Misleading Friends Quotes

I used to love the ocean. Everything about her. Her coral reefs, her white caps, her roaring waves, the rocks they lap, her pirate legends and mermaid tails, Treasures lost and treasures held... And ALL Of her fish In the sea. Yes, I used to love the ocean, Everything about her. The way she would sing me to sleep as I lay in my bed then wake me with a force That I soon came to dread. Her fables, her lies, her misleading eyes, I'd drain her dry If I cared enough to. I used to love the ocean, Everything about her. Her coral reefs, her white caps, her roaring waves, the rocks they lap, her pirate legends and mermaid tails, treasures lost and treasures held. And ALL Of her fish In the sea. Well, if you've ever tried navigating your sailboat through her stormy seas, you would realize that her white caps are your enemies. If you've ever tried swimming ashore when your leg gets a cramp and you just had a huge meal of In-n-Out burgers that's weighing you down, and her roaring waves are knocking the wind out of you, filling your lungs with water as you flail your arms, trying to get someone's attention, but your friends just wave back at you? And if you've ever grown up with dreams in your head about life, and how one of these days you would pirate your own ship and have your own crew and that all of the mermaids would love only you? Well, you would realize... Like I eventually realized... That all the good things about her? All the beautiful? It's not real. It's fake. So you keep your ocean, I'll take the Lake.

When people want to win they will go to desperate extremes. However, anyone that has already won in life has come to the conclusion that there is no game. There is nothing but learning in this life and it is the only thing we take with us to the grave—knowledge. If you only understood that concept then your heart wouldn’t break so bad. Jealousy or revenge wouldn’t be your ambition. Stepping on others to raise yourself up wouldn’t be a goal. Competition would be left on the playing field, and your freedom from what other people think about you would light the pathway out of hell.

When people dis fantasy—mainstream readers and SF readers alike—they are almost always talking about one sub-genre of fantastic literature. They are talking about Tolkien, and Tolkien's innumerable heirs. Call it 'epic', or 'high', or 'genre' fantasy, this is what fantasy has come to mean. Which is misleading as well as unfortunate. Tolkien is the wen on the arse of fantasy literature. His oeuvre is massive and contagious—you can't ignore it, so don't even try. The best you can do is consciously try to lance the boil. And there's a lot to dislike—his cod-Wagnerian pomposity, his boys-own-adventure glorying in war, his small-minded and reactionary love for hierarchical status-quos, his belief in absolute morality that blurs moral and political complexity. Tolkien's clichés—elves 'n' dwarfs 'n' magic rings—have spread like viruses. He wrote that the function of fantasy was 'consolation', thereby making it an article of policy that a fantasy writer should mollycoddle the reader. That is a revolting idea, and one, thankfully, that plenty of fantasists have ignored. From the Surrealists through the pulps—via Mervyn Peake and Mikhael Bulgakov and Stefan Grabiński and Bruno Schulz and Michael Moorcock and M. John Harrison and I could go on—the best writers have used the fantastic aesthetic precisely to challenge, to alienate, to subvert and undermine expectations. Of course I'm not saying that any fan of Tolkien is no friend of mine—that would cut my social circle considerably. Nor would I claim that it's impossible to write a good fantasy book with elves and dwarfs in it—Michael Swanwick's superb Iron Dragon's Daughter gives the lie to that. But given that the pleasure of fantasy is supposed to be in its limitless creativity, why not try to come up with some different themes, as well as unconventional monsters? Why not use fantasy to challenge social and aesthetic lies? Thankfully, the alternative tradition of fantasy has never died. And it's getting stronger. Chris Wooding, Michael Swanwick, Mary Gentle, Paul di Filippo, Jeff VanderMeer, and many others, are all producing works based on fantasy's radicalism. Where traditional fantasy has been rural and bucolic, this is often urban, and frequently brutal. Characters are more than cardboard cutouts, and they're not defined by race or sex. Things are gritty and tricky, just as in real life. This is fantasy not as comfort-food, but as challenge. The critic Gabe Chouinard has said that we're entering a new period, a renaissance in the creative radicalism of fantasy that hasn't been seen since the New Wave of the sixties and seventies, and in echo of which he has christened the Next Wave. I don't know if he's right, but I'm excited. This is a radical literature. It's the literature we most deserve.

