Mutual Agreement Quotes

Why wasn’t friendship as good as a relationship? Why wasn’t it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified.

A complete sharing between two people is an impossibility and whenever it seems, nevertheless, to exist, it is a narrowing, a mutual agreement which robs either one member or both of his fullest freedom and development. But, once the realization is accepted that, even between the closest human beings, infinite distances continue to exist, a wonderful living side by side can grow up, if they succeed in loving the distance between them which makes it possible for each to see the other whole and against a wide sky!

Why wasn’t friendship as good as a relationship? Why wasn’t it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another’s slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honored by the privilege of getting to be present for another person’s most dismal moments, and knowing that you could be dismal around him in return.

This is the best thing about men's friendships: most any awkwardness can be ignored by mutual agreement and, true connection being unimaginable, you can get on with the easier business of parallel living.

For Hegel, by contrast, liberal society is a reciprocal and equal agreement among citizens to mutually recognize each other

There exists an exchange of trust between the ruler and the ruled. Abuse that from either direction and all mutual agreements are nullified.

A wedding ring is a symbol of commitment; a promise, a pledge, and a vow. The promise is to forsake all others, to stay devoted and true; the pledge is to honor that promise selflessly, to see the whole thing through; and the vow is to keep that pledge unwaveringly, until the days are few. It is a mutual agreement to become one instead of two.

Our kiss was niticlimactic. It wasn't that the kiss was bad, but it was just a note of punctuation in our long conversation, a parenthetical remark made in order to assure each other of a deeply felt agreement, a mutual offer of companionship, which is so much more rare than sexual passion or even love.

Thus the white men and Native Americans were able, through the spirit of goodwill and compromise, to reach the first in what would become a long series of mutually beneficial, breached agreements that enabled the two cultures to coexist peacefully for stretches of twenty and sometimes even thirty days, after which it was usually necessary to negotiate new agreements that would be even more mutual and beneficial, until eventually the Native Americans were able to perceive the vast mutual benefits of living in rock-strewn sectors of South Dakota.

Lately, he had been wondering if codependence was such a bad thing. He took pleasure in his friendships, and it didn’t hurt anyone, so who cared if it was codependent or not? And anyway, how was a friendship any more codependent than a relationship? Why was it admirable when you were twenty-seven but creepy when you were thirty-seven? Why wasn’t friendship as good as a relationship? Why wasn’t it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another’s slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honored by the privilege of getting to be present for another person’s most dismal moments, and knowing that you could be dismal around him in return.

Love is strange mutual agreement in which qualities of one person gets sopped up by another person...

Anne always contemplated them as some of the happiest creatures of her acquaintance; but still, saved as we all are, by some comfortable feeling of superiority from wishing for the possibility of exchange, she would not have given up her own more elegant and cultivated mind for all their enjoyments; and envied them nothing but that seemingly perfect good understanding and agreement together, that good-humoured mutual affection, of which she had known so little herself with either of her sisters.

I have a proposition for you,” I said. “No.” She didn’t look up from her screen. “I propose we form a mutually beneficial arrangement,” I continued, ignoring her flat rejection. “As much as it pains me to admit, you weren’t terrible in bed, and I know I’m not terrible in bed. We’re both too busy to date or deal with the online dating scene. Therefore, we should enter a friends with benefits agreement. Minus the friends part.” It was genius, if I did say so myself. The physical chemistry was there, and neither of us had to worry about the other catching feelings. We could just fuck until we got tired of it.

make an agreement to exercise mutual control over each other. The unspoken pact between them is, “It’s my job to make you happy, and your job to make me happy. And the best way to get you to work on my life is to act miserable. The more miserable I am, the more you will have to try to make me feel better.” Powerless people use various tactics, such as getting upset, withdrawing, nagging, ridiculing, pouting, crying, or getting angry, to pressure, manipulate, and punish one another into keeping this pact. However, this ongoing power play does nothing to make them happy and mitigate their anxiety in the long term. In fact, their anxiety only escalates by continually affirming that they are not actually powerful. Any sense of love and safety they feel by gaining or surrendering control is tenuous and fleeting. A relational bond built on mutual control simply cannot produce anything remotely like safety, love, or trust. It can only produce more fear, pain, distrust, punishment, and misery. And when taken to an extreme, it produces things like domestic violence.

Memphis cupped her cheek in his hand and put his mouth on hers. Theta had never been kissed the way Memphis was kissing her now. There had been fumbling boys thrumming with nervous want. There had been theater owners, older “uncles” who pawed at her when she walked past or who wanted to “inspect” her costume to make sure it was decent down to the undergarments, men she granted the occasional kiss in order to stave off something worse. And there was Roy, of course. Beautiful, cruel Roy, whose kisses were declaratory, as if he needed to conquer Theta, to brand her with his mouth. Those men had never really seen Theta. But Memphis’s kiss was nothing like theirs. It was passionate, yet tender. A mutual agreement of desire. It was a kiss shared. He was kissing her. He was with her.

THE METHOD 2. Separate the People from the Problem 3. Focus on Interests, Not Positions 4. Invent Options for Mutual Gain 5. Insist on Using Objective Criteria

-Do you know what a compromise is? -Bending the law? -No, an agreement reached by mutual concessions.

*Effective help can only start with mutual agreement on a clear definition of the problem.* Interestingly

Power is nothing but freedom to perform certain actions others are not allowed to do, it must be restricted by mutual agreements

Dear Mr Wormold, surely you realize there are people who expect to be tortured and others who would be outraged by the idea. One never tortures except by a kind of mutual agreement.

