Nap Related Quotes

Mademoiselle De Lafontaine – in right of her father, who was a German, assumed to be psychological, metaphysical and something of a mystic – now declared that when the moon shone with a light so intense it was well known that it indicated a special spiritual activity. The effect of the full moon in such a state of brilliancy was manifold. It acted on dreams, it acted on lunacy, it acted on nervous people; it had marvelous physical influences connected with life. Mademoiselle related that here cousin, who was mate of a merchant ship, having taken a nap on deck on such a night, lying on his back, with his face full in the light of the moon, had wakened, after a dream of an old woman clawing him by the cheek, with his features horribly drawn to one side; and his countenance had never quite recovered its equilibrium.

I would rather take a nap.” “How could you possibly want a nap?” Pandora demanded, incredulous. “We’ve done nothing but sit all day.” Cassandra was instantly defensive. “Doing nothing is exhausting. I need to rest in case we do nothing again later.

My dream, even now, is to walk for weeks with some friend that I love, leisurely wandering from place to place, with no route arranged and no object in view, with liberty to go on all day or to linger all day, as we choose; but the question of luggage, unknown to the simple pilgrim, is one of the rocks on which my plans have been shipwrecked, and the other is the certain censure of relatives, who, not fond of walking themselves, and having no taste for noonday naps under hedges, would be sure to paralyse my plans before they had grown to maturity by the honest horror of their cry, "How very unpleasant if you were to meet any one you know!" The relative of five hundred years back would have said "How Holy!

whether I would agree with his theory that Professor Eddington’s relative silence at such convocations suggested a mastery of the open-eyed nap.

In that same lecture, Kahneman confessed that the outsize power of the remembering self mystified him. “Why do we put so much weight on memory relative to the weight we put on experiences?” he asked the audience. “This is a bit hard to justify, I think.” But perhaps the answer is obvious: children. The remembering self ensures that we’ll keep having them. More than almost anything else, the experience of parenthood exposes the gulf between our experiencing and remembering selves. Our experiencing selves tell researchers that we prefer doing the dishes—or napping, or shopping, or answering emails—to spending time with our kids. (I am very specifically referring here to Kahneman’s study of 909 Texas women.) But our remembering selves tell researchers that no one—and nothing—provides us with so much joy as our children. It may not be the happiness we live day to day, but it’s the happiness we think about, the happiness we summon and remember, the stuff that makes up our life-tales.

But what is happiness? The definition most in vogue, fueled by the positive psychology movement, is one of happiness as a state, characterized by pleasure; a banishing of pain, suffering, and boredom; a sense of engagement and meaning through the experience of positive emotions and resilience. This is the dominant version of the new incomes sought and paid in the most widely celebrated “great places to work.” Think of flexible work hours, pool tables and dart boards, dining areas run by chefs serving fabulous and nutritious food at all hours, frequent talks by visiting thought leaders, spaces for naps, unlimited vacation time. However, the research literature on happiness suggests another definition, one that is overlapping but significantly different. The second definition sees happiness as a process of human flourishing. This definition, whose roots go back to Aristotle and the Greeks’ concept of eudaemonia, includes an experience of meaning and engagement but in relation to the satisfactions of experiencing one’s own growth and unfolding, becoming more of the person one was meant to be, bringing more of oneself into the world.

Delaying gratification is a process of scheduling the pain and pleasure of life in such a way as to enhance the pleasure by meeting and experiencing the pain first and getting it over with.” He adds, “It is the only decent way to live.” I completely agree, but there’s more. In addition to delaying gratification, discipline demands that you also make key decisions in advance—relationally, physically, financially and spiritually. Let’s keep going. Relationally. Delayed gratification is important first and foremost in training children. A lot of parents are unwilling to make the sacrifices that are necessary in order to meet their children’s deepest needs. A promotion at work, a TV show or a nap on the sofa may all seem much more enticing than playing Candy Land with a three-year-old. There’s no question about it: it is hard to devote yourself wholeheartedly and regularly to bringing up your children properly. But hard work during the children’s early, impressionable years usually forms strong character in them. Parents who discipline themselves to do this, trusting God for the strength to keep going, are likely to enjoy the payoff of a lifetime of solid relationships with their children.

However, those that abandoned regular siestas went on to suffer a 37 percent increased risk of death from heart disease across the six-year period, relative to those who maintained regular daytime naps. The effect was especially strong in workingmen, where the ensuing mortality risk of not napping increased by well over 60 percent.

As with countless Greek tragedies, the end result was heartbreaking, but here in the most serious, literal way. None of the individuals had a history of coronary heart disease or stroke at the start of the study, indicating the absence of cardiovascular ill health. However, those that abandoned regular siestas went on to suffer a 37 percent increased risk of death from heart disease across the six-year period, relative to those who maintained regular daytime naps. The effect was especially strong in workingmen, where the ensuing mortality risk of not napping increased by well over 60 percent.

The memory refreshment was related to lighter, stage 2 NREM sleep, and specifically the short, powerful bursts of electrical activity called sleep spindles, noted in chapter 3. The more sleep spindles an individual obtained during the nap, the greater the restoration of their learning when they woke up.

Paradoxically, and despite our strong individualism and self-obsession, WEIRD people tend to stick to impartial rules or principles and can be quite trusting, honest, fair, and cooperative toward strangers or anonymous others. In fact, relative to most populations, we WEIRD people show relatively less favoritism toward our friends, families, co-ethnics, and local communities than other populations do. We think nepotism is wrong, and fetishize abstract principles over context, practicality, relationships, and expediency. Emotionally, WEIRD people are often racked by guilt as they fail to live up to their culturally inspired, but largely self-imposed, standards and aspirations. In most non-WEIRD societies, shame—not guilt—dominates people’s lives. People experience shame when they, their relatives, or even their friends fail to live up to the standards imposed on them by their communities. Non-WEIRD populations might, for example, “lose face” in front of the judging eyes of others when their daughter elopes with someone outside their social network. Meanwhile, WEIRD people might feel guilty for taking a nap instead of hitting the gym even though this isn’t an obligