Family Conflict Quotes

Introverts, in contrast, may have strong social skills and enjoy parties and business meetings, but after a while wish they were home in their pajamas. They prefer to devote their social energies to close friends, colleagues, and family. They listen more than they talk, think before they speak, and often feel as if they express themselves better in writing than in conversation. They tend to dislike conflict. Many have a horror of small talk, but enjoy deep discussions.

In dwelling, live close to the ground. In thinking, keep to the simple. In conflict, be fair and generous. In governing, don't try to control. In work, do what you enjoy. In family life, be completely present.

Next time you pray any kind of prayer, whether it be for the resolution of healing, or for a house, or for a car, or for a husband, or for a family conflict, or for a solution to a problem, tell Him he can say yes or no. Because in the end, you're a winner. Every time.

The more you talk about it, rehash it, rethink it, cross analyze it, debate it, respond to it, get paranoid about it, compete with it, complain about it, immortalize it, cry over it, kick it, defame it, stalk it, gossip about it, pray over it, put it down or dissect its motives it continues to rot in your brain. It is dead. It is over. It is gone. It is done. It is time to bury it because it is smelling up your life and no one wants to be near your rotted corpse of memories and decaying attitude. Be the funeral director of your life and bury that thing!

She thought about her life and how lost she’d felt for most of it. She thought about the way that all truths she’d been taught to consider valuable invariably conflicted with the world as it was actually lived. How could a person be so utterly lost, yet remain living?

Listening is an attitude of the heart, a genuine desire to be with another which both attracts and heals. (attr to J. Isham)

What is a person to do, I asked, when their obligations to their family conflict with other obligations—to friends, to society, to themselves?

Nations are not communities and never have been. The history of any country, presented as the history of a family, conceals the fierce conflicts of interest (sometimes exploding, often repressed) between conquerors and conquered, masters and slaves, capitalists and workers, dominators and dominated in race and sex. And in such as world of conflict, a world of victims and executioners, it is the job of thinking people, as Albert Camus suggested, not to be on the side of the executioners.

If your love for another person doesn’t include loving yourself then your love is incomplete.

He knew Alec enough by now to know the conflicting impulses that warred in him. He was conscientious, the kind of person who believed that the others around him were so much more important than he was, who already believed he was letting everybody down. And he was honest, the kind of person that was naturally open about all he felt and wanted. Alec's virtues had made a trap for him; these two good qualities had collided painfully. He felt he could not be honest without disappointing everyone he loved. It was a hideous conundrum for him. It was as if the world had been designed to make him unhappy.

You can't go back home to your family, back home to your childhood, back home to romantic love, back home to a young man's dreams of glory and of fame, back home to exile, to escape to Europe and some foreign land, back home to lyricism, to singing just for singing's sake, back home to aestheticism, to one's youthful idea of 'the artist' and the all-sufficiency of 'art' and 'beauty' and 'love,' back home to the ivory tower, back home to places in the country, to the cottage in Bermude, away from all the strife and conflict of the world, back home to the father you have lost and have been looking for, back home to someone who can help you, save you, ease the burden for you, back home to the old forms and systems of things which once seemed everlasting but which are changing all the time--back home to the escapes of Time and Memory.

You can be bit in the leg by a rattlesnake and seek help to heal your wound, or you can run after it and let the poison take your leg. The same is true with love.

Resolution, like responsibility, is a product of ownership, and kids can't resolve a conflict until they figure out how they contributed to it.

I explain to my patients that abused children often find it hard to disentangle themselves from their dysfunctional families, whereas children grow away from good, loving parents with far less conflict. After all, isn't that the task of a good parent, to enable the child to leave home?

Sometimes the simplest solution out of conflict is becoming someone’s friend, instead of saying goodbye forever.

Soul mates. They really call themselves that, which makes sense, because I guess they are ... They have no harsh edges with each other, no spiny conflicts, they ride though life like conjoined jellyfish - expanding and contracting instinctively, filling each other's spaces liquidly. Making it look easy.

For kids like me, the part of the brain that deals with stress and conflict is always activated...We are constantly ready to fight or flee, because there is a constant exposure to the bear, whether that bear is an alcoholic dad or an unhinged mom (p228)....I see conflict and I run away or prepare for battle. (p246)

Perhaps one day, all these conflicts will end, and it won't be because of great statesmen or churches or organisations like this one. It'll be because people have changed. They'll be like you, Puffin. More a mixture. So why not become a mongrel? It's healthy.

Prayer, desperate prayer, seems so simple, but it’s a step rarely taken by those in family conflict.

Now, now," my father said. "Let's just get the bags." This was typical. My father, the lone male in our estrogen-heavy household, had always dealt with any kind of emotional situation or conflict by doing something concrete and specific. Discussion of cramps and heavy flow at the breakfast table? He was up and out the door to change oil on one of our cars. Coming home in tears for reasons you just didn't want to discuss? He'd go make you a grilled cheese, which he'd probably end up eating. Family crisis brewing in a public place? Bags. Get the bags.

Sylva was unmoved. “I want the threat of this child permanently removed, and I will ensure my brother carries out my instructions. I need details of the family, their names and where they live in Tamin.

It is harder for women, perhaps to be 'one-pointed,' much harder for them to clear space around whatever it is they want to do beyond household chores and family life. Their lives are fragmented... the cry not so much for a 'a room of one's own' as time of one's own. Conflict become acute, whatever it may be about, when there is no margin left on any day in which to try at least to resolve it.

The instinct to survive is human nature itself, and every aspect of our personalities derives from it. Anything that conflicts with the survival instinct acts sooner or later to eliminate the individual and thereby fails to show up in future generations. . . . A scientifically verifiable theory of morals must be rooted in the individual's instinct to survive--and nowhere else!--and must correctly describe the hierarchy of survival, note the motivations at each level, and resolve all conflicts. We have such a theory now; we can solve any moral problem, on any level. Self-interest, love of family, duty to country, responsibility toward the human race . . . . The basis of all morality is duty, a concept with the same relation to group that self-interest has to individual.

Introverts may have strong social skills and enjoy parties and business meetings, but after a while wish they were home in their pajamas. They prefer to devote their social energies to close friends, colleagues, and family. They listen more than they talk, think before they speak, and often feel as if they express themselves better in writing than in conversation. They tend to dislike conflict. Many have a horror of small talk, but enjoy deep discussions.

When you settle for anything short of the best life God wants to offer you, then you have been tempted to remain safe and the accountability for not changing your life becomes your prison of regret.

Finally, the last point that can kill your spark is Isolation. As you grow older you will realize you are unique. When you are little, all kids want Ice cream and Spiderman. As you grow older to college, you still are a lot like your friends. But ten years later and you realize you are unique. What you want, what you believe in, what makes you feel, may be different from even the people closest to you. This can create conflict as your goals may not match with others. And you may drop some of them. Basketball captains in college invariably stop playing basketball by the time they have their second child. They give up something that meant so much to them. They do it for their family. But in doing that, the spark dies. Never, ever make that compromise. Love yourself first, and then others.

I believe a family can be like that sports team. A successful family wins as a team. But if its members are intent upon winning their own individual battles with one another, the team loses. A winning solution is to work out the differences and, when it’s over, let it be over. Then they can get back in the game as a team.

