Identify Pride Quotes

They want to be the agents, not the victims, of history. They identify with God's power and believe they are godlike. That is their basic madness. They are overcome by some archtype; their egos have expanded psychotically so that they cannot tell where they begin and the godhead leaves off. It is not hubris, not pride; it is inflation of the ego to its ultimate — confusion between him who worships and that which is worshipped. Man has not eaten God; God has eaten man.

The majority of people have successfully alienated themselves from change; they tediously arrange their lives into a familiar pattern, they give themselves to normalcy, they are proud if they are able to follow in auspicious footsteps set before them, they take pride in always coloring inside the lines and they feel secure if they belong to a batch of others who are like them. Now, if familiar patterns bore you, if normalcy passes before you unnoticed, if you want to create your own footsteps in the earth and leave your own handprints on the skies, if you are the one who doesn't mind the lines in the coloring book as much as others do, and perchance you do not cling to a flock for you to identify with, then you must be ready for adversity. If you are something extraordinary, you are going to always shock others and while they go about existing in their mundaneness which they call success, you're going to be flying around crazy in their skies and that scares them. People are afraid of change, afraid of being different, afraid of doing things and thinking things that aren't a part of their checkerboard game of a life. They only know the pieces and the moves in their games, and that's it. You're always going to find them in the place that you think you're going to find them in, and every time they think about you, you're going to give them a heart attack.

The Congresswoman was depressed by the fact that a woman of her standing could no longer count on making it to the rest room "in time" during the extensive rehabilitation that followed her shooting. Her husband, commander of a space shuttle crew, encouraged her by identifying with her limitation. Even revered astronauts, he revealed, have bodily limits and have to rely on Huggies during extended launch exercises.

Frankly, if you want to identify as a carrot, I will march in the Carrot Pride parade with you.

What we fail to realize is we often become like Pharisees in our ruthless attempts to identify Pharisees (and impostors). While indeed some people use the old laws of religious pride to tear down men of God, others use the new laws of anti-religious anger to tear down men of God.

It is reason which breeds pride and reflection which fortifies it; reason which turns man inward into himself; reason which separates him from everything which troubles or affects him. It is philosophy which isolates a man, and prompts him to say in secret at the sight of another suffering: 'Perish if you will; I am safe.' No longer can anything but dangers to society in general disturb the tranquil sleep of the philosopher or drag him from his bed. A fellow-man may with impunity be murdered under his window, for the philosopher has only to put his hands over his ears and argue a little with himself to prevent nature, which rebels inside him, from making him identify himself with the victim of the murder. The savage man entirely lacks this admirable talent, and for want of wisdom and reason he always responds recklessly to the first promptings of human feeling.

Political realism refuses to identify the moral aspirations of a particular nation with the moral laws that govern the universe. As it distinguishes between truth and opinion, so it distinguishes between truth and idolatry. All nations are tempted — and few have been able to resist the power for long — to clothe their own aspirations and action in the moral purposes of the universe. To know that nations are subject to the moral law is one thing, while to pretend to know with certainty what is good and evil in the relations among nations is quite another. There is a world of difference between the belief that all nations stand under the judgment of God, inscrutable to the human mind, and the blasphemous conviction that God is always on one's side and that what one wills oneself cannot fail to be willed by God also. The lighthearted equation between a particular nationalism and the counsels of Providence is morally indefensible, for it is that very sin of pride against which the Greek tragedians and the Biblical prophets have warned rulers and ruled. That equation is also politically pernicious, for it is liable to engender the distortion in judgment which, in the blindness of crusading frenzy, destroys nations and civilizations - in the name of moral principle, ideal, or God himself.

A psychotic world we live in. The madmen are in power. How long have we known this? Faced this?-And-how many of us do know it? Not Lotze. Perhaps if you know you are insane then you are not insane. Or you are becoming sane, finally. Waking up. I suppose only a few are aware of all this. Isolated persons here and there. But the broad masses...what do they think? All these hundreds of thousands in this city, here. Do they imagine that they live in a sane world? Or do they guess, glimpse the truth...? But, he thought, what does it mean, insane? A legal definition. What do I mean? I feel it, see it, but what is it? He thought, it is something they do, something they are. It is their unconsciousness. Their lack of knowledge about others. Their not being aware of what they do to others, the destruction they have caused and are causing. No, he thought. That isn't it. I don't know; I sense it, inuit it. But-they are purposely cruel...is that it? No. God, he thought, I can't find it, make it clear. Do they ignore parts of reality? Yes. But it is more. It is their plans. Yes, their plans. The conquering of the planets. Something frenzied and demented, as was their conquering of Africa, and before that, Europe and Asia. Their view; it is cosmic. Not of man here, a child there, but an abstraction: race, land. Volk. Land. Blut. Ehre. Not of honorable men but of Ehre itself, honor; the abstract is real, the actual is invisible to them. Die Gute, but not good men, this good man. It is their sense of space and time. They see through the here, the now, into the vast black deep beyond, the unchanging. And that is fatal to life. Because eventually there will be no life; there was once only the dust particles in space, the hot hydrogen gases, nothing more, and it will come again. This is an interval, ein Augenblick. The cosmic process is hurrying on, crushing life back into the granite and methane; the wheel turns for all life. It is all temporary. And they-these madmen-respond to the granite, the dust, the longing of the inanimate; they want to aid Natur. And, he thought, I know why. They want to be the agents, not the victims, of history. They identify with God's power and believe they are godlike. That is their basic madness. They are overcome by some archetype; their egos have expanded psychotically so that they cannot tell where they begin and the godhead leaves off. it is not hubris, not pride; it is inflation of the ego to its ultimate-confusion between him who worships and that which is worshiped. Man has not eaten God; God has eaten man. What they do not comprehend is man's helplessness. I am weak, small, of no consequence to the universe. It does not notice me; I live on unseen. But why is that bad? Isn't it better that way? Whom the gods notice they destroy. Be small...and you will escape the jealousy of the great.

I belong to a culture that includes Proust, Henry James, Tchaikovsky, Cole Porter, Plato, Socrates, Aristotle, Alexander the Great, Michelangelo, Leonardo da Vinci, Christopher Marlowe, Walt Whitman, Herman Melville, Tennessee Williams, Byron, E.M. Forster, Lorca, Auden, Francis Bacon, James Baldwin, Harry Stack Sullivan, John Maynard Keynes, Dag Hammarskjold… These are not invisible men. Poor Bruce. Poor frightened Bruce. Once upon a time you wanted to be a soldier. Bruce, did you know that an openly gay Englishman was as responsible as any man for winning the Second World War? His name was Alan Turing and he cracked the Germans' Enigma code so the Allies knew in advance what the Nazis were going to do — and when the war was over he committed suicide he was so hounded for being gay. Why don't they teach any of this in the schools? If they did, maybe he wouldn't have killed himself and maybe you wouldn't be so terrified of who you are. The only way we'll have real pride is when we demand recognition of a culture that isn't just sexual. It's all there—all through history we've been there; but we have to claim it, and identify who was in it, and articulate what's in our minds and hearts and all our creative contributions to this earth. And until we do that, and until we organize ourselves block by neighborhood by city by state into a united visible community that fights back, we're doomed. That's how I want to be defined: as one of the men who fought the war.

Find out what faith is and how you can put it into practice. Learn how to pray, and do it. Discover what pride is, and get rid of it. Develop a self-concept that is adequate and accurate. Clarify your values. Identify your talents. Probe the fact, meaning, and use of your sexuality. Face the fact that you engage in self-deception. Reflect on truth that you are made in the image of God. Use your spiritual gift. Clear your conscience. Feel deeply. Enjoy life. Face death. Treat your body right. Conquer the flesh. Depend on the Holy Spirit. Be humble.