This is the best thing about men’s friendships: most any awkwardness can be ignored by mutual agreement and, true connection being unimaginable, you can get on with the easier business of parallel living.

The person you choose to share your life with is someone who is simply along for the ride. They aren't your life itself. Your be all and end all. You merely have a mutual agreement that you're sharing a journey. So if they choose to bail, it's disappointing and hurtful of course but... the journey still continues. With all of its highs and lows and triumphs and fireworks. But now there's a free space in your car for someone who will appreciate it better. Keep going.

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.

When I think about moving forward, in mutual recognition, towards resolution, I think about the word agreement. Not that we would hold the same views, but rather that we would communicate enough to agree on what each of our different views actually are.

Lately, he had been wondering if codependence was such a bad thing. He took pleasure in his friendships, and it didn’t hurt anyone, so who cared if it was codependent or not? And anyway, how was a friendship any more codependent than a relationship? Why was it admirable when you were twenty-seven but creepy when you were thirty-seven? Why wasn’t friendship as good as a relationship? Why wasn’t it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another’s slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honoured by the privilege of getting to be present for another person’s most dismal moments, and knowing that you could be dismal around him in return.

Marriage is not a love affair, it's a mutual agreement." Marriage as a love affair: I did that or did not do that just because I love you. Marriage as a mutual agreement: I did that or did not do that because I understand it can either strengthen or weaken what we are building.

No woman truly wants independence. She wants the freedom to choose her own master. This is also what men want. The origin of all human conflict is, possibly, disagreement about who ought and ought not to be one's master. The origin of all human happiness is, maybe, mutual agreement on the subject.

(Segura) "...surely you realise there are people who expect to be tortured and others who would be outraged by the idea. One never tortures except by a kind of mutual agreement. ... Dr Hasselbacher does not belong to the torturable class." (Wormold) "Who does?" (Segura) "The poor in my own country, in any Latin American country. The poor of Central Europe and the Orient. Of course in your welfare states you have no poor, so you are untorturable. In Cuba the police can deal as harshly as they like with emigres from Latin America and the Baltic States, but not with visitors from your country or Scandinavia. It is an instinctive matter on both sides....

He took pleasure in his friendships, and it didn’t hurt anyone, so who cared if it was codependent or not? And anyway, how was a friendship any more codependent than a relationship? Why was it admirable when you were twenty-seven but creepy when you were thirty-seven? Why wasn’t friendship as good as a relationship? Why wasn’t it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another’s slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honored by the privilege of getting to be present for another person’s most dismal moments, and knowing that you could be dismal

I was jarred - a little spooked as well - at so blatant a reference to something referred to, by mutual agreement, almost exclusively with codes, catchwords, a hundred different euphemisms. "It was the most important night of my life," he said calmly. "It enabled me to do what I've always wanted most." "Which is?" "To live without thinking.

[Friendship] It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another's slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honored by the privilege of getting to be present for another person's most dismal moments, and knowing that you could be dismal around him in return.

We must transform our viewpoint of “conflict” from aggressive head-butting to mutual problem solving.

The face of the earth is continually changing, by the encrease of small kingdoms into great empires, by the dissolution of great empires into smaller kingdoms, by the planting of colonies, by the migration of tribes. Is there any thing discoverable in all these events, but force and violence? Where is the mutual agreement or voluntary association so much talked of?

Nor can We predict happier times for religion and government from the plans of those who desire vehemently to separate the Church from the state, and to break the mutual concord between temporal authority and the priesthood. It is certain that that concord which always was favorable and beneficial for the sacred and the civil order is feared by the shameless lovers of liberty.

The world is too big for love to be real. There are too many people in the world to ever know, beyond everything, that you are with the right person. That your heart is as swollen as it can be. Think of all the people in China. It is unlikely anyone will ever meet all of them. How can we know for certain, that trapped inside a foreign language and thumping in a foreign heart there isn’t a love that is meant for us. The infinite possibility of existence, its limitless potential, is the proof that we need that love is nothing more than an imagination, a human folly, friendship swollen with self-importance, a final retreat from the storm of possibility. The love of our life could so easily have been someone else. It is random and accidental, haphazard and unsystematic. That which we feel for one person, clinging on to the delusion of destiny, could so easily be felt for a million people should the timing and the meetings and the mutual readiness have coalesced at some other time in some other place. Should someone else have accepted us or rejected us then everything would have been different. And once we know this, we know that all love is a lie. Not honesty but deception. Not heroism but cowardice. An unspoken agreement of mutual consolidation and compromise, a shield from possibility and a bed in which to sleep, nothing more than that. But I do still miss her.

in some small way, is a mutual agreement to hope—to hope it will work out until it doesn’t, to hope it won’t hurt too much until it does, to hope that being together is better than being apart, to hope that something beautiful and sustaining will flourish. To make something out of the beauty and the mess. And part of that hope is the belief that the best is waiting out there for us just beyond today’s horizon.

Targeting "governments," instead of their loyal enforcers, would serve humanity wonderfully, not only ending most violent conflicts a lot more quickly but creating a huge deterrent to any megalomaniac tempted to start conflicts in the first place. Yet there is an open, mutual, standing agreement between most high-level tyrants that, while it is okay to play games with the lives of their subjects, they will rarely target each other.

And anyway, how was a friendship any more codependent than a relationship? Why was it admirable when you were twenty-seven but creepy when you were thirty-seven? Why wasn't friendship as good as a relationship? Why wasn't it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only b the shared agreement to keep going, the mutual dedication to a union that could never be codified.

It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified.