When you get older, you notice your sheets are dirty. Sometimes, you do something about it. And sometimes, you read the front page of the newspaper and sometimes you floss and sometimes you stop biting your nails and sometimes you meet a friend for lunch. You still crave lemonade, but the taste doesn’t satisfy you as much as it used to. You still crave summer, but sometimes you mean summer, five years ago. You remember your umbrella, you check up on people to see if they got home, you leave places early to go home and make toast. You stand by the toaster in your underwear and a big t-shirt, wondering if you should just turn in or watch one more hour of television. You laugh at different things. You stop laughing at other things. You think about old loves almost like they are in a museum. The socks, you notice, aren’t organized into pairs and you mentally make a note of it. You cover your mouth when you sneeze, reaching for the box of tissues you bought, contains aloe. When you get older, you try different shampoos. You find one you like. You try sleeping early and spin class and jogging again. You try a book you almost read but couldn’t finish. You wrap yourself in the blankets of: familiar t-shirts, caffe au lait, dim tv light, texts with old friends or new people you really want to like and love you. You lose contact with friends from college, and only sometimes you think about it. When you do, it feels bad and almost bitter. You lose people, and when other people bring them up, you almost pretend like you know what they are doing. You try to stop touching your face and become invested in things like expensive salads and trying parsnips and saving up for a vacation you really want. You keep a spare pen in a drawer. You look at old pictures of yourself and they feel foreign and misleading. You forget things like: purchasing stamps, buying more butter, putting lotion on your elbows, calling your mother back. You learn things like balance: checkbooks, social life, work life, time to work out and time to enjoy yourself. When you get older, you find yourself more in control. You find your convictions appealing, you find you like your body more, you learn to take things in stride. You begin to crave respect and comfort and adventure, all at the same time. You lay in your bed, fearing death, just like you did. You pull lint off your shirt. You smile less and feel content more. You think about changing and then often, you do.

She answered her husband with friendly evasiveness—not with any fixed design to mislead him, only because all sense of reality had gone out of her life; she had abandoned herself to Fate, and awaited the consequences with indifference.

Why did popular songs always focus on romantic love? Why this preoccupation with first meetings, sad partings, honeyed kisses, heartbreak, when life was also full of children's births and trips to the shore and longtime jokes with friends? Once Maggie had seen on TV where archaeologists had just unearthed a fragment of music from who knows how many centuries B.C., and it was a boys lament for a girl who didn't love him back. Then besides the songs there were the magazine stories and the novels and the movies, even the hair-spray ads and the pantyhose ads. It struck Maggie as disproportionate. Misleading, in fact.

Life itself tricks us, plays us, misleads us, and even paints one man as a good guy when he may as well be a bad one. Good or bad? Or maybe neither. Maybe life is playing the role it should: forever taking us on a journey where it makes it impossible for us to predict what will happen next.

Somewhere off to my left, a little voice chirped: The redhead is smart. We can help. In a nearby tree sat a murder of crows. (That's what you call a group of them. You learn useless facts like that in Valhalla.) "Uh, guys," I told my friends, "those crows claim they can help." Claim? squawked another crow. You don't trust us? Send your two friends back to the ship with the mead. We'll give you a hand here. All we ask for in return is something shiny. Anything will do. I related this to my friends. I looked at the crows. "Okay, guys, what's the plan?" Plan? cawed the nearest crow. We just said we'd help. We don't have a plan, per se. Stupid misleading crows. Also, what kind of bird uses the term per se? Since I didn't have time to murder the entire murder, I contemplated my limited options.

She needed to judge her friends and family by their actions, not by their thoughts, for thoughts are fleeting and temperamental, the reflection of a moment, and are very often confused and misleading.

Oooh, and I should check if Fletch is around.” “Fletch?” “Kyle Fletcher, but I call him Fletch,” she says absently. “Ex-boyfriend.” My head swivels toward her. “You’re making plans with your ex-boyfriend?” “Retract those claws, missy. Fletch is still a good friend of mine.” I can’t fight my curiosity. “How long were you together?” “Three years.” I whistle softly. “And then three and a half more with Sean…You’re a nester, huh?” “No, I’m not,” she protests. “Babe, that’s almost seven years of your life spent in a serious relationship. And you’re only twenty-two.” “Twenty-one. I’m a Christmas baby.” “For real? Your birthday’s the twenty-fifth?” “The twenty-fourth. I guess that makes me a Christmas Eve baby. Sorry.” “You better be sorry. How dare you mislead me like that?