The all-powerful Zahir seemed to be born with every human being and to gain full strength in childhood, imposing rules that would thereafter always be respected: People who are different are dangerous; they belong to another tribe; they want our lands and our women. We must marry, have children, reproduce the species. Love is only a small thing, enough for one person, and any suggestion that the heart might be larger than this may seem perverse. When we are married we are authorised to take possession of the other person, body and soul. We must do jobs we detest because we are part of an organised society, and if everyone did what they wanted to do, the world would come to a standstill. We must buy jewelry; it identifies us with our tribe. We must be amusing at all times and sneer at those who express their real feelings; it's dangerous for a tribe to allow its members to show their feelings. We must at all costs avoid saying no because people prefer those who always say yes, and this allows us to survive in hostile territory. What other people think is more important than what we feel. Never make a fuss--it might attract the attention of an enemy tribe. If you behave differently you will be expelled from the tribe because you could infect others and destroy something that was extremely difficult to organise in the first place. We must always consider the look of our new cave, and if we don't have a clear idea of our own, then we must call a decorator who will do his best to show others what good taste we have. We must eat three meals a day, even if we're not hungry, and when we fail to fit the current ideal of beauty we must fast, even if we're starving. We must dress according to the dictates of fashion, make love whether we feel like it or not, kill in the name of our country, wish time away so that retirement comes more quickly, elect politicians, complain about the cost of living, change our hair-style, criticise anyone who is different, go to a religious service on Sunday, Saturday or Friday, depending on our religion, and there beg forgiveness for our sins and puff ourselves up with pride because we know the truth and despise he other tribe, who worship false gods. Our children must follow in our footsteps; after all we are older and know more about the world. We must have a university degree even if we never get a job in the area of knowledge we were forced to study. We must never make our parents sad, even if this means giving up everything that makes us happy. We must play music quietly, talk quietly, weep in private, because I am the all-powerful Zahir, who lays down the rules and determines the meaning of success, the best way to love, the importance of rewards.

I remember every player—every single one—who wore the Tennessee orange, a shade that our rivals hate, a bold, aggravating color that you can usually find on a roadside crew, “or in a correctional institution,” as my friend Wendy Larry jokes. But to us the color is a flag of pride, because it identifies us as Lady Vols and therefore as women of an unmistakable type. Fighters. I remember how many of them fought for a better life for themselves. I just met them halfway.

To begin with, we have to be more clear about what we mean by patriotic feelings. For a time when I was in high school, I cheered for the school athletic teams. That's a form of patriotism — group loyalty. It can take pernicious forms, but in itself it can be quite harmless, maybe even positive. At the national level, what "patriotism" means depends on how we view the society. Those with deep totalitarian commitments identify the state with the society, its people, and its culture. Therefore those who criticized the policies of the Kremlin under Stalin were condemned as "anti-Soviet" or "hating Russia". For their counterparts in the West, those who criticize the policies of the US government are "anti-American" and "hate America"; those are the standard terms used by intellectual opinion, including left-liberal segments, so deeply committed to their totalitarian instincts that they cannot even recognize them, let alone understand their disgraceful history, tracing to the origins of recorded history in interesting ways. For the totalitarian, "patriotism" means support for the state and its policies, perhaps with twitters of protest on grounds that they might fail or cost us too much. For those whose instincts are democratic rather than totalitarian, "patriotism" means commitment to the welfare and improvement of the society, its people, its culture. That's a natural sentiment and one that can be quite positive. It's one all serious activists share, I presume; otherwise why take the trouble to do what we do? But the kind of "patriotism" fostered by totalitarian societies and military dictatorships, and internalized as second nature by much of intellectual opinion in more free societies, is one of the worst maladies of human history, and will probably do us all in before too long. With regard to the US, I think we find a mix. Every effort is made by power and doctrinal systems to stir up the more dangerous and destructive forms of "patriotism"; every effort is made by people committed to peace and justice to organize and encourage the beneficial kinds. It's a constant struggle. When people are frightened, the more dangerous kinds tend to emerge, and people huddle under the wings of power. Whatever the reasons may be, by comparative standards the US has been a very frightened country for a long time, on many dimensions. Quite commonly in history, such fears have been fanned by unscrupulous leaders, seeking to implement their own agendas. These are commonly harmful to the general population, which has to be disciplined in some manner: the classic device is to stimulate fear of awesome enemies concocted for the purpose, usually with some shreds of realism, required even for the most vulgar forms of propaganda. Germany was the pride of Western civilization 70 years ago, but most Germans were whipped to presumably genuine fear of the Czech dagger pointed at the heart of Germany (is that crazier than the Nicaraguan or Grenadan dagger pointed at the heart of the US, conjured up by the people now playing the same game today?), the Jewish-Bolshevik conspiracy aimed at destroying the Aryan race and the civilization that Germany had inherited from Greece, etc. That's only the beginning. A lot is at stake.

This is the way I address the issue if I’m asked about my sexuality: “I am a follower of Christ who happens to experience same-sex attraction.” Other Christians may struggle with all kinds of sin: gossip, greed, anger, pride, and so on. But I seriously doubt that they would identify themselves as a “greedy” Christian or a “gossiping” Christian. So why would I identity as a “gay” Christian?

I have finally come to realize why Jesus has such a passionate love, yes, a passionate love for the poor and the outcasts. He could see clearly how an arrogant and self-righteous society had stripped millions of his poor of their dignity and pride as God's children and reduced them, even in their own eyes, to nothing more than unwanted trash. Now I understand why he took pride in identifying himself as the Good Shepherd and homeless himself, because he himself was treated by the leaders of his own people as trash to be eliminated.

One helpful approach to identify whether or not the person you are involved with has a narcissistic personality disorder is to reflect on your own feelings. So, as a start, I offer you a list of questions that will assist you in detecting this problem in a particular relationship. 1. Do you frequently feel as if you exist to listen to or admire his or her special talents and sensitivities? 2. Do you frequently feel hurt or annoyed that you do not get your turn and, if you do, the interest and quality of attention is significantly less than the kind of attention you give? 3. Do you sense an intense degree of pride in this person or feel reluctant to offer your opinions when you know they will differ from his or hers? 4. Do you often feel that the quality of your whole interaction will depend upon the kind of mood he or she is in? 5. Do you feel controlled by this person 6. Are you afraid of upsetting him or her for fear of being cut off or retaliated against? 7. Do you have difficulty saying no? 8. Are you exhausted from the kind of energy drain or worry that this relationship causes you?

The slaughter at Gallipoli symbolized the national pride of Australians, now fighting for their British motherland as Australians, not as Victorians or Tasmanians or South Australians—and the emotional dedication with which Australians publicly identified themselves as loyal British subjects.

From the lowest depths of his jail cell, Joseph identifies himself for the first time with forefathers, reconnecting to his heritage despite being cut off from his family for years. Despite living in a foreign land alone amidst a foreign people, Joseph declares that he has remained true to his people’s core values. One of those values is gratitude, and for the first time Joseph acknowledges that his talents are God-given rather than earned. He has ended up in prison because of unwavering gratitude to a human master who selflessly cared for him, a devotion that mirrors his gratitude to the Divine Master. In this terrible low moment, Joseph sounds fulfilled for the first time in his life, as the principled decision to accept imprisonment provides an uplifting sense of purpose. With renewed appreciation for God’s care, Joseph challenges his fellow inmates to reject backstabbing pagan deities whose flaring egos drive them to relentlessly pursue self-aggrandizement at the expense of others. As humans naturally emulate the characteristics of their deities, Joseph prefers an ethical and compassionate Divine Mentor.

Faces had so many features, infinitely divisible, and yet they all added up to single, identifiable expressions like pride, disgust, frustration, fatigue

The national bourgeoisie discovers its historical mission as intermediary. As we have seen, its vocation is not to transform the nation but prosaically serve as a conveyor belt for capitalism, forced to camouflage itself behind the mask of neocolonialism. The national bourgeoisie, with no misgivings and with great pride, revels in the role of agent in its dealings with the Western bourgeoisie. This lucrative role, this function as small-time racketeer, this narrow-mindedness and lack of ambition are symptomatic of the incapacity of the national bourgeoisie to fulfil its historic role as bourgeoisie. The dynamic, pioneering aspect, the inventive, discoverer-of-new-worlds aspect common to every national bourgeoisie is here lamentably absent. At the core of the national bourgeoisie of the colonial countries a hedonistic mentality prevails—because on a psychological level it identifies with the Western bourgeoisie from which it has slurped every lesson. It mimics the Western bourgeoisie in its negative and decadent aspects without having accomplished the initial phases of exploration and invention that are the assets of this Western bourgeoisie whatever the circumstances. In its early days the national bourgeoisie of the colonial countries identifies with the last stages of the Western bourgeoisie. Don’t believe it is taking short cuts. In fact it starts at the end. It is already senile, having experienced neither the exuberance nor the brazen determination of youth and adolescence.

They want to be the agents, not the victims, of history. They identify with God’s power and believe they are godlike. That is their basic madness. They are overcome by some archetype; their egos have expanded psychotically so that they cannot tell where they begin and the godhead leaves off. It is not hubris, not pride; it is inflation of the ego to its ultimate – confusion between him who worships and that which is worshipped. Man has not eaten God; God has eaten man.