Yet when we commit to true love, we are committed to being changed, to being acted upon by the beloved in a way that enables us to be more fully self-actualized. This commitment to change is chosen. It happens by mutual agreement. Again and again in conversations the most common vision of true love I have heard shared was one that declared it to be “unconditional.” True love is unconditional, but to truly flourish it requires an ongoing commitment to constructive struggle and change.

And what makes you think I'm going to do anything you say?" "Because for the time being you are legally mine,and that means you will obey me." She nearly choked she drew in her breath so sharply. "Do not count on that,St. John.I don't care what rights you think this mockery of a marriage gives you,as far as I'm concerned,you don't even exist.Do I need to be more explicit?" "No,I believe we have come to a mutual agreement to forget about each other, which suits me just fine.As long as you do nothing to gain my notice, which means you stay at your home for the duration." "Your threats don't scare me." He lifted a brow at her. "No? Then you really must have some odd notions about marriage,if you think you can do as you please now.Ask your mother if you doubt me." He walked away,and she didn't bother to look where. They were man and wife and would be until he got their marriage annulled. What a rude awakening that was going to be in three or four months' time.For him.

And anyway, how was a friendship any more codependent than a relationship? Why was it admirable when you were twenty-seven but creepy when you were thirty-seven? Why wasn’t friendship as good as a relationship? Why wasn’t it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another’s slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honored by the privilege of getting to be present for another person’s most dismal moments, and knowing that you could be dismal around him in return.

The agreements that work most consistently are those that are rooted in compassion, encourage mutual respect and empowerment, leave it to our partners' judgment how to implement them, and have input from—and apply equally to—everyone affected by them. T

Designer relationships are based on egalitarianism and mutuality, not on proprietary thinking. From this perspective, if people decide they will have multiple partners, the approach is the antithesis of cheating. In the conventionally monogamous model, each party owns the other (a modern variation on the more antiquated view of woman as property). In designer relationships, each party voluntarily owes the other transparency, some measure of emotional loyalty, and a determination to abide by agreements.

It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another's slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honored by the privilege of getting to be present for another person's most dismal moments, and knowing that you could be dismal around him in return.

Now we are ready to ask, How can we know when it is wise to trust a partner? The answer will encapsulate what we have learned in this chapter so far. It is wise to trust when we see at least these six factors consistently present in the relationship: 1. Sincere work on letting go of ego for the success of the relationship. 2. A continual giving of the five A’s, shown by attunement to our feelings. 3. The abiding sense that the relationship offers a secure base from which each partner can explore and a safe haven to which each can return. 4. A series of kept agreements. 5. Mutuality in decision making. 6. A willingness to work problems out with each other by addressing, processing, resolving them together. This includes a willingness to declare our pain about what is missing in the relationship and our appreciation of what is fulfilling.

Why wasn’t friendship as good as a relationship? Why wasn’t it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified

Why wasn't friendship as good as a relationship? Why wasn't it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedicationto a union that could never be codified.

Why wasn't friendship as good as a relationship? Why wasn't it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union the could never be codified.

We continuously make promises and create agreements with ourselves and others. Some of these agreements are mutually beneficial. However, when you realize that things you agreed to in the past are no longer helpful, possible, or relevant, renegotiate. Be invested enough in your situations or relationships for renegotiation to take place.

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

The answer to how to engage with obesity, Cahnman said, was ‘an agreement of mutual respect for the common humanity of each and every one of us’. Weight stigma, he pointed out, cannot be removed except by treating individuals with obesity as normal human beings – as intelligent and capable as anyone else – and removing any sense of moral shame about their condition.

In general, however, there is agreement that groups differ from one another in the amount of “groupness” present. Those with a greater sense of solidarity, or “we-ness,” value the group more highly and will defend it against internal and external threats. Such groups have a higher rate of attendance, participation, and mutual support and will defend the group standards much more than groups with less esprit de corps.

It must be understood that a society’s dominant mode of material production, i.e., the “hegemonic” method of organizing the relations of material production (such as manufacturing and food production), conditions the overall character of the society more than any other of its features does. This is because the society is erected on the basis of material production; the first task for a society is to reproduce itself in its specific form, which presupposes the reproduction of a set of production relations. Social relations will tend to evolve that make possible the reproducing of the relations of production. In the spheres of economic distribution, of politics, of sexual relations, of intellectual production, and so on, social structures and ideologies will tend to predominate that are beneficial, “functionally selected” with respect to the dominant mode of production.5 Therefore, a movement that aims for fundamental transformations in society should not limit itself to the sphere of distribution, as do consumer co-ops, credit unions, and housing co-ops, nor the sphere of gender relations, as does the feminist movement, but should concentrate on changing the mode of production (with its correlative property relations), as does worker cooperativism. Such cooperativism on a societal scale, involving “a federation of free communities which shall be bound to one another by their common economic and social interests and shall arrange their affairs by mutual agreement and free contract,”6 is not only a more socially rational way of organizing production than capitalism but also a more intrinsically ethical way (even apart from its potential allocative efficiencies).

In May 1992, I went to Ixtapa with my son, Sam, who was then two and a half. At the time, my best friend of twenty years, named Pammy, had been battling breast cancer for two years. I also had a boyfriend with whom I spoke two or three times a day, whom I loved and who loved me. Then, in early November of that year, the big eraser came down and got Pammy, and it also got the boyfriend, from whom I parted by mutual agreement. The grief was huge, monolithic. All those years I fell for the great palace lie that grief should be gotten over as quickly and as privately as possible. But what I’ve discovered since is that the lifelong fear of grief keeps us in a barren, isolated place and that only grieving can heal grief; the passage of time will lessen the acuteness, but time alone, without the direct experience of grief, will not heal it.