THE ORGANIC FOODS MYTH A few decades ago, a woman tried to sue a butter company that had printed the word 'LITE' on its product's packaging. She claimed to have gained so much weight from eating the butter, even though it was labeled as being 'LITE'. In court, the lawyer representing the butter company simply held up the container of butter and said to the judge, "My client did not lie. The container is indeed 'light in weight'. The woman lost the case. In a marketing class in college, we were assigned this case study to show us that 'puffery' is legal. This means that you can deceptively use words with double meanings to sell a product, even though they could mislead customers into thinking your words mean something different. I am using this example to touch upon the myth of organic foods. If I was a lawyer representing a company that had labeled its oranges as being organic, and a man was suing my client because he found out that the oranges were being sprayed with toxins, my defense opening statement would be very simple: "If it's not plastic or metallic, it's organic." Most products labeled as being organic are not really organic. This is the truth. You pay premium prices for products you think are grown without chemicals, but most products are. If an apple is labeled as being organic, it could mean two things. Either the apple tree itself is free from chemicals, or just the soil. One or the other, but rarely both. The truth is, the word 'organic' can mean many things, and taking a farmer to court would be difficult if you found out his fruits were indeed sprayed with pesticides. After all, all organisms on earth are scientifically labeled as being organic, unless they are made of plastic or metal. The word 'organic' comes from the word 'organism', meaning something that is, or once was, living and breathing air, water and sunlight. So, the next time you stroll through your local supermarket and see brown pears that are labeled as being organic, know that they could have been third-rate fare sourced from the last day of a weekend market, and have been re-labeled to be sold to a gullible crowd for a premium price. I have a friend who thinks that organic foods have to look beat up and deformed because the use of chemicals is what makes them look perfect and flawless. This is not true. Chemical-free foods can look perfect if grown in your backyard. If you go to jungles or forests untouched by man, you will see fruit and vegetables that look like they sprouted from trees from Heaven. So be cautious the next time you buy anything labeled as 'organic'. Unless you personally know the farmer or the company selling the products, don't trust what you read. You, me, and everything on land and sea are organic. Suzy Kassem, Truth Is Crying

Everything about my best friend was misleading to the men of Chicago. She was eccentric and loud, prone to heavy drinking and all-night partying, comfortable with casual hookups, always the funniest and most shocking person in any room, and she posted mostly nude selfies with increasing regularity. She was enigmatic, the closest to the stereotypical male fantasy I’d ever seen outside of a movie, but deep down she was, completely, a romantic.

The nurse looked surprised. 'You're a bit high on the totem pole to be taking statements.' Carol debated momentarily how to describe her relationship with Tony. 'Colleague' was insufficient, 'landlord' somehow misleading and 'friend' both more and less than the truth. She shrugged. 'He feeds my cat.

As flattering friends mislead, quarreling foes can often correct

From that evening, Swann understood that the feeling which Odette had once had for him would never revive, that his hopes of happiness would not be realised now. And the days on which, by a lucky chance, she had once more shewn herself kind and loving to him, or if she had paid him any attention, he recorded those apparent and misleading signs of a slight movement on her part towards him with the same tender and sceptical solicitude, the desperate joy that people reveal who, when they are nursing a friend in the last days of an incurable malady, relate, as significant facts of infinite value: "Yesterday he went through his accounts himself, and actually corrected a mistake that we had made in adding them up; he ate an egg to-day and seemed quite to enjoy it, if he digests it properly we shall try him with a cutlet to-morrow,"--although they themselves know that these things are meaningless on the eve of an inevitable death.

What you can do now Look out for misleading claims on packaging. Plastic is still plastic, even if it is ‘degradable’. Some ‘eco-friendly’ packaging can still only be composted in industrial composters and will spoil recycling streams if it gets into them. While sustainable plastics are better than oil-based, it’s still important to think about what will happen to it after you’ve used it.

One of the ways to distance ourselves from the madnesses of our times is to retain an interest in politics but not to rely on it as a source of meaning. The call should be for people to simplify their lives and not to mislead themselves by devoting their lives to a theory that answers no questions, makes no predictions and is easily falsifiable. Meaning can be found in all sorts of places. For most individuals it is found in the love of the people and places around them: in friends, family and loved ones, in culture, place and wonder. A sense of purpose is found in working out what is meaningful in our lives and then orientating ourselves over time as closely as possible to those centres of meaning. Using ourselves up on identity politics, social justice (in this manifestation) and intersectionality is a waste of a life. We may certainly aim to live in a society in which nobody should be held back from what they can do because of some personal characteristic allotted to them by chance. If somebody has the competency to do something, and the desire to do something, then nothing about their race, sex or sexual orientation should hold them back. But minimizing difference is not the same as pretending difference does not exist. To assume that sex, sexuality and skin colour mean nothing would be ridiculous. But to assume that they mean everything will be fatal.

I picked a sushi spot even though I don’t love sushi, because the restaurant is really sunny and cute, and I wanted to make a good impression. Which, in hindsight, is fucking misleading, because I am 100 percent the kind of friend who wants you to pick me up so we can go to the drive thru and gossip over Big Macs in the McDonald’s parking lot. All my real friends are like, “Sushi? Table service? In daylight? I once had to watch you eat a hot dog on the bus!