Never in the field of human conflict has so much been owed by so many to so few.

None of us lives in isolation. We're in it together. And some conflict along the way is inevitable. But our highest priority, when all is said and done, has to be commitment to each other –- sticking together.

My viewpoint, in telling the history of the United States, is different: that we must not accept the memory of states as our own. Nations are not communities and never have been. The history of any country, presented as the history of a family, conceals fierce conflicts of interest (sometimes exploding, most often repressed) between conquerors and conquered, masters and slaves, capitalists and workers, dominators and dominated in race and sex. And in such a world of conflict, a world of victims and executioners, it is the job of thinking people, as Albert Camus suggested, not to be on the side of the executioners.

What is a person to do, I asked, when their obligations to their family conflict with other obligations—to friends, to society, to themselves? I began the research. I narrowed the question,

Successful relationships are those relationships were conflicts are successfully resolved and in fact peoples intimacy, closeness, and love are enhanced through the resolution of conflicts. I have always become closer to my wife and to my friends when we have conflicts and work through them successfully because conflicts will always arise. They are an opportunity for intimacy, self-knowledge, and a greater connection.

The first time he had taken the massa to one of these "high-falutin' to-dos," as Bell called them, Kunta had been all but overwhelmed by conflicting emotions: awe, indignation, envy, contempt, fascination, revulsion—but most of all a deep loneliness and melancholy from which it took him almost a week to recover. He couldn't believe that such incredible wealth actually existed, that people really lived that way. It took him a long time, and a great many more parties, to realize that they didn't live that way, that it was all strangely unreal, a kind of beautiful dream the white folks were having, a lie they were telling themselves: that goodness can come from badness, that it's possible to be civilized with one another without treating as human beings those whose blood, sweat, and mother's milk made possible the life of privilege they led.

You’re the one who said nothing is over yet, that nothing has been determined, so don’t say we can’t! We didn’t write that prophecy with our hands; we didn’t put down on paper what we will do! We have a choice!

Well, we are still the created, no matter how dark we’ve become. We are no more trespassers than the jaguar that had been trailing us. We all belong, because we all live, as simple as that.

The supreme good is like water, which nourishes all things without trying to. It is content with the low places that people disdain. Thus it is like the Tao. In dwelling, live close to the ground. In thinking, keep to the simple. In conflict, be fair and generous. In governing, don’t try to control. In work, do what you enjoy. In family life, be completely present. When you are content to be simply yourself and don’t compare or compete, everybody will respect you.

Conflict is one of the many tools that God will use to help you develop a more Christ-like character.

Black and white thinking limits understanding and feedback, two necessary ingredients for successful resolution in creative conflict and successful understanding.

The best defenses against the terrors of existence are the homely comforts of love, work, and family life, which connect us to a world that is independent of our wishes yet responsive to our needs. It is through love and work, as Freud noted in a characteristically pungent remark, that we exchange crippling emotional conflict for ordinary unhappiness. Love and work enable each of us to explore a small corner of the world and to come to accept it on its own terms. But our society tends either to devalue small comforts or else to expect too much of them. Our standards of "creative, meaningful work" are too exalted to survive disappointment. Our ideal of "true romance" puts an impossible burden on personal relationships. We demand too much of life, too little of ourselves.

it’s only a red flag when it starts to create conflict in your life, but otherwise it’s a truly healthy coping mechanism for you to organize your sock drawer.

Because self-critics often come from unsupportive family backgrounds, they tend not to trust others and assume that those they care about will eventually try to hurt them. This creates a steady state of fear that causes problems in interpersonal interactions. For instance, research shows that highly self-critical people tend to be dissatisfied in their romantic relationships because they assume their partners are judging them as harshly as they judge themselves. The misperception of even fairly neutral statements as disparaging often leads to oversensitive reactions and unnecessary conflicts. This means that self-critics often undermine the closeness and supportiveness in relationships that they so desperately seek.

Parents are always the obstacle. You would think, after millions of years, kids would have figured a way around them.

My mom called Grandma today and told her we would no longer be attending family parties. My mom told her we have had enough of being blamed for something Brian did and everyone brushing it off like it was no big deal.

Books can make a difference in dispelling prejudice and building community: not with role models and recipes, not with noble messages about the human family, but with enthralling stories that make us imagine the lives of others. A good story lets you know people as individuals in all their particularity and conflict; and once you see someone as a person—flawed, complex, striving—you’ve reached beyond stereotype.

A racist cop pulls over a black driver for little reason other than the fact that the driver is black and a recent robbery was committed by a couple of young black guys in a white community. The cop quickly realizes the driver is not one of the robbery suspects. He sees a man with a wife and two small children. They are not a couple of young punks. Still,he persists. Why? “He asks to see the driver’s license and registration. While locating the appropriate documents, the black driver respectfully volunteers that he is legally carrying a handgun. The cop panics—is it the image of a black man with a gun? He barks out conflicting orders and then shoots the man to death, in front of his family. Why? “Is it because the cop is an insensitive racist? Maybe he wasn’t trained or taught any better? Perhaps he lived a completely different life in a completely different world than that of the black man. In this cop’s world, were all black men potential criminals, people to be watched, people to be feared?

Life is made up of patterns. Patterns of eating, thirst, sleep, and fight-or-flight are crucial to our individual survival; patterns of courtship, sex, attachment, conflict, play, creativity, family life, and collaboration are crucial to our collective survival. Wisdom is our ability to perceive these patterns and to shape them into coherent chapters within the longer narrative of our lives.

Who wouldn’t appreciate maintenance free, guaranteed fresh, organic and self-cleaning relationships!  We want the happily ever after of fairy tales and the conflict-free marriages that only exist in televised fantasies.  Real relationships take time, energy, and daily care and feeding

Sleepless late that night, his mind still tumbling with conflicts, he recalled something Omoro had said once when Kunta had refused to let go of a choice mango after Lamin begged for a bite: “When you clench your fist, no one can put anything in your hand, nor can your hand pick up anything.

Most people in the grip of depression at its ghastliest are, for whatever reason, in a state of unrealistic hopelessness, torn by exaggerated ills and fatal threats that bear no resemblance to actuality. It may require on the part of friends, lovers, family, admirers, an almost religious devotion to persuade the sufferers of life’s worth, which is so often in conflict with a sense of their own worthlessness, but such devotion has prevented countless suicides.

The modern family is one in which the divergent values of our separate souls are supported, valued, encouraged. Diversity is not just tolerated, it is affirmed as the radical gift of relationship. Conflict is mediated with accepting love despite disagreement, and no one carries the assigned burden of becoming something other than what they are.

I know there may be a point where a crisis in my family may conflict with whatever’s happening in your life – and you’re not going to like who I choose.” “You’re going to choose your family because that’s who you are,” Farrow says strongly. “And I will love you for it.

Healthy families resolve conflict without coercion, shaming, or violence.

Contention in our families drives the Spirit of the Lord away. It also drives many of our family members away. Contention ranges from a hostile spoken word to worldwide conflicts.

