Inability Best Quotes

Yes, in my life, since we must call it so, there were three things, the inability to speak, the inability to be silent, and solitude, that’s what I’ve had to make the best of.

Fights between individuals, as well as governments and nations, invariably result from misunderstandings in the broadest interpretation of this term. Misunderstandings are always caused by the inability of appreciating one another's point of view. This again is due to the ignorance of those concerned, not so much in their own, as in their mutual fields. The peril of a clash is aggravated by a more or less predominant sense of combativeness, posed by every human being. To resist this inherent fighting tendency the best way is to dispel ignorance of the doings of others by a systematic spread of general knowledge. With this object in view, it is most important to aid exchange of thought and intercourse.

Over the years I've come to appreciate how animals enter our lives prepared to teach and far from being burdened by an inability to speak they have many different ways to communicate. It is up to us to listen more than hear, to look into more than past.

I do not concern myself with my inability to feel such comfort amidst humans (other than with very few friends and family), but, rather, am simply thankful that at least dogs exist, and I’m humbly aware of how much less a person I’d be – how less a human – if they did not exist.

The more things change, the more they stay the same. I'm not sure who the first person was who said that. Probably Shakespeare. Or maybe Sting. But at the moment, it's the sentence that best explains my tragic flaw, my inability to change. I don't think I'm alone in this. The more I get to know other people, the more I realize it's kind of everyone's flaw. Staying exactly the same for as long as possible, standing perfectly still... It feels safer somehow. And if you are suffering, at least the pain is familiar. Because if you took that leap of faith, went outside the box, did something unexpected... Who knows what other pain might be out there, waiting for you. Chances are it could be even worse. So you maintain the status quo. Choose the road already traveled and it doesn't seem that bad. Not as far as flaws go. You're not a drug addict. You're not killing anyone... Except maybe yourself a little. When we finally do change, I don't think it happens like an earthquake or an explosion, where all of a sudden we're like this different person. I think it's smaller than that. The kind of thing most people wouldn't even notice unless they looked at us really close. Which, thank God, they never do. But you notice it. Inside you that change feels like a world of difference. And you hope this is it. This is the person you get to be forever... that you'll never have to change again.

It has always been simple, but making it hard was always your way of avoiding pain. If you want to change your life, you have to change what you are doing. It wasn't his fault, her fault, their fault or the circumstances. It was your inability to choose. So, life chose for you. Somewhere in that crazy mind of yours time stopped. You thought someone would rescue you, but they didn't. You have to rescue yourself. This is not a fire you can put out; you have to walk through it, in order to reach life. Getting burned is apart of growth, didn't you know?

The inability to envision a certain kind of person doing a certain kind of thing because you've never seen someone who looks like him do it before is not just a vice. It's a luxury. What begins as a failure of the imagination ends as a market inefficiency: when you rule out an entire class of people from doing a job simply by their appearance, you are less likely to find the best person for the job.

Dads. It’s time to tell our kids that we love them. Constantly. It’s time to show our kids that we love them. Constantly. It’s time to take joy in their twenty-thousand daily questions and their inability to do things as quickly as we’d like. It’s time to take joy in their quirks and their ticks. It’s time to take joy in their facial expressions and their mispronounced words. It’s time to take joy in everything that our kids are.

I am tortured too. I am tortured by belly fat and magazine covers about how to please everyone but myself. I am tortured by sheep who click on anything that will guarantee a ten-pound loss in one week. Sheep who will get on their knees if it means someone will like them more. I am tortured by my inability to want to hang out with desperate sheep. I am tortured by goddamned yearbooks full of bullshit. I met you when. I’ll miss the times. I’ll keep in touch. Best friends forever. Is this okay? Are you all right? Are you tortured too?

When you do talk to people, share what you are. Stop focusing on all the things that you aren’t. Stop focusing on all of the physical features that you think people won’t like about you. Stop focusing on your inabilities or lack of talent. Instead, focus on those physical features that you know people already love about you. Focus on your abilities and the talents that you do have. You have been blessed with all of the above, and that makes you worth getting to know in my book.

Above all, the thrall in which an ideology holds a people is best measured by their collective inability to imagine alternatives.

He was welcome everywhere he went, and was well-aware of his inability to tolerate solitude. He felt no inclination to be alone and avoided it as far as possible; he didn't really want to become any better acquainted with himself. He knew that if he wanted to show his talents to best advantage, he needed to strike sparks off other people to fan the flames of warmth and exuberance in his heart. On his own he was frosty, no use to himself at all, like a match left lying in its box.

The roots of interpersonal conflict are often an excessive concern for oneself, and an inability to pay attention to the needs of others. It is sad to see how often people ruin a relationship because they refuse to recognize that they could serve their own interests best by helping others achieve theirs.

As she drove, she surprised herself with a sudden laugh. How blind, infinitely blind, she had been to think that men’s inability to see her forty-eight-year-old self was a regret or, worse, a failing on her own part. No, what it really was was a blessing, for that inability had separated the wheat from the chaff. The spotlight was indeed always there but only for someone perceptive enough, brave enough, mature enough to see it still shining above her head.

Modern fiction brings out the evil in domestic lives, ordinary relations, people like you and me -- Reader! Bruder! as Humbert said. Evil in Austen, as in most great fiction, lies in the inability to "see" others, hence to empathize with them. What is frightening is that this blindness can exist in the best of us (Eliza Bennet) as well as the worst (Humbert). We are all capable of becoming the blind censor, or imposing our visions and desires on others.

Such is my desire only to see the best parts of my partner and vice-versa that I must confess to being able to remember each time I have seen someone I was in love with fall over. I cannot help but be disappointed by such a shocking inability to perform such a simple task as staying upright.

In real-life situations apparently logical lines of argument are often (not always) based on an inability to see alternative possibilities. In a similar way the ability to think of an alternative explanation is by far the best way of destroying the arrogance of an apparently logical line of argument.

Especially the deep, post-holiday extremes of January and February, when, no longer buoyed by festivities and merriments, you’re confronted with the empty expanse of a new year, discarded resolutions in your wake, resigned to your own inability to change.

A reporter once asked me why I think progressive men who earn significantly less than their breadwinning wives still won't quit their jobs to take care of their children. Why do they still hold on to their careers, even if taking care of the children would make more financial sense because the cost of childcare is higher than their net salary? I think I know the answer to that now, and it sucks. Women are not expected to live a life for themselves. When women dedicate their lives to children, it is deemed a worthy and respectable choice. When women dedicate themselves to a passion outside of the family that doesn't involve worshiping their husbands or taking care of their kids, they're seen as selfish, cold, or unfit mothers. But when a man spends hours grueling over a craft, profession, or project, he's admired and seen as a genius. And when a man finds a woman who worships him, who dedicates her life to serving him, he's lucky. But when a man dedicates himself to taking care of his children it's seen as a last resort. That it must be because he ran out of other options. That it's plan Z. That it's an indicator of his inability to provide for his family. Basically, that he's a fucking loser. I think it's one of the most important falsehoods we need to shatter when talking about women's rights.

Ingenious philosophers tell you, perhaps, that the great work of the steam-engine is to create leisure for mankind. Do not believe them: it only creates a vacuum for eager thought to rush in. Even idleness is eager now—eager for amusement; prone to excursion-trains, art museums, periodical literature, and exciting novels; prone even to scientific theorizing and cursory peeps through microscopes. Old Leisure was quite a different personage. He only read one newspaper, innocent of leaders, and was free from that periodicity of sensations which we call post-time. He was a contemplative, rather stout gentleman, of excellent digestion; of quiet perceptions, undiseased by hypothesis; happy in his inability to know the causes of things, preferring the things themselves. He lived chiefly in the country, among pleasant seats and homesteads, and was fond of sauntering by the fruit-tree wall and scenting the apricots when they were warmed by the morning sunshine, or of sheltering himself under the orchard boughs at noon, when the summer pears were falling. He knew nothing of weekday services, and thought none the worse of the Sunday sermon if it allowed him to sleep from the text to the blessing; liking the afternoon service best, because the prayers were the shortest, and not ashamed to say so; for he had an easy, jolly conscience, broad-backed like himself, and able to carry a great deal of beer or port-wine, not being made squeamish by doubts and qualms and lofty aspirations.

My mind wandered to all those years of school portraits: the licked palms wrestling cowlicks under the pretense of a loving stroke; letting the boys watch a cartoon while sliding them into handsome, uncomfortable clothes; clumsy efforts to subliminally communicate the value of a “natural” smile. The pictures always came out the same: a forced grin with unparted lips, eyes vacantly gazing into the haze—something from the Diane Arbus scrap pile. But I loved them. I loved the truth they conveyed: that kids aren’t yet able to fake it. Or they aren’t yet able to conceal their disingenuousness. They’re wonderful smilers, the best; but they’re the very worst fake smilers. The inability to fake a smile defines childhood. When Sam thanked me for his room in my new house, he became a man.