It is now time for us to ask the personal question put to Jesus Christ by Saul of Tarsus on the Damascus road, ‘What shall I do Lord?’ or the similar question asked by the Philippian jailer, ’What must I do to be saved?’ Clearly we must do something. Christianity is no mere passive acquiescence in a series of propositions, however true. We may believe in the deity and the salvation of Christ, and acknowledge ourselves to be sinners in need of his salvation, but this does not make us Christians. We have to make a personal response to Jesus Christ, committing ourselves unreservedly to him as our Savior and Lord … At its simplest Christ’s call was “Follow me.” He asked men and women for their personal allegiance. He invited them to learn from him, to obey his words and to identify themselves with his cause … Now there can be no following without a previous forsaking. To follow Christ is to renounce all lesser loyalties … let me be more explicit about the forsaking which cannot be separated from the following of Jesus Christ. First, there must be a renunciation of sin. This, in a word, is repentance. It is the first part of Christian conversion. It can in no circumstances be bypassed. Repentance and faith belong together. We cannot follow Christ without forsaking sin … Repentance is a definite turn from every thought, word, deed, and habit which is known to be wrong … There can be no compromise here. There may be sins in our lives which we do not think we could ever renounce, but we must be willing to let them go as we cry to God for deliverance from them. If you are in doubt regarding what is right and what is wrong, do not be too greatly influenced by the customs and conventions of Christians you may know. Go by the clear teaching of the Bible and by the prompting of your conscience, and Christ will gradually lead you further along the path of righteousness. When he puts his finger on anything, give it up. It may be some association or recreation, some literature we read, or some attitude of pride, jealousy or resentment, or an unforgiving spirit. Jesus told his followers to pluck out their eye and cut off their hand or foot if it caused them to sin. We are not to obey this with dead literalism, of course, and mutilate our bodies. It is a figure of speech for dealing ruthlessly with the avenues along which temptation comes to us.

To seek the self, one must first have a clear idea of what one is looking for. Thus, some meditation manuals advise actively cultivating the sense of self, despite the fact that this sense is the target of the analysis. Our sense of identity is often vaguely felt. Sometimes, for example, we identify with the body, saying, "I am sick." At other times, one is the owner of the body, "My stomach hurts." It is said that by imagining a moment of great pride or imagining a false accusation, a strong and palpable sense of the "I" appears in the center [of] the chest: "I did it," or, "I did not do that." This sense of self is to be carefully cultivated, until one is convinced of its reality. One then sets out to find this self, reasoning that, if it exists, it must be located somewhere in the mind or the body.

If a mother identifies with every fall of her child and takes personal pride in its every success, her self-image will be as unstable as her child’s balance. She finds stability when she realizes that she is not her child, and watches it with love and interest—but as a separate being.

We live in an unbelieving age but one which is markedly and lopsidedly spiritual. There is one type of modern man who recognizes spirit in himself but who fails to recognize a being outside himself whom he can adore as Creator and Lord; consequently he has become his own ultimate concern. He says with Swinburne, "Glory to man in the highest, for he is the master of things," or with Steinbeck, "In the end was the word and the word was with men." For him, man has his own natural spirit of courage and dignity and pride and must consider it a point of honor to be satisfied with this. There is another type of modern man who recognizes a divine being not himself, but who does not believe that this being can be known anagogically or defined dogmatically or received sacramentally. Spirit and matter are separated for him. Man wanders about, caught in a maze of guilt he can't identify, trying to reach a God he can't approach, a God powerless to approach him. And there is another type of modern man who can neither believe nor contain himself in unbelief and who searches desperately, feeling about in all experience for the lost God.

It was important to name this house, but not the way "Sweet Home" or other plantations were named. There would be no adjectives suggesting coziness or grandeur or the laying claim to an instant, aristocratic past. Only numbers here to identify the house while simultaneously separating it from a street or city—marking its difference from the houses of other blacks in the neighborhood; allowing it a hint of the superiority, the pride, former slaves would take in having an address of their own. Yet a house that has, literally, a personality—which we call "haunted" when that personality is blatant.

She knew that Mr. Gryce was of the small chary type most inaccessible to impulses and emotions. He had the kind of character in which prudence is a vice, and good advice the most dangerous nourishment. But Lily had known the species before: she was aware that such a guarded nature must find one huge outlet of egoism, and she determined to be to him what his Americana had hitherto been: the one possession in which he took sufficient pride to spend money on it. She knew that this generosity to self is one of the forms of meanness, and she resolved so to identify herself with her husband's vanity that to gratify her wishes would be to him the most exquisite form of self-indulgence.

Themes of descent often turn on the struggle between the titanic and the demonic within the same person or group. In Moby Dick, Ahab’s quest for the whale may be mad and “monomaniacal,” as it is frequently called, or even evil so far as he sacrifices his crew and ship to it, but evil or revenge are not the point of the quest. The whale itself may be only a “dumb brute,” as the mate says, and even if it were malignantly determined to kill Ahab, such an attitude, in a whale hunted to the death, would certainly be understandable if it were there. What obsesses Ahab is in a dimension of reality much further down than any whale, in an amoral and alienating world that nothing normal in the human psyche can directly confront. The professed quest is to kill Moby Dick, but as the portents of disaster pile up it becomes clear that a will to identify with (not adjust to) what Conrad calls the destructive element is what is really driving Ahab. Ahab has, Melville says, become a “Prometheus” with a vulture feeding on him. The axis image appears in the maelstrom or descending spiral (“vortex”) of the last few pages, and perhaps in a remark by one of Ahab’s crew: “The skewer seems loosening out of the middle of the world.” But the descent is not purely demonic, or simply destructive: like other creative descents, it is partly a quest for wisdom, however fatal the attaining of such wisdom may be. A relation reminiscent of Lear and the fool develops at the end between Ahab and the little black cabin boy Pip, who has been left so long to swim in the sea that he has gone insane. Of him it is said that he has been “carried down alive to wondrous depths, where strange shapes of the unwarped primal world glided to and fro . . . and the miser-merman, Wisdom, revealed his hoarded heaps.” Moby Dick is as profound a treatment as modern literature affords of the leviathan symbolism of the Bible, the titanic-demonic force that raises Egypt and Babylon to greatness and then hurls them into nothingness; that is both an enemy of God outside the creation, and, as notably in Job, a creature within it of whom God is rather proud. The leviathan is revealed to Job as the ultimate mystery of God’s ways, the “king over all the children of pride” (41:34), of whom Satan himself is merely an instrument. What this power looks like depends on how it is approached. Approached by Conrad’s Kurtz through his Antichrist psychosis, it is an unimaginable horror: but it may also be a source of energy that man can put to his own use. There are naturally considerable risks in trying to do so: risks that Rimbaud spoke of in his celebrated lettre du voyant as a “dérèglement de tous les sens.” The phrase indicates the close connection between the titanic and the demonic that Verlaine expressed in his phrase poète maudit, the attitude of poets who feel, like Ahab, that the right worship of the powers they invoke is defiance.

The Romantic state could pride itself on being the emanation of one Volk and its primordial consciousness; the liberal state has to get by with a good deal less magic. The Romantic state could boldly identify itself with a people’s Will; liberal states must content themselves with a general willingness. The romantic state rallies its citizens with a stirring cry: “One people!” The liberal state’s true anthem is: “We can work it out.

He could smell the readiness of onion in every one of its stages of cooking and knew exactly what stage worked best for each dish. He could identify the exact rapidity with which milk had to boil before adding the lemon to make the cheese curd separate into paneer. He could sense exactly when to add the tomatoes to tie together the onion, garlic, and ginger so that the curry came together perfectly with the oil separating from it in syrupy rivulets.

They want to be the agents, not the victims, of history. They identify with God’s power and believe they are godlike. That is their basic madness. They are overcome by some archetype; their egos have expanded psychotically so that they cannot tell where they begin and the godhead leaves off. It is not hubris, not pride; it is inflation of the ego to its ultimate—confusion between him who worships and that which is worshiped. Man has not eaten God; God has eaten man.

There is a certain pride in work and in your body throbbing beyond any boundaries you imagined you could endure. You identify with those who come home with pieces of pork fat wedged into their boots, with gashes on their arms and legs from their tools and machines, and with black grime etched into the folds of their dark skin. Too often this country has turned its back on the working class and the working poor, not to mention the undocumented workers who harvest the food for American tables and build our houses.

There are many elder sons and elder daughters who are lost while still at home. And it is this lostness—characterized by judgment and condemnation, anger and resentment, bitterness and jealousy—that is so pernicious and so damaging to the human heart. Often we think about lostness in terms of actions that are quite visible. The lostness of the elder son is much harder to identify. A dark power erupts in him and boils to the surface. Suddenly, there becomes glaringly visible a resentful, proud, unkind, selfish person.

How had Lincoln been able to lead these inordinately prideful, ambitious, quarrelsome, jealous, supremely gifted men to support a fundamental shift in the purpose of the war? The best answer can be found in what we identify today as Lincoln’s emotional intelligence: his empathy, humility, consistency, self-awareness, self-discipline, and generosity of spirit. “So long as I have been here,” Lincoln maintained, “I have not willingly planted a thorn in any man’s bosom.” In his everyday interactions with the team, there was no room for mean-spirited behavior, for grudges or personal resentments.

In tantric practice one identifies with a yidam of a particular buddha family corresponding to one’s nature. For instance, if a yidam is associated with the ratna family, then he will be yellow in color and have symbolism characteristic of ratna. The types of mandalas given to you by your teacher depend upon the family to which you belong, whether you belong to the passionate family or the family of pride, or whether you have the quality of air or water in you. Generally one can feel that certain people have the quality of earth and solidness, and certain people have the quality of air, rushing here and there, and other people have the quality of warmth and a presence connected with fire. The mandalas are given to you so that you can identify yourself with your particular emotions which have the potential of transmuting into wisdom.

Slowly, but steadily, my feelings did start to change- feelings about myself as a woman and feelings about what sexuality really is and what it really isn't. I -like most everyone who identified as gay or lesbian -felt very comfortable, very at home in mu body in my lesbianism. One doesn't repent for a sin of identity in one session. Sins of identity have multiple dimensions, and throughout this journey, I have come to my pastor and his wife, friends in the Lord, and always to the Lord himself with different facets of my sin. I don't mean different incidents or examples of the same sin, but different facets of sin -how pride, for example, informed my decision-making, or how my unwillingness to forgive others had landlocked my heart in bitterness. I have walked this journey with help. There is no other way to do it I still walk this journey with help.

Say more about the Crips and the Bloods,” Richard said, stalling for time while he tried to get his mental house in order. “To us they look the same. Urban black kids with similar demographics and tastes. Seems like they all ought to pull together. But that’s not where they’re at. They are shooting each other to death because they see the Other as less than human. And I’m saying it has been the case for a long time in T’Rain that those people we have lately started calling the Earthtone Coalition have always looked at the ones we now call the Forces of Brightness and seen them as tacky, uncultured, not really playing the game in character. And what happened in the last few months was that the F.O.B. types just got tired of it and rose up and, you know, asserted their pride in their identity, kind of like the gay rights movement with those goddamned rainbow flags. And as long as it’s possible for those two groups to identify each other on sight, each one of them is going to see the other as, well, the Other, and killing people based on that is way more ingrained than killing them on this completely bogus and flimsy fake-Good and fake-Evil dichotomy that we were working with before.” “I get it,” Richard said. “But is that all we are? Just digital Crips and Bloods?” “What if it’s true?” Devin shrugged. “Then you’re not doing your fucking job,” Richard said. “Because the world is supposed to have a real story to it. Not just people killing each other over color schemes.” “Maybe you’re not doing yours,” Devin said. “How can I write a story about Good and Evil in a world where those concepts have no real meaning—no consequences?” “What sort of consequences do you have in mind? We can’t send people’s characters to virtual Hell.” “I know. Only Limbo.” They both laughed.

My conclusion is that contrary to popular belief, atheism is not primarily an intellectual revolt, it is a moral revolt. Atheists don’t find God invisible so much as objectionable. They aren’t adjusting their desires to the truth, but rather the truth to fit their desires. This is something we can all identify with. It is a temptation even for believers. We want to be saved as long as we are not saved from our sins. We are quite willing to be saved from a whole host of social evils, from poverty to disease to war. But we want to leave untouched the personal evils, such as selfishness and lechery and pride. We need spiritual healing, but we do not want it. Like a supervisory parent, God gets in our way. This is the perennial appeal of atheism: it gets rid of the stern fellow with the long beard and liberates us for the pleasures of sin and depravity. The atheist seeks to get rid of moral judgment by getting rid of the judge.

Drake stood speechless. Admiration- and something else Serena could not quite identify, pride perhaps- showing from his eyes. "Turn around," his deep voice commanded softly. "I would see all of you." She turned slowly, holding back a delighted laugh. Her gown was gold, the color of the amber flecks in her eyes, with a green-and-gold-striped underskirt and matching puffed sleeves. Emeralds hung from her ears, swaying provocatively and catching the candlelight from the wall scones. A choker wrapped around her neck and tiny tear-shaped jewels sparkled from her hair. It had taken the combined urgings of her personal maid and the housekeeper to convince her it was acceptable to wear such a low-cut gown in public. Elegant gloves covered her arms to the elbows with an emerald and gold bracelet on one wrist and a Chinese fan dangling from the other. "I knew you would be beautiful dressed as my duchess, but Serena, I am speechless. The men will adore you and the women will envy you." He spoke the last in an underbreath, as though to himself.

Emotional Neglect Questionnaire Do You: Sometimes feel like you don’t belong when with your family or friends Pride yourself on not relying upon others Have difficulty asking for help Have friends or family who complain that you are aloof or distant Feel you have not met your potential in life Often just want to be left alone Secretly feel that you may be a fraud Tend to feel uncomfortable in social situations Often feel disappointed with, or angry at, yourself Judge yourself more harshly than you judge others Compare yourself to others and often find yourself sadly lacking Find it easier to love animals than people Often feel irritable or unhappy for no apparent reason Have trouble knowing what you’re feeling Have trouble identifying your strengths and weaknesses Sometimes feel like you’re on the outside looking in Believe you’re one of those people who could easily live as a hermit Have trouble calming yourself Feel there’s something holding you back from being present in the moment At times feel empty inside Secretly feel there’s something wrong with you Struggle with self-discipline Look back over your circled (YES) answers.

March 8 THE SURRENDERED LIFE “I have been Crucifed with Christ . . . .” Galatians 2:20     To become one with Jesus Christ, a person must be willing not only to give up sin, but also to surrender his whole way of looking at things. Being born again by the Spirit of God means that we must first be willing to let go before we can grasp something else. The first thing we must surrender is all of our pretense or deceit. What our Lord wants us to present to Him is not our goodness, honesty, or our efforts to do better, but real solid sin. Actually, that is all He can take from us. And what He gives us in exchange for our sin is real solid righteousness. But we must surrender all pretense that we are anything, and give up all our claims of even being worthy of God’s consideration.     Once we have done that, the Spirit of God will show us what we need to surrender next. Along each step of this process, we will have to give up our claims to our rights to ourselves. Are we willing to surrender our grasp on all that we possess, our desires, and everything else in our lives? Are we ready to be identified with the death of Jesus Christ?     We will suffer a sharp painful disillusionment before we fully surrender. When people really see themselves as the Lord sees them, it is not the terribly offensive sins of the flesh that shock them, but the awful nature of the pride of their own hearts opposing Jesus Christ. When they see themselves in the light of the Lord, the shame, horror, and desperate conviction hit home for them.     If you are faced with the question of whether or not to surrender, make a determination to go on through the crisis, surrendering all that you have and all that you are to Him. And God will then equip you to do all that He requires of you.

Non-rational creatures do not look before or after, but live in the animal eternity of a perpetual present; instinct is their animal grace and constant inspiration; and they are never tempted to live otherwise than in accord with their own animal dharma, or immanent law. Thanks to his reasoning powers and to the instrument of reason, language, man (in his merely human condition) lives nostalgically, apprehensively and hopefully in the past and future as well as in the present; has no instincts to tell him what to do; must rely on personal cleverness, rather than on inspiration from the divine Nature of Things; finds himself in a condition of chronic civil war between passion and prudence and, on a higher level of awareness and ethical sensibility, between egotism and dawning spirituality. But this "wearisome condition of humanity" is the indispensable prerequisite of enlightenment and deliverance. Man must live in time in order to be able to advance into eternity, no longer on the animal, but on the spiritual level; he must be conscious of himself as a separate ego in order to be able consciously to transcend separate selfhood; he must do battle with the lower self in older that he may become identified with that higher Self within him, which is akin to the divine Not-Self; and finally he must make use of his cleverness in order to pass beyond cleverness to the intellectual vision of Truth, the immediate, unitive knowledge of the divine Ground. Reason and its works "are not and cannot be a proximate means of union with God." The proximate means is "intellect," in the scholastic sense of the word, or spirit. In the last analysis the use and purpose of reason is to create the internal and external conditions favourable to its own transfiguration by and into spirit. It is the lamp by which it finds the way to go beyond itself. We see, then, that as a means to a proximate means to an End, discursive reasoning is of enormous value. But if, in our pride and madness, we treat it as a proximate means to the divine End (as so many religious people have done and still do), or if, denying the existence of an eternal End, we regard it as at once the means to Progress and its ever-receding goal in time, cleverness becomes the enemy, a source of spiritual blindness, moral evil and social disaster. At no period in history has cleverness been so highly valued or, in certain directions, so widely and efficiently trained as at the present time. And at no time have intellectual vision and spirituality been less esteemed, or the End to which they are proximate means less widely and less earnestly sought for. Because technology advances, we fancy that we are making corresponding progress all along the line; because we have considerable power over inanimate nature, we are convinced that we are the self-sufficient masters of our fate and captains of our souls; and because cleverness has given us technology and power, we believe, in spite of all the evidence to the contrary, that we have only to go on being yet cleverer in a yet more systematic way to achieve social order, international peace and personal happiness.

From the earliest centuries, the Church has understood that sin, or vice, has what are called opposing virtues: virtues that by their very nature counteract and weaken the influence of the sin in our lives. Following this tradition, St. Ignatius of Loyola recommended developing virtues that strike to the heart of our most troublesome sins. It goes something like this: we examine our consciences carefully. We go to Confession and get “swept clean and put in order.” Then we get to work refurnishing our house. We identify the virtue that will help us displace the sin. Chastity counteracts lust. Temperance uproots gluttony. Generosity counterbalances greed. Diligence displaces sloth. Forgiveness and meekness offset wrath or anger. Kindness replaces envy. And humility supplants pride. With each subsequent confession, the process continues on a deeper and deeper level until we find ourselves set free.

Growing up I had been ambivalent about being Chinese, occasionally taking pride in my ancestry but more often ignoring it because I disliked the way that Caucasians reacted to my Chineseness. It bothered me that my almond-shaped eyes and straight black hair struck people as “cute” when I was a toddler and that as I grew older I was always being asked, even by strangers, “What is your nationality?”—as if only Caucasians or immigrants from Europe could be Americans. So I would put them in their place by telling them that I was born in the United States and therefore my nationality is U.S. Then I would add, “If you want to know my ethnicity, my parents immigrated from southern China.” Whereupon they would exclaim, “But you speak English so well!” knowing full well that I had lived in the United States and had gone to American schools all my life. I hated being viewed as “exotic.” When I was a kid, it meant being identified with Fu Manchu, the sinister movie character created by Sax Rohmer who in the popular imagination represented the “yellow peril” threatening Western culture. When I was in college, I wanted to scream when people came up to me and said I reminded them of Madame Chiang Kai-shek, a Wellesley College graduate from a wealthy Chinese family, who was constantly touring the country seeking support for her dictator husband in the Kuomintang’s struggles against the Japanese and the Chinese Communists. Even though I was too ignorant and politically unaware to take sides in the civil war in China, I knew enough to recognize that I was being stereotyped. When I was asked to wear Chinese dress and speak about China at a meeting or a social function, I would decline because of my ignorance of things Chinese and also because the only Chinese outfit I owned was the one my mother wore on her arrival in this country.

pride, and vanity from my life. And the Holy Spirit reveals to me that God loved me not because I was lovable, but because it was His nature to do so. Now He commands me to show the same love to others by saying, “. . . love one another as I have loved you” (John 15:12). He is saying, “I will bring a number of people around you whom you cannot respect, but you must exhibit My love to them, just as I have exhibited it to you.” This kind of love is not a patronizing love for the unlovable—it is His love, and it will not be evidenced in us overnight. Some of us may have tried to force it, but we were soon tired and frustrated. “The Lord . . . is longsuffering toward us, not willing that any should perish . . .” (2 Peter 3:9). I should look within and remember how wonderfully He has dealt with me. The knowledge that God has loved me beyond all limits will compel me to go into the world to love others in the same way. I may get irritated because I have to live with an unusually difficult person. But just think how disagreeable I have been with God! Am I prepared to be identified so closely with the Lord Jesus that His life and His sweetness will be continually poured out through Me? Neither natural love nor God’s divine love will remain and grow in me unless it is nurtured. Love is spontaneous, but it has to be maintained through discipline.

In reconstructing African civilisations, the concern is to indicate that African social life had meaning and value, and that the African past is one with which the black man in the Americas can identify with pride.

In political contests in most parts of America, the candidate who captures this refusal of deference is, more often than not, the candidate who wins. This is a crude and sweeping simplification, but nevertheless it is usually true. Understood the way I have defined it, populist protest against the economic elite is what made the Democrats the majority party for so many decades. Another reason we know that anti-elitism works is because we have seen it working against us for fifty years. The Republican Party owes its successful hold on power to adopting—you might say “stealing”—the anti-elitist themes I have described. From the days of Nixon to those of Trump, the conservative revolution happened not because Americans love polluters and disease but because Republicans sold themselves as a party of protest against the elite. Most of the time it was the cultural elite that was the target: the prideful people who make movies and write newspapers; who love blasphemy but hate the flag. The point is so easy and so obvious that it’s hard to understand why it’s been so difficult for Democratic politicians to get it: Populism is the supreme rhetorical weapon in the arsenal of American politics. On the other hand, the impulse to identify your goals with the elite—with any elite, even a moral one—is a kind of political death wish. In a democracy, a faction that chooses to go about its business by admiring its own moral goodness and scolding average voters as insensitive clods is a faction that is not interested in winning.

This “world” is marked by three spiritual dynamics that John identifies as “the lust of the flesh, the lust of the eyes, and the pride of life” (1 John 2:16).

To conduct life like this is to become possessed by some ill-formed desire, and then to craft speech and action in a manner that appears likely, rationally, to bring about that end. Typical calculated ends might include “to impose my ideological beliefs,” “to prove that I am (or was) right,” “to appear competent,” “to ratchet myself up the dominance hierarchy,” “to avoid responsibility” (or its twin, “to garner credit for others’ actions”), “to be promoted,” “to attract the lion’s share of attention,” “to ensure that everyone likes me,” “to garner the benefits of martyrdom,” “to justify my cynicism,” “to rationalize my antisocial outlook,” “to minimize immediate conflict,” “to maintain my naïveté,” “to capitalize on my vulnerability,” “to always appear as the sainted one,” or (this one is particularly evil) “to ensure that it is always my unloved child’s fault.” These are all examples of what Sigmund Freud’s compatriot, the lesser-known Austrian psychologist Alfred Adler, called “life-lies.”149 Someone living a life-lie is attempting to manipulate reality with perception, thought and action, so that only some narrowly desired and pre-defined outcome is allowed to exist. A life lived in this manner is based, consciously or unconsciously, on two premises. The first is that current knowledge is sufficient to define what is good, unquestioningly, far into the future. The second is that reality would be unbearable if left to its own devices. The first presumption is philosophically unjustifiable. What you are currently aiming at might not be worth attaining, just as what you are currently doing might be an error. The second is even worse. It is valid only if reality is intrinsically intolerable and, simultaneously, something that can be successfully manipulated and distorted. Such speaking and thinking requires the arrogance and certainty that the English poet John Milton’s genius identified with Satan, God’s highest angel gone most spectacularly wrong. The faculty of rationality inclines dangerously to pride: all I know is all that needs to be known. Pride falls in love with its own creations, and tries to make them absolute.

Many individuals who are deaf or hard of hearing tend to identify with the Deaf community. They contend that they should be viewed not as deficient or pathological, but as members of a different culture with its own language, traditions, values, and history. For these individuals, their deafness provides a sense of pride and helps shape their self-identity (Owens & Farinella, 2019). The Deaf culture does not embrace the term hearing impaired. Its adherents view spoken English as an optional second language with ASL as the language of choice.

We analyzed Hitler's speeches alliteration by alliteration, tautology by tautology, neologism by neologism. We learned that our language was once poetic, but now potentially dangerous. We read Schiller but didn't learn to love him as we loved Shakespeare. We struck the German words for hero, victory, battle and pride from our vocabularies. We used the word Zusammengehörigkeitsgefühl, the sense of identifying with a group and believing in an idea larger than oneself, when defining American cultural identity, but not our own.

