends etc. However, she indignantly corrected me and quoted her school's anti-bullying policy on 'exclusion from friendship groups' and 'exclusion at playtime or from social events and networks'.

If enough individuals are full of despair and anger in their hearts, there will be violence in the streets. If enough individuals are full of greed and fear in their hearts, there will be racism and oppression in society. You can't remove the external social symptoms without treating the corresponding internal personal diseases...Pope Francis draws our attention to the 'invisible thread' of the market, which he describes as 'the mentality of profit at any price, with no concern for social exclusion or the destruction of nature.' This mentality generates inequality, which in turn generates 'a violence which no police, military, or intelligence resources can control'...changed individuals cross racial, religious, ethnic, class or political boundaries to build friendships. These friendship work like sutures, healing wounds in the social fabric. They 'humanize the other,' making it harder for groups to stereotype or scapegoat. They create little zones where the beloved community is manifest...They help people envision the common good--a situation where all are safe, free, and able to thrive. As my friend Shane Claiborne says, our problem isn't that rich people don't care about poor people; it's that all too often, rich people don't know any poor people. Knowing one another makes interpersonal change and reconciliation possible. (p. 167-168)

Epitaph to a Dog[4]Edit Near this Spot are deposited the Remains of one who possessed Beauty without Vanity, Strength without Insolence, Courage without Ferocity, and all the virtues of Man without his Vices. This praise, which would be unmeaning Flattery if inscribed over human Ashes, is but a just tribute to the Memory of Boatswain, a Dog who was born in Newfoundland May 1803 and died at Newstead Nov. 18th, 1808 When some proud Son of Man returns to Earth, Unknown to Glory, but upheld by Birth, The sculptor’s art exhausts the pomp of woe, And storied urns record who rests below. When all is done, upon the Tomb is seen, Not what he was, but what he should have been. But the poor Dog, in life the firmest friend, The first to welcome, foremost to defend, Whose honest heart is still his Master’s own, Who labours, fights, lives, breathes for him alone, Unhonoured falls, unnoticed all his worth, Denied in heaven the Soul he held on earth – While man, vain insect! hopes to be forgiven, And claims himself a sole exclusive heaven. Oh man! thou feeble tenant of an hour, Debased by slavery, or corrupt by power – Who knows thee well, must quit thee with disgust, Degraded mass of animated dust! Thy love is lust, thy friendship all a cheat, Thy tongue hypocrisy, thy heart deceit! By nature vile, ennobled but by name, Each kindred brute might bid thee blush for shame. Ye, who behold perchance this simple urn, Pass on – it honours none you wish to mourn. To mark a friend’s remains these stones arise; I never knew but one -- and here he lies.

Aging offers certain rewards that youth cannot. It represents the culmination of our efforts in building self-knowledge, families, friendships, careers, and the sense of self that comes from facing whatever adversity we may have encountered. Aging is to be honored. Youth certainly has its own set of rewards, but to dwell on them to the exclusion of those that come later in life causes a stagnation of the self. It keeps us from experiencing an appreciation of living an entire (ital) life, not just the beginning. When we're really old we will likely measure our lives by how well we loved, how well we were loved, and by what we created, whether that be family, work, art, or friendships. Even if we have chosen to have them, we will probably not measure our lives collagen injection by collagen injection.

Men who boast of being what is called ‘practical’ are for the most part exclusively pre-occupied with means. But theirs' is only one half of wisdom. When we take account of the other half, which is concerned with ends, the economic process and the whole of human life takes on an entirely new aspect. We ask no longer: what have the producers produced, and what has consumption enabled the consumers in their turn to produce? We ask instead: what has there been in the lives of consumers and producers to make them glad to be alive? What have they felt or known or done that could justify their creation? Have they experienced the glory of new knowledge? Have they known love and friendship? Have they rejoiced in sunshine and the spring and the smell of flowers? Have they felt the joy of life that simple communities express in dance and song?