To the extent that propaganda is based on current news, it cannot permit time for thought or reflection. A man caught up in the news must remain on the surface of the event; he is carried along in the current, and can at no time take a respite to judge and appreciate; he can never stop to reflect. There is never any awareness -- of himself, of his condition, of his society -- for the man who lives by current events. Such a man never stops to investigate any one point, any more than he will tie together a series of news events. We already have mentioned man's inability to consider several facts or events simultaneously and to make a synthesis of them in order to face or to oppose them. One thought drives away another; old facts are chased by new ones. Under these conditions there can be no thought. And, in fact, modern man does not think about current problems; he feels them. He reacts, but be does not understand them any more than he takes responsibility for them. He is even less capable of spotting any inconsistency between successive facts; man's capacity to forget is unlimited. This is one of the most important and useful points for the propagandist, who can always be sure that a particular propaganda theme, statement, or event will be forgotten within a few weeks. Moreover, there is a spontaneous defensive reaction in the individual against an excess of information and -- to the extent that he clings (unconsciously) to the unity of his own person -- against inconsistencies. The best defense here is to forget the preceding event. In so doing, man denies his own continuity; to the same extent that he lives on the surface of events and makes today's events his life by obliterating yesterday's news, he refuses to see the contradictions in his own life and condemns himself to a life of successive moments, discontinuous and fragmented. This situation makes the "current-events man" a ready target for propaganda. Indeed, such a man is highly sensitive to the influence of present-day currents; lacking landmarks, he follows all currents. He is unstable because he runs after what happened today; he relates to the event, and therefore cannot resist any impulse coming from that event. Because he is immersed in current affairs, this man has a psychological weakness that puts him at the mercy of the propagandist. No confrontation ever occurs between the event and the truth; no relationship ever exists between the event and the person. Real information never concerns such a person. What could be more striking, more distressing, more decisive than the splitting of the atom, apart from the bomb itself? And yet this great development is kept in the background, behind the fleeting and spectacular result of some catastrophe or sports event because that is the superficial news the average man wants. Propaganda addresses itself to that man; like him, it can relate only to the most superficial aspect of a spectacular event, which alone can interest man and lead him to make a certain decision or adopt a certain attitude. But here we must make an important qualification. The news event may be a real fact, existing objectively, or it may be only an item of information, the dissemination of a supposed fact. What makes it news is its dissemination, not its objective reality.

Women are not expected to live a life for themselves. When women dedicate their lives to children, it is deemed a worthy and respectable choice. When women dedicate themselves to a passion outside of the family that doesn’t involve worshipping their husbands or taking care of their kids, they’re seen as selfish, cold, or unfit mothers. But when a man spends hours grueling over a craft, profession, or project, he’s admired and seen as a genius. And when a man finds a woman who worships him, who dedicates her life to serving him, he’s lucky. But when a man dedicates himself to taking care of his children it’s seen as a last resort. That it must be because he ran out of other options. That it’s plan Z. That it’s an indicator of his inability to provide for his family. Basically, that he’s a fucking loser.

They say that to do injustice is, by nature, good; to suffer injustice, evil, but that the evil is greater than the good. And so when men have both done and suffered injustice and have had experience of both, not being able to avoid the one and obtain the other, they think that they had better agree among themselves to have neither; hence there arise laws and mutual covenants, and that which is ordained by law is termed by them lawful and just. This they affirm to be the origin and nature of justice, it is a mean or compromise, between the best of all, which is to do injustice and not be punished, and the worst of all, which is to suffer injustice without the power of retaliation, and justice, being at a middle point between the two, is tolerated not as a good, but as the lesser evil, and honored by reason of the inability of me to do injustice. For no man who is worthy to be called a man would ever submit to such an agreement if he were able to resist; he would be mad if he did.

Depression’s defining symptom is anhedonia, the inability to feel, anticipate, or pursue pleasure. Chronic stress depletes the mesolimbic system of dopamine, generating anhedonia. The link between childhood adversity and adult depression involves both organizational effects on the developing mesolimbic system and elevated adult glucocorticoid levels, which can deplete dopamine.

This they affirm to be the origin and nature of justice;—it is a mean or compromise, between the best of all, which is to do injustice and not be punished, and the worst of all, which is to suffer injustice without the power of retaliation; and justice, being at a middle point between the two, is tolerated not as a good, but as the lesser evil, and honoured by reason of the inability of men to do injustice.

Our words always paint two portraits when we describe our families to others. Outsiders cannot but see the small peeves and follies that wrinkle our relationships with our loved ones. The claims we make in defensive certainty--that we were the one wronged, that we were the one who wanted the best--cannot but fall on skeptical ears since everyone makes the same claimsof virtue and innocence. We are always more than we want to be in the eyes of others simply because we are blind to the bulk of what we are. . . . Mimara had wanted him to see her as a victim, as a long-suffering penitent, more captive than daughter, and not as someone embittered and petulant, someone who often held others accountable for her inability to feel safe, to feel anything unpolluted by the perpetual pang of shame . . . And he loved her the more for it.

Our intelligence may seem to be the flaw in the machine, but strictly speaking the flaw is our inability to use it properly.

I’m his best friend. He’s my heart and soul. And nothing will ever change that. Not even his inability to love me back.

One of the best things you can do for an introverted child is to work with him on his reaction to novelty. Remember that introverts react not only to new people, but also to new places and events. So don’t mistake your child’s caution in new situations for an inability to relate to others. He’s recoiling from novelty or overstimulation, not from human contact.

Having a rather pessimistic outlook on life makes for the best philosophical discussions; distress is the only real reason to question something; comfort often leads to the inability to change.

We are, in a certain way, defined as much by our potential as by its expression. There is a great difference between an acorn and a little bit of wood carved into an acorn shape, a difference not always readily apparent to the naked eye. The difference is there even if an acorn never has the opportunity to plant itself and become an oak. Remembering its potential changes the way in which we think of an acorn and react to it. How we value it. If an acorn were conscious, knowing its potential would change the way it might think and feel about itself. The Hindus use the greeting "Namaste" instead of our more noncommittal "Hello." The connotation of this is roughly, whatever your outer appearance, I see and greet the soul in you. There is a wisdom in such ways of relating. Sometimes we can best help other people by remembering that what we believe about them may be reflected back to them in our presence and may affect them in ways we do not fully understand. Perhaps a sense of possibility is communicated by our tone of voice, facial expression, or certain choice of words . . . Holding and conveying a sense of possibility does not mean making demands or having expectations. It may mean having no expectations, but simply being open to whatever promise the situation may hold and remembering the inability of anyone to know the future. Thoreau said that we must awaken and stay awake not by mechanical means, but by a constant expectation of the dawn. There's no need to demand the dawn, the dawn is simply a matter of time. And patience. And the dawn may look quite different from the story we tell ourselves about it. My experience has shown me the wisdom of remaining open to the possibility of growth in any and all circumstances, without ever knowing what shape that growth may take.

King Leopold’s private fiefdom in the Congo was precisely the counterfactual to colonial rule and the best argument for colonialism. His inability to control his native rubber agents who continued their pre-colonial business of slave-trading and coercive rubber harvesting showed the problems that would arise if European freelancers allied with native warlords and slave-traders to establish regimes with no outside scrutiny.

On behalf of those you killed, imprisoned, tortured, you are not welcome, Erdogan! No, Erdogan, you’re not welcome in Algeria. We are a country which has already paid its price of blood and tears to those who wanted to impose their caliphate on us, those who put their ideas before our bodies, those who took our children hostage and who attempted to kill our hopes for a better future. The notorious family that claims to act in the name of the God and religion—you’re a member of it—you fund it, you support it, you desire to become its international leader. Islamism is your livelihood Islamism, which is your livelihood, is our misfortune. We will not forget about it, and you are a reminder of it today. You offer your shadow and your wings to those who work to make our country kneel down before your “Sublime Door.” You embody and represent what we loathe. You hate freedom, the free spirit. But you love parades. You use religion for business. You dream of a caliphate and hope to return to our lands. But you do it behind the closed doors, by supporting Islamist parties, by offering gifts through your companies, by infiltrating the life of the community, by controlling the mosques. These are the old methods of your “Muslim Brothers” in this country, who used to show us God’s Heaven with one hand while digging our graves with the other. No, Mr. Erdogan, you are not a man of help; you do not fight for freedom or principles; you do not defend the right of peoples to self-determination. You know only how to subject the Kurds to the fires of death; you know only how to subject your opponents to your dictatorship. You cry with the victims in the Middle East, yet sign contracts with their executioners. You do not dream of a dignified future for us, but of a caliphate for yourself. We are aware of your institutionalized persecution, your list of Turks to track down, your sinister prisons filled with the innocent, your dictatorial justice palaces, your insolence and boastful nature. You do not dream of a humanity that shares common values and principles, but are interested only in the remaking of the Ottoman Empire and its bloodthirsty warlords. Islam, for you, is a footstool; God is a business sign; modernity is an enemy; Palestine is a showcase; and local Islamists are your stunned courtesans. Humanity will not remember you with good deeds Humanity will remember you for your machinations, your secret coups d’état, and your manhunts. History will remember you for your bombings, your vengeful wars, and your inability to engage in constructive dialogue with others. The UN vote for Al-Quds is only an instrument in your service. Let us laugh at this with the Palestinians. We know that the Palestinian issue is your political capital, as it is for many others. You know well how to make a political fortune by exploiting others’ emotions. In Algeria, we suffered, and still suffer, from those who pretend to be God and act as takers and givers of life. They applaud your coming, but not us. You are the idol of Algerian Islamists and Populists, those who are unable to imagine a political structure beyond a caliphate for Muslim-majority societies. We aspire to become a country of freedom and dignity. This is not your ambition, nor your virtue. You are an illusion You have made beautiful Turkey an open prison and a bazaar for your business and loved ones. I hope that this beautiful nation rises above your ambitions. I hope that justice will be restored and flourish there once again, at least for those who have been imprisoned, tortured, bombed, and killed. You are an illusion, Erdogan—you know it and we know it. You play on the history of our humiliation, on our emotions, on our beliefs, and introduce yourself as a savior. However, you are a gravedigger, both for your own country and for your neighbors. Turkey is a political miracle, but it owes you nothing. The best thing you can do