Fierce love speaks to the energy that flows through a relationship. Energy keeps a relationship vital.  Fierce denotes a powerful energetic force that is present in our conversations, during lovemaking, even during a relaxing game of cards. We see our relationship as a living breathing being, a being with a pulse, needs, and a purpose.  Your job is to keep this being fed, energized, and vitally alive.  

The Dark Guardian wants to become the sole Guardian of all existence, in all realms. He wants to claim dominance and bend all to his will; the darker the world and its inhabitants become, the more alive and powerful he will feel.

We arrive and depart this life alone. Every moment in-between is a unique opportunity to experience as much love and belonging as we can possibly muster. Instead we obsess over petty differences and turn our backs on those we are supposed to love.

I will give you a few guarantees of my own, Mukthar. I guarantee that before the sun sets, even if you win, even if my cold, dead body is lying on the field, you will rue the day you ever set foot in the Plains. For every inch you advance I'll exact gallons of Mukthar blood. I guarantee that there will be not one family of the Bear Mukthars or they will mourn at least one of theirs. I guarantee that even if you are triumphant the fruits of victory will taste like dust in your mouth. I guarantee that if you fail to kill me today, you will meet me again. You will meet me at the Ximerionian border. You will meet me at every city, town, village, and hamlet. You will meet me on every Amirathan crossroad, on every hill. I will fight you with every sword at my command, with every arrow, with every dagger. I will fight you with pitchforks. I will fight you with the very rocks of the land you try to conquer. I will never, never, never give up. ~Anaxantis, before the Battle of the Zinchara (May 29th, 1453 aed)

They prefer to devote their social energies to close friends, colleagues, and family. They listen more than they talk, think before they speak, and often feel as if they express themselves better in writing than in conversation. They tend to dislike conflict. Many have a horror of small talk, but enjoy deep discussions.

If there is any hope for changing the world for the better, from reducing family violence to reversing overpopulation and international conflict, economists, educators, and political leaders will need to base their interventions on a sound understanding of what people are really like, not on some fairy-tale version of what we would like them to be.

She spent much of her childhood and adolescence planning elaborate scheme to remove herself from family conflict: staying completely silent, keeping her face and body expressionless and immobile, wordlessly leaving the room and making her way to her bedroom, closing the door quietly behind her. Locking herself in the toilet. Leaving the house for an indefinite number of hours and sitting in the school car park by herself. None of these strategies had ever proven successful. In fact her tactics only seemed to increase the possibility that she would be punished as the primary instigator.

When a child reaches adolescence, there is very apt to be a conflict between parents and child, since the latter considers himself to be by now quite capable of managing his own affairs, while the former are filled with parental solicitude, which is often a disguise for love of power. Parents consider, usually, that the various moral problems which arise in adolescence are peculiarly their province. The opinions they express, however, are so dogmatic that the young seldom confide in them, and usually go their own way in secret.

Mindfulness won’t ensure you’ll win an argument with your sister. Mindfulness won’t enable you to bypass your feelings of anger or hurt either. But it may help you see the conflict in a new way, one that allows you to break through old patterns.

In dwelling, live close to the ground. In thinking, keep to the simple. In conflict, be fair and generous. In governing, don’t try to control. In work, do what you enjoy. In family life, be completely present. When you are content to be simply yourself and don’t compare or compete, everybody will respect you.

Introverts, in contrast, may have strong social skills and enjoy parties and business meetings, but after a while wish they were home in their pajamas. They prefer to devote their social energies to close friends, colleagues, and family. They listen more than they talk, think before they speak, and often feel as if they express themselves better in writing than in conversation. They tend to dislike conflict. Many have a horror of small talk, but enjoy deep discussions. A few things introverts are not: The word introvert is not a synonym for hermit or misanthrope.

And the end of this paradox is that only when the child is thus free can he have the proper attachment to his parents; only when we allow his independence can he then freely offer us love and respect, without conflict and without resentment. It is the hardest lesson to learn that the goal of parenthood is not to reign forever but to abdicate gracefully at the right time.

He's not good enough for you." "What?" I stared at him incredulously. "I'd say you have that backwords. He's from a good family. Iam not" His fingers slid away from mine. A swallow darted past us. "So if you'll excuse me, I have to go convince his mother that I'm not a desperate fortune hunter with a liar for a mother an a disgusting talent for drugging old ladies." "No" I frowned. "What do you mean, no?Whats the matter with you?" He just stepped closer to me, right on my shadow, which had been the only thing between us. His eyes were angry and conflicted but his hands were gently on my face, wrapping around the back of my neck. He pilled slightly and i stumbled forward. His mouth closed over mine, the kiss sending warmth shooting all the way from my belly down into my knees. His tongue was bold, sliding over mine as if I were strawberry ice cream. I felt devoured, delicious, decadent. He stopped abruptly, pulling back, his breath ragged. "I'm not good enough for you either.

I’ve watched my dad move our family from extreme poverty to extreme wealth and then everywhere in between. Never once did I see or hear him be anything but a cheerleader for the accomplishments of others. It didn’t matter if he was down or up in life, he wanted everybody around him to succeed. I’ve even watched him praise the very people that have tried to destroy him over the years and then very publicly wish them success and happiness. He taught me the enthusiasm that should always come at the success of others. He constantly taught me that when others succeed, it gives us all more opportunity to succeed. He taught me that when there is conflict, minor or major, you can almost always walk away at the end with a handshake.

Indeed, it could occasionally seem that support for the armed struggle was more fervent in Boston or Chicago than it was in Belfast or Derry. The romantic idyll of a revolutionary movement is easier to sustain when there is no danger that one's own family members might get blown to pieces on a trip to the grocery store. Some people in Ireland looked askance at the "plastic Paddies" who urged bloody war in Ulster from the safe distance of America.

Understanding God’s Word is an essential ingredient of wisdom, which is the ability to apply God’s truth to life’s complexities. Having wisdom does not mean that you understand all of God’s ways; it means that you respond to life God’s way (Deut. 29:29). The better you know the Bible, the wiser you will be and the more effectively you will deal with conflict.

When a narcissist and flying monkeys see that you are onto their sly tricks, they will argue with you. This is their final attempt to find a way out of getting caught. No matter how much they scream, cuss, and fight with you, their arguments are to trip you up. They want to provoke you into more conflicts. Remember, they crave narcissistic supply. This is why they are projecting and gaslighting you. They need you to have a negative emotional reaction to them. It feeds the fuel with them. Don’t participate in the drama, denial, and dysfunction.

A corollary of this has been that Christians have thought that they should only create art with a Pollyanna quality to it: paintings of birds and kittens, movies that extol family life and end happily, songs that are positive and uplifting – in short, works of art that show a world that is almost unfallen where no one experiences conflict and where sin is naughty rather than wicked.

You can't go back home to your family, back home to your childhood, back home to romantic love, back home to a young man's dreams of glory and of fame, back home to exile, to escape to Europe and some foreign land, back home to lyricism, to singing just for singing's sake, back home to aestheticism, to one's youthful idea of "the artist" and the all-sufficiency of "art" and "beauty" and "love," back home to the ivory tower, back home to places in the country, to the cottage in Bermuda, away from all the strife and conflict of the world, back home to the father you have lost and have been looking for, back home to someone who can help you, save you, ease the burden for you, back home to the old forms and systems of things which once seemed everlasting but which are changing all the time--back home to the escapes of Time and Memory. In a way, the phrase summed up everything he had ever learned.