It may seem strange to conceive of friendship as principally about cooperation rather than, say, hanging out and having fun, but appearances can be misleading. First, nature’s purposes need not be revealed in our experience. Sex, for example, is primarily about making babies, but that’s not necessarily what motivates people to do the deed. Likewise, friendship may ultimately be about things that are far from our minds when we’re being friendly. Indeed, if you’re constantly thinking about the material advantages of your friendship, that’s a sign that you’re not really a friend.

Why did popular songs always focus on romantic love? Why this preoccupation with first meetings, sad partings, honeyed kisses, heartbreak, when life was also full of children’s births and trips to the shore and longtime jokes with friends? Once Maggie had seen on TV where archaeologists had just unearthed a fragment of music from who knows how many centuries B.C., and it was a boy’s lament for a girl who didn’t love him back. Then besides the songs there were the magazine stories and the novels and the movies, even the hair-spray ads and the panty-hose ads. It struck Maggie as disproportionate. Misleading, in fact.

On the American desert are horses which eat the locoweed and some are driven made by it; their vision is affected, they take enormous leaps to cross a tuft of grass or tumble blindly into rivers. The horses which have become thus addicted are shunned by the others and will never rejoin the herd. So it is with human beings: those who are conscious of another world, the world of the spirit, acquire an outlook which distorts the values of ordinary life; they are consumed by the weed of non-attachment. Curiosity is their one excess and therefore they are recognized not by what they do, but by what they refrain from doing, like those Araphants or disciples of Buddha who are pledged to the "Nine Incapabilities." Thus they do not take life, they do not compete, they do not boast, they do not join groups of more than six, they do not condemn others; they are "abandoners of revels, mute, contemplative" who are depressed by gossip, gaiety and equals, who wait to be telephoned to, who neither speak in public, nor keep up with their friends, nor take revenge upon their enemies. Self-knowledge has taught them to abandon hate and blame and envy in their lives, and they look sadder than they are. They seldom make positive assertions because they see, outlined against any statement, as a painter sees a complementary color, the image of its opposite. Most psychological questionnaires are designed to search out these moonlings and to secure their non-employment. They divine each other by a warm indifference for they know that they are not intended to forgather, but, like stumps of phosphorus in the world's wood, each to give forth his misleading radiance.

I turned my thoughts back to the dream, racked my brains to discover who could have been the friend whom I had seen in my sleep, the sound of whose name—a Spanish name—was no longer distinct in my ears. Combining Joseph’s part with Pharaoh’s, I set to work to interpret my dream. I knew that, when one is interpreting a dream, it is often a mistake to pay too much attention to the appearance of the people one saw in it, who may perhaps have been disguised or have exchanged faces, like those mutilated saints on the walls of cathedrals which ignorant archaeologists have restored, fitting the body of one to the head of another and confusing all their attributes and names. Those that people bear in a dream are apt to mislead us. The person with whom we are in love is to be recognised only by the intensity of the pain that we suffer.

— and then you’re in serious trouble, very serious trouble, and you know it, finally, deadly serious trouble, because this Substance you thought was your one true friend, that you gave up all for, gladly, that for so long gave you relief from the pain of the Losses your love of that relief caused, your mother and lover and god and compadre, has finally removed its smily-face mask to reveal centerless eyes and a ravening maw, and canines down to here, it’s the Face In The Floor, the grinning root-white face of your worst nightmares, and the face is your own face in the mirror, now, it’s you, the Substance has devoured or replaced and become you, and the puke-, drool-and Substance-crusted T-shirt you’ve both worn for weeks now gets torn off and you stand there looking and in the root-white chest where your heart (given away to It) should be beating, in its exposed chest’s center and center-less eyes is just a lightless hole, more teeth, and a beckoning taloned hand dangling something irresistible, and now you see you’ve been had, screwed royal, stripped and fucked and tossed to the side like some stuffed toy to lie for all time in the posture you land in. You see now that It’s your enemy and your worst personal nightmare and the trouble It’s gotten you into is undeniable and you still can’t stop. Doing the Substance now is like attending Black Mass but you still can’t stop, even though the Substance no longer gets you high. You are, as they say, Finished. You cannot get drunk and you cannot get sober; you cannot get high and you cannot get straight. You are behind bars; you are in a cage and can see only bars in every direction. You are in the kind of a hell of a mess that either ends lives or turns them around. You are at a fork in the road that Boston AA calls your Bottom, though the term is misleading, because everybody here agrees it’s more like someplace very high and unsupported: you’re on the edge of something tall and leaning way out forward….

Honesty under tears! I spoke to nobody and I was blind to read the writings of a hammer to stammer, my axe missed the sharpening rock and my needle lost its sharpness. The shadow of earth showed the blind man there are only intelligent lies and misleading result. Fake has conquered the universe, I’m still at the original shop yet to be copied. Everyone’s thought is forensic, I’m a teacher who teaches my soul and my body are third party elements to each other. I’m a lawyer myself to the court of my own, I have no offerings, no fake friends. My point of action and seeing is like a water from the pipe challenging waterfall. I shed my tears for honest world. But I smile to let it go. I am sensitive to this fake world, bring back integrity. I know I’m the ball of the pen, lead of the pencil and the blade of sharpener. Face original, don’t be copy.