What seemed like a problem to liberals—the fact that conservatives identify “up,” with the 1 percent, the planter class—was actually a source of pride to the Tea Party people I came to know. It showed you were optimistic, hopeful, a trier. It wasn’t a problem that you seldom looked behind you in line. Why would you want to blame a guy if he got all the way to the top? they wondered. That gaze forward, even when matters seemed hopeless, was a feature of the brave deep story self.

1.​Identify the messages that are being presented. They all have one or more. (Except maybe that song about there being millions of peaches… I think those dudes were just high.) 2.​Along with your kids, identify which values the creators are elevating. (Freedom? Autonomy? Sex? Drugs? Pride?) Which values are they demeaning? (Humility? Responsibility? Traditional gender roles?) 3.​Try to piece together the worldview behind the message. What do you think the artist’s definition of good and bad is? What about moral and immoral? What is the good life—the life that reflects success (according to their art or writing)? Is it money? Lots of romantic relationships? Freedom from rules? 4.​If you are watching a movie, identify which characters and qualities are presented in an attractive way. Pay attention to the traits that are exhibited by the villains. The protagonist and antagonist are often archetypes, or representations of ideas.

National prestige was identified with the size of an empire, so painting the map red or blue had now become an end in itself, irrespective of the productive capacity of the land or its strategic value. To the old school, it might seem an irrational throw-back to the time when only land had conferred prestige, and all the richest and most powerful men in the Western world were owners of great estates. But politically it made sense in the 1890s. The new mass electorates welcomed each colonial acquisition with a bourgeois pride, and did not bother to ask whether it would bring either commercial profit or strategic advantage.

refractions of divine goodness are best identified, praised, and enjoyed. If their appearance is episodic and brief, and even if they are contaminated with selfishness or pride, don’t let the unattractive features of someone’s life blind you to the good.

How had Lincoln been able to lead these inordinately prideful, ambitious, quarrelsome, jealous, supremely gifted men to support a fundamental shift in the purpose of the war? The best answer can be found in what we identify today as Lincoln’s emotional intelligence: his empathy, humility, consistency, self-awareness, self-discipline, and generosity of spirit. “So long as I have been here,” Lincoln maintained, “I have not willingly planted a thorn in any man’s bosom.” In his everyday interactions with the team, there was no room for mean-spirited behavior, for grudges or personal resentments. He welcomed arguments within the cabinet, but would be “greatly pained,” he warned them, if he found his colleagues attacking one another in public.

What seemed like a problem to liberals—the fact that conservatives identify “up,” with the 1 percent, the planter class—was actually a source of pride to the Tea Party people I came to know. It showed you were optimistic, hopeful, a trier. It wasn’t a problem that you seldom looked behind you in line. Why would you want to blame a guy if he got all the way to the top? they wondered. That gaze forward, even when matters seemed hopeless, was a feature of the brave deep story self. But such a self was less and less a source of honor, it seemed. Rising to the fore was another kind of self, a more upper-middle-class cosmopolitan self, with its more dispersed and looser friendship networks, its preparation to compete for entrance to big-name colleges and tough careers that might take a person far from home. Such cosmopolitan selves were directed to the task of cracking into the global elite. They made do with living farther away from their roots. They were ready to go when opportunity knocked. They took great pride in liberal causes—human rights, racial equality, and the fight against global warming. Many upper-middle-class liberals, white and black, didn’t notice what, emotionally speaking, their kind of self was displacing. For along with blue-collar jobs, a blue-collar way of life was going out of fashion, and with it, the honor attached to a rooted self and pride in endurance—the deep story self. The liberal upper-middle class saw community as insularity and closed-mindedness rather than as a source of belonging and honor. And they didn’t see that, given trends “behind the brow of the hill,” their turn to be displaced might be next. For the Tea Party around the country, the shifting moral qualifications for the American Dream had turned them into strangers in their own land, afraid, resentful, displaced, and dismissed by the very people who were, they felt, cutting in line. The undeclared class war transpiring on a different stage, with different actors, and evoking a different notion of fairness was leading those engaged in it to blame the “supplier” of the imposters—the federal government.

THE YOUTH IN MY LAND Citizens, brethrens, go to school on a daily, a number of them on a muddy road, bare footed on a scorching sunshine with an undying hope of a better tomorrow.. Every one well convinced by the education system that there is a wage for the daily walk, Self torture is the process one has to go through in my homeland.. The only key to success is education they all say.. They used to say, They say.. For the few that fend their way out come up with the deep developed thirst for the dreamt life.. Only to be asked later on what's your name?.. Who sent you? These questions become the last password to the highly dreamt world.. It takes great courage for one to get the answers for the seemingly little questions. Millions of the youth shy away in desperation back to their roots.. The dreamt life becomes the dreaded one.. They were taught that one day they Will walk on to the streets of the world as kings... Adorable kings.. They have to.. They have to find a life on the streets... They can't go back to the same life they despised.. They are now so full with hope.. They meet a number of alikes.. All seated wondering what next, how to sleep like kings they were trained to be.. Of course in the deserted ends of the town.. They are in hiding.. Hiding from the expectant world.. Not in pride but shame To live in shame is soaring and they need comfort.. They pass time by taking a puff... Not a mere puff but of the unknown substance... To find homage.. They are in numbers remember so frightened.. As times go on... Hope is gone.. But each day on its own They are the youth of my country I suppose I have found it easier to identify with the characters who verge upon desperacy, who are frightened of life, who are desperate to reach out to their dreams . But these seemingly fragile people are the strong people really... This is one more piece of advice I have for you: don't get impatient. Even if things are so tangled up you can't do anything, don't get desperate or blow a fuse and start yanking on one particular thread before it's ready to come undone. You have to realize it's going to be along process and that you'll work on things slowly, one at a time... Just keep the hopes alive, time matters.. BY DERRICK BARARA

The Five Tribes not only physically displaced other Indian nations in Indian Territory; they erased the history of southern Plains people and drafted a new history of Indian Territory. For example, in 1955, the Chickasaws built their council house, a sixteen-by-twenty-five-foot log house. Here, the Chickasaws rewrote their constitution and took their first actions as a sovereign legislature, under the first Chickasaw governor, Cyrus Harris. Although the log house was quickly replaced (within the next year or so) by a brick iteration, the log house serves a particular purpose in the pantheon of Chickasaw public history. In 1911, the Wapanucka Press, an Oklahoma-based newspaper, interviewed someone (presumably a representative of the Chickasaw Nation) about the story of the log house’s origins. The paper reported, ‘Slaves of the Chickasaws toiled in the dense oak forests cutting down the finest trees and hewing them into shape…Thick undergrowth was cleared from a knoll…paths were cut from bottom meadows.’ Rough-hewn and surrounded by overgrown foliage, the log house is meant to evoke the idea that the Chickasaws encountered a ‘wilderness’ in early Indian Territory. The reader is meant to believe that, as civilizers, the Chickasaws shaped this wilderness into the modern space that it became. This idea of ‘civilization’ is based on Euro-American colonizer’ ideas of advanced societies. The Cherokee Nation alleges on its website that ‘upon earliest contact with European explorers in the 1500s, Cherokee Nation was identified as one of the most advanced among Native American tribes.’ Although the Cherokees were asserting their longevity as a people and their pride in their culture, here they use a European measurement of their merit. In the nineteenth century, the Five Tribes succeeded at crafting a perception of difference. The western Indians certainly saw them as settlers. The special agent to the Comanches reported that they were angry that tribes such as the Creeks and Choctaws ‘have extended their occupation and improvements to the country heretofore used by themselves as a hunting ground,’ expressing that they saw the Five tribes as unlawful settlers, just like whites, and themselves as the dispossessed indigenous peoples of the region.

Her gaze fell on Rainey and she studied the bartender's ink. "That's an interesting tattoo on your forearm. Timshel. It's a quote from John Steinbeck's novel East of Eden." Rainey looked momentarily taken aback. "You know it?" "It means 'thou mayest'----a reminder that people always have a choice." A curious sensation filled Liam's chest. It took a moment for him to identify it as pride. "I told you she was smart.

