Greedy Relatives Quotes

You should know that there is little you can seek in this world, that there is no need for you to be so greedy, in the end all you can achieve are memories, hazy, intangible, dreamlike memories which are impossible to articulate. When you try to relate them, there are only sentences, the dregs left from the filter of linguistic structures.

—but I love you. I’m sorry I’m not sorry. I didn’t want to be—” “Vanessa.” “I don’t want to be someone’s number two or number three priority because sometimes I like to be greedy—” “Van.” “—but I can’t help how I feel. I’ve tried to stop, I swear. But I couldn’t.

In search for love, where love is some Oxytocin,seeking happiness related to Orexin. Sensations of glory, motivation and success, They are all some precious chemicals. Our mind is greedy, and falls into depression when he is no longer satisfied. LIFE IS A DRUG STORE WE ARE ALL JUNKIES.

We stay in that sunshine, on that marvellous summit, for an hour and an era. We don’t talk much. Up there, language seems impossible, impertinent, sliding stupidly off this landscape. Its size makes metaphor and simile seem preposterous. It is like nowhere I have ever been. It shucks story, leaves the usual forms of meaning-making derelict. Glint of ice cap, breach of whales, silt swirls in outflows, sapphire veins of a crevasse field. A powerful dissonance overtakes my mind, whereby everything seems both distant and proximate at the same time. It feels as if I could lean from that summit and press a finger into the crevasses, tip a drop of water from the serac pool, nudge a berg along the skyline with my fingertip. I realize how configured my sense of distance has become from living so much on the Internet, where everything is in reach and nothing is within touch. The immensity and the vibrancy of the ice are beyond anything I have encountered before. Seen in deep time – viewed even in the relatively shallow time since the last glaciation – the notion of human dominance over the planet seems greedy, delusory. Up there on that summit, at that moment, gazing from the Inner Ice to the berg-filled sea, the idea of the Anthropocene feels at best a conceit, at worst a perilous vanity. I recall the Inuit word I first heard in northern Canada: ilira, meaning ‘a sense of fear and awe’, and also carrying an implication of the landscape’s sentience with it. Yes. That is what I feel here. Ilira.

The problem: If you've an antique for sale, then, sad to relate, the world isn't your oyster. It's not that easy. Even if somebody gives you the National Gallery, your options are still very, very limited. Okay, you can sell the Old Masters, set up a trust, buy your favorite brewery. But that's strictly it. You're limited by honesty on one hand and law - that hobble of sanity - on the other.

Many of us get anxious in test-taking situations regardless of our intelligence, preparation, or familiarity with the material. One of the reasons test anxiety is so common is that it is relatively easy to trigger. Even one episode of heightened anxiety is sufficient for us to feel intensely anxious when facing a similar situation in the future. Test anxiety is especially problematic because it causes massive disruptions to our concentration, our focus, and our ability to think clearly, all of which have a huge impact on our performance. As a rule, anxiety tends to be extremely greedy when it comes to our concentration and attention. The visceral discomfort it creates can be so distracting, and the intellectual resources it hogs so critical, that we might struggle to comprehend the nuances of questions, retrieve the relevant information from our memory, formulate answers coherently, or choose the best option from a multiple-choice list. As an illustration of how dramatic its effects are, anxiety can cause us to score fifteen points lower than we would otherwise on a basic IQ test—a hugely significant margin that can drop a score from the Superior to the Average range.

The Bishop observed later that Trinidad was treated very much like a poor relation or a servant. He was sent on errands, was told without ceremony to fetch the Padre's boots, to bring wood for the fire, to saddle his horse. Father Latour disliked his personality so much that he could scarcely look at him. His fat face was irritatingly stupid, and had the grey, oily look of soft cheeses. The corners of his mouth were deep folds in plumpness, like the creases in a baby's legs, and the steel rim of his spectacles, where it crossed his nose, was embedded in soft flesh. He said not one word during supper, but ate as if he were afraid of never seeing food again. When his attention left his plate for a moment, it was fixed in the same greedy way upon the girl who served the table—and who seemed to regard him with careless contempt. The student gave the impression of being always stupefied by one form of sensual disturbance or another.

The Bishop observed later that Trinidad was treated very much like a poor relation or a servant. He was sent on errands, was told without ceremony to fetch the Padre's boots, to bring wood for the fire, to saddle his horse. Father Latour disliked his personality so much that he could scarcely look at him. His fat face was irritatingly stupid, and had the grey, oily look of soft cheeses. The corners of his mouth were deep folds in plumpness, like the creases in a baby's legs, and the steel rim of his spectacles, where it crossed his nose, was embedded in soft flesh. He said not one word during supper, but ate as if he were afraid of never seeing food again. When his attention left his plate for a moment, it was fixed in the same greedy way upon the girl who served the table—and who seemed to regard him with careless contempt. The student gave the impression of being always stupefied by one form of sensual disturbance or another.