Any relationship beyond acquaintanceship is composed of one to three qualities: passion, intimacy, and commitment. Simple friendship has one: intimacy. You can have other friends and you do not feel passionately about one another, or we are dealing with another animal. Most romantic relationships begin with a dollop of passion, often to the exclusion of anything else. The person in your arms is the best in the world, though you barely know him or her. You have never felt this way. Any gaps or deficits are temporarily puttied over by passion. When most people envision romantic love, this is where they stop. Romantic comedies but only rarely deal with washing your lover's dishes because they must be up early for work. No one wants to see the mundane when they can flip the channel to a desperate, emotionally-stunted frottage. The passion of infatuation triggers the release of addictive chemicals. We would rather get another hit than cope with the relative dullness of intimacy and commitment.

These Things, whose essential life want to express, first ask you, “Are you free? Are you prepared to devote all your love to me, to lie with me as St. Julian the Hospitaller lay beside the leper, giving him the supreme embrace which no simple, fleeting love of one’s neighbor could accomplish, because its motive is love, the whole of love, all the love that exists on earth.” And if the Thing sees that you are otherwise occupied, with even a particle of your interest, it shuts itself off; it may perhaps give you some slight sign of friendship, a word, or a nod, but it will never give you its heart, entrust you with its patient being, its sweet sidereal constancy, which makes it so like the constellations in the sky. In order for a Thing to speak to you, you must regard it for a certain time as the only one that exists, as the one and only phenomenon, which through your laborious and exclusive love is now placed at the center of the universe, and which, in that incomparable place, is on that day attended by angels." —from letter to Baladine Klossowska, (December 16, 1920)

In their important book about race and religion in America, Divided by Faith, sociologists Michael O. Emerson and Christian Smith observe that what most distinguishes white evangelical Protestants from black Protestants is not their theology or even their desire for racial reconciliation, but evangelicals’ lack of institutional thinking. When evangelicals think about solving social problems like the legacy of slavery and racism in the United States, they think almost exclusively in terms of personal, one-on-one relationships—which is why so many white evangelicals can imagine the problem of racism is solved if they simply have a handful of friends of other races. To think of race this way is to miss the fact that race and racism are institutional realities built on a complex set of artifacts, arenas, rules and roles. A few friendships that happen outside of those arenas and temporarily suspend a few of those rules and roles do little to change the multigenerational patterns of distorted image bearing and god playing based on skin color. Black Christians instinctively know that for the gospel to keep transforming America’s sorry racial story, it will have to keep challenging these deeply ingrained patterns and the structures that even now perpetuate them—while white evangelicals, who identify racism with a handful of dismantled artifacts like twentieth-century Jim Crow laws and legally segregated schools, cannot imagine that racism has a continuing institutional reality.