The belief, whether known in language to its bearer or not, that the individual should predominate over all other concerns is Crowdism. We name it according to the crowd because crowds are the fastest to defend individual autonomy; if any of its members are singled out, and doubt thrown upon their activities or intentions, the crowd is fragmented and loses its power. What makes crowds strong is an inability of any to criticize their members, or to suggest any kind of goal that unites people, because what makes for the best crowds is a lack of goal. Without a higher vision or ideal, crowds rapidly degenerate into raiding parties, although of a passive nature. They argue for greater “freedom.” They want more wealth. Anything they see they feel should be divided up among the crowd.

When, as the result of being exposed to luxurious living, people become hard to please, a curious thing happens. Rather than mourning the loss of their ability to enjoy simple things, they take pride in their newly gained inability to enjoy anything but “the best.

Through constant self-sacrifice I had thoroughly ruined life in Desselbrunn for myself, one day it suddenly became unbearable, I thought. The beginning of this self-sacrifice had been the rejection of my Steinway, the triggering moment so to speak for my subsequent inability to tolerate life in Deselbrunn. All at once I could no longer breathe the Desselbrunn air and the walls in Desselbrunn made me sick and the rooms threatened to choke me, one has to remember how cavernous the rooms are there, nine-by-six meter or eight-by-eight meter rooms, I thought. I hated those rooms and I hated what was in those rooms and when I left my house I hated the people outside my house, all at once I was being unjust to all those people, who only wanted the best for me, but precisely that drove me crazy after a while, their constant willingness to be helpful, which I suddenly found profoundly revolting. I barricaded myself and stared out the window, without seeing anything but my own unhappiness. I ran outdoors and cursed at everybody. I ran into the woods and huddled beneath a tree, exhausted.

But I loved them. I loved the truth they conveyed: that kids aren’t yet able to fake it. Or they aren’t yet able to conceal their disingenuousness. They’re wonderful smilers, the best; but they’re the very worst fake smilers. The inability to fake a smile defines childhood.

I had loved her as a mother, and though she had put forth her best effort to love me as a son, a difference existed after she learned the truth from Delia. Yet I did not hold her responsible; how could I blame her for an inability to love the part of me that I, too, loathed?

Second depressing finding: subliminal signaling of race also affects the fusiform face area, the cortical region that specializes in facial recognition.11 Damaging the fusiform, for example, selectively produces “face blindness” (aka prosopagnosia), an inability to recognize faces.

One of the best things you can do for an introverted child is to work with him on his reaction to novelty. Remember that introverts react not only to new people, but also to new places and events. So don’t mistake your child’s caution in new situations for an inability to relate to others.

History can never be objective or unbiased because, no matter how hard the storytellers may try, the perception of reality prejudices all stories. The academic field of history is dominated by white men handicapped by the inability to see whiteness’s impact on America’s biography. The best historians try to approximate the truth by unbending the collection of funhouse mirrors through which the past has been viewed, but it isn’t simply a counterfeit version of history, it is a fable that erases the reflection of an entire people to ensure that the mythology of the heroes lives happily ever after.

As loving mothers, we surely made mistakes. All parents do. But as kind and supportive parents, we did our best. We must recognize that no matter the choices our adult children make, their behavior doesn’t diminish the good we did or continue to do. Someone’s inability to see our value does not detract from our worth.

They say that to do injustice is, by nature, good; to suffer injustice, evil; but that the evil is greater than the good. And so when men have both done and suffered injustice and have had experience of both, not being able to avoid the one and obtain the other, they think that they had better agree among themselves to have neither; hence there arise laws and mutual covenants; and that which is ordained by law is termed by them lawful and just. This they affirm to be the origin and nature of justice;—it is a mean or compromise, between the best of all, which is to do injustice and not be punished, and the worst of all, which is to suffer injustice without the power of retaliation; and justice, being at a middle point between the two, is tolerated not as a good, but as the lesser evil, and honoured by reason of the inability of men to do injustice. For no man who is worthy to be called a man would ever submit to such an agreement if he were able to resist; he would be mad if he did. Such is the received account, Socrates, of the nature and origin of justice. Now

Keynes died in 1946, exhausted by his wartime labors. But he had long since demonstrated that neither capitalism nor liberalism would survive very long without one another. And since the experience of the interwar years had clearly revealed the inability of capitalists to protect their own best interests, the liberal eral state would have to do it for them whether they liked it or not.

Name: One Shade of Grey Description: You'll recognise this phenomenon through an inability to tell where the pavement ends and the sky begins. Nothing has ever been achieved on a One Shade of Grey day, so if you notice one upon opening your curtains the best advice is to climb back into bed, drink gin through a straw and remember the 'Lost Sun' days of years past. Most likely: Any of the 18 months of winter.

In the eyes of Hayek and his contemporaries, the European tragedy had thus been brought about by the shortcomings of the Left: first through its inability to achieve its objectives and then thanks to its failure to withstand the challenge from the Right. Each of them, albeit in different ways, arrived at the same conclusion: the best—indeed the only—way to defend liberalism and an open society was to keep the state out of economic life.

You’ve probably also noted the impacts of virtual distraction on your own and others’ behaviors: memory loss, inability to concentrate, being asked to repeat what you just said, miscommunication the norm, getting lost online and wasting time you don’t have, withdrawing from the real world. The list of what’s being lost is a description of our best human capacities—memory, meaning, relating, thinking, learning, caring. There is no denying the damage that’s been done to humans as technology took over—our own Progress Trap. The impact on children’s behavior is of greatest concern for its present and future implications. Dr. Nicolas Kardaras, a highly skilled physician in rehabilitation, is author of Glow Kids: How Screen Addiction Is Hijacking Our Kids—and How to Break the Trance. He describes our children’s behavior in ways that I notice in my younger grandchildren: “We see the aggressive temper tantrums when the devices are taken away and the wandering attention spans when children are not perpetually stimulated by their hyper-arousing devices. Worse, we see children who become bored, apathetic, uninteresting and uninterested when not plugged in.”17 These very disturbing behaviors are not just emotional childish reactions. Our children are behaving as addicts deprived of their drug. Brain imaging studies show that technology stimulates brains just like cocaine does.

Yet even in the best of cases, the need to be on call, to spend at least a certain amount of energy looking over one's shoulder, maintaining a false front, never looking too obviously engrossed, the inability to fully collaborate with others —all this lends itself much more to a culture of computer games, YouTube rants, memes, and Twitter controversies than to, say, the rock 'n' roll bands, drug poetry, and experimental theater created under the midcentury welfare state.

Norman Cousins, an American journalist and author, asserts that “the human potential is the most magical but also most elusive fact of life. Men suffer less from hunger or dread than from living under their moral capacity. The atrophy of spirit that most men [and women] know and all men [and women] fear is tied not so much to deprivation or abuse as it is to their inability to make real the best that lies within them. Defeat begins more with a blur in the vision of what is humanly possible than with the appearance of ogres in the path.”11

That is how the world’s energy is wasted. In complete irrationality! Complete futility! For the Great Wall—and it is gigantic, a wall-fortress, stretching for thousands of kilometers through uninhabited mountains and wilderness, an object of pride and, as I have mentioned, one of the wonders of the world—is also proof of a kind of human weakness, of an aberration, of a horrifying mistake; it is evidence of a historical inability of people in this part of the planet to communicate, to confer and jointly determine how best to deploy enormous reserves of human energy and intellect.