I want gifts and Christmas music. I don’t care how many Draziri are out there. They won’t take Christmas from me.” “Yes, but we don’t have a suitable male,” Orro said. “And only one dog.” I looked at him. “What is this Christmas?” Wing asked. Orro turned from the stove. “It’s the rite of passage during which the young males of the human species learn to display aggression and use weapons.” Sean stopped what he was doing and looked at Orro. “The young men go out in small packs,” Orro continued. “They brave the cold and come into conflict with other packs and they have to prove their dominance through physical combat. Their fathers teach them lessons in the proper use of swear words, and the young men have to undergo tests of endurance, like holding soap in their mouths and licking cold metal objects.” Sean made a strangled noise. “At the end of their trials, they go to see a wise elder in a red suit to prove their worth. If they are judged worthy, the family erects a ceremonial tree and presents them with gifts of weapons.” Sean was clearly struggling, because his head was shaking. “Also,” Orro added, “a sacrificial poultry is prepared and then given to the wild animals, probably to appease the nature spirits.” Sean roared with laughter.

Numerous New Testament passages teach that we need to forsake our allegiance to our original family and become adopted by God (Matt. 23:9). God commands us to look to him as our father and to have no parental intermediaries. Adults who are still holding an allegiance to earthly parents have not realized their new adoptive status. Many times we are not obeying the Word of God because we have not spiritually left home. We feel we still need to please our parents and their traditional ways of doing things rather than obey our new Father (Matt. 15:1–6). When we become part of God’s family, obeying his ways will sometimes cause conflict in our families and sometimes separate us (Matt. 10:35–37). Jesus says that our spiritual ties are the closest and most important (Matt. 12:46–50). Our true family is the family of God.

The mathematician and physicist Freeman Dyson makes a related observation about human society: The destiny of our species is shaped by the imperatives of survival on six distinct time scales. To survive means to compete successfully on all six time scales. But the unit of survival is different at each of the six time scales. On a time scale of years, the unit is the individual. On a time scale of decades, the unit is the family. On a time scale of centuries, the unit is the tribe or nation. On a time scale of millennia, the unit is the culture. On a time scale of tens of millennia, the unit is the species. On a time scale of eons, the unit is the whole web of life on our planet. Every human being is the product of adaptation to the demands of all six time scales. That is why conflicting loyalties are deep in our nature. In order to survive, we have needed to be loyal to ourselves, to our families, to our tribes, to our cultures, to our species, to our planet. If our psychological impulses are complicated, it is because they were shaped by complicated and conflicting demands.

How could someone feel that being beaten does not justify leaving? Being struck and forced not to resist is a particularly damaging form of abuse because it trains out of the victim the instinctive reaction to protect the self. To override that most natural and central instinct, a person must come to believe that he or she is not worth protecting. Being beaten by a “loved one” sets up a conflict between two instincts that should never compete: the instinct to stay in a secure environment (the family) and the instinct to flee a dangerous environment. As if on a see-saw, the instinct to stay prevails in the absence of concrete options on the other side. Getting that lop-sided see-saw off the ground takes more energy than many victims have. No

Children believe what we tell them. They have complete faith in us. They believe that a rose plucked from a garden can plunge a family into conflict. They believe that the hands of a human beast will smoke when he slays a victim, and that this will cause him shame when a young maiden takes up residence in his home. They believe a thousand other simple things. I ask of you a little of this childlike sympathy and, to bring us luck, let me speak four truly magic words, childhood’s “Open Sesame”: Once upon a time…

There's a certain amount of ambiguity in my background, what with intermarriages and conversions, but under various readings of three codes which I don’t much respect (Mosaic Law, the Nuremberg Laws, and the Israeli Law of Return) I do qualify as a member of the tribe, and any denial of that in my family has ceased with me. But I would not remove myself to Israel if it meant the continuing expropriation of another people, and if anti-Jewish fascism comes again to the Christian world—or more probably comes at us via the Muslim world—I already consider it an obligation to resist it wherever I live. I would detest myself if I fled from it in any direction. Leo Strauss was right. The Jews will not be 'saved' or 'redeemed.' (Cheer up: neither will anyone else.) They/we will always be in exile whether they are in the greater Jerusalem area or not, and this in some ways is as it should be. They are, or we are, as a friend of Victor Klemperer's once put it to him in a very dark time, condemned and privileged to be 'a seismic people.' A critical register of the general health of civilization is the status of 'the Jewish question.' No insurance policy has ever been devised that can or will cover this risk.

Low trust causes friction, whether it is caused by unethical behavior or by ethical but incompetent behavior (because even good intentions can never take the place of bad judgment). Low trust is the greatest cost in life and in organizations, including families. Low trust creates hidden agendas, politics, interpersonal conflict, interdepartmental rivalries, win-lose thinking, defensive and protective communication—all of which reduce the speed of trust. Low trust slows everything—every decision, every communication, and every relationship.

Life is difficult. This is a great truth, one of the greatest truths.1 It is a great truth because once we truly see this truth, we transcend it. Once we truly know that life is difficult—once we truly understand and accept it—then life is no longer difficult. Because once it is accepted, the fact that life is difficult no longer matters. Most do not fully see this truth that life is difficult. Instead they moan more or less incessantly, noisily or subtly, about the enormity of their problems, their burdens, and their difficulties as if life were generally easy, as if life should be easy. They voice their belief, noisily or subtly, that their difficulties represent a unique kind of affliction that should not be and that has somehow been especially visited upon them, or else upon their families, their tribe, their class, their nation, their race or even their species, and not upon others. I know about this moaning because I have done my share. Life is a series of problems. Do we want to moan about them or solve them? Do we want to teach our children to solve them? Discipline is the basic set of tools we require to solve life’s problems. Without discipline we can solve nothing. With only some discipline we can solve only some problems. With total discipline we can solve all problems. What makes life difficult is that the process of confronting and solving problems is a painful one. Problems, depending upon their nature, evoke in us frustration or grief or sadness or loneliness or guilt or regret or anger or fear or anxiety or anguish or despair. These are uncomfortable feelings, often very uncomfortable, often as painful as any kind of physical pain, sometimes equaling the very worst kind of physical pain. Indeed, it is because of the pain that events or conflicts engender in us all that we call them problems. And since life poses an endless series of problems, life is always difficult and is full of pain as well as joy.

A racist cop pulls over a black driver for little reason other than the fact that the driver is black and a recent robbery was committed by a couple of young black guys in a white community. The cop quickly realizes the driver is not one of the robbery suspects. He sees a man with a wife and two small children. They are not a couple of young punks. Still,he persists. Why? “He asks to see the driver’s license and registration. While locating the appropriate documents, the black driver respectfully volunteers that he is legally carrying a handgun. The cop panics—is it the image of a black man with a gun? He barks out conflicting orders and then shoots the man to death, in front of his family. Why? “Is it because the cop is an insensitive racist? Maybe he wasn’t trained or taught any better? Perhaps he lived a completely different life in a completely different world than that of the black man. In this cop’s world, were all black men potential criminals, people to be watched, people to be feared?

I don’t know why everyone is still trying to find out whether heaven and hell exist. Why do we need more evidence? They exist here on this very Earth. Heaven is standing atop Mount Qasioun overlooking the Damascene sights with the wind carrying Qabbani’s dulcet words all around you. And hell is only four hours away in Aleppo where children’s cries drown out the explosions of mortar bombs until they lose their voice, their families, and their limbs. Yes, hell certainly does exist right now, at this moment, as I pen this poem. And all we’re doing to extinguish this hellfire is sighing, shrugging, liking, and sharing. Tell me: what exactly does that make us? Are we any better than the gatekeepers of hell?

We use the word cross in our hymns, in our piety, in our prayers, and in our pastoral language. But we use it too cheaply. We say that a person has to live with some sort of suffering in life: a sickness that cannot be cured, an unresolvable personality conflict within the family, poverty, or some other unexplainable or unchangeable suffering. Then we say, “That person has a cross to bear.” Granted, whatever kind of suffering we have is suffering that we can bear in confidence that God is with us. But the cross that Jesus had to face, because he chose to face it, was not—like sickness—something that strikes you without explanation. It was not some continuing difficulty in his social life. It was not an accident or catastrophe that just happened to hit him when it could have hit somebody else. Jesus’ cross was the price to pay for being the kind of person he was in the kind of world he was in; the cross that he chose was the price of his representing a new way of life in a world that did not want a new way of life. That is what he called his followers to do.

This better world—that is the world I’m fighting for from inside the whale, this world I want to be birthed into. A world that is kinder, more generous, more just. A world that takes care of the marginalized, the poor, the sick. Where wealth and resources are redistributed, where reparations are made for the harms of history, where stolen land is given back. Where the environment is cared for and respected, and all species are cared for and respected. Where conflicts are dealt with in gentleness. Where people take care of each other and feel empowered to be their truest selves. Where anger is allowed and joy is allowed and fun is allowed and quietness is allowed and loudness is allowed and being wrong is allowed and everything, everything, everything is rooted in love. And maybe that’s an unattainable utopia.But I’ve found a few smaller versions of this world—in the ground rules Liv and I set on the bus en route to meeting my family; in the grace Cara showed me when I came out to her; in the patience with which Zu mentored me. I’m not naïve enough to think we’ll reach this utopia in my lifetime or possibly ever, but I’m also not faithless enough to think that the direction in which I strive doesn’t matter, that these smaller versions of the world aren’t leading us there.

Frame the spiritual journey as a stark good-vs.-evil battle of warring sides long enough and you’ll eventually see the Church and those around you in the same way too. You’ll begin to filter the world through the lens of conflict. Everything becomes a threat to the family; everyone becomes a potential enemy. Fear becomes the engine that drives the whole thing. When this happens, your default response to people who are different or who challenge you can turn from compassion to contempt. You become less like God and more like the Godfather. In those times, instead of being a tool to fit your heart for invitation, faith can become a weapon to defend yourself against the encroaching sinners threatening God’s people—whom we conveniently always consider ourselves among. Religion becomes a cold, cruel distance maker, pushing from the table people who aren’t part of the brotherhood and don’t march in lockstep with the others.

When our citizens are determined to openly wear pistols on their belts to go shopping at Walmart, that signifies to me a failure on the part of the macho ideal. Ostensibly, the handgun is displayed to let evildoers know, in no uncertain terms, that this is not a person with whom to trifle. It then follows that the wearing of the pistol presumes a situation in which the bearer will need to shoot someone, rendering the brandishing of the weapon a badge of fear, does it not? It occurs to me that if we keep on turning to such “masculine” methodology to solve our conflicts, the only inevitable ending is a bunch of somebody’s family lying in a bloody schoolhouse, movie theater, or smoking Japanese city. I guess we just hope it’s not our family? I don’t like the odds.

At the Foley Center for the Study of Lives at Northwestern University, McAdams studies the stories that people tell about themselves. We all write our life stories as if we were novelists, McAdams believes, with beginnings, conflicts, turning points, and endings. And the way we characterize our past setbacks profoundly influences how satisfied we are with our current lives. Unhappy people tend to see setbacks as contaminants that ruined an otherwise good thing (“I was never the same again after my wife left me”), while generative adults see them as blessings in disguise (“The divorce was the most painful thing that ever happened to me, but I’m so much happier with my new wife”). Those who live the most fully realized lives—giving back to their families, societies, and ultimately themselves—tend to find meaning in their obstacles. In a sense, McAdams has breathed new life into one of the great insights of Western mythology: that where we stumble is where our treasure lies.

The advantages of a hereditary Monarchy are self-evident. Without some such method of prescriptive, immediate and automatic succession, an interregnum intervenes, rival claimants arise, continuity is interrupted and the magic lost. Even when Parliament had secured control of taxation and therefore of government; even when the menace of dynastic conflicts had receded in to the coloured past; even when kingship had ceased to be transcendental and had become one of many alternative institutional forms; the principle of hereditary Monarchy continued to furnish the State with certain specific and inimitable advantages. Apart from the imponderable, but deeply important, sentiments and affections which congregate around an ancient and legitimate Royal Family, a hereditary Monarch acquires sovereignty by processes which are wholly different from those by which a dictator seizes, or a President is granted, the headship of the State. The King personifies both the past history and the present identity of the Nation as a whole. Consecrated as he is to the service of his peoples, he possesses a religious sanction and is regarded as someone set apart from ordinary mortals. In an epoch of change, he remains the symbol of continuity; in a phase of disintegration, the element of cohesion; in times of mutability, the emblem of permanence. Governments come and go, politicians rise and fall: the Crown is always there. A legitimate Monarch moreover has no need to justify his existence, since he is there by natural right. He is not impelled as usurpers and dictators are impelled, either to mesmerise his people by a succession of dramatic triumphs, or to secure their acquiescence by internal terrorism or by the invention of external dangers. The appeal of hereditary Monarchy is to stability rather than to change, to continuity rather than to experiment, to custom rather than to novelty, to safety rather than to adventure. The Monarch, above all, is neutral. Whatever may be his personal prejudices or affections, he is bound to remain detached from all political parties and to preserve in his own person the equilibrium of the realm. An elected President – whether, as under some constitutions, he be no more than a representative functionary, or whether, as under other constitutions, he be the chief executive – can never inspire the same sense of absolute neutrality. However impartial he may strive to become, he must always remain the prisoner of his own partisan past; he is accompanied by friends and supporters whom he may seek to reward, or faced by former antagonists who will regard him with distrust. He cannot, to an equal extent, serve as the fly-wheel of the State.

I was so struck by Flow’s negative implications for parents that I decided I wanted to speak to Csikszentmihalyi, just to make sure I wasn’t misreading him. And eventually I did, at a conference in Philadelphia where he was one of the marquee speakers. As we sat down to chat, the first thing I asked was why he talked so little about family life in Flow. He devotes only ten pages to it. “Let me tell you a couple of things that may be relevant to you,” he said. And then he told a personal story. When Csikszentmihalyi first developed the Experience Sampling Method, one of the first people he tried it out on was himself. “And at the end of the week,” he said, “I looked at my responses, and one thing that suddenly was very strange to me was that every time I was with my two sons, my moods were always very, very negative.” His sons weren’t toddlers at that point either. They were older. “And I said, ‘This doesn’t make any sense to me, because I’m very proud of them, and we have a good relationship.’ ” But then he started to look at what, specifically, he was doing with his sons that made his feelings so negative. “And what was I doing?” he asked. “I was saying, ‘It’s time to get up, or you will be late for school.’ Or, ‘You haven’t put away your cereal dish from breakfast.’ ” He was nagging, in other words, and nagging is not a flow activity. “I realized,” he said, “that being a parent consists, in large part, of correcting the growth pattern of a person who is not necessarily ready to live in a civilized society.” I asked if, in that same data set, he had any numbers about flow in family life. None were in his book. He said he did. “They were low. Family life is organized in a way that flow is very difficult to achieve, because we assume that family life is supposed to relax us and to make us happy. But instead of being happy, people get bored.” Or enervated, as he’d said before, when talking about disciplining his sons. And because children are constantly changing, the “rules” of handling them change too, which can further confound a family’s ability to flow. “And then we get into these spirals of conflict and so forth,” he continued. “That’s why I’m saying it’s easier to get into flow at work. Work is more structured. It’s structured more like a game. It has clear goals, you get feedback, you know what has to be done, there are limits.” He thought about this. “Partly, the lack of structure in family life, which seems to give people freedom, is actually a kind of an impediment.

This is the way it ought to be!" said the Little Russian, returning. "Because, mark you, mother dear, a new heart is coming into existence, a new heart is growing up in life. All hearts are smitten in the conflict of interests, all are consumed with a blind greed, eaten up with envy, stricken, wounded, and dripping with filth, falsehood, and cowardice. All people are sick; they are afraid to live; they wander about as in a mist. Everyone feels only his own toothache. But lo, and behold! Here is a Man coming and illuminating life with the light of reason, and he shouts: 'Oh, ho! you straying roaches! It's time, high time, for you to understand that all your interests are one, that everyone has the need to live, everyone has the desire to grow!' The Man who shouts this is alone, and therefore he cries aloud; he needs comrades, he feels dreary in his loneliness, dreary and cold. And at his call the stanch hearts unite into one great, strong heart, deep and sensitive as a silver bell not yet cast. And hark! This bell rings forth the message: 'Men of all countries, unite into one family! Love is the mother of life, not hate!' My brothers! I hear this message sounding through the world!

When I stopped viewing girls as potential girlfriends and started treating them as sisters in Christ, I discovered the richness of true friendship. When I stopped worrying about who I was going to marry and began to trust God’s timing, I uncovered the incredible potential of serving God as a single. . . . I believe the time has come for Christians, male and female, to own up to the mess we’ve left behind in our selfish pursuit of short-term romance. Dating may seem an innocent game, but as I see it, we are sinning against each other. What excuse will we have when God asks us to account for our actions and attitudes in relationships? If God sees a sparrow fall (Matthew 10:29), do you think He could possibly overlook the broken hearts and scarred emotions we cause in relationships based on selfishness? Everyone around us may be playing the dating game. But at the end of our lives, we won’t answer to everyone. We’ll answer to God. . . . Long before Seventeen magazine ever gave teenagers tips on dating, people did things very differently. At the turn of the twentieth century, a guy and girl became romantically involved only if they planned to marry. If a young man spent time at a girl’s home, family and friends assumed that he intended to propose to her. But shifting attitudes in culture and the arrival of the automobile brought radical changes. The new “rules” allowed people to indulge in all the thrills of romantic love without having any intention of marriage. Author Beth Bailey documents these changes in a book whose title, From Front Porch to Backseat, says everything about the difference in society’s attitude when dating became the norm. Love and romance became things people could enjoy solely for their recreational value. Though much has changed since the 1920s, the tendency of dating relationships to move toward intimacy without commitment remains very much the same. . . . Many of the attitudes and practices of today’s dating relationships conflict with the lifestyle of smart love God wants us to live.

If your boundaries have been injured, you may find that when you are in conflict with someone, you shut down without even being aware of it. This isolates us from love, and keeps us from taking in safe people. Kate had been quite controlled by her overprotective mother. She’d always been warned that she was sickly, would get hit by cars, and didn’t know how to care for herself well. So she fulfilled all those prophecies. Having no sense of strong boundaries, Kate had great difficulty taking risks and connecting with people. The only safe people were at her home. Finally, however, with a supportive church group, Kate set limits on her time with her mom, made friends in her singles’ group, and stayed connected to her new spiritual family. People who have trouble with boundaries may exhibit the following symptoms: blaming others, codependency, depression, difficulties with being alone, disorganization and lack of direction, extreme dependency, feelings of being let down, feelings of obligation, generalized anxiety, identity confusion, impulsiveness, inability to say no, isolation, masochism, overresponsibility and guilt, panic, passive-aggressive behavior, procrastination and inability to follow through, resentment, substance abuse and eating disorders, thought problems and obsessive-compulsive problems, underresponsibility, and victim mentality.

Neighbors turned surly; petty jealousies flared into denunciations made to the SA—the Storm Troopers—or to the newly founded Geheime Staatspolizei, only just becoming known by its acronym, Gestapo (GEheime STAatsPOlizei), coined by a post office clerk seeking a less cumbersome way of identifying the agency. The Gestapo’s reputation for omniscience and malevolence arose from a confluence of two phenomena: first, a political climate in which merely criticizing the government could get one arrested, and second, the existence of a populace eager not just to step in line and become coordinated but also to use Nazi sensitivities to satisfy individual needs and salve jealousies. One study of Nazi records found that of a sample of 213 denunciations, 37 percent arose not from heartfelt political belief but from private conflicts, with the trigger often breathtakingly trivial. In October 1933, for example, the clerk at a grocery store turned in a cranky customer who had stubbornly insisted on receiving three pfennigs in change. The clerk accused her of failure to pay taxes. Germans denounced one another with such gusto that senior Nazi officials urged the populace to be more discriminating as to what circumstances might justify a report to the police. Hitler himself acknowledged, in a remark to his minister of justice, “we are living at present in a sea of denunciations and human meanness.

Although Galileo was a devout Catholic, it was his conflict with the Vatican, sadly mismanaged on both sides, that lay at the basis of the running battle between science and religion, a tragic and confusing schism which persists unresolved. More than ever today, religion finds its revelatory truths threatened by scientific theory, and retreats into a defensive corner, while scientists go into the attack insisting that rational argument is the only valid criterion for an understanding of the workings of the universe. Maybe both sides have misunderstood the nature of their respective roles. Scientists are equipped to answer the mechanical question of how the universe and everything in it, including life, came about. But since their modes of thought are dictated by purely rational, materialistic criteria, physicists cannot claim to answer the questions of why the universe exists, and why we human beings are here to observe it, any more than molecular biologists can satisfactorily explain why – if our actions are determined by the workings of a selfish genetic coding – we occasionally listen to the voice of conscience and behave with altruism, compassion and generosity. Even these human qualities have come under attack from evolutionary psychologists who have ascribed altruism to a crude genetic theory by which familial cooperation is said to favour the survival of the species. Likewise the spiritual sophistication of musical, artistic and poetic activity is regarded as just a highly advanced function of primitive origins.