For members of a particular religious community, the sense of obligation takes a specific form when it comes to their commitment to each other. In the movie Shall We Dance?, Richard Gere plays a bored middle-aged attorney who surreptitiously takes up ballroom dancing. His wife, played by Susan Sarandon, becomes suspicious at his renewed energy and vitality. She hires a private detective, who discovers the dance studio and reports the news. She decides to let her husband continue dancing undisturbed. In the scene where she meets the private detective in a bar to pay his fee and end the investigation, they linger over a drink and discuss why people marry in the first place. The detective, whose countless investigations into infidelity have rendered him cynical about marriage, suggests that the desire to marry has something to do with hormones and passing fancy. She disagrees. The reason we marry, she insists, is that “we need a witness to our lives. There’s a billion people on the planet. . . . I mean, what does any one life really mean? But in a marriage, you’re promising to care about everything. The good things, the bad things, the terrible things, the mundane things . . . all of it, all of the time, every day. You’re saying ‘Your life will not go unnoticed because I will notice it. Your life will not go un-witnessed because I will be your witness.’ ” The sacramental bond that unites two people in a marriage or committed relationship is known as a covenant. A covenant—the word means mutual agreement—is a promise to bear witness to the life of another: the good things, the bad things, the terrible things, the mundane things. At its heart, the relationship among members of a religious community is covenantal as well. As with marriage, the relationship also includes other dimensions, such as friendship and perhaps financial and/or legal partnership. But the defining commitment that members of a religious community make to each other arises from their calling—their covenantal duty—to bear witness to each other’s lives: the lives they now lead and the lives they hope to lead in the future, and the world they now occupy and the world they hope to occupy in the future.

SELF-RELIANCE Self-reliance is not only the belief that you can handle things and become successful; it is something more than that. It is having the courage to listen to your inner promptings for a hint of the kind of success you truly desire. It means taking your cue from yourself—not listening to something or someone outside yourself to get an idea of what you should be, do, or have. When we learn to read the “signs” correctly and follow our intuition, we can begin to trust ourselves and not follow the beat of someone else’s drum. RECOGNIZING AND BREAKING THE DEPENDENCY HABIT Dependency is slavery by mutual agreement. It is degrading for both the person who is dependent and the person who is being depended upon. Both parties are equally lacking in self-reliance, for such a relationship flourishes on mutual exploitation. The most unfortunate aspect of dependency is that when you think you are dependent on another individual—you are! You neglect to develop the necessary self-reliance to meet and solve your own problems. A sure sign of dependency is when you habitually look up to others as superior. The moment you begin to compare yourself

Why wasn't friendship as good as a relationship? Why wasn't it even better? It was two people who remained together, day after day, bound not by physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another's slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honored by the privilege of getting to be present for another person's most dismal moments, and knowing that you could be dismal around him in return.

And anyway, how was a friendship any more codependent than a relationship? Why was it admirable when you were twenty-seven but creepy when you were thirty-seven? Why wasn't friendship as good as a relationship? Why wasn't it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another's slow drip of miseries, and long bouts of boredom, and occasional triumphs.

Why wasn't friendship as good as a relationship? Why wasn't it even better? It was two people who remained together, day by day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another's slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honored by the privilege of getting to be present for another person's most dismal moments, and knowing that you could be dismal around him in return.

Why wasn't friendship as good as a relationship? Why wasn't it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another's slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honored by the privilege of getting to be present for another person's most dismal moments, and knowing that you could be dismal around him in return.

Why wasn't friendship as good as a relationship? Why wasn't it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another's slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honored by the privilege of getting to be present for another person's most dismal moments, and knowing that you could be dismal around him in return.

Understanding is clearly a subjective process. It may be very one-sided, in that the physician understands while the patient does not. In such a case the doctor sometimes feels it his duty to convince the patient, and if the latter will not allow himself to be convinced, the doctor accuses him of resistance. When the understanding is all on my side, I find it advisable to stress my lack of understanding. It is relatively unimportant whether the doctor understands or not, but everything hangs on the patient's doing so. What is really needed is a mutual agreement which is the fruit of joint reflection. It is one-sided, and therefore dangerous, understanding for the doctor to prejudge the dream from the standpoint of a certain doctrine and to make a pronouncement which may be theoretically sound, but does not win the patient's assent. In so far as the pronouncement fails in this respect, it is incorrect in the practical sense; and it may also be incorrect in the sense that it anticipates and thereby cripples the actual development of the patient. We appeal only to the patient's brain if we try to inculcate a truth; but if we help him to grow up to this truth in the course of his own development, we have reached his heart, and this appeal goes deeper and acts with greater force.

Lately, he had been wondering if codependence was such a bad thing. He took pleasure in his friendships, and it didn’t hurt anyone, so who cared if it was codependent or not? And anyway, how was a friendship any more codependent than a relationship? Why was it admirable when you were twenty-seven but creepy when you were thirty-seven? Why wasn’t friendship as good as a relationship? Why wasn’t it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified

It is well known that Pentecost reverses Babel. The people who built the tower of Babel sought to make a name, and a unity, for themselves. At Pentecost, God builds his temple, uniting people in Christ. Unity – interpretive agreement and mutual understanding – is, it would appear, something that only God can accomplish. And accomplish it he does, but not in the way we might have expected. Although onlookers thought that the believers who received the Spirit at Pentecost were babbling (Acts 2:13), in fact they were speaking intelligibly in several languages (Acts 2:8-11). Note well: they were all saying the same thing (testifying about Jesus) in different languages. It takes a thousand tongues to say and sing our great Redeemer’s praise. Protestant evangelicalism evidences a Pentecostal plurality: the various Protestant streams testify to Jesus in their own vocabularies, and it takes many languages (i.e. interpretive traditions) to minister the meaning of God’s Word and the fullness of Christ. As the body is made up of many members, so many interpretations may be needed to do justice to the body of the biblical text. Why else are there four Gospels, but that the one story of Jesus was too rich to be told from one perspective only? Could it be that the various Protestant traditions function similarly as witnesses who testify to the same Jesus from different situations and perspectives?