But when we get these partnerships, all these “best friends” we married don’t text us back like our female best friends do. They can’t wipe a counter to save their lives. Don’t know how to vacuum. And their learned helplessness becomes the punch line to all our jokes. Memes lampoon this male inability to function. A TikTok video shows the face of an exasperated wife on the phone with her husband, who is presumably wandering the grocery store looking for ketchup, and she’s lip-syncing to the song from Hamilton, “Look at where you are. Look at where you started. The fact that you’re alive right now is a miracle.” Hilarious. These are the good men.

Pay attention to everything the dying person says. You might want to keep pens and a spiral notebook beside the bed so that anyone can jot down notes about gestures, conversations, or anything out of the ordinary said by the dying person. Talk with one another about these comments and gestures. • Remember that there may be important messages in any communication, however vague or garbled. Not every statement made by a dying person has significance, but heed them all so as not to miss the ones that do. • Watch for key signs: a glassy-eyed look; the appearance of staring through you; distractedness or secretiveness; seemingly inappropriate smiles or gestures, such as pointing, reaching toward someone or something unseen, or waving when no one is there; efforts to pick at the covers or get out of bed for no apparent reason; agitation or distress at your inability to comprehend something the dying person has tried to say. • Respond to anything you don’t understand with gentle inquiries. “Can you tell me what’s happening?” is sometimes a helpful way to initiate this kind of conversation. You might also try saying, “You seem different today. Can you tell me why?” • Pose questions in open-ended, encouraging terms. For example, if a dying person whose mother is long dead says, “My mother’s waiting for me,” turn that comment into a question: “Mother’s waiting for you?” or “I’m so glad she’s close to you. Can you tell me about it?” • Accept and validate what the dying person tells you. If he says, “I see a beautiful place!” say, “That’s wonderful! Can you tell me more about it?” or “I’m so pleased. I can see that it makes you happy,” or “I’m so glad you’re telling me this. I really want to understand what’s happening to you. Can you tell me more?” • Don’t argue or challenge. By saying something like “You couldn’t possibly have seen Mother, she’s been dead for ten years,” you could increase the dying person’s frustration and isolation, and run the risk of putting an end to further attempts at communicating. • Remember that a dying person may employ images from life experiences like work or hobbies. A pilot may talk about getting ready to go for a flight; carry the metaphor forward: “Do you know when it leaves?” or “Is there anyone on the plane you know?” or “Is there anything I can do to help you get ready for takeoff?” • Be honest about having trouble understanding. One way is to say, “I think you’re trying to tell me something important and I’m trying very hard, but I’m just not getting it. I’ll keep on trying. Please don’t give up on me.” • Don’t push. Let the dying control the breadth and depth of the conversation—they may not be able to put their experiences into words; insisting on more talk may frustrate or overwhelm them. • Avoid instilling a sense of failure in the dying person. If the information is garbled or the delivery impossibly vague, show that you appreciate the effort by saying, “I can see that this is hard for you; I appreciate your trying to share it with me,” or “I can see you’re getting tired/angry/frustrated. Would it be easier if we talked about this later?” or “Don’t worry. We’ll keep trying and maybe it will come.” • If you don’t know what to say, don’t say anything. Sometimes the best response is simply to touch the dying person’s hand, or smile and stroke his or her forehead. Touching gives the very important message “I’m with you.” Or you could say, “That’s interesting, let me think about it.” • Remember that sometimes the one dying picks an unlikely confidant. Dying people often try to communicate important information to someone who makes them feel safe—who won’t get upset or be taken aback by such confidences. If you’re an outsider chosen for this role, share the information as gently and completely as possible with the appropriate family members or friends. They may be more familiar with innuendos in a message because they know the person well.

So why are we unable to acknowledge the truth? Dr. Fung’s answer is simple: we doctors lie to ourselves. If type 2 diabetes is a curable disease but all our patients are getting worse on the treatments we prescribe, then we must be bad doctors. And since we did not study for so long at such great cost to become bad doctors, this failure cannot be our fault. Instead, we must believe we are doing the best for our patients, who must unfortunately be suffering from a chronically progressive and incurable disease. It is not a deliberate lie, Dr. Fung concludes, but one of cognitive dissonance—the inability to accept a blatant truth because accepting it would be too emotionally devastating.

But the artistic program of the Counter Reformation, the propagation of Catholicism through the medium of art among the braod masses of the population, is frist accomplished by the baroque. It is obvious that what was in the mind of the Council of Trent was not an art which, like mannerism, appealed merely to a thin stratum of intellectuals, but a people's art, such as the baroque in fact became. At the time time of the Council, mannerism was the most widespread and the most live form of art, but it in no way represented the particular direction which was best calculated to solve the artistic problems of the Counter Reformation. The fact that it had to yield to the baroque is to be explained, above all, by its inability to master the ecclesiastical tasks committed to art by the Counter Reformation.

You cracked up. You were looking at me and laughing. And I said, What? And you said, I love you. And we were both completely shocked. Because it was a little premature, surely. And you said it again, as though you were checking the flavor, and it tasted perfectly right. You said it again, softly, I love you; you were looking right into my heart. You said it again, almost shouting. And you were laughing and it was as though you were so happy you couldn't believe that someone had given you this good thing. And it was partly that, and it was partly because you were thinking you'd had a premature decision, whereas guys your age were more generally associated with premature ejaculation. As well as inability to speak girl and commitment problems to anything other than games with buttons. And the best part was when you said, You love me, too. And all I had to do was nod. Because it was true.

On the other hand, comfort of a sort is providable. It consists in large part of copping to the inability to be comforting. As contradictory as this seems, I (and, I’m told, many other people) have found it immeasurably more helpful for someone to say, ‘I have no idea how you must feel,’ or ‘I can’t imagine your pain.’ Just saying this and making clear that you hear and acknowledge the pain, though you have no answers, goes light-years beyond any attempt to repair a griever’s spirits. The knowledge of a loving soul’s presence and willingness to be present and to hear and absorb one’s grief is a powerful resource for the griever. I’ve had more comfort from people saying, ‘I don’t know what to say,’ than from a hundred people telling me good reasons I shouldn’t feel as bad as I do. I know that whatever is said to a griever by concerned friends, whether ultimately helpful or distressing, comes from the very best of intentions. But if you happen on a broken heart, stand nearby, whisper, ‘I’m here,’ and never, ever, tell it you know how it feels.

Many potential readers will skip the shopping cart or cash-out clerk because they have seen so many disasters reported in the news that they’ve acquired a panic mentality when they think of them. “Disasters scare me to death!” they cry. “I don’t want to read about them!” But really, how can a picture hurt you? Better that each serve as a Hallmark card that greets your fitful fevers with reason and uncurtains your valor. Then, so gospeled, you may see that defeating a disaster is as innocently easy as deciding to go out to dinner. Remove the dread that bars your doors of perception, and you will enjoy a banquet of treats that will make the difference between suffering and safety. You will enter a brave new world that will erase your panic, and release you from the grip of terror, and relieve you of the deadening effects of indifference —and you will find that switch of initiative that will energize your intelligence, empower your imagination, and rouse your sense of vigilance in ways that will tilt the odds of danger from being forever against you to being always in your favor. Indeed, just thinking about a disaster is one of the best things you can do —because it allows you to imagine how you would respond in a way that is free of pain and destruction. Another reason why disasters seem so scary is that many victims tend to see them as a whole rather than divide them into much smaller and more manageable problems. A disaster can seem overwhelming when confronted with everything at once —but if you dice it into its tiny parts and knock them off one at a time, the whole thing can seem as easy as eating a lavish dinner one bite at a time. In a disaster you must also plan for disruption as well as destruction. Death and damage may make the news, but in almost every disaster far more lives are disrupted than destroyed. Wit­ness the tornado that struck Joplin, Missouri, in May 2011 and killed 158 people. The path of death and destruction was less than a mile wide and only 22 miles long —but within thirty miles 160,000 citizens whose property didn’t suffer a dime of damage were profoundly disrupted by the carnage, loss of power and water, suspension of civic services, and inability to buy food, gas, and other necessities. You may rightfully believe your chances of dying in a disaster in your lifetime may be nearly nil, but the chances of your life being disrupted by a disaster in the next decade is nearly a sure thing. Not only should you prepare for disasters, you should learn to premeditate them. Prepare concerns the body; premeditate concerns the mind. Everywhere you go, think what could happen and how you might/could/would/should respond. Use your imagination. Fill your brain with these visualizations —run mind-movies in your head —develop a repertoire —until when you walk into a building/room/situation you’ll automatically know what to do. If a disaster does ambush you —sure you’re apt to panic, but in seconds your memory will load the proper video into your mobile disk drive and you’ll feel like you’re watching a scary movie for the second time and you’ll know what to expect and how to react. That’s why this book is important: its manner of vivifying disasters kickstarts and streamlines your acquiring these premeditations, which lays the foundation for satisfying your needs when a disaster catches you by surprise.