No one acts in a void. We all take cues from cultural norms, shaped by the law. For the law affects our ideas of what is reasonable and appropriate. It does so by what it prohibits--you might think less of drinking if it were banned, or more of marijuana use if it were allowed--but also by what it approves. . . . Revisionists agree that it matters what California or the United States calls a marriage, because this affects how Californians or Americans come to think of marriage. Prominent Oxford philosopher Joseph Raz, no friend of the conjugal view, agrees: "[O]ne thing can be said with certainty [about recent changes in marriage law]. They will not be confined to adding new options to the familiar heterosexual monogamous family. They will change the character of that family. If these changes take root in our culture then the familiar marriage relations will disappear. They will not disappear suddenly. Rather they will be transformed into a somewhat different social form, which responds to the fact that it is one of several forms of bonding, and that bonding itself is much more easily and commonly dissoluble. All these factors are already working their way into the constitutive conventions which determine what is appropriate and expected within a conventional marriage and transforming its significance." Redefining civil marriage would change its meaning for everyone. Legally wedded opposite-sex unions would increasingly be defined by what they had in common with same-sex relationships. This wouldn't just shift opinion polls and tax burdens. Marriage, the human good, would be harder to achieve. For you can realize marriage only by choosing it, for which you need at least a rough, intuitive idea of what it really is. By warping people's view of marriage, revisionist policy would make them less able to realize this basic way of thriving--much as a man confused about what friendship requires will have trouble being a friend. . . . Redefining marriage will also harm the material interests of couples and children. As more people absorb the new law's lesson that marriage is fundamentally about emotions, marriages will increasingly take on emotion's tyrannical inconstancy. Because there is no reason that emotional unions--any more than the emotions that define them, or friendships generally--should be permanent or limited to two, these norms of marriage would make less sense. People would thus feel less bound to live by them whenever they simply preferred to live otherwise. . . . As we document below, even leading revisionists now argue that if sexual complementarity is optional, so are permanence and exclusivity. This is not because the slope from same-sex unions to expressly temporary and polyamorous ones is slippery, but because most revisionist arguments level the ground between them: If marriage is primarily about emotional union, why privilege two-person unions, or permanently committed ones? What is it about emotional union, valuable as it can be, that requires these limits? As these norms weaken, so will the emotional and material security that marriage gives spouses. Because children fare best on most indicators of health and well-being when reared by their wedded biological parents, the same erosion of marital norms would adversely affect children's health, education, and general formation. The poorest and most vulnerable among us would likely be hit the hardest. And the state would balloon: to adjudicate breakup and custody issues, to meet the needs of spouses and children affected by divorce, and to contain and feebly correct the challenges these children face.

On one level, their story reveals the generative power of friendships, which create an intimate local space in which we can become something or someone quite different from our assigned social or familial categories. It also suggests the generative power of marginalization. This is not to argue that exclusion is a good thing, but to recognize that the experience of being marginalized can generate sharp insights, original approaches, and powerful solidarities alongside the toll of damage and loss.

So it was that Lavinia fired a shot against Sue’s publication. Her protest to Ward laid out the law of ownership. A writer might give a manuscript to someone else, but the possessor is not the owner. Legally, the copyright on the writing remains with writer, and upon death transfers to the writer’s heir. On the basis of Emily’s will, which left Lavinia ‘everything’, Lavinia claimed (pushing the point) that Emily had granted her exclusive rights to her papers, and though Emily gave copies of poems to others they were given simply for private reading ‘and not to pass the property in them, which is mine’. Unsurprisingly Susan challenged this. She had lost her husband to Mabel. Her friendship with Lavinia was being destroyed and now the thing she held most dear, her private relationship with Emily, was being ripped from her. She sounds a little desperate as she writes to Ward: ‘the sister is quite jealous of my treasure … All[?] [the poems and letters] I have are mine—given me by my dear Emily while living[,] so I can in honor do with them as I please.