If a contract, either civil or natural, could still bind the king and his people, there would be a mutual obligation; the will of the people could not set itself up as absolute judge to pronounce absolute judgment. Therefore it is necessary to prove that no agreement binds the people and the king. In order to prove that the people are themselves the embodiment of eternal truth it is necessary to demonstrate that royalty is the embodiment of eternal crime. Saint-Just, therefore, postulates that every king is a rebel or a usurper. He is a rebel against the people whose absolute sovereignty he usurps. Monarchy is not a king, "it is crime." Not a crime, but crime itself, says Saint-Just; in other words, absolute profanation.

And anyway, how was a friendship any more codependent than a relationship? Why was it admirable when you were twenty-seven but creepy when you were thirty-seven? Why wasn't friendship as good as a relationship? Why wasn't it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another's slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honored by the privilege of getting to be present for another person's most dismal moments, and knowing that you could be dismal around him in return.

Lately, he had been wondering if codependence was such a bad thing. He took pleasure in his friendships, and it didn’t hurt anyone, so who cared if it was codependent or not? And anyway, how was a friendship any more codependent than a relationship? Why was it admirable when you were twenty-seven but creepy when you were thirty-seven? Why wasn’t friendship as good as a relationship? Why wasn’t it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another’s slow drip of miseries, and long bouts of boredom, and occasional triumphs.

He took pleasure in his friendships, and it didn't hurt anyone, so who cared if it was codependent or not? And anyway, how was a friendship any more codependent than a relationship? Why was it admirable when you were twenty-seven but creepy when you were thirty-seven? Why wasn't friendship as good as a relationship? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual decision to a union that could never be codified. Friendship was witnessing another's slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honored by the privilege of getting to be present for another person's most dismal moments, and knowing that you could be dismal around him in return.

Arminius, appealing to Lactantius, held that: 'To recommend faith to others, we must make it the subject of persuasion, and not of compulsion'. He insisted that the true religion from Christ does not deteriorate into dissention. In the exercise of Christian liberty there will be sincere and honest differences. These differences cannot and should not be stamped out by means of coercion. In confronting the Scripture, Christians should be able to agree on what is necessary for salvation. But when mutual consent and agreement cannot be obtained on some articles, 'then the right hand of fellowship should be extended by both parties'. Each party should 'acknowledge the other for partakers of the same faith and fellow-heirs of the same salvation, although they may hold different sentiments concerning the nature of faith and the manner of salvation'.

Trump’s unpredictability caused much discomfort among his frequently changing staff and among America’s allies, who were used to automatic, reflexive support from American presidents. But it had its uses internationally by putting America’s adversaries off balance and instilling fear in its enemies. As Israel’s prime minister, I saw it as my job to carefully navigate through the new reality Trump brought to Washington in order to advance Israel’s security and vital national interests and to forge four historic peace agreements. I could do so because Trump adopted an entirely new approach to peacemaking. He did not heed bureaucratic orthodoxy and was willing to go outside the box. For the first time in Israel’s history, peace was achieved without ceding territory or uprooting Jews from their homes. It was based on mutual economic, diplomatic and security interests in which all sides benefited. In

Lately, he had been wondering if codependence was such a bad thing. He took pleasure in his friendships, and it didn't hurt anyone, so who cared if it was codependent or not? And anyway, how was a friendship any more codependent than a relationship? Why was it admirable when you were twenty-seven but creepy when you were thirty-seven? Why wasn't friendship as good as a relationship? Why wasn't it even better? It was two people who remained together, day after day, bound not by sex or physical attraction or money or children or property, but only by the shared agreement to keep going, the mutual dedication to a union that could never be codified. Friendship was witnessing another's slow drip of miseries, and long bouts of boredom, and occasional triumphs. It was feeling honored by the privilege of getting to be present for another person's most dismal moments, and knowing that you could be dismal around him in return.

Christine Gray wrote in her remarkable 1986 PhD dissertation, Thailand: The Soteriological State in the 1970s:   Any study of contemporary Thai society must account for the U.S. influence on that polity and the mutual denial of that influence. Thailand’s relationship with the United States is complex, heavily disguised and, in many instances, actively denied by the leaders of both countries...    In many cases, it is difficult if not impossible to determine the extent of American influence in Thailand. Thailand is a nation of secrets: of secret bombings and air bases during the Vietnam War, of secret military pacts and aid agreements, of secret business transactions and secret ownership of businesses and joint venture corporations. This is precisely the point; the American presence has taken on powerful cosmological, religious and even mythic overtones. The American influence on the Thai economy and polity has become a symbol of uncertainty, of men's inability to know the truth.