We Communists do not like the expression, “labor dispute”. It suggests a disagreement among people on an equal basis. It suggests a friendly bickering of parties to an agreement who happen to disagree on a certain point. It suggests an amicable and perfectly lovely settlement of mutual grievances. What a false and misleading notion! There are no labor disputes. There is the wish of the capitalist to press some more sweat and blood out of the workers, and there is the wish of the workers to fight their enemy, who feeds on them.

It’s natural for us to rate the difficulty of tasks relative to how hard it is for us humans to perform them, as in figure 2.1. But this can give a misleading picture of how hard they are for computers. It feels much harder to multiply 314,159 by 271,828 than to recognize a friend in a photo, yet computers creamed us at arithmetic long before I was born, while human-level image recognition has only recently become possible. This fact that low-level sensorimotor tasks seem easy despite requiring enormous computational resources is known as Moravec’s paradox, and is explained by the fact that our brain makes such tasks feel easy by dedicating massive amounts of customized hardware to them—more than a quarter of our brains, in fact.

while working for Dr Singh, I discovered that misleadingly friendly smile was especially reserved for his critics and opponents.

One thing that often misleads people learning closures is that they think the environment in the closure must have a copy of all the variables and their values. It doesn’t. In

I’d never actually heard the phrase ‘psychological warfare’ until Michael Jones explained it to me, but apparently that’s what Sorensen does. He devises ways of misleading, deceiving and intimidating people. And don’t fall into the trap of thinking he confines these dubious activities to ‘enemies of the state’. According to Jones, he’s pretty indiscriminate in his targets. Sometimes our friends can be more dangerous than our enemies. He’ll have a go at anyone he’s told to. And, from my own experience, he’s not above using his resources for his own ends either.

In any event, if upon recounting your eerie encounter you get caught up in the spirit of the story and say you saw an ethereal being, then you may convince not just your audience, but yourself. One notable finding of modern psychology is how systematically misleading memory is. People often remember events wrongly from the get-go, and even when they don’t, their memory can later be steered toward falsehood. In particular, the act of reporting false details can cement them firmly in mind. You don’t just recount what you remember; you remember what you recount. (Football star O. J. Simpson’s former agent was sure Simpson had killed his ex-wife and also sure that Simpson believed he didn’t.) This built-in fallibility makes sense from a Darwinian standpoint, allowing people to bend the truth self-servingly with an air of great and growing conviction. And, clearly, bent truths of a religious sort could be self-serving. If you were a close friend or relative of the deceased, then the idea that his powerful spirit is afoot may incline people to treat you nicely, lest they invite his wrath. Another gem from social psychology: publicly espousing something not only helps convince you of its truth; it shapes your future perception, inclining you to see evidence supporting it but not evidence against it. So if you speculate that the strange, shadowy creature was the disgruntled spirit of the deceased, you’ll likely find corroboration. You may notice that one of his enemies fell ill only a week after your sighting, while forgetting that one of his friends fell ill a few days earlier. If you’re a person of high status, all of this will carry particular weight, as such people are accorded unusual (and often undue) credibility. If, in a hunter-gatherer band of thirty people, someone widely esteemed claims to have seen something strange—and has a theory about what it was—twenty people may be convinced right off the bat. Then the aforementioned tendency of people to conform to peer opinion could quickly yield unanimity.

The people around us, even our closest friends will always remain to some extent remain mysterious and unfathomable. Their characters have secret recesses that they never reveal. The unknowableness of other people could prove disturbing if we thought about it long enough since it would make it impossible for us really to judge other people, so we prefer to ignore this fact and to judge people on their appearances, on what is most visible to our eyes. Clothes gestures, words, actions. In the social realm, appearances are the barometer of almost all of our judgements, and you must never be mislead into believing otherwise. One false slip, or one awkward or sudden change in your appearance can prove disastrous. This is the reason for the supreme importance of making and maintaining a reputation that is of your own creation. That reputation will protect you in the dangerous game of appearances, distracting the probing eyes of others from knowing what you are really like, and giving you a degree of control over how the world judges you. A powerful position to be in.

At their cores, most people are liars. They may not always be intentionally misleading with the truth, but everyone lies. Everyone has something to hide. Secrets they keep from everyone, including their friends and family

I was as relieved and happy as she, but it ate away at me that all those lies—misleading friends and family, twisting and turning, the panic—had been unnecessary, caused by a chimera. I had allowed myself to be swept along by her specters of punishment, condemnation, and excommunication, and she—however temporarily—had possessed the power to make me someone I was not and never wanted to be, a liar, a coward, rather than a man who stands up for himself regardless of the cost.