Seeing that humans in modern cultures were destroying their environment for the sake of self-indulgence, the Dokkalfar focused their attention on poorer nations, whose terrain still flourished. A century of ethnic cleansing, deforestation, and war assured the land weakened and humans stayed in abject poverty. The result was a perfect contrast. In certain parts of the world, millions of children died of starvation and disease while other countries held excesses and riches never before seen. Earth became a place of greedy extremes. Societies lost the ability to relate to one another, choosing instead to focus on their own. No one noticed the one common theme every culture held. The world itself was dying.

The maxim, by which we commonly conduct ourselves in our reasonings, is, that the objects, of which we have no experience, resemble those, of which we have; that what we have found to be most usual is always most probable; and that where there is an opposition of arguments, we ought to give the preference to such as are founded on the greatest number of past observations. But though, in proceeding by this rule, we readily reject any fact which is unusual and incredible in an ordinary degree; yet in advancing farther, the mind observes not always the same rule; but when anything is affirmed utterly absurd and miraculous, it rather the more readily admits of such a fact, upon account of that very circumstance, which ought to destroy all its authority. The passion of surprise and wonder, arising from miracles, being an agreeable emotion, gives a sensible tendency towards the belief of those events, from which it is derived. And this goes so far, that even those who cannot enjoy this pleasure immediately, nor can believe those miraculous events, of which they are informed, yet love to partake of the satisfaction at secondhand or by rebound, and place a pride and delight in exciting the admiration of others. 17 With what greediness are the miraculous accounts of travelers received, their descriptions of sea and land monsters, their relations of wonderful adventures, strange men, and uncouth manners? But if the spirit of religion join itself to the love of wonder, there is an end of common sense; and human testimony, in these circumstances, loses all pretensions to authority. A religionist may be an enthusiast, and imagine he sees what has no reality: He may know his narrative to be false, and yet persevere in it, with the best intentions in the world, for the sake of promoting so holy a cause: Or even where this delusion has not place, vanity, excited by so strong a temptation, operates on him more powerfully than on the rest of mankind in any other circumstances; and self-interest with equal force. His auditors may not have, and commonly have not, sufficient judgment to canvass his evidence: What judgment they have, they renounce by principle, in these sublime and mysterious subjects: Or if they were ever so willing to employ it, passion and a heated imagination disturb the regularity of its operations. Their credulity increases his impudence: And his impudence overpowers their credulity.

When Negroes looked for the second phase [of the civil rights movement], the realization of equality, they found that many of their white allies had quietly disappeared. The Negroes of America had taken the President, the press and the pulpit at their word when they spoke in broad terms of freedom and justice. But the absence of brutality and unregenerate evil is not the presence of justice. To stay murder is not the same thing as to ordain brotherhood. The word was broken, and the free-running expectations of the Negro crashed into the stone walls of white resistance. The result was havoc. Negroes felt cheated, especially in the North, while many whites felt that the Negroes had gained so much it was virtually impudent and greedy to ask for more so soon. The paths of Negro-white unity that had been converging crossed at Selma, and like a giant X began to diverge. Up to Selma there had been unity to eliminate barbaric conduct. Beyond it the unity had to be based on the fulfillment of equality, and in the absence of agreement the paths began inexorably to move apart.

After more than twenty years as a transactional trader and businessman in what I called the “strange profession,” I tried what one calls an academic career. And I have something to report—actually that was the driver behind this idea of antifragility in life and the dichotomy between the natural and the alienation of the unnatural. Commerce is fun, thrilling, lively, and natural; academia as currently professionalized is none of these. And for those who think that academia is “quieter” and an emotionally relaxing transition after the volatile and risk-taking business life, a surprise: when in action, new problems and scares emerge every day to displace and eliminate the previous day’s headaches, resentments, and conflicts. A nail displaces another nail, with astonishing variety. But academics (particularly in social science) seem to distrust each other; they live in petty obsessions, envy, and icy-cold hatreds, with small snubs developing into grudges, fossilized over time in the loneliness of the transaction with a computer screen and the immutability of their environment. Not to mention a level of envy I have almost never seen in business. … My experience is that money and transactions purify relations; ideas and abstract matters like “recognition” and “credit” warp them, creating an atmosphere of perpetual rivalry. I grew to find people greedy for credentials nauseating, repulsive, and untrustworthy.