Society is against the heart, because the heart lives through love. And love cannot be controlled and conditioned. The heart is basically rebellious. The heart always lives in the moment. It never repeats the old. The heart always responds to the present moment. This is why society is against the heart. Society disciplines the head, because the head functionslike a machine. Machines are never rebellious. They simply follow orders. They are obedient. Hence the state, the church and the establishment, the status quo, are interested in the head. Our heart is the door to allow existence to guide us – instead of being directed by our own ideas, attitudes and preconceived expectations of how life should be. The heart creates inconvenience for society and for the established order. The heart is spontaneous and never repeats the old. The head lives in the past, which is why the head is traditional and conventional.  The heart relates to unconditional love and acceptance both for ourselves and for other people.  The heart relates to qualities such as empathy, joy, acceptance, trust, intuition, understanding, compassion, playfulness, healing, friendship, sincerity and a sense of oneness in love. Love is not an exclusive relationship with another person; love is the quality that arises when we are in contact with our inner being, with our authentic self, withthe meditative quality within, with the inner silence and emptiness. This inner emptiness is experienced by others and is expressed on the outside as love. This love is not addressed to a specific person; it is a presence that surrounds a person like a fragrance. Love is perfect as it is. Love is enough unto itself. Love has to be understood. Love is the flight of your consciousness to higher realms beyond the body. Love is the fragrance of a rising consciousness. Love is like the fragrance of a flower. The moment you are overflowing with joy, a longing arises to share it. This sharing is love. Love is not something that you can get from somebody else, who has not attained to a state of joy. Everybody is asking to be loved, and pretending to love. You cannot love, because you don't know what consciousness is. You don't know the truth; you don't know the experience of the divine.  You don't know what love is, because you have not yet gone deeper in your consciousness. In this ignorance and blindness love does not grow. If you really want to know love, forget about love and remember meditation. Love is the defeat of all imposed rules and conditions. hence there is  a struggle between the individual who follows his heart and the collective who follows the imposed order. The individual who follows his heart has to be aware of this struggle, because he is moving towards the freedom of being himself. Being himself means that he is not going to be ruled by the collective, by the crowd. It means that now he will live according to his own heart, according to his own light. When he becomes independent, he will start feeling that he is  becoming one with the whole, one with the universal.  It is on the consciousness level of the heart that we begin to understand that we are not separated from life. We begin to understand that we are not small separate islands in a great ocean, but that life is one and that we all are small parts of the Whole. We begin to understand what is really important and meaningful in life. It is on the consciousness level of the heart that we begin to understand that life is about sharing, rather than hoarding. We begin to understand that life is about giving, rather than taking.

Most white Americans have exclusively white friendship circles; three-quarters of white Americans have less than one friend of color.

Sex, apart from its casual use..., is a movement toward one other person to the exclusion of others. Friendship is a movement toward another person that does not exclude others.

false accusations of harm are used to avoid acknowledgment of complicity in creating conflict and instead escalate normative conflict to the level of crisis. This choice to punish rather than resolve is a product of distorted thinking, and relies on reinforcement of negative group relationships, when instead these ideologies should be actively challenged. Through this overstatement of harm, false accusations are used to justify cruelty, while shunning keeps information from entering into the process. Resistance to shunning, exclusion, and unilateral control, while necessary, are mischaracterized as harm and used to re-justify more escalation towards bullying, state intervention, and violence. Emphasizing communication and repair, instead of shunning and separation, is the key to transforming these paradigms. PART ONE | The Conflicted Self and the Abusive State Chapter One lays out the fundamental differences between Conflict and Abuse in the realm of the heart, the intimate: the flirt, relationships, households, and surrounding friendship circles.

Want to come over this weekend?’ I asked. ‘I can’t,’ she said. I didn’t like the way she didn’t look up from her phone while she talked. I was sure she was sending messages to Tracey, who, no doubt, was sending similar communiques right back. ‘Why are you being like this?’ I said. ‘What do you mean?’ she said. She smiled a little and bit her lower lip. Her long blond braid dangled on her shoulder. She wouldn’t look me in the eye. ‘I’m not doing anything.’ Something about the coyness in her face felt familiar. In that moment I recalled a pale redhead named Alison who had been Hanna’s best friend before me. This was years earlier, fourth grade, but I remembered the way Alison used to float toward us on the playground sometimes, how Hanna would ignore her while we practiced our tricks on the bars where there was room for only two. ‘I’m so sick of her,’ Hanna would say to me whenever she saw Alison approaching, and then she would look at Alison with the same fake smile that she was now using on me.

Often we take friendships for granted even when they are the interactions where we experience mutual pleasure. We place them in a secondary position, especially in relation to romantic bonds. This devaluation of our friendships creates an emptiness we may not see when we are devoting all our attention to finding someone to love romantically or giving all our attention to a chosen loved one. Committed love relationships are far more likely to become codependent when we cut off all our ties with friends to give these bonds we consider primary our exclusive attention.