Napoleon represented the last battle of revolutionary terror against the bourgeois society which had been proclaimed by this same Revolution, and against its policy. Napoleon, of course, already discerned the essence of the modern state; he understood that it is based on the unhampered development of bourgeois society, on the free movement of private interest, etc. He decided to recognise and protect this basis. He was no terrorist with his head in the clouds. Yet at the same time he still regarded the state as an end in itself and civil life only as a treasurer and his subordinate which must have no will of its own. He perfected the Terror by substituting permanent war for permanent revolution. He fed the egoism of the French nation to complete satiety but demanded also the sacrifice of bourgeois business, enjoyments, wealth, etc., whenever this was required by the political aim of conquest. If he despotically suppressed the liberalism of bourgeois society — the political idealism of its daily practice — he showed no more consideration for its essential material interests, trade and industry, whenever they conflicted with his political interests. His scorn of industrial hommes d'affaires was the complement to his scorn of ideologists. In his home policy, too, he combated bourgeois society as the opponent of the state which in his own person he still held to be an absolute aim in itself. Thus he declared in the State Council that he would not suffer the owner of extensive estates to cultivate them or not as he pleased. Thus, too, he conceived the plan of subordinating trade to the state by appropriation of roulage [road haulage]. French businessmen took steps to anticipate the event that first shook Napoleon’s power. Paris exchange- brokers forced him by means of an artificially created famine to delay the opening of the Russian campaign by nearly two months and thus to launch it too late in the year.

Thank you Neil, and to the givers of this beautiful reward, my thanks from the heart. My family, my agent, editors, know that my being here is their doing as well as mine, and that the beautiful reward is theirs as much as mine. And I rejoice at accepting it for, and sharing it with, all the writers who were excluded from literature for so long, my fellow authors of fantasy and science fiction—writers of the imagination, who for the last 50 years watched the beautiful rewards go to the so-called realists. I think hard times are coming when we will be wanting the voices of writers who can see alternatives to how we live now and can see through our fear-stricken society and its obsessive technologies to other ways of being, and even imagine some real grounds for hope. We will need writers who can remember freedom. Poets, visionaries—the realists of a larger reality. Right now, I think we need writers who know the difference between the production of a market commodity and the practice of an art. Developing written material to suit sales strategies in order to maximize corporate profit and advertising revenue is not quite the same thing as responsible book publishing or authorship. (Thank you, brave applauders.) Yet I see sales departments given control over editorial; I see my own publishers in a silly panic of ignorance and greed, charging public libraries for an ebook six or seven times more than they charge customers. We just saw a profiteer try to punish a publisher for disobedience and writers threatened by corporate fatwa, and I see a lot of us, the producers who write the books, and make the books, accepting this. Letting commodity profiteers sell us like deodorant, and tell us what to publish and what to write. (Well, I love you too, darling.) Books, you know, they’re not just commodities. The profit motive often is in conflict with the aims of art. We live in capitalism. Its power seems inescapable. So did the divine right of kings. Any human power can be resisted and changed by human beings. Resistance and change often begin in art, and very often in our art—the art of words. I have had a long career and a good one. In good company. Now here, at the end of it, I really don’t want to watch American literature get sold down the river. We who live by writing and publishing want—and should demand—our fair share of the proceeds. But the name of our beautiful reward is not profit. Its name is freedom. Thank you.

and confused if someone does not appreciate their niceness. Others often sense this and avoid giving them feedback not only, effectively blocking the nice person’s emotional growth, but preventing risks from being taken. You never know with a nice person if the relationship would survive a conflict or angry confrontation. This greatly limits the depths of intimacy. And would you really trust a nice person to back you up if confrontation were needed? 3. With nice people you never know where you really stand. The nice person allows others to accidentally oppress him. The “nice” person might be resenting you just for talking to him, because really he is needing to pee. But instead of saying so he stands there nodding and smiling, with legs tightly crossed, pretending to listen. 4. Often people in relationship with nice people turn their irritation toward themselves, because they are puzzled as to how they could be so upset with someone so nice. In intimate relationships this leads to guilt, self-hate and depression. 5. Nice people frequently keep all their anger inside until they find a safe place to dump it. This might be by screaming at a child, blowing up a federal building, or hitting a helpless, dependent mate. (Timothy McVeigh, executed for the Oklahoma City bombing, was described by acquaintances as a very, very nice guy, one who would give you the shirt off his back.) Success in keeping the anger in will often manifest as psychosomatic illnesses, including arthritis, ulcers, back problems, and heart disease. Proper Peachy Parents In my work as a psychotherapist, I have found that those who had peachy keen “Nice Parents” or proper “Rigidly Religious Parents” (as opposed to spiritual parents), are often the most stuck in chronic, lowgrade depression. They have a difficult time accessing or expressing any negative feelings towards their parents. They sometimes say to me “After all my parents did for me, seldom saying a harsh word to me, I would feel terribly guilty complaining. Besides, it would break their hearts.” Psychologist Rollo May suggested that it is less crazy-making to a child to cope with overt withdrawal or harshness than to try to understand the facade of the always-nice parent. When everyone agrees that your parents are so nice and giving, and you still feel dissatisfied, then a child may conclude that there must be something wrong with his or her ability to receive love. -§ Emotionally starving children are easier to control, well fed children don’t need to be. -§ I remember a family of fundamentalists who came to my office to help little Matthew with his anger problem. The parents wanted me to teach little Matthew how to “express his anger nicely.” Now if that is not a formula making someone crazy I do not know what would be. Another woman told me that after her stinking drunk husband tore the house up after a Christmas party, breaking most of the dishes in the kitchen, she meekly told him, “Dear, I think you need a breath mint.” Many families I work with go through great anxiety around the holidays because they are going to be forced to be with each other and are scared of resuming their covert war. They are scared that they might not keep the nice garbage can lid on, and all the rotting resentments and hopeless hurts will be exposed. In the words to the following song, artist David Wilcox explains to his parents why he will not be coming home this Thanksgiving: Covert War by David Wilcox