Is this how it happens? Not with a bang, but with gaps between hangs that gradually get larger, and you forget to send that birthday message... and the only time you all get together is at weddings, but the weddings are running out, then months turn into years into decades and you're telling optimistic thirtysomethings that THIS is when friendships begin to fade. Please do not let me be that guy. I'm not resigning us to that fate, not yet. I'm old enough now to know that it's possible to grow distant from your closest friends. But it's not a foregone conclusion. These people mean too much to me. These people ARE me. The destabilizing feeling that sinks my stomach at the thought of losing them proves that better than any model of identity, better than even the brilliance of Virginia Woolf. So I'll work to stay in their lives. I'll make an effort to see them. I'll listen and share, ask for advice, tell them I love them. The distance between us makes it harder, but it's only our bodies that are distant. And the body misleads.

Never take advice, trust, or rely on a hungry person. Hunger has made people kill each other and sell each other. Hunger has made people turn against each other. We have no shame , morals, values, or principles anymore. We don’t have back bone or stand for something, because of hunger we fall for everything. Hunger controls lot of people. Hunger for success or for attention. Hunger to be rich. Hunger for being relevant or to trend. Hunger for being famous. Hunger for power or to be in control. Hunger for being noticed or liked. Hunger for sex or pleasure. Hunger for being loved. Hunger for money. Hunger for being cool, hunger for being credited, Hunger for being looked at as the smartest, wisest, or educated. Hunger for more followers or promos. Hunger for being right. Hunger for being in the circle or table. Hunger for being admired and hunger for friends. A starving person will say and do anything as long it is feeding their hunger. They can mislead, say wrong things, misinform, manipulate, abuse, lie, provoke, insult, intimidate, black mail, rage farm, influence, instigate people if it will feed their hunger. I hate poverty. It has made lot us break the law, support criminals, bad people, bad leaders , bad parties, bad things, bad behavior because whatever we support feeds our hunger.

Proverbs 16:28-30 28 A troublemaker plants seeds of strife;        gossip separates the best of friends. 29 Violent people mislead their companions,        leading them down a harmful path. 30 With narrowed eyes, people plot evil;        with a smirk, they plan their mischief.

Several years ago, Debashish Chatterjee, a good friend and well-known author on leadership1 opened a seminar on leadership at MIT by saying, ‘I’ve been guided in my work by the notion that older is often better. If an idea has been around for a few thousand years, it’s been submitted to many tests—which is a good indicator that it might have some real merit. We’re fixated on newness, which often misleads us into elevating novelty over substance.

During an open discussion at a conference, former first lady Michelle Obama stressed the importance for men to communicate with and support one another. “Y’all should get you some friends. . . . Y’all need to go talk to each other about your stuff, because there’s so much of it! Talk about why y’all are the way you are.”1 I agree, but unfortunately, we have been taught and conditioned to believe misleading mantras such as “real men don’t cry” or “what doesn’t kill you will only make you stronger.” As a result, we suppress our emotions to keep from looking weak. Unlike women, responsible men, especially African American men of the Most High, do not hang out enough with their friends. We can’t even fathom planning an excursion out of state just for fun! Many of us are so responsible that we have forgotten what fun feels like—always focusing on what needs to be done instead of what we need to do for ourselves to keep our minds healthy and emotions stable. Men lack “safe spaces” in which we can feel free from condemnation and release what’s weighing us down. But every time I’ve been present when men gather in a “judgment-free zone” and are encouraged to share their burdens, I’ve seen how one man taking a step out and expressing the heaviness of his heart can cause a domino effect. With the ice broken, the men talk for hours, and previously clogged tear ducts open up to allow tears to flow naturally, freely.

Maybe you are familiar with the experience of returning to your daily routines, following an unusually satisfying weekend in nature or with old friends, and being struck by the thought that more of life should feel that way -- that it wouldn't be unreasonable to expect that deeply engrossing parts to be more than rare exceptions. The modern world is specially lacking in good responses to such feelings. Religion no longer provides the universal ready-made sense of purpose it once did, while consumerism mislead us into seeking meaning where it can't be found. But the sentiment itself is an acient one, the writer of the book of Ecclesiastes, among many others, would instantly have recognized the suffering of Hollis's patient: "Then I considered all that my hands had done, and the toil I had spent in doing it, and behold, all was vanity and a striving after wind and there was nothing to be gained under the sun.

She needed to judge her friends and family by their actions, not by their thoughts, for thoughts are fleeting and temperamental, the reflection of a moment, and are very often confused and misleading. Thoughts formed into spoken words are a different matter, and actual deeds another matter still.