One class of methods, moral outreach, relies on dialogue, lectures, sermons, education, training, and counseling. The idea is to effect a change in cultural patterns through, for example, moral exhortation, role models, counseling services, education programs, or faith-based efforts. Many of these interventions are no more than attempts to convince some among the ghetto poor that their cultural ways are obstacles to their escape from poverty. But what if there are many who have suboptimal ghetto identities and the basic structure is unfairly stacked against them? Here it seems that moral outreach would have limited success. After all, our conception of the good determines what we feel ashamed of and take pride in. That is to say, shame and pride are relative to our fundamental goals and to the communities with which we identify. If targets for moral reform reject mainstream values and embrace ghetto identities, as the strong version of the cultural divergence thesis asserts, they will not be readily shamed into conforming to mainstream norms; nor should we expect them to take pride in embodying mainstream virtues. They will have developed alternative sources of self-worth that do not depend on mainstream institutions for validation.

ourselves. Perhaps for many of us, the greatest indicator of pride in our hearts is not the presence of boasting but the absence of prayer. We often identify pride through really obvious things like bragging, boasting, and name-dropping. But if I want to discover the most accurate measure of self-reliance in my own life, I need look no further than within the mirror of my prayer-life.

McCall was reelected seven times, that is, until 1972, when Florida Governor Reubin Askew stepped in and suspended him after yet another violent assault on someone in his custody. This time, McCall was indicted for second-degree murder for allegedly kicking a black prisoner to death. The prisoner was in jail for a twenty-six-dollar traffic ticket. McCall was acquitted. But he lost the election that November. Blacks were now able to vote, and they turned out in force to defeat him the first chance they got. “We sent cars out and taxicabs,” Viola Dunham, a longtime resident and a sister-in-law of George Starling, remembered. “We started getting these people out to vote.” Then, too, a new generation of whites had entered the Florida electorate, the younger people who may have identified with the young freedom riders in Mississippi and Alabama even if they would not have participated themselves, and the snowbirds, the white northerners who were buying up vacation homes or retiring to central Florida with the boom that came with the arrival of Disney World and who couldn’t relate to the heavy-handedness of a small-town southern sheriff. And now it seemed that even the most steadfast traditionalists had finally tired of the controversies and felt it was time for him to go. The defeated sheriff retreated to his ranch on Willis V. McCall Road in Eustis, where he tended his citrus grove, welcomed his partisans, and held forth on his decades of lordship over Lake County. He could take comfort in the fact that, for better or for worse, Lake County would not soon forget him, and he took pride in his role of protecting southern tradition.

The root of every rebellion (in every culture) must always be identified as pride, and the lust for autonomy.

Is pride really the loftiest of human emotions? The very fact that it is characterized by defensiveness proves otherwise. When we have pride in our possessions or in some organizations with which we identify, we feel obligated to defend them. Pride in our ideas and opinions leads to endless arguments, conflict, and woe.

The Disease Within The root of every rebellion (in every culture) must always be identified as pride, and the lust for autonomy. But this central sin manifests itself in different ways in different times, using different methods, concepts, and techniques.

From Introduction to The Demon Princes, by Caril Carphen (Elucidarian Press, New Wexford, Aloysius, Vega): It may well be asked how, from so many thieves, kidnappers, pirates, slavers and assassins within and beyond the Pale, one can isolate five individuals and identify them as ‘Demon Princes’. The author, while conceding to a certain degree of arbitrariness, can nevertheless in good conscience define the criteria which in his mind establish the Five as arch-fiends and overlords of evil. First: the Demon Princes are typified by grandeur. Consider the manner in which Kokor Hekkus gained his cognomen ‘The Killing Machine’, or Attel Malagate’s ‘plantation’ on Grabhorne Planet (a civilization of his own definition), or Lens Larque’s astounding monument to himself, or Viole Falushe’s Palace of Love. Certainly these are not the works of ordinary men, nor the results of ordinary vices (though Viole Falushe is said to be physically vain and in certain exploits of Kokor Hekkus there is the quaintly horrid quality of a small boy’s experiments with an insect). Secondly: these men are constructive geniuses, motivated not by malice, perversity, greed, or misanthropy, but by violent inner purposes, which are for the most part shrouded and obscure. Why does Howard Alan Treesong glory in chaos? What are the goals of the inscrutable Attel Malagate, or that fascinating flamboyant Kokor Hekkus? Thirdly: each of the Demon Princes is a mystery; each insists on anonymity and facelessness. Even to close associates these men are unknown; each is friendless, loveless (we can safely discount the self-indulgences of the sybaritical Viole Falushe). Fourthly: and obverse to the above, is a quality best to be described as absolute pride, absolute self-sufficiency. Each considers the relationship between himself and the balance of humanity as no more than a confrontation of equals. Fifthly: and ample in itself, I cite the historic conclave of 1500 at Smade’s Tavern (to be discussed in Chapter One) where the five acknowledged themselves, grudgingly perhaps, as peers, and defined their various areas of interest. Ipsi dixerunt!

The basic Buddhist ( and quintessentially Japanese ) idea that the person closest to a subject can never really see it. Sometimes it is the person passing through and at a remove who has the clearest view. This is the heady sensation that most travelers relish, the freedom that comes from feeling unaccounted for and unaccountable in a foreign country. Life is order and order emanates from an authority figure. In a collective, communitarian culture, order is essential. A one-hour bath has the same physiological effect as four hours of sleep. One thing I've learned to love about Japan is its freedom from the classic Western notion that a person is a stable, unchanging, continuous entity, some essential self. In Japan, behavior and even personality depend on context. In most contexts, it's impolite to reveal your emotions in Japan, not because emotion is bad but because emotions matter. It is not right to burden someone else with your feelings, especially with your sorrow. To tell your problems is to demand attention. One of the deepest fears of the Japanese is the fear of being identified as the Other, outside the group. Japanese culture is metonymic by design - an association stands for the real thing, a part for the whole. Like most forms of nostalgia, it pays homage to a place we never really knew. Such popular Japanese psychotherapies as Naikan and Morita emphasize meditation, gratitude and humility. In Morita therapy feelings are considered less significant than will. Indeed, one can will a change in behavior regardless of one's feelings. Both Naikan and Morita are based on the Buddhist principle that selflessness is the goal one should strive for. Traditionally in Japan one does not show a visitor one's home. That would be presumptuous and prideful, as well as an invasion of one's privacy. To have so much and to worry, to complain, is to invite punishment from the kami, the ever-watchful Japanese gods.

Let all pride be drowned in the depth of tears, Let all pomp be crushed by the load of pain. Let all counterfeit self become distant memory, Let life be identified by your one chosen lane.

She called it 'Sati'. A pursuit to remain loyal and committed to one's truth and never deflect by greed or guile. To own up with conviction and turn away from deceit. To recognize the voice of the self without pretence and resist being touched by alien assassins inducing cynicism. To express with dignity, to comprehend in totality. To love without reservations. To give and not be affected by the pride of giving. To know, to value, to rise, to shine. To find the joy of life in little nothings. To identify beauty in the mundane.

Among his peers, Pablo Guzmán had a unique upbringing. He graduated from one of New York’s premier academic high schools, Bronx Science, where students were engaged with the political debates of the day, from the Vietnam War to the meaning of black power, thanks to the influence of a history teacher. Guzmán had also been politicized by his Puerto Rican father and maternal grandfather, who was Cuban. Both saw themselves as members of the black diaspora in the Americas. The job discrimination and racist indignities they endured in the Spanish-speaking Caribbean and in New York turned them into race men committed to the politics of black pride and racial uplift. When Guzmán was a teenager, his father took him to Harlem to hear Malcolm X speak.188 He also remembers that his Afro-Cuban grandfather, Mario Paulino, regularly convened meetings at his home to discuss world politics with a circle of friends, many of whom were likely connected through their experience at the Tuskegee Institute, the historic black American school of industrial training, to which Paulino had applied from Cuba and at which he enrolled in the early 1920s.189 Perhaps because of the strong black politics of his household, Guzmán identified strongly with the black American community, considered joining the BPP, and called himself “Paul.” His “field studies” in Cuernavaca, Mexico, during his freshman year at SUNY Old Westbury, however, awakened him to the significance of his Latin American roots.

The National Scientific Council on the Developing Child has identified three kinds of stress: 10 Positive stress motivates children (and adults) to grow, take risks, and perform at a high level. Think of kids preparing for a play, nervous and a little stressed beforehand, but then filled with a sense of accomplishment and pride afterward. We could call this the jitters, excitement, or anticipation. Unless the jitters are excessive, they make it more likely that a child will perform well. Kids experiencing positive stress know that they ultimately have control over whether or not they perform at all. As it happens, kids are more likely to persevere and to reach their full potential if they know they don’t have to do something.

The problem is that even top psychiatrists failed to identify them as real threats. And it’s not as though psychiatrists lack incentives to get the diagnosis right. Beyond their reputation, professional pride, and desire to help, psychiatrists also have a legal obligation to inform authorities of threats. Families of the Aurora movie theater victims sued Holmes’ psychiatrist for not recommending that his patient be confined.