Finally, we arrive at the question of the so-called nonpolitical man. Hitler not only established his power from the very beginning with masses of people who were until then essentially nonpolitical; he also accomplished his last step to victory in March of 1933 in a "legal" manner, by mobilizing no less than five million nonvoters, that is to say, nonpolitical people. The Left parties had made every effort to win over the indifferent masses, without posing the question as to what it means "to be indifferent or nonpolitical." If an industrialist and large estate owner champions a rightist party, this is easily understood in terms of his immediate economic interests. In his case a leftist orientation would be at variance with his social situation and would, for that reason, point to irrational motives. If an industrial worker has a leftist orientation, this too is by all mean rationally consistent—it derives from his economic and social position in industry. If, however, a worker, an employee, or an official has a rightist orientation, this must be ascribed to a lack of political clarity, i.e., he is ignorant of his social position. The more a man who belongs to the broad working masses is nonpolitical, the more susceptible he is to the ideology of political reaction. To be nonpolitical is not, as one might suppose, evidence of a passive psychic condition, but of a highly active attitude, a defense against the awareness of social responsibility. The analysis of this defense against consciousness of one's social responsibility yields clear insights into a number of dark questions concerning the behavior of the broad nonpolitical strata. In the case of the average intellectual "who wants nothing to do with politics," it can easily be shown that immediate economic interests and fears related to his social position, which is dependent upon public opinion, lie at the basis of his noninvolvement. These fears cause him to make the most grotesque sacrifices with respect to his knowledge and convictions. Those people who are engaged in the production process in one way or another and are nonetheless socially irresponsible can be divided into two major groups. In the case of the one group the concept of politics is unconsciously associated with the idea of violence and physical danger, i.e., with an intense fear, which prevents them from facing life realistically. In the case of the other group, which undoubtedly constitutes the majority, social irresponsibility is based on personal conflicts and anxieties, of which the sexual anxiety is the predominant one. […] Until now the revolutionary movement has misunderstood this situation. It attempted to awaken the "nonpolitical" man by making him conscious solely of his unfulfilled economic interests. Experience teaches that the majority of these "nonpolitical" people can hardly be made to listen to anything about their socio-economic situation, whereas they are very accessible to the mystical claptrap of a National Socialist, despite the fact that the latter makes very little mention of economic interests. [This] is explained by the fact that severe sexual conflicts (in the broadest sense of the word), whether conscious or unconscious, inhibit rational thinking and the development of social responsibility. They make a person afraid and force him into a shell. If, now, such a self-encapsulated person meets a propagandist who works with faith and mysticism, meets, in other words, a fascist who works with sexual, libidinous methods, he turns his complete attention to him. This is not because the fascist program makes a greater impression on him than the liberal program, but because in his devotion to the führer and the führer's ideology, he experiences a momentary release from his unrelenting inner tension. Unconsciously, he is able to give his conflicts a different form and in this way to "solve" them.

Comparing marriage to football is no insult. I come from the South where football is sacred. I would never belittle marriage by saying it is like soccer, bowling, or playing bridge, never. Those images would never work, only football is passionate enough to be compared to marriage. In other sports, players walk onto the field, in football they run onto the field, in high school ripping through some paper, in college (for those who are fortunate enough) they touch the rock and run down the hill onto the field in the middle of the band. In other sports, fans cheer, in football they scream. In other sports, players ‘high five’, in football they chest, smash shoulder pads, and pat your rear. Football is a passionate sport, and marriage is about passion. In football, two teams send players onto the field to determine which athletes will win and which will lose, in marriage two families send their representatives forward to see which family will survive and which family will be lost into oblivion with their traditions, patterns, and values lost and forgotten. Preparing for this struggle for survival, the bride and groom are each set up. Each has been led to believe that their family’s patterns are all ‘normal,’ and anyone who differs is dense, naïve, or stupid because, no matter what the issue, the way their family has always done it is the ‘right’ way. For the premarital bride and groom in their twenties, as soon as they say, “I do,” these ‘right’ ways of doing things are about to collide like two three hundred and fifty pound linemen at the hiking of the ball. From “I do” forward, if not before, every decision, every action, every goal will be like the line of scrimmage. Where will the family patterns collide? In the kitchen. Here the new couple will be faced with the difficult decision of “Where do the cereal bowls go?” Likely, one family’s is high, and the others is low. Where will they go now? In the bathroom. The bathroom is a battleground unmatched in the potential conflicts. Will the toilet paper roll over the top or underneath? Will the acceptable residing position for the lid be up or down? And, of course, what about the toothpaste? Squeeze it from the middle or the end? But the skirmishes don’t stop in the rooms of the house, they are not only locational they are seasonal. The classic battles come home for the holidays. Thanksgiving. Which family will they spend the noon meal with and which family, if close enough, will have to wait until the nighttime meal, or just dessert if at all? Christmas. Whose home will they visit first, if at all? How much money will they spend on gifts for his family? for hers? Then comes for many couples an even bigger challenge – children of their own! At the wedding, many couples take two candles and light just one often extinguishing their candle as a sign of devotion. The image is Biblical. The Bible is quoted a man shall leave his father and mother and be joined to his wife, and the two shall become one. What few prepare them for is the upcoming struggle, the conflict over the unanswered question: the two shall become one, but which one? Two families, two patterns, two ways of doing things, which family’s patterns will survive to play another day, in another generation, and which will be lost forever? Let the games begin.

The Arab world has done nothing to help the Palestinian refugees they created when they attacked Israel in 1948. It’s called the ‘Palestinian refugee problem.’ This is one of the best tricks that the Arabs have played on the world, and they have used it to their great advantage when fighting Israel in the forum of public opinion. This lie was pulled off masterfully, and everyone has been falling for it ever since. First you tell people to leave their homes and villages because you are going to come in and kick out the Jews the day after the UN grants Israel its nationhood. You fail in your military objective, the Jews are still alive and have more land now than before, and you have thousands of upset, displaced refugees living in your country because they believed in you. So you and the UN build refugee camps that are designed to last only five years and crowd the people in, instead of integrating them into your society and giving them citizenship. After a few years of overcrowding and deteriorating living conditions, you get the media to visit and publish a lot of pictures of these poor people living in the hopeless, wretched squalor you have left them in. In 1967 you get all your cronies together with their guns and tanks and planes and start beating the war drums. Again the same old story: you really are going to kill all the Jews this time or drive them into the sea, and everyone will be able to go back home, take over what the Jews have developed, and live in a Jew-free Middle East. Again you fail and now there are even more refugees living in your countries, and Israel is even larger, with Jerusalem as its capital. Time for more pictures of more camps and suffering children. What is to be done about these poor refugees (that not even the Arabs want)? Then start Middle Eastern student organizations on U.S. college campuses and find some young, idealistic American college kids who have no idea of what has been described here so far, and have them take up the cause. Now enter some power-hungry type like Yasser Arafat who begins to blackmail you and your Arab friends, who created the mess, for guns and bombs and money to fight the Israelis. Then Arafat creates hell for the world starting in the 1970s with his terrorism, and the “Palestinian refugee problem” becomes a worldwide issue and galvanizes all your citizens and the world against Israel. Along come the suicide bombers, so to keep the pot boiling you finance the show by paying every bomber’s family twenty-five thousand dollars. This encourages more crazies to go blow themselves up, killing civilians and children riding buses to school. Saudi Arabia held telethons to raise thousands of dollars to the families of suicide bombers. What a perfect way to turn years of military failure into a public-opinion-campaign success. The perpetuation of lies and uncritical thinking, combined with repetitious anti-Jewish and anti-American diatribes, has produced a generation of Arab youth incapable of thinking in a civilized manner. This government-nurtured rage toward the West and the infidels continues today, perpetuating their economic failure and deflecting frustration away from the dictators and regimes that oppress them. This refusal by the Arab regimes to take an honest look at themselves has created a culture of scapegoating that blames western civilization for misery and failure in every aspect of Arab life. So far it seems that Arab leaders don’t mind their people lagging behind, save for King Abdullah’s recent evidence of concern. (The depth of his sincerity remains to be seen.)