When I Have to Confess Something to My Husband Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much. JAMES 5:16 THERE ARE TIMES in every wife’s life when she needs to confess something to her husband that will be hard for him to hear. For example, if she has dented the car, or spent too much money, or overdrawn the bank account, or accidentally given away his favorite football shirt—or something even worse—and she knows his reaction to what she has to tell him will not be good, she needs help from above. If this happens to you, the thing to do is pray before you speak. If you have something to tell your husband you know he will not approve of, ask God to help you break it to him in the best way possible. Don’t just blurt it out. Ask God to prepare your husband’s heart to hear hard things without having a bad reaction to them. Ask the Lord to give you the right words to say and the right time to say it. There may be occasions when your husband needs to confess something to you, and you will want to set a good example of calm and patience for him to want to emulate. If you feel your husband overreacts to things, pray that God will give him a compassionate and understanding heart and an even temper. Ask God to plant in him the desire to pray for you instead of criticize or lecture. After you seek your husband’s forgiveness, tell him how effective it would be to pray together about this so that it never happens again. My Prayer to God LORD, help me to speak to my husband about what I know I need to confess to him. Give me the words to say. Open his heart to receive what I need to tell him with a good and godly attitude. If it is something I know I did wrong, help me to not do it again. Give me the wisdom and discernment I need to avoid that in the future. Where it is something I did that I feel was not wrong, but I know he will not be happy about it, help us to talk calmly and peacefully about this issue. Enable us to come to an agreement regarding what should be done in the future. Give my husband and me compassionate attitudes that don’t resort to anger. Help us to talk peacefully and come to a mutual understanding so that we always exhibit respect for each other. Teach us to believe for the best in each other. When I have to confess something that is hard for him to hear, reign in both of our hearts so that our words glorify You. Where there are things that should be confessed to each other but have been hidden because of not wanting to stir up anything negative, I pray You would help us to get these things out in the open honestly. Your Word says that confessing our trespasses—both to You and to each other—can be a prelude to healing, not only of body and soul but also of our relationship and marriage. Enable us to freely confess and freely pray for each other so that we may find the healing we need. In Jesus’ name I pray.

Beginning in 1519 and continuing until the end of his life, Luther expounded a theme that the Sacrament brings and means a fellowship of love and mercy: "This fellowship consists in this, that all the spiritual possessions of Christ and his saints are shared with and become the common property of him who receives this sacrament. Again all sufferings and sins also become common property; and thus love engenders love in return and [mutual love] unites . . . It is like a city where every citizen shares with all the others the city's name, honor, freedom, trade, customs, usages, help, support, protection, and the like, while at the same time he shares all the dangers of fire and flood, enemies and death, losses taxes and the like. For he who would share in the profits must also share in the costs, and ever recompense love with love . . ." For Luther, unity with respect to the Sacrament meant both doctrinal agreement and love. When the prerequisite to church fellowship is defined merely (however important!) in terms of doctrinal fellowship, it can end in a Platonic pursuit of a frigid and rigid mental ideal. Doctrinal unity, true unity in Christ's body and blood, is also a unity of deep love and mercy. If I will not lay down my burden on Christ and the community, or take up the burdens of others who come to the Table, then I should not go to the Sacrament. Close(d) Communion is also a fellowship of love and mercy with my brother and sister in Christ as Luther taught in the previous citation.

Trump’s unpredictability caused much discomfort among his frequently changing staff and among America’s allies, who were used to automatic, reflexive support from American presidents. But it had its uses internationally by putting America’s adversaries off balance and instilling fear in its enemies. As Israel’s prime minister, I saw it as my job to carefully navigate through the new reality Trump brought to Washington in order to advance Israel’s security and vital national interests and to forge four historic peace agreements. I could do so because Trump adopted an entirely new approach to peacemaking. He did not heed bureaucratic orthodoxy and was willing to go outside the box. For the first time in Israel’s history, peace was achieved without ceding territory or uprooting Jews from their homes. It was based on mutual economic, diplomatic and security interests in which all sides benefited. In addition to recognizing Jerusalem and the Golan, President Trump recognized the legality of Jewish communities in Judea and Samaria. In confronting Iran he was equally bold. Recognizing the absurdity of the Iran deal, he withdrew from it and did not hesitate to apply forceful economic and military pressures on Tehran. In all this he was a true trailblazer. Despite bumps in the road, our years together were the best ever for the Israeli-American alliance, strengthening security and bringing four historic peace accords to Israel and the Middle East. They showed the world that great things happen when an American president and an Israeli prime minister work in tandem, with no daylight between them. We proved conclusively that if you pursue peace through strength, you get both.

Political philosophers of the Enlightenment, from Hobbes and Locke, reaching down to John Rawls and his followers today, have found the roots of political order and the motive of political obligation in a social contract – an agreement, overt or implied, to be bound by principles to which all reasonable citizens can assent. Although the social contract exists in many forms, its ruling principle was announced by Hobbes with the assertion that there can be ‘no obligation on any man which ariseth not from some act of his own’.1 My obligations are my own creation, binding because freely chosen. When you and I exchange promises, the resulting contract is freely undertaken, and any breach does violence not merely to the other but also to the self, since it is a repudiation of a well-grounded rational choice. If we could construe our obligation to the state on the model of a contract, therefore, we would have justified it in terms that all rational beings must accept. Contracts are the paradigms of self-chosen obligations – obligations that are not imposed, commanded or coerced but freely undertaken. When law is founded in a social contract, therefore, obedience to the law is simply the other side of free choice. Freedom and obedience are one and the same. Such a contract is addressed to the abstract and universal Homo oeconomicus who comes into the world without attachments, without, as Rawls puts it, a ‘conception of the good’, and with nothing save his rational self-interest to guide him. But human societies are by their nature exclusive, establishing privileges and benefits that are offered only to the insider, and which cannot be freely bestowed on all-comers without sacrificing the trust on which social harmony depends. The social contract begins from a thought-experiment, in which a group of people gather together to decide on their common future. But if they are in a position to decide on their common future, it is because they already have one: because they recognize their mutual togetherness and reciprocal dependence, which makes it incumbent upon them to settle how they might be governed under a common jurisdiction in a common territory. In short, the social contract requires a relation of membership. Theorists of the social contract write as though it presupposes only the first-person singular of free rational choice. In fact, it presupposes a first-person plural, in which the burdens of belonging have already been assumed.