Memories of actual events have more temporal and spatial attributes than do memories of imagined events (you may recall the exact time of your visit to the library and remember which floor you visited), more sensory attributes (you may recall the color of the shirt you wore that day), more detailed and specific information (you may recall which books you checked out, which other people were present, what the librarian said), and more emotional information (you may recall your boredom and frustration as you stood in the long checkout line). You may also have supporting memories (you may still have the book you checked out that day), and your memories may be corroborated by those of others (your friend reports remembering going to the library with you that day). We rely on all these cues to distinguish real from imagined events. We may also rely on our reasoning powers: If the memory includes logically impossible events (books jumping off the shelf to greet you), you may conclude that this event must have been imagined. On the other hand, if the recalled events seem coherent and logically interrelated, you may view the memory as more accurate. Because we rely on such cues to construct the reality of recalled events, we may sometimes confuse reality and imagination when the cues mislead us. As imagined events become more rich and detailed, we become more likely to mistake them for real.

Asking for help in the military is changing. Before, it used to be seen as weak or shameful. It was synonymous with you could no longer handle your load. Fortunately now, it is not normally seen that way. When your household, career, religious beliefs, Dojo, friends, family, or associates view asking for help as being weak, then shame will prevent you from asking for help. We hold in high regard the people and things closest to us. Those inside our circle, especially our circle that we choose. There is no shame in doing a thing of which everyone you love already approves. In other words, you have to feel like it's not acceptable to feel shame. Sometimes this shame and the negative environment is created unintentionally; when the people you surround yourself with never admit mistakes, never have problems, and never forgive mistakes. These create a negative environment. A better description of it is a misleading environment.

Husserl had picked up this idea from his old teacher Franz Brentano, in Vienna days. In a fleeting paragraph of his book Psychology from an Empirical Standpoint, Brentano proposed that we approach the mind in terms of its ‘intentions’ — a misleading word, which sounds like it means deliberate purposes. Instead it meant a general reaching or stretching, from the Latin root in-tend, meaning to stretch towards or into something. For Brentano, this reaching towards objects is what our minds do all the time. Our thoughts are invariably of or about something, he wrote: in love, something is loved, in hatred, something is hated, in judgement, something is affirmed or denied. Even when I imagine an object that isn’t there, my mental structure is still one of ‘about-ness’ or ‘of-ness’. If I dream that a white rabbit runs past me checking its pocket watch, I am dreaming of my fantastical dream-rabbit. If I gaze up at the ceiling trying to make sense of the structure of consciousness, I am thinking about the structure of consciousness. Except in deepest sleep, my mind is always engaged in this aboutness: it has ‘intentionality’. Having taken the germ of this from Brentano, Husserl made it central to his whole philosophy. Just try it: if you attempt to sit for two minutes and think about nothing, you will probably get an inkling of why intentionality is so fundamental to human existence. The mind races around like a foraging squirrel in a park, grabbing in turn at a flashing phone screen, a distant mark on the wall, a clink of cups, a cloud that resembles a whale, a memory of something a friend said yesterday, a twinge in a knee, a pressing deadline, a vague expectation of nice weather later, a tick of the clock. Some Eastern meditation techniques aim to still this scurrying creature, but the extreme difficulty of this shows how unnatural it is to be mentally inert. Left to itself, the mind reaches out in all directions as long as it is awake — and even carries on doing it in the dreaming phase of its sleep. Understood in this way, the mind hardly is anything at all: it is its aboutness. This makes the human mind (and possibly some animal minds) different from any other naturally occurring entity. Nothing else can be as thoroughly about or of things as the mind is: even a book only reveals what it’s ‘about’ to someone who picks it up and peruses it, and is otherwise merely a storage device. But a mind that is experiencing nothing, imagining nothing, or speculating about nothing can hardly be said to be a mind at all.

Ambassadors, knowledge of host country by: "The ambassador who wishes to understand the origin of affairs in the kingdom where he is to reside must spend his spare time in reading its histories or chronicles, must gain a knowledge of its laws, of the privileges of its provinces, the usages and customes of its inhabitants, the character of the natives, their temperament and inclination: and if he should desire to serve in his office with the goodwill of his own and a foreign people, he must try and accommodate himself to the character of the natives, though at cost of doing violence to his own; he must listen to them, talk with them and even flatter them, for flattery is the magnet which everywhere attracts goodwill ... Anyone who listens to many people and consorts with them, sometimes meets one who cannot keep a secret and even habitually make confidant of someone, in order to show that he is a man of importance, trusted and employed by the heads of his Government ... Should he lack friends and the ability to discover the truth and to verify his suspicions, money can help him, for it is and always has been the masterkey to the most closely-locked archives." — Anonymous, La embajada española Ambassadors, misleading reasonableness of: An ambassador who is successful at fitting himself fully into the life of the capital where he is assigned can unwittingly undermine its understanding of his own nation. The officials with whom he is in contact may come to imagine that his reasonableness and empathy for their perspective are typical of his countrymen, when nothing is further from the truth. They may therefore be misled into ignoring underlying adverse trends in relations with his country until it is too late to do much about them.