Entitlement is a demand for special treatment. Instead of being grateful for ordinary, “good-enough” resources and situations, we demand the best. Here are a few examples of entitlement: feeling that I deserve a better lot in life than I received a sense that people need to make restitution for their sins against me a need for others to apologize for hurting me before I will get better an inability to feel loved when I am not front and center stage a sense of deprivation when I am not made special to others feeling that people don’t treat me with the respect I deserve Obviously, entitlement destroys safety, because no normal human can fulfill our demands! It’s impossible to love an entitled person, as some fault, empathic misstep, or insensitivity will send the entire relationship tumbling down. The entitled person must be listened to and understood perfectly at all times, or she feels injured and wounded. The end result is isolation. The antidote to entitlement is forgiveness in two directions. We need to ask forgiveness for our own imperfections. And we need to learn to forgive others for not meeting our outrageous expectations.

And thus when by poetyr or wehn by music the most entrancing of the poetic moods we find ourselves melted into tears, we weep then not as the abbate gravina supposes through excess of pleasure but through a certain petulatn impatient sorrow at our inability to grasp no wholly here on earth at once and forever these divein and rapturous joys of which through the poem or through the music we attain to but brief and indeterminate glimpses. The struggle to apprehend the supernal loveliness this struggle on the part of souls fittingly constituted has given to the world all that which it (the world) has ever been enabled at once to understand and to feel as peotic whose distant footsteps echo down the corridors of time The impression left is one of pleasurable sadness. This certain taint of sadness is insperably connected with al the higher manifestations of true beauty . It is nevertheless. Beauty is the sole legitimate province of the poem. Melancholy is thus the most legitimate of all the poetical tones. The next desideratum was a pretext for the continous use of the one word nevermore.in observing the difficutly which i at once found in inventing a suffiecienly plausible reason for its continuous repetition i did not fail to preceive thta this difficutly arose solely form the pre assumption that the world was to be so continuously or monotonously spoke by a human being i did not fail to perceive in shor t that the difficulty lay in the reconciliation of this monotony with the exercise of reason on the part of the creature repeating the word here then immediately arose the idea of a non-reasoning creature capable of speech and very naturally a parrot in the first instance suggested itself but was superseded forthwith by a raven as equally capable of speech and infinitely more in keeping with the intended tone.“I had now gone so far as the conception of a Raven, the bird of ill-omen, monotonously repeating the one word "Nevermore" at the conclusion of each stanza in a poem of melancholy tone, and in length about one hundred lines. Now, never losing sight of the object _supremeness_ or perfection at all points, I asked myself--"Of all melancholy topics what, according to the _universal_ understanding of mankind, is the _most_ melancholy?" Death, was the obvious reply. "And when," I said, "is this most melancholy of topics most poetical?" From what I have already explained at some length, the answer here also is obvious--"When it most closely allies itself to _Beauty_; the death, then, of a beautiful woman is unquestionably the most poetical topic in the world, and equally is it beyond doubt that the lips best suited for such topic are those of a bereaved lover.

The female is uniformly more easily hypnotised than the male throughout the animal world, and it may be seen from the following how closely hypnotic phenomena are related to the most ordinary events. I have already described, in discussing female sympathy, how easy it is for laughter or tears to be induced in females. How impressed she is by everything in the newspapers! What a martyr she is to the silliest superstitions! How eagerly she tries every remedy recommended by her friends! From their complete inability to attain personal truth, to be honest about themselves — the hysterical never think for themselves, they want other people to think about them, they want to arouse the interest of others — it follows that the hysterical are the best mediums for hypnotic purposes. But any one who allows him or herself to be hypnotised is doing the most immoral thing possible. It is yielding to complete slavery; it is a renunciation of the will and consciousness; it means allowing another person to do what he likes with the subject. Hypnosis shows how all possibility of truth depends upon the wish to be truthful, but it must be the real wish of the person concerned: when a hypnotised person is told to do something, he does it when he comes out of the trance, and if asked his reasons will give a plausible motive on the spot, not only before others, but he will justify his action to himself by quite fanciful reasons. All women can be hypnotised and like being hypnotised, but this proclivity is exaggerated in hysterical women.

And yet. (“and yet” opening like a door.) How easily a life can become a litany of guilt and regret, a song that keeps echoing with the same chorus, with the inability to forgive ourselves. How easily the life we didn't live becomes the only life we prize. How easily we are seduced by the fantasy that we are in control, that we were ever in control, that the things we could or should have done or said have the power, if only we had done or said them, to cure pain, to erase suffering, to vanish loss. How easily we can cling to—worship—the choices we think we could or should have made. Could I have saved my mother? Maybe. And I will live for all of the rest of my life with that possibility. And I can castigate myself for having made the wrong choice. It is my prerogative. Or I can accept that the more important choice is not the one I made when I was hungry and terrified, when we were surrounded by dogs and guns and uncertainty, when I was sixteen; it’s the one I make now. The choice to accept myself as I am: human, imperfect. And the choice to be responsible for my own happiness. To forgive my flaws and reclaim my innocence. To stop asking why I deserved to survive. To function as well as I can, to commit myself to serve others, to do everything in my power to honor my parents, to see to it that they did not die in vain. To do my best, in my limited capacity, so future generations don’t experience what I did. To be useful, to be used up, to survive and to thrive so I can use every moment to make the world a better place. And to finally,finally, stop running from the past. To do everything possible to redeem it, and then let it go. I can make the choice that all of us can make. I can't ever change the past. But there is a life I can save: It is mine. The one I am living right now, this precious moment.

Spellbinders are characterized by pathological egotism. Such a person is forced by some internal causes to make an early choice between two possibilities: the first is forcing other people to think and experience things in a manner similar to his own; the second is a feeling of being lonely and different, a pathological misfit in social life. Sometimes the choice is either snake-charming or suicide. Triumphant repression of selfcritical or unpleasant concepts from the field of consciousness gradually gives rise to the phenomena of conversive thinking (twisted thinking), or paralogistics (twisted logic), paramoralisms (twisted morality), and the use of reversion blockades (Big Lies). They stream so profusely from the mind and mouth of the spellbinder that they flood the average person’s mind. Everything becomes subordinated to the spellbinder’s over-compensatory conviction that they are exceptional, sometimes even messianic. An ideology emerges from this conviction, true in part, whose value is supposedly superior. However, if we analyze the exact functions of such an ideology in the spellbinder’s personality, we perceive that it is nothing other than a means of self-charming, useful for repressing those tormenting selfcritical associations into the subconscious. The ideology’s instrumental role in influencing other people also serves the spellbinder’s needs. The spellbinder believes that he will always find converts to his ideology, and most often, they are right. However, they feel shock (or even paramoral indignation) when it turns out that their influence extends to only a limited minority, while most people’s attitude to their activities remains critical, pained and disturbed. The spellbinder is thus confronted with a choice: either withdraw back into his void or strengthen his position by improving the ef ectiveness of his activities. The spellbinder places on a high moral plane anyone who has succumbed to his influence and incorporated the experiential method he imposes. He showers such people with attention and property, if possible. Critics are met with “moral” outrage. It can even be proclaimed that the compliant minority is in fact the moral majority, since it professes the best ideology and honors a leader whose qualities are above average. Such activity is always necessarily characterized by the inability to foresee its final results, something obvious from the psychological point of view because its substratum contains pathological phenomena, and both spellbinding and self-charming make it impossible to perceive reality accurately enough to foresee results logically. However, spellbinders nurture great optimism and harbor visions of future triumphs similar to those they enjoyed over their own crippled souls. It is also possible for optimism to be a pathological symptom. In a healthy society, the activities of spellbinders meet with criticism effective enough to stifle them quickly. However, when they are preceded by conditions operating destructively upon common sense and social order; such as social injustice, cultural backwardness, or intellectually limited rulers sometimes manifesting pathological traits, spellbinders’ activities have led entire societies into large-scale human tragedy. Such an individual fishes an environment or society for people amenable to his influence, deepening their psychological weaknesses until they finally join together in a ponerogenic union. On the other hand, people who have maintained their healthy critical faculties intact, based upon their own common sense and moral criteria, attempt to counteract the spellbinders’ activities and their results. In the resulting polarization of social attitudes, each side justifies itself by means of moral categories. That is why such commonsense resistance is always accompanied by some feeling of helplessness and deficiency of criteria.