Self-discipline means becoming a student on your own initiative. I challenge you to continually learn about what you do, what you eat, and how you think as it relates to avoiding disease and developing optimal health. If the consumer does not develop self-discipline, then he or she is at the mercy of a greedy supplier and the incorrect information that abounds in the environment. … But you don’t have to be. Exercise self-discipline, and foster it in your family. Learn what to do for optimal health, and do it!

They were representative of the poorer type of clerk—the type which Woodbines its fingers to a brilliant orange; the type that screams insults at a football referee on Saturday afternoon. And yet to the close observer something more might be read on their faces: a greedy, hungry look, a shifty untrustworthy look—the look of those who are jealous of everyone better placed than themselves, but who are incapable of trying to better their own position except by the relative method of dragging back their more fortunate acquaintances; the look of little men dissatisfied not so much with their own littleness as with the bigness of other people.

Given how much we value friendship, it’s strange that we’re not so focused on one of its central pleasures: being listened to. Few of us know how to do it, not because we are evil, but because no one has taught us how and – a related point – no one has listened to us. So we come to social life greedy to speak rather than listen, hungry to meet others, but reluctant to hear them.

From the KGB’s point of view, the most appealing quality about Trump was probably that he had a personality that was ideal for a potential asset—vain, narcissistic, highly susceptible to flattery, and greedy.

In existing writings about federally recognized tribes and their engagement with tribal acknowledgment politics, a palpable theme is clear: presently recognized nations are not acting the ‘Indian way’ when they refuse to acknowledge their less fortunate Indian relatives and share with them. To many writers, federally recognized tribal leaders are so ensconced in the hegemonic colonial order that they are no even aware that they are replicated and reinforcing it inequities. According to this line, because the Five Tribes and related groups like the Mississippi Band of Choctaws and the Eastern Band of Cherokees have embraced nonindigenous notions of ‘being Indian’ and tribal citizenship using federal censuses such as the Dawes Rolls and blood quantum they are not being authentic. Some critics charge that modern tribes like the Choctaw Nation have rejected aboriginal notions and conceptions of Indian social organization and nationhood. This thinking, however, seems to me to once again reinforce stereotypes about Indians as largely unchanging, primordial societies. The fact that the Creek and Cherokee Nations have evolved and adopted European notions of citizenship and nationhood is somehow held against them in tribal acknowledgment debates. We hear echoes of the ‘Noble Savage’ idea once again. In other context when tribes have demanded a assay in controlling their cultural property and identities – by protesting Indian sports mascots or the marketing of cars and clothing with their tribal names, or by arguing that studios should hire real Indians as actors – these actions are applauded. However, when these occur in tribal recognition contexts, the tribes are viewed as greedy or racists. The unspoken theme is that tribes are not actin gin the ‘traditional’ Indian way…With their cultures seen as frozen in time, the more tribes deviate from popular representation, the more they are seen as inauthentic. To the degree that they are seen as assimilated (or colonized and enveloped in the hegemonic order), they are also seen as inauthentic, corrupted, and polluted. The supreme irony is that when recognized tribes demand empirical data to prove tribal authenticity, critics charge that they are not being authentically ingenious by doing so.

Tribal Councils at first didn’t see the need to keep written records, until Chief Tecumseh created a Cherokee language in relation to English. Tecumseh realized that his people had to prove who they were to be counted or validated in white society. And then he assumed a written language would protect them, but he was wrong. Even though their ancestors had roamed the land for thousands of years before Columbus, nothing would protect them from the British, Scots, Irish, French, Dutch, and Portuguese who descended with greedy, land-hungry eyes.

But academics (particularly in social science) seem to distrust each other; they live in petty obsessions, envy, and icy-cold hatreds, with small snubs developing into grudges, fossilized over time in the loneliness of the transaction with a computer screen and the immutability of their environment. Not to mention a level of envy I have almost never seen in business.… My experience is that money and transactions purify relations; ideas and abstract matters like “recognition” and “credit” warp them, creating an atmosphere of perpetual rivalry. I grew to find people greedy for credentials nauseating, repulsive, and untrustworthy.