The perils in the way of the evolution of the philosopher are in truth so manifold today one may well doubt whether this fruit can still ripen at all. The compass and tower-building of the sciences has grown enormous, and therewith the probability has also grown enormous that the philosopher will become weary while still no more than a learner, or that he will let himself be stopped somewhere and ‘specialize’: so that he will never reach his proper height, the height from which he can survey, look around and look down. Or that he will reach this height too late, when his best time is past and his best strength spent; or damaged, coarsened, degenerate, so that his view, his total value judgement, no longer means much. Perhaps it is the very refinement of his intellectual conscience which makes him linger on the way and arrive late; he fears he may be seduced into dilettantism, into becoming an insect with a thousand feet and a thousand antennae, he knows too well that one who has lost respect for himself can no longer command, can no longer lead as a man of knowledge either, unless he wants to become a great actor, a philosophical Cagliostro and pied piper of the spirit, in short a mis-leader. This is ultimately a question of taste even if it were not a question of conscience. In addition to this, so as to redouble his difficulties, there is the fact that the philosopher demands of himself a judgement, a Yes or No, not in regard to the sciences but in regard to life and the value of life – that he is reluctant to believe he has a right, to say nothing of a duty, to come to such a judgement, and has to find his way to this right and this faith only through the widest – perhaps most disturbing and shattering – experiences, and often hesitating, doubting, and being struck dumb. Indeed, the mob has long confounded and confused the philosopher with someone else, whether with the man of science or with the religiously exalted, dead to the senses, ‘dead to the world’ fanatic and drunkard of God; and today if one hears anyone commended for living ‘wisely’ or ‘like a philosopher’, it means hardly more than ‘prudently and apart’. Wisdom: that seems to the rabble to be a kind of flight, an artifice and means for getting oneself out of a dangerous game; but the genuine philosopher – as he seems to us, my friends? – lives ‘unphilosophically’ and ‘unwisely’, above all imprudently, and bears the burden and duty of a hundred attempts and temptations of life – he risks himself constantly, he plays the dangerous game…

tweet on 136. The other day a client said, “I like being able to chatter on like this or stay silent just so as I want. It takes years to build up a friendship that allows you to do that and it costs money along the way, but with rental person, I can behave like that right from the start. It's a real luxury! I had never realized before that rental person could have a cost cutting effect. 138 - 140/ It would be misleading to say we pay for friendship, but friends certainly cost money. If I went out eating and drinking with someone and they always paid, then it wouldn't feel like friendship. I don't really know how to define, “friend” or “friendship”, and I suppose different people would define them in different ways. But it seems to me at being with friends often involves getting out your wallet. You may go to a restaurant with friends, for example, and when you do you share the bill so that you have a balance relationship. You don't want there to be debts on either side. If you play a computer game at someone else's house, then it may not seem as if it's costing you anything, but if you live some distance away, then you have to pay for the train or bus to get there. And if you have snacks or drinks, then you probably share the cost. But just going to someone's house once to play a game doesn't guarantee a real friendship. You'll have to keep meeting up and every time there'll be a cost involved. I think I'm sounding stingy; the point is simply that building and maintaining friendships involves spending time and money. And besides financial costs, there are costs in terms of emotion and energy. Friends often lend things to each other. In Japan, this happens a lot with manga books. I did that with colleagues I got on with at the company I worked for. I'm not the type of person who wants to read something just because someone else recommends it to me—I'd borrow it just because it seemed unfriendly to me not to. And if you borrow a book, you have to read it and when you give it back, you have to give comments. If you didn't enjoy it, you either have to lie and say you did or you have to choose your words very carefully, so as not the harm your relationship. I find all this kind of thing very stressful. I suppose the psychological burden is the cost of adapting to the other person. As I said earlier on, I'm bad at building relationships within a fixed community, and I think one reason for this is that I can't easily adapt. I guess that makes the mental cost relationship greater than it would otherwise be. To reach the stage where you can just be yourself, but the other person takes a lot of time and energy. You probably argue sometimes or spend long periods, hesitating whether to say things or not. And this is all a type of psychological cost that mounts up over time until you reach the day where you can say without reservation. “This manga I borrowed, it was garbage.” So I think you could certainly say that skipping the whole process would cut costs, financial and emotional. That, at least, was how that particular client saw it. My not doing anything meant there was no pressure on her. It was interesting to find someone who thought like that.