Be careful not to set your child up for failure by expecting their friendships, or the friends themselves, to be perfect. Instead, discuss the value in connecting with different people to meet different needs. Best Friend doesn’t have to be an exclusive title at the top of the pyramid. It can be an inner-circle level of friendship reached by those who’ve put in the time and built the trust to be there.

The battle within Colditz was now a two-sided conflict between the British and the Germans. There was no longer a danger that an escape plan secretly mounted by one nation might trip up another. Colditz became a British prison: the hierarchy of rank was more pronounced, as was the control exerted by the escape committee, and the opportunity for one-man ventures was reduced. The Dutch Hawaiian band, the French cuisine, and the Polish choir were gone. The informal cultural osmosis between nationalities was over, as was the fruitful Anglo-Dutch partnership and the daily babble of diverse languages in the inner courtyard. Padre Platt noticed that as an all-Anglo prison, the place seemed more cliquey, with “small friendship groups, complete in themselves and almost exclusive.

Poly Intimates: I’ve started to use this term for people who are sexually exclusive with one partner, but who are not emotionally exclusive with that partner in ways that a traditional monogamous relationship would typically disallow, be suspicious of or characterize as emotional cheating. Poly intimates might share varying degrees of romance and emotional intimacy with more than just the person they are sexually exclusive with. Poly intimates might be nonsexual partners who live together, travel together, raise children together or share other aspects of life, where the level of investment and involvement does not fit the conventional notion of friendship.

For a year or so the group stays intimate and exclusively feminine. But then, after Marie coins the term "contes de fées," or fairy tales, the fame of these "Modern Fairies" begins to spread too fast--- though it is flattering in a manner, of course.

But . . . but . . . my Muslim friends tell me Islam is peaceful! Your Muslim friends may indeed be peaceful and reject these teachings. Or they may not know about them, because their teachers did not emphasize them. Or, they may be lying. It’s unfortunate, but true: Islam is the only major religion with a developed doctrine of deception. Many believe this doctrine, called taqiyya, is exclusively Shi’ite, but actually it is founded upon Koranic passages. Chief among these is this one: “Let not the believers take for friends or helpers unbelievers rather than believers. If any do that, in nothing will there be help from Allah; except by way of precaution, that ye may guard yourselves from them” (3:28). Ibn Kathir explains that in this verse, “Allah prohibited His believing servants from becoming supporters of the disbelievers, or to take them as comrades with whom they develop friendships, rather than the believers.” However, exempted from this rule were            those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda’ said, “We smile in the face of some people although our hearts curse them.” Al-Bukhari said that Al-Hasan said, “The Tuqyah [taqiyyah] is allowed until the Day of Resurrection.

Their concept of knowledge was eloquently expressed, for instance, by Muâdh b. Jabal (d. 18/639, one of the trusted lieutenants of the Prophet, and certainly no forerunner of Sufism): “Study knowledge, for studying knowledge is the fear of God. Searching for knowledge is the worship of Him. Learning knowledge is the glorification of Him. Doing research in knowledge is a holy war in His behalf. Teaching knowledge to those who do not know is charity. And lavishing knowledge upon those who deserve it is nearness to God. Knowledge is a friend in loneliness. It is company for him who is all by himself. It is a guide under any circumstances whatever, an ornament among friends, a relative among strangers, and a lighthouse on the road to Paradise. Through knowledge, God lifts up people and makes them guides toward the good (life) who serve as examples to be followed and whose actions are studied and imitated and whose opinions are accepted. Their friendship is desired by the angels who touch them with their wings. In consequence, everything wet or dry asks for forgiveness for them, down to the fish and the reptiles of the sea and the wild beasts and the domestic animals of the land, as well as heaven and its stars. Knowledge is the life of the heart after blindness (?), the light of the eyes after darkness, and the strength of the body after weakness. Through knowledge, man reaches the stations of the pious and the highest ranks. Reflecting upon knowledge and learning it are considered equivalent to the performance of fasting. It is an act of obedience to God, of worship of Him, and of declaring His oneness. It constitutes ascetic behavior. It accomplishes the strengthening of family ties. Knowledge is the leader, and action is its follower. It is an inspiration given to the blessed. It is something that is denied to the unfortunate.” Such general praise of knowledge is heard constantly throughout Muslim history, in almost the same words and phrases. Here, however, it is used as an argument, obviously fictious and unhistorical, to prove the exclusive concern of the ancient Muslims with knowledge, in the Sufî sense.