and self-responsibility can only occur where the child is surrounded with moral behavior and allowed to grow her own understanding of the ideals of integrity, interdependence and interconnectedness. He put it this way, “Moral autonomy appears when the mind regards as necessary an ideal that is independent of all external pressure.” But this moral autonomy is not supported in our topsy-turvy school and family systems where respect for authority actually means fear of authority. Where there is fear there cannot be respect. Although a child may envy or fear the power a parent or teacher wields over them, their feelings do not include the sacred, essential quality of loving reverence which makes respect, respect. It is akin to the battered dependent wife saying she loves and respects her abuser, when her daily experience is fear. Jerry Jampolsky, author and founder of the Center for Attitudinal Healing, reminds us that it is fear, not hate, that is love’s opposite. If, however, a truly educational atmosphere is created based on respect for autonomy instead of intimidating indoctrination, children can then deeply understand that rules are needed to maintain the social order, and do not have to be obeyed out of a blind acquiescence to authority, but are followed on the bases of mutual agreement. At the same time, the needs of the individual are protected and respected. Nice “Guise”and Gals It is at this Stage Six—Universal Ethical

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 is difficult to overstate the tragic significance of these events. Because civil and voting rights were regarded by many southern Democrats as a fundamental threat, the parties’ agreement to abandon those issues provided a basis for restoring mutual toleration. The disenfranchisement of African Americans preserved white supremacy and Democratic Party dominance in the South, which helped maintain the Democrats’ national viability.

No. He doesn't belong to the torturable class.'        'I didn't know there were class-distinctions in torture.'        'Dear Mr Wormold, surely you realize there are people who expect to be tortured and others who would be outraged by the idea. One never tortures except by a kind of mutual agreement.

The dogs in Berlin do not have owners, they have partners. Every canine confidently trots beside its human counterpart, sharing an unspoken agreement. I love you, but zis is a bond zat ve’ve built on mutual respect and admiration for each other. I vill vait for you outside ze shop vhile you get your cigarettes, but I do not approve of your choices. Vhy is it zat you can put cancer in your body, but I cannot eat a shoe, ja?

Love isn’t about changing someone, bandaging wounds, and kissing bruises all the time. Some days you have to watch as the person learns to bandage herself and mend her bruises.” Lifting her finger, she points at me. “If she asks for help, that’s when you hold her hand and you both walk away from the edge. Love is a partnership. It’s a mutual agreement where you learn to adapt and switch roles as needed.

5. The Mystery of Life. Thus far we have pointed out the inevitable conflictions in life in order to prepare ourselves for an insight into the depth of life. We are far from being pessimistic, for we believe that life consists in confliction, but that confliction does not end in confliction, but in a new form of harmony. Hope comes to conflict with fear, and is often threatened with losing its hold on mind; then it renews its life and takes root still deeper than before. Peace is often disturbed with wars, but then it gains a still firmer ground than ever. Happiness is driven out of mind by melancholy, then it is re-enforced by favourable conditions and returns with double strength. Spirit is dragged down by matter from its ideal heaven, then, incited by shame, it tries a higher flight. Good is opposed by evil, then it gathers more strength and vanquishes its foe. Truth is clouded by falsehood, then it issues forth with its greater light. Liberty is endangered by tyranny, then it overthrows it with a splendid success. Manifoldness stands out boldly against unity; difference against agreement; particularity against generality; individuality against society. Manifoldness, nevertheless, instead of annihilating, enriches unity; difference, instead of destroying agreement, gives it variety; particularities, instead of putting an end to generality, increase its content; individuals, instead of breaking the harmony of society, strengthen the power of it. Thus 'Universal Life does not swallow up manifoldness nor extinguish differences, but it is the only means of bringing to its full development the detailed content of reality; in particular, it does not abolish the great oppositions of life and world, but takes them up into itself and brings them into fruitful relations with each other.' Therefore 'our life is a mysterious blending of freedom and necessity, power and limitation, caprice and law; yet these opposites are constantly seeking and finding a mutual adjustment.' 6.

In 1840 the first written constitution was given to the people, guaranteeing to them a representative government. In February, 1843, Lord Paulet, of the English navy, took formal possession of the islands, but in the July following their sovereignty was restored through the action of Admiral Thomas. In November of the same year France and England mutually agreed to refrain from seizure or occupation of the islands, or any portion of them, and the United States, while declining to become a party to the agreement, promptly acknowledged the independence of the group.

Personal God To judge from the covenant between God and Abraham-note, too, the reference to a "god of Nahor" in Genesis 31:53-the ancient Hebrews were familiar with the idea of a personal god. The belief in the existence of a personal god was evolved by the Sumerians at least as early as the middle of the third millennium B.c. According to Sumerian teachers and sages, every adult male and family head had his "personal god," or a kind of good angel whom he looked upon as his divine father. This personal god was in all probability adopted by the Sumerian paterfamilias as the result of an oracle or a dream or a vision involving a mutual understanding or agreement

President Lisse gritted his teeth. ‘You know this is blackmail?’ ‘I prefer to call it a “mutually beneficial bilateral agreement”.