He was starting to change his mind about the old warrior code stuff knights and princes used. Usually when they were drunk and in need of spilling their words, and trying to justify their core behavior. Behave honorably and wish for a good death. He'd always dismissed it as self-serving bullshit frankly. Most of the people he'd been told were his betters were quite vainly dishonorable. Greedy bastards wanted more the more they got. While those that weren't like that were better behaved partly because they could afford to be. Was it more honorable to starve than to steal? People would say yes. Though rarely those who actually experienced an empty belly or a child whimpering with its own hunger. Was it more honorable to starve than to steal when others had the means to feed you but chose not to? Unless, you paid with money you did not have. He thought not. If you chose to starve you became your own oppressor, keeping yourself in line, harming yourself for the temerity of being poor. When by rights that aught to be a constables job. Show any initiative or imagination, then you were called lazy, shifty, crafty, or incorrigible. So he dismissed talk of honor. It was just a way of making the rich and powerful feel better about themselves, and the powerless and poverty-stricken feel worse. But once you weren't living hand to mouth and had some ease, you had the pleasure of contemplating what life was really about and who you really were, and given that you had to die, it made sense to seek a good death. Even these Culture people, bafflingly, chose to die even when they didn't have to. With freedom from fear and wondering where your next meal was coming from or wondering how many mouths you'd have to feed next year, and whether you'd get sacked by your employer, or thrown into jail for some minor indiscretion. With freedom from that you had the choice of living a nice, calm, peaceful, ordinary life and die with your nightshirt on and impatient relatives making lots of noise around you. Or, you could end up doing something like this, however scared your body might feel, your brain could appreciate the experience... Given that you had to die, why want a bad one?

By understanding the inner workings of self-justification, we can answer these questions and make sense of dozens of other things people do that otherwise seem unfathomable or crazy. We can answer the question so many people ask when they look at ruthless dictators, greedy corporate CEOs, religious zealots who murder in the name of God, priests who molest children, or family members who cheat their relatives out of inheritances: How in the world can they live with themselves? The answer is: exactly the way the rest of us do.

My experience is that money and transactions purify relations; ideas and abstract matters like “recognition” and “credit” warp them, creating an atmosphere of perpetual rivalry. I grew to find people greedy for credentials nauseating, repulsive, and untrustworthy.

Polly's embarrassment revealed her regret that she should have given in to the age-old temptation of saying something disagreeable even to her oldest and most useful friend. But she had committed herself now. "I relate it," she replied in a bolder tone, "to my apprehension that you are using your perfectly proper wish to do great and noble things with Eric's money to disguise your equally natural desire to keep it out of the greedy hands of his family.

Goldman, or even systemically important, publicly traded banks. It has much broader implications for organizations generally. This sociological study opened my eyes to the organizational elements as they relate to a culture and the importance of understanding them as they relate to organizational, competitive, technological, and regulatory pressures. The organizational elements help form the culture, the incentives and behavior—they can help a firm be “long-term greedy.” In addition, organizational elements can help constrain or manage organizational drift.

When did that higher, more spiritual conviction become something craven and greedy? And then again when did that greed transform itself into something worse, something less of the instinct and more closely related to the higher faculties?

Would that I knew what others ignore, Such as has not been repeated, To say it and have my heart answer me, To inform it of my distress. Shift to it the load on my back, The matters that afflict me. Relate to it of what I suffer And sigh “Ah" with relief! of meditate on what has happened, The events that occur throughout the land: Changes take place, it is not like last year, One year is more irksome than the other. The land breaks up, is destroyed. Becomes [a wasteland]. Order is cast out, Chaos is in the council hail ; The ways of the gods are violated, Their provisions neglected. The land is in turmoil. There is mourning everywhere; Towns, districts are grieving, All alike are burdened by wrongs. One turns one’s back on dignity. The lords of silence are disturbed; As dawn comes every day. The face recoils from events. I cry out about it, My limbs are weighed down, I grieve in my heart. It is hard to keep silent about it, Another heart would bend; But a heart strong in distress: It is a comrade to its lord. Had I a heart skilled in hardship, I would take my rest upon it. Weigh it down with words of grief. Lay on it my malady! He said to his heart: Come, my heart, I speak to you. Answer me my sayings! Unravel for me what goes on in the land, Why those who shone are overthrown. I meditate on what has happened: While trouble entered in today, And turmoil will not cease tomorrow, Everyone is mute about it. The whole land is in great distress, Nobody is free from erime; Hearts are greedy. He who gave orders takes orders, And the hearts of both submit. One wakes to it every day. And the hearts do not reject it. Yesterday's condition is like today’s None is wise enough to know it, None angry enough to cry out, One wakes to suffer each day. My malady is long and heavy. The sufferer lacks strength to save himself From that which overwhelms him. It is pain to be silent to what one hears, It is futile to answer the ignorant. To reject a speech makes enmity; The heart does not accept the truth, One cannot bear a statement of fact, A man loves only his own words. Everyone builds on crookedness, Right-speaking is abandoned. I spoke to you, my heart, answer you me, A heart addressed must not be silent, Lo, servant and master fare alike, There is much that weighs upon you!

The Western history of sexual violence is also capitalism’s history: it is linked to women’s historical status as property and ongoing status as reproducers of nation and life. It is also a device of the hierarchical and adversarial relations which characterise the greedy market economy.