Motivate the Workforce. Have you identified each person’s “hot button” and focused on it? Do you work personal pride and shared purpose into most communications? Are you keeping your powder dry for those urgent moments when you may need it?   8. Embrace the Front Lines. Have you made your intent clear and empowered those around you to act? Do you regularly meet with those in direct contact with customers? Is everybody able to communicate their ideas and concerns to you?   9. Build Leadership in Others. Are all managers expected to build leadership among their subordinates? Does the company culture foster the effective exercise of leadership? Are leadership development opportunities available to most, if not all, managers? 10. Manage Relations. Is the hierarchy reduced to a minimum, and does bad news travel up? Are managers self-aware and empathetic? Are autocratic, egocentric, and irritable behaviors censured? 11.

Motivate the Workforce. Have you identified each person’s “hot button” and focused on it? Do you work personal pride and shared purpose into most communications? Are you keeping your powder dry for those urgent moments when you may need it?   8. Embrace the Front Lines. Have you made your intent clear and empowered those around you to act? Do you regularly meet with those in direct contact with customers? Is everybody able to communicate their ideas and concerns to you?   9. Build Leadership in Others. Are all managers expected to build leadership among their subordinates? Does the company culture foster the effective exercise of leadership? Are leadership development opportunities available to most, if not all, managers? 10. Manage Relations. Is the hierarchy reduced to a minimum, and does bad news travel up? Are managers self-aware and empathetic? Are autocratic, egocentric, and irritable behaviors censured? 11. Identify Personal Implications. Do employees appreciate how the firm’s vision and strategy impact them individually? What private sacrifices will be necessary for achieving the common cause? How will the plan affect people’s personal livelihood and quality of work life? 12. Convey Your Character. Have you communicated your commitment to performance with integrity? Do those in the organization know you as a person, and do they appreciate your aspirations and your agendas? Have you been in the same room or at least on the same call with everybody who works with you during the past year? 13. Dampen Overoptimism and Excessive Pessimism. Have you prepared the organization for unlikely but extremely consequential events? Do you celebrate success but also guard against the by-products of excessive confidence? Have you paved the way not only for quarterly results but for long-term performance?

I stared at the jacket and identified it again. [Blue Jacket: Unique Grade Item - A jacket made from another world. Other than being a designer brand that cost Daniel an exorbitant amount of money, it’s nothing special.]

Indeed, many relationships identified as “codependent” do involve pride, not low self-worth or a deficiency of selflove. An underlying lie of people married to drunks and other “losers” may be their own sense of mastery and self-confidence in being able to change others through their own wonderful goodness and love. They may have excessive belief in their own ability to help another person, or they may think that others will change just because of being married to them. They may also have high expectations of the spouse being forever grateful for being rescued by such an excellent partner. Then when their heroic efforts fail, they may cast blame onto themselves as well as their spouses, parents, or whomever else might be in the picture. They may then experience feelings of hopelessness about themselves and their circumstances. They may be filled with self-pity and be dissatisfied with themselves. But that is not true self-hatred. That is self-love that does not want to suffer.

The silence awed me. I no longer suffered. My friends attended to me in silence. The job was finished, and my conscience was clear. Gathering together the last shreds of energy, in one last long prayer, I implored death to come and deliver me. I had lost the will to live, and I was giving up—the ultimate humiliation for a man, who, up till then, had always taken a pride in himself. This was no time for questions nor for regrets. I looked death straight in the face, besought it with all my strength. Then abruptly I had a vision of the life of men. Those who are leaving it for ever are never alone. Resting against the mountain, which was watching over me, I discovered horizons I had never seen. There at my feet, on those vast plains, millions of beings were following a destiny they had not chosen. There is a supernatural power in those close to death. Strange intuitions identify one with the whole world. The mountain spoke with the wind as it whistled over the ridges or ruffled the foliage. All would end well. I should remain there, forever, beneath a few stones and a cross. They had given me my ice-axe. The breeze was gentle and sweetly scented. My friends departed, knowing that I was now safe. I watched them go their way with slow, sad steps. The procession withdrew along the narrow path. They would regain the plains and the wide horizons. For me, silence.

They identified themselves utterly with the troops ahead; they were and felt themselves to be a part, and a vital part, of the team. They had the pride and bearing of fighting men, for they were one with them.

One of the most powerful ways we do this is by creating stereotypes. We begin to learn how to “read” different kinds of people. As we encounter them, we instantly compare them to other people we have encountered before. Were the others friendly, safe, and welcoming? If so, then we are likely to feel comfortable with these individuals. On the other hand, were the others hostile or unfriendly? Then the mind sends a different message: Be careful! Stereotypes provide a shortcut that helps us navigate through our world more quickly, more efficiently, and, our minds believe, more safely. Of course, even when we haven’t encountered a particular kind of person before, we may have the same judgments and assessments based on things that we have heard or learned about “people like that.” As far back as 1906, William Graham Sumner, the first person to hold an academic chair in sociology at Yale University, identified the phenomenon of “in-group/out-group bias.” Sumner wrote that “each group nourishes its own pride and vanity, boasts itself superior, exists in its own divinities, and looks with contempt on outsiders.”[6] This phenomenon is magnified when the “in” group is the dominant or majority culture in a particular circumstance.

For the majority of ordinary Russians, especially for those of a certain age who identified themselves as ‘Soviet’, the 1990s were little short of a catastrophe. They lost everything: a familiar way of life; an economic system that guaranteed security; an ideology that gave them moral certainties, perhaps even hope; a huge empire with superpower status and an identity that covered over ethnic divisions; and national pride in Soviet achievements in culture, science and technology. Struggling

In order to discern whether something is worth that price, we must have a clear sense of what God is calling us to and what He is not; we also must trust that He’s working everything in our lives for good. This foundation gives us the clarity we need to align our decisions with the work that He’s already doing—even if that means saying no to good things. For me, this means seeking God through prayer, getting perspective from spiritual counselors, and identifying the clear signs of providence in my life, i.e., do minor details, opportunities, gifts, and timing seem to align, leading me toward a certain choice? I also ask myself the following questions: Does this opportunity fit my specific calling, or could anyone do it? Should someone else do it? Can I justify the time, effort, and energy? Is the exchange fair to everyone, especially to those who are closest to me? Do the people near me sense God calling me to this opportunity? Would I be disobedient to say no? Would I be saying yes for wrong reasons, like people pleasing, fear of missing out, greed, pride, or celebrity? Would I be saying no for wrong reasons, like laziness, insecurity, timidity, or fear of responsibility?

Whites may be surprised by the strength of black voter solidarity. Chris Bell, a white Democratic congressman from Texas, was redistricted into a largely black area and promptly crushed in the 2004 Democratic primary by the former head of the Houston chapter of the NAACP. He felt betrayed: He said he had spent his entire career “fighting for diversity, championing diversity,” and was dismayed that “many people do not want to look past the color of your skin.” This only demonstrated how little Mr. Bell understood blacks. As Bishop Paul Morton of the St. Stephen Full Gospel Baptist Church in New Orleans said of black voters, “I’ve talked to some people who say, ‘I don’t care how bad the black is, he’s better than any white.’” Many blacks also expect all blacks to vote the same way. Jesse Jackson criticized Alabama congressman Artur Davis for voting against Mr. Obama’s signature medical insurance legislation, saying, “You can’t vote against healthcare and call yourself a black man.” Racial consciousness explains why President Barack Obama drew support even from blacks who ordinarily vote Republican. No fewer than 87 percent of blacks who identified themselves as conservatives said they would vote for him. In the three states that track party registration by race—Florida, Louisiana, and North Carolina—blacks were dropping off the Republican rolls in record numbers and rallying to the Democrats. As one GOP black explained during the primaries, “Most black Republicans who support John McCain won’t tell you this, but if Barack Obama is the nominee for the Democratic ticket, they will go into the voting booth in November and vote for Obama.” “Among black conservatives, they tell me privately, it would be very hard to vote against him [Obama] in November,” said black conservative radio host Armstrong Williams. During the campaign, former San Francisco mayor Willie Brown said, “I think most white politicians do not understand that the race pride we [blacks] all have trumps everything else.

I prided myself on being level-headed, but MS took it to another level when he said, ‘Lachi bhai, what is the point of feeling dejected and depressed? All it will do is harm your performance even more. We must identify the areas where we are lacking, and address them. That is the only way forward.