I was raised in an era when part of respecting your elders was to call them by Mr. or Mrs. When my children were growing up, an occasional child would call me Susan. It was jarring, felt disrespectful, and I did not like it. We reached a mutual agreement and their friends began calling me Ms. Susan. Perhaps this is more prevalent in the South, however, your awareness and consideration can help prevent social missteps.

It was instantaneous, the mutual agreement between her mind, heart, body, and soul. All at once they left her; replaced by four walls. Though inside, she’s screaming. The darkness was inevitable. It was instantaneous.

The Rosetta Stone of Women’s Behavior By Old, Fat, and Bald BRIFFAULT’S LAW: The female, not the male, determines all the conditions of the animal family. Where the female can derive no benefit from association with the male, no such association takes place. There are a few corollaries I would add: Past benefit provided by the male does not provide for continued or future association. Any agreement where the male provides a current benefit in return for a promise of future association is null and void as soon as the male has provided the benefit (see corollary 1) A promise of future benefit has limited influence on current/future association, with the influence inversely proportionate to the length of time until the benefit will be given and directly proportionate to the degree to which the female trusts the male (which is not bloody likely). Deriving mutual benefits from a relationship is not a bad thing. Where Brokenman and the rest of us men lose the plot is when we expect past benefit provided to the woman to continue generating current or future association (see corollary 1). Loyalty, honor, gratitude, and duty are male values that we men project on women, but which very few, to no, women actually possess. We aren’t born with these values; they are drummed into us from the cradle on by society/culture, our families, and most definitely by the women in our lives (sorry, but that includes you too, Mom). Women get different indoctrination, so they have different values; mostly, for a woman, whatever is good for her and her (biological) children is what is best, full stop. So, do not expect that the woman in your life will be grateful, and sacrifice for you, when you can no longer provide for her and hers. And make no mistake, you have never been, and never will be, part of what is hers. What are hers will be first herself, then her (biological) children, then her parents, then her siblings, and then the rest of her blood relatives. The biological imperative has always been to extend her blood line. It stops there, and it always will.

demand the same rights to control access as the caretaker of Blackwell Keep.” “Your contentment is irrelevant,” Marat said. “The arrangement cannot be altered.” “Except by mutual agreement between the caretakers,” Celebrant said smoothly. “We won’t change the arrangement,” Kendra said. Celebrant glared at her for a long moment. “Then we may find ourselves in conflict. If I were to become the sole caretaker, the power to come and go from Wyrmroost would reside with me. You have been warned.” “Are the applicants acceptable?” Marat asked. Celebrant drew his head near Kendra and Seth again, sniffing one, then the other. Kendra held still and kept her gaze away from his eyes. Celebrant swung his head over to Marat. “I will accept the candidates on one condition,” Celebrant said. “Make it official right now. Give up your post and instate them as caretakers immediately. Otherwise I will deny them the opportunity.” “Normally we verify our choice with Lord Dalgorel of the Fair Folk,” Marat said. “That is a matter of courtesy, not necessity,” Celebrant said. “Dalgorel has no power to veto our selection. It will be as

You’ll marry Callum Griffin. You’ll bear the children that will be the next generation of our mutual lineage. That is the agreement. And you will uphold it.

Implementing a tour of duty with strong alignment means leaving behind the rote exchanges of template-driven performance reviews where little of import is said or done. Instead, you need to have frank, open, rigorous conversations. Both manager and employee have an explicit (albeit nonbinding) agreement with shared objectives and realistic expectations. This agreement provides the criteria for regular, mutual performance measurement and management. You provide specific feedback and guidance to the employee; just as important, the employee has a context in which to talk about his long-term career goals and whether the company is accommodating them as promised.

what is the best advice one could give a husband and wife getting divorced who want to know how to reach a fair and mutually satisfactory agreement without ending up in a bitter fight?

But no tears come. They rarely do—sunshine and rain exist in a mutually exclusive agreement inside my body, never overlapping to create rainbows. It’s always one or the other, which means I’ve gotten used to keeping the rain on the inside. No one wants to see that, anyway. Everyone wants to bask in the sun.

Just as it takes alignment for someone to concentrate and act with intention, it requires alignment for a “movement” to move. Importantly, this is not a top-down formation, but rather a mutual agreement among individuals who pay intense attention to the same things and to each other.

Yet when we commit to true love, we are committed to being changed, to being acted upon by the beloved in a way that enables us to be more fully self-actualized. This commitment to change is chosen. It happens by mutual agreement.

They shook once, glaring at one another, the gesture devoid of trust or confidence. This was, as far as Senlin was concerned, not unlike the Parlor. He would act the part for as long as was required, but he was no more an honest employee than Goll was an honest employer. The handshake merely signaled their agreement to share an illusion for as long as was mutually convenient.

Sanity," she says to the ground, "is a mutual agreement between folks trying to control their world.

We hear now of the concept of “open marriage,” in which the partners are explicitly free to lead their own separate lives, choose their own friends if they wish, have their own lovers perhaps, restrained only by an agreement of superior affection and common concern. Ours was always such an arrangement. We were never dependent upon each other. For months at a time I would wander off across the world, and sometimes Elizabeth would travel in a different way, into preoccupations that were all her own. Though we were linked in such absences by a rapt concern with each other’s happiness, translated frequently, and at vast expense, into transatlantic telephone calls or weekend flights, still we never begrudged each other our separate lives, only finding our mutual affair more exciting when resumed.