To be honest? I'd thought myself above them. What a nasty little counter-culture snob I was. There they were, doing their fucking best, trying to have a life, trying to bring up their children decently, struggling to make the payments on the little house, wondering where their youth had gone, where love had gone, what was to become of them and all I could do was be a snotty, judgmental cow. But it was no good. I couldn't be like them. I'd seen too much, done too much that was outside anything they knew. I wasn't better than them, but I was different. We had no point of contact other than work. Even then, they disapproved of my attitude, my ways of dealing with the clients. Many's the time I'd ground my teeth as Andrea or Fran had taken the piss out of some hapless, useless, illiterate get they were assigned to; being funny at the expense of their stupidity, their complete inability to deal with straight society. Sure, I knew it was partly a defence mechanism; they did it because it was laugh or scream, and we were always told it wasn't good to let the clients get too close. But all too often - not always, but enough times to make me seethe with irritation - there was an ingrained, self-serving elitism in there too. Who'd see it better than me? They sealed themselves up in their white-collar world like chrysalides and waited for some kind of reward for being good girls and boys, for playing the game, being a bit of a cut above the messy rest - a reward that didn't exist, would never come and that they would only realise was a lie when it was far too late. Now I would be one of the Others, the clients, the ones who stood outside in the cold and, shivering, looked in at the lighted windows of reason and middle-class respectability. I would be another colossal fuck-up, another dinner party story. But my sin was all the greater because I'd wilfully defected from the right side to the hopelessly, eternally wrong side. I was not only a screw-up, I was a traitor.

supposed weakness on national security. Ours was a brief exchange, filled with unspoken irony—the elderly Southerner on his way out, the young black Northerner on his way in, the contrast that the press had noted in our respective convention speeches. Senator Miller was very gracious and wished me luck with my new job. Later, I would happen upon an excerpt from his book, A Deficit of Decency, in which he called my speech at the convention one of the best he’d ever heard, before noting—with what I imagined to be a sly smile—that it may not have been the most effective speech in terms of helping to win an election. In other words: My guy had lost. Zell Miller’s guy had won. That was the hard, cold political reality. Everything else was just sentiment. MY WIFE WILL tell you that by nature I’m not somebody who gets real worked up about things. When I see Ann Coulter or Sean Hannity baying across the television screen, I find it hard to take them seriously; I assume that they must be saying what they do primarily to boost book sales or ratings, although I do wonder who would spend their precious evenings with such sourpusses. When Democrats rush up to me at events and insist that we live in the worst of political times, that a creeping fascism is closing its grip around our throats, I may mention the internment of Japanese Americans under FDR, the Alien and Sedition Acts under John Adams, or a hundred years of lynching under several dozen administrations as having been possibly worse, and suggest we all take a deep breath. When people at dinner parties ask me how I can possibly operate in the current political environment, with all the negative campaigning and personal attacks, I may mention Nelson Mandela, Aleksandr Solzhenitsyn, or some guy in a Chinese or Egyptian prison somewhere. In truth, being called names is not such a bad deal. Still, I am not immune to distress. And like most Americans, I find it hard to shake the feeling these days that our democracy has gone seriously awry. It’s not simply that a gap exists between our professed ideals as a nation and the reality we witness every day. In one form or another, that gap has existed since America’s birth. Wars have been fought, laws passed, systems reformed, unions organized, and protests staged to bring promise and practice into closer alignment. No, what’s troubling is the gap between the magnitude of our challenges and the smallness of our politics—the ease with which we are distracted by the petty and trivial, our chronic avoidance of tough decisions, our seeming inability to build a working consensus to tackle any big problem. We know that global competition—not to mention any genuine commitment to the values

Keynes died in 1946, exhausted by his wartime efforts. But he had long since demonstrated that neither capitalism nor liberalism would survive very long without one another. And since the experience of the interwar years had clearly revealed the inability of capitalists to protect their own best interests, the liberal state would have to do it for them whether they liked it or not.

It is beyond sad. To be unable to face death, to be defiant, to go through the worst of physical and mental pain, because of an inability even to contemplate the idea that there might be a spiritual dimension to life—and to death and after-death—because of an intellectual arrogance. How terrible must that be? . . . . The intellect, the mighty brain, the pride, the stubbornness—how they stand in the way of any gentleness or humility, let alone an kindness to the self. An open mind is surely best in the fact of death, because intellectual pride and arrogance, and how your fellows, who hold the same position, think of you, gets you nowhere. Belief, admitting the possibility of another dimension, of a spiritual side to humanity, is no more of a sure thing than negativity, but at the very least it is a comfort—and what is wrong with that?

At first you may feel shock or disbelief that a loss has occurred or an inability to recognize that it was really a loss. You know you’re hurt, but you want to repress it, suppress it, ignore it, or deny it. Some people can do just that, but it’s healthier to recognize that you’ve sustained a loss. Keep in mind that even if you know it was for the best, you’ve still had a loss. What have you lost? At the very least you’ve lost the time, energy, and emotion you put into the relationship. You’ve also lost the hopes and dreams that you had in the beginning. You’ve lost the identity of the couple, and you may have lost mutual friends or family members of your ex’s that you liked.

Our value does not diminish because of someone else's inability to see our worth.

How to Apply for the Best divorce Advocate in Chennai? When a marriage does not last for an extended period of time, couples frequently search online for information on how to apply for divorce Lawyers in Chennai. Many couples must endure the difficult process of separation that eventually results in the best divorce advocate in Chennai at some point in their lives. It is a serious truth that provides us with a second chance to start over. The lack of legal complexities and the emotional turmoil each spouse experiences while deciding to end their partnership amicably are the reasons why the proceedings are simple. This article will teach you how to file for divorce, especially if you're Indian. Frequently Mentioned Events that Ultimately Lead to Divorce As we have closely analyzed, it has been conceivable over time to list a few typical legal justifications that are adequate for one spouse to petition the family court for a divorce from the other. These factors include: The petitioner has learned that their partner is having an extra - marital or sexual relationship with someone else. when the petitioner's spouse has avoided them for a period longer than two years beginning on the date the divorce petition was filed. when the petitioner's partner repeatedly mistreats him or her, either physically or mentally, in a way that seems so grave that it could be death. Another cause for filing a divorce petition could be inability or rejection of sexual activity. Divorce proceedings may start when one partner or better half has had a terminal illness for a long time. If there is evidence of mental illness, the other party may choose to divorce lawfully. List of Paperwork Required for Divorce Filing If a married couple in India wants to end their marriage by mutual consent, they must present the following paperwork to the court: the partners' biographical information and family information. The previous two years' income tax or IT returns statement for the spouses. Types of Divorce in Chennai In Chennai, a divorce typically occurs using one of the two processes listed below: Divorce by mutual consent Contested divorce In the first scenario, the spouse's consent to divorcing one another. These divorces' maintenance obligations can be any amount of money or nothing at all. Any parent whose obligation is shared is solely responsible for child custody. Again, this depends on the cooperation and respect between the two people. The husband and wife must execute a "no-fault divorce," as permitted by Section B of the Hindu Marriage Law, under this consensual arrangement. The first motion is done on the date set by the family court, and the relevant couple's statements are electronically recorded and preserved for later use. Both parties agree to maintain the jury as a witness throughout the remaining processes. The judge gives the couple six months to reevaluate their next motion or second motion. Many couples change their minds during this time, thus the court is using this as an opportunity to prevent a negative event like divorce. Even after these six months, if there is still no change of heart, the court moves forward with its decision and issues a divorce decree, officially recognising the previously married couple's permanent separation.

He was older, thinner, more worn around the edges than the man she’d met decades before on the Canterbury, but the openness she remembered was there too. The vulnerability. The almost genetic inability to believe that things wouldn’t work out for the best if he just followed his heart. “I’m sorry,” he said. “Really? I haven’t watched you try to kill yourself enough times? Now you make me watch you succeed in slow motion. But you’re sorry.” “Yeah. That part is pretty shitty.

Alexithymia is translated as “no words for feelings” and can be described as the inability to understand and process emotions, which also affects how they communicate their emotions to others.

Schopenhauer believed loss of memory stemmed from the inability of one’s intellect to assimilate an event due to opposition from the will.” She thought it best not to add he believed this the root of madness.

Kira.” Her name was barely a whisper, but seething energy filled that single word. “Come to me.” She did, taking the hands he held out to her. Her heartbeat, breathing, and blood rushing through her veins were a symphony of sounds calling to him. But her mind remained quiet, secluding its secrets behind a wall he couldn’t penetrate. “Open your mind to me,” he breathed, releasing more of his power. “I’m . . . trying,” she gritted out, her hands flexing in his grip. That mental wall flickered, but didn’t fall. Mencheres released her hands and stepped back. “It’s still too soon,” he said, more disturbed by the knowledge that he was relieved he wouldn’t need to say goodbye to Kira tonight than by his inability to breach her mind yet again. “It’s been almost five days since that morning at the warehouse,” Kira said, spinning around in frustration. “Five days of being trapped here. I don’t know how much more of this I can take. Come on, let me go.” She had no qualms about wanting to forget him forever—or at best, never to see him again. If only he felt the same single-minded detachment over her. “Your sister believes you to be recuperating from the flu, and your job is secure. I know this situation is not of your choosing, but it will be over soon.