Many people have angles attached to their relationships. They will say or do one thing and you learn later they were actually angling for something else in return. We’ve all experienced this. A lot of Christians do the same thing with their faith without really noticing it. It’s not because they’re malicious or anything. They’ve just bought into the hype that faith is like an exclusive club you’re in. They take what used to be authentic friendships and use them like a networking cocktail mixer. They call what the rest of us call normal acts of kindness “ministry” or go on a wonderful adventure to see another country and call it a “mission trip.” It can come across as formulaic and manipulative to toss out some buzz words and slip past the bouncers into the club. But these folks run the risk of downgrading a genuine and sincere faith into an infomercial for God or their own status.

Friendship — The objection to the philosophical life that claims that through it one becomes worthless to one's friends would never occur to a modern: it belongs to antiquity. Antiquity profoundly and intensively lived out and thought through friendship to the limit and almost took friendship along with itself to the grave. This is its advantage over us: by comparison we offer idealized sexual love. All great abilities possessed by the people of antiquity took their purchase from the fact that man stood beside man, and that no woman was permitted to lay claim to being the nearest, highest, let alone exclusive object of his love — as sexual passion teaches us to feel. Perhaps our trees fail to grow as high owing to the ivy and grape vines that cling to them.

Relationship Anarchy explodes not just exclusivity but the possibility of exclusivity, he said, almost recovered, by, well, like the name says, applying anarchist principles to the interpersonal relationships—by flattening all hierarchies, among all relationships. To an outsider it sounds like polyamory—RA naturally eliminates the expectation of arbitrary sexual and romantic fidelity within an individual relationship, thereby lessening the sense of hierarchy among romantic partners—but it’s really sort of the opposite. For years, polyamorist have been trying to convince the public that theirs is a community with rules and boundaries. Ours is decidedly not. By defining our lives by what we don’t believe in, we can get closer to freedom from pain and oppression; ideally, we envision our world as a constantly (and beautifully) turning kaleidoscope of not-friendship, not-affairs, and not-marriages. There are no commitments and no guarantee that a sexual and/or romantic relationship will be more “important” than a friendship, because all relationships are free to grow to shrink or change as suits both parties, provided both engage in enthusiastic consent. Saying “no labels” sounds juvenile, he knew, but there were none, only ideals: respect, trust, communication, autonomy.

If there is one lesson I learned from Lovie,” Cara continued, “and there were many, it is that above all, only one thing matters in life. Family. Who your people are, as she used to say. And by that she didn’t mean lineage or exclusivity. Nor wealth or position. But instead, what Lovie meant is what is visible right here in this barn tonight. We’ve weathered a lot since the pandemic began. We’ve been frustrated, upset, and challenged. But we’ve also been brought together in a way none of us could have foreseen. We are weathering yet another storm together, with, if you don’t mind me saying so, compassion, camaraderie, ingenuity, commitment, friendship, yes, fun too. And most of all, love.

You must remember, family is often born of blood, but it doesn’t depend on blood. Nor is it exclusive of friendship. Family members can be your best friends, you know. And best friends, whether or not they are related to you, can be your family.

Friendships don’t have to end. They aren’t exclusive. I was always taught to keep the old and make the new. The dynamics can change. You can go from talking daily to yearly. Sometimes friends can drift apart and then snap back together. They need each other in different ways at different stages of their lives. Love doesn’t have to fade due to distance. Friendships can endure…

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