God is not absolute, and Nothingness is not absolute. If we come from these positions (postulates), we confront the inability of language to be precise. This inability reveals that the problem of understanding different phenomena is not so much in the phenomena themselves but in our failure to understand or present them linguistically in the best and most precise manner.

Sara Kuburic’s thoughtful self-help book It’s on Me: Embrace Hard Truths, Discover Your Self and Change Your Life. (For the best introduction to the milieu and message of the existentialists, read Sarah Bakewell’s At the Existentialist Café: Freedom, Being and Apricot Cocktails.) Robert Saltzman’s book The Ten Thousand Things is the source of his quoted observations on our inability to control the future, and is full of similarly pithy, no-nonsense insights into the vulnerability of our situation.

Development of brain growth, timing, and coordination in childhood are critical to proper function throughout life. If there is developmental delay in brain function in childhood, such as ADHD, autism, Tourette’s Syndrome, obsessive compulsive disorder (OCD), anxiety, tics, dyslexia, learning or processing disorders, or even more subtle symptoms, it is best to aggressively rehabilitate function before adulthood. Unfortunately, the current model of health care tells parents to wait for the child to grow out of it. However, many children do not grow out of it and miss key windows of time for ideal brain development. Unrelated to developmental delays, early symptoms of brain degeneration such as poor mental endurance, poor memory, and inability to learn new things are also serious issues when timing matters. The longer a person waits to manage their brain degeneration or developmental delay the less potential they have to make a difference. Datis Kharrazian, DHSc, DC, MS

Learn about Public Service Loan Forgiveness The PSLF Program (Public Service Loan Forgiveness) encourages people to proceed and continue their participation in public service careers. In this program, eligible individuals are entitled for forgiveness of their remaining balance that is due on their federal student loans. However, they may only qualify if they were able to make 120 payments on these loans, which are under a particular repayment plan. These individuals also have a full-time employment status from public service companies, so they may qualify for the PSLF. Let’s discuss Public Service Loan Forgiveness with The Student Loan Help Center Team. How to Obtain Remaining Balances on Direct Loans If you want to have remaining balances on your direct loans forgiven through the PSLF, you must be able to make 120 monthly payments on direct loans. Furthermore, these payments should be full and made on time. Another important qualification is securing the payment after October 1, 2007. When you make these monthly payments, keep in mind that you should be a full-time employee at any accredited public service company. Important Details about Eligible Loans for Forgiveness As The Student Loan Help Center CEO Bruce Mesnekoff Said Loans that are eligible for the PSLF program are those you have received from a direct loan. On the other hand, Perkins Loans, Federal Family Education Loans (FFEL) and other types of student loans are not valid for PSLF. If you have an existing Perkins loan or FFEL, you have the option to consolidate these into direct consolidation loans, so you may avail of the outstanding benefits offered by the PSLF. Make sure, though, that the payments made on the new loan will be counted toward your payment requirement, which will last for 120 months. Facts about Qualifying Repayment Plans You will be able to maximize your benefits from the PSLF by repaying loans on the IBR (Income Based Repayments) or the ICR (Income Contingent Repayments. These plans enable you to qualify for the PSLF program. The 10-year repayment plan also qualifies you for the PSLF, as well as other plans where the monthly payment you make is equivalent or more than what you are required to pay under the standard 10-year repayment scheme. Before you decide on the best repayment scheme for paying off your direct loans, make sure you are aware of the costs and implications of such decision. When you extend the period in securing your payments for PSLF qualifying payments, you can reduce the remaining balance on your loan when you satisfy all the eligibility requirements for the PSLF program. Moreover, you will have zero balance on loans to be forgiven when you are able to make all 120 monthly payments through the 10 year standard repayment scheme. You can expect a great reduction on your monthly payments under the ICR or IBR plans, as compared to other qualifying repayment options for the PSLF program. Moreover, the repayment term is likely to extend. With a longer period in repaying your loans, you can expect additional interest to accumulate on your loan. Keep in mind, though, that your inability to meet the PSLF requirements will entitle you to pay off the entire loan balance, as well as the accrued interest.

Successful dog training experiences can help teach children to take responsibility and to make and keep a commitment. If they become frustrated by the amount of time or consistent work that dog training requires, or with their dog’s inability to master something quickly, we have an opportunity to show them that hard work pays off. So many times, I have seen children and families transformed through dog training. It is an opportunity to learn about ourselves, to become more understanding and accepting, and to laugh at our mistakes and challenges.

The sense of hopelessness that comes from our apparent inability to control the environment is now a universal hostility. Industrial chemicals can lead to pollution, drugs can lead to suicide, and the advertising drum beats for nonsensical fads. Humor may be our only rational way of coping with the fear of terrorism, an invasion of spooks from outer space, or the chemical mutation of our planet.

the biggest leadership challenge of our times is not insufficient resources per se, but rather our inability to access the most valuable resources at our disposal.

The executive Power shall be vested in a President of the United States of America. He shall hold his Office during the Term of four Years, and, together with the Vice President chosen for the same Term, be elected, as follows: Each State shall appoint, in such Manner as the Legislature thereof may direct, a Number of Electors, equal to the whole Number of Senators and Representatives to which the State may be entitled in the Congress: but no Senator or Representative, or Person holding an Office of Trust or Profit under the United States, shall be appointed an Elector. The Electors shall meet in their respective States, and vote by Ballot for two Persons, of whom one at least shall not be an Inhabitant of the same State with themselves. And they shall make a List of all the Persons voted for, and of the Number of Votes for each; which List they shall sign and certify, and transmit sealed to the Seat of the Government of the United States, directed to the President of the Senate. The President of the Senate shall, in the Presence of the Senate and House of Representatives, open all the Certificates, and the Votes shall then be counted. The Person having the greatest Number of Votes shall be the President, if such Number be a Majority of the whole Number of Electors appointed; and if there be more than one who have such Majority, and have an equal Number of votes, then the House of Representatives shall immediately chuse by Ballot one of them for President; and if no Person have a Majority, then from the five highest on the List the said House shall in like Manner chuse the President. But in chusing the President, the Votes shall be taken by States, the Representation from each State having one Vote; a Quorum for this Purpose shall consist of a Member or Members from two thirds of the States, and a Majority of all the States shall be necessary to a Choice. In every Case, after the Choice of the President, the Person having the greatest Number of Votes of the Electors shall be the Vice President. But if there should remain two or more who have equal Votes, the Senate shall chuse from them by Ballot the Vice President. The Congress may determine the Time of chusing the Electors, and the Day on which they shall give their Votes; which Day shall be the same throughout the United States. No Person except a natural born Citizen, or a Citizen of the United States, at the time of the Adoption of this Constitution, shall be eligible to the Office of President; neither shall any Person be eligible to that Office who shall not have attained to the Age of thirty five Years, and been fourteen Years a Resident within the United States. In Case of the Removal of the President from Office, or of his Death, Resignation, or Inability to discharge the Powers and Duties of the said Office, the Same shall devolve on the Vice President, and the Congress may by Law provide for the Case of Removal, Death, Resignation or Inability, both of the President and Vice President, declaring what Officer shall then act as President, and such Officer shall act accordingly, until the Disability be removed, or a President shall be elected. The President shall, at stated Times, receive for his Services, a Compensation, which shall neither be encreased nor diminished during the Period for which he shall have been elected, and he shall not receive within that Period any other Emolument from the United States, or any of them. Before he enter on the Execution of his Office, he shall take the following Oath or Affirmation:—"I do solemnly swear (or affirm) that I will faithfully execute the Office of President of the United States, and will to the best of my Ability, preserve, protect and defend the Constitution of the United States.

Occasionally, you may have the confusing case of a mother who appears to be in active labor, with contractions coming every five minutes, lasting up to a minute. But after a few hours, contractions taper off, and internal exam reveals her to be only 2 or 3 cm dilated. Women who are strongly athletic or highly intellectual by nature tend to this pattern, based on the inability (at least at this juncture) to let go and cross into the active phase. Uterine inertia often results, with a meal and some sleep the best solution. Labor will soon start up again—and dilation may take place quite quickly.

Perhaps there’s something inside her we haven’t seen yet.” The delicate comb clinked on the stone, and she started to pull Evie’s hair into loose strands. “That’s the way it is with people, you know. When I was a girl, my mother died quite unexpectedly. She meant the world to me. To my father as well. But in his grief, he consented to marry another. She was a dreadful woman, and her dreadful daughters became my stepsisters. They lived to torment me. Each morning I’d wake and wonder what I’d done to make them hate me so. Eventually I came to see that I hadn’t done anything at all. Something somewhere in their lives had hurt them—I could see that even if they couldn’t—and I made up my mind to treat them decently, as others so clearly hadn’t.” Evie studied her in the mirror. She could live to be a thousand years old and she’d never be as kind as Hazelbranch. It seemed to come naturally, as though it was a part of her, like hair or skin. “Each of us is blessed with the ability to control our own decisions,” she continued, “but cursed with the inability to control the decisions of others. I couldn’t do a thing about the way they treated me, but I got to choose the way I treated them. And do you know what happened? As we grew into adulthood, one of those wicked stepsisters became the best friend I’ve ever had.” Evie scowled and looked to the floor. She had no interest in being the bigger person. She despised Malora, and was comfortable in her anger. “It isn’t fair. Of all the people here . . .” “Life isn’t fair, Evie. It never has been and it never will be. You can sit back and moan about its unfairness while the witches roll across the countryside, or you can pick yourself up and get on with it.

Is this what I had come to: the inability to trust even my best friend? If human beings cannot have faith in other human beings, despite all their mutual failures, then can they ever have faith in the Almighty, I wondered.

The believers believe there’s something out there—some “thing” in some sense of the word “thing”—that corresponds to the word “electron”; and that, though the best we can do is conceive of this “thing” imperfectly, even misleadingly, conceiving of it that way makes more sense than not conceiving of it at all. They believe in electrons while professing their inability to really “know” what an electron is. You might say they believe in electrons even while lacking proof that electrons per se exist.

One unexpected hint comes from patients with a strange disorder called anosognosia, a condition in which people seem unaware of or deny their disability. Most patients with a right-hemisphere stroke have complete paralysis of the left side of their body and, as you might expect, complain about it. But about one in twenty of them will vehemently deny their paralysis even though they are mentally otherwise lucid and intelligent. For example, President Woodrow Wilson, whose left side was paralyzed by a stroke in 1919, insisted that he was perfectly fine. Despite the clouding of his thought processes and against all advice, he remained in office, making elaborate travel plans and major decisions pertaining to American involvement in the League of Nations. In 1996 some colleagues and I made our own little investigation of anosognosia and noticed something new and amazing: Some of these patients not only denied their own paralysis, but also denied the paralysis of another patient—and let me assure you, the second patient’s inability to move was as clear as day. Denying one’s own paralysis is odd enough, but why deny another patient’s paralysis? We suggest that this bizarre observation is best understood in terms of damage to Rizzolatti’s mirror neurons. It’s as if anytime you want to make a judgment about someone else’s movements, you have to run a virtual-reality simulation of the corresponding movements in your own brain. And without mirror neurons you cannot do this.

In 1904, a test of intelligence that later evolved into the IQ test was developed by French researcher Alfred Binet as a tool for assessing the learning progress of French schoolchildren. His assumption was that lower intelligence signaled, not an inability to learn, but a need for more and different teaching.

So said Alan Kay, one of the pioneers of computer graphics. It is, perhaps, the best defence of creativity in ten words or fewer. I suspect, too, that the opposite is also true: that an inability to change perspective is equivalent to a loss of intelligence.fn1

Trillions of dollars in homeowner equity…so are the best “captains” of “equity conversion airplanes” the homeowners themselves? No. There is an impetus placed upon real estate professionals - as well as an implied responsibility - to honestly, to effectively and to accurately communicate reality to home sellers. An inability to do so? Fewer real estate listings. Lower sale prices for home sellers. Less equity converted into cash for home sellers. Less revenue for real estate companies. Inopportune…across the board. Three years ago, American homeowners were custodians of an estimated $19 trillion in homeowner equity. Furthermore, over the past three years - even with these stubbornly-elevated mortgage rates - we witnessed an uninterrupted, further run-up in home prices. More equity gained, for American homeowners. As mortgage rates ease downwards heading into the fall, unlocking trillions of dollars in homeowner equity - as a result of more homeowners deciding to either trade up to larger homes, or to downsize to smaller homes, circumstances permitting - will trigger a large-scale (and an upcoming) re-thinking of this following question by more and more homeowners: What shall we now do with this equity we have in our home? So what’s the plan? In real estate, the effective utilization of well-tested "tools,” such as 3-D tours and virtual staging, coupled to good marketing processes - I.e.: a Marketing Plan - deployed by successful real estate teams is a great way for homeowners to convert the equity they have in their homes into cash. It works. Ok, so if you are a for sale by owner home seller in 2024, data indicate that an over-reliance in - as well as, maybe, blind faith placed upon(?), “the Internet,” if you decide to sell your home yourself, FSBO, could lead to an entirely avoidable (and a costly) home selling misadventure. As well as to a saddened foray for home sellers into this unintended outcome: lower sale prices.

But the awareness of the necessity of loving others does not bring with it the strength to do so, and in this is found a basic expression of the poverty of religious man. We are made for God and grow in union with him in and through our loving union with others, yet in the face of this we still find ourselves filled with selfishness. We discover a wound deep within us. We bear the weight of an ontological disorientation, a frightful inability to root out the death-dealing narcissism that impregnates our being, making our best intentions impotent. And so the religious man cries out for help. He intuits and experiences his poverty in which he lacks the light and strength to be of himself a child of God.

Depression’s defining symptom is anhedonia, the inability to feel, anticipate, or pursue pleasure. Chronic stress depletes the mesolimbic system of dopamine, generating anhedonia.* The link between childhood adversity and adult depression involves both organizational effects on the developing mesolimbic system and elevated adult glucocorticoid levels, which can deplete dopamine.39

Once again we note that poor self-esteem can show up as lack of generosity toward the contributions of others or a tendency to fear their ability—and, in the case of a leader or manager, an inability to elicit their best from people.

Anxiety is our inability to gather enough patience within ourselves to act in the best interest of the long-term benefits.

In contrast, when you embrace Curiosity to the exclusion of Clarity, you’ll experience a different set of challenges. Your customers’ experience of your brand fluctuates wildly. You can’t scale and it can take forever to implement change or best practices. Once again, you lose top talent—this time because they get frustrated at your organization’s inability to follow through and achieve results. You’ll often see teams full of “lone rangers” who invent their own, often different, ways to do the work.

Satan and the Problem of Evil is the best case I’ve ever read against the ever-popular “God is in control” mantra. In his section on philosophy he wrote this about spiritual formation: Self-determining freedom ultimately gives way either to a higher form of freedom—the freedom to be creatures whose love defines them—or the lowest form of bondage—the inability to participate in love. We either become beings who are irrevocably open or irrevocably closed to God’s love. The former is eternal life; the latter is eternal death.16

I have lost friends, some by death, others through sheer inability to cross the street. Virginia Woolf

Addiction is characterized by the inability to consistently abstain, by impairment in behavioral control, by cravings, by diminished recognition of significant problems with one’s behaviors and interpersonal relationships, and by a dysfunctional emotional response. Like other chronic diseases, addiction often involves cycles of relapse and remission. Without treatment or engagement in recovery

The first cost of incompetence is always the inability to perceive incompetence. In a room where one person is drunk and everyone else is sober, the drunk person is least aware of his intoxication.

From ‘Kokor Hekkus the Killing Machine’, Chapter IV of The Demon Princes, by Caril Carphen (Elucidarian Press, New Wexford, Aloysius, Vega): If Malagate the Woe can be characterized by the single word ‘grim’ and Howard Alan Treesong by ‘incomprehensible’, then Lens Larque, Viole Falushe and Kokor Hekkus all lay claim to the word ‘fantastic’. Which one exceeds the other two in ‘fantasy’? It is an amusing if profitless speculation. Consider Viole Falushe’s Palace of Love, Lens Larque’s monument, the vast and incredible outrages Kokor Hekkus has visited upon humanity: such extravagances are impossible to comprehend, let alone compare. It is fair to say, however, that Kokor Hekkus has captured the popular imagination with his grotesque and eerie humor. Let us listen to what he has to say in an abstract from the famous telephoned address, The Theory and Practice of Terror, to the students of Cervantes University: “… To produce the maximum effect, one must identify and intensify those basic dreads already existing within the subject. It is a mistake to regard the fear of death as the most extreme fear. I find a dozen other types to be more poignant, such as: The fear of inability to protect a cherished dependent. The fear of disesteem. The fear of noisome contact. The fear of being made afraid. “My goal is to produce a ‘nightmare’ quality of fright, and to maintain it over an appreciable duration. A nightmare is the result of the under-mind exploring its most sensitive areas, and so serves as an index for the operator. Once an apparently sensitive area is located the operator to the best of his ingenuity employs means to emphasize, to dramatize this fear, then augment it by orders of magnitude. If the subject fears heights, the operator takes him to the base of a tall cliff, attaches him to a slender, obviously fragile or frayed cord and slowly raises him up the face of the cliff, not too far and not too close to the face. Scale must be emphasized, together with the tantalizing but infeasible possibility of clinging to the vertical surface. The lifting mechanism should be arranged to falter and jerk. To intensify claustrophobic dread the subject is conveyed into a pit or excavation, inserted head-foremost into a narrow and constricted tunnel which slants downward, and occasionally changes direction by sharp and cramping angles. Whereupon the pit or excavation is filled and subject must proceed ahead, for the most part in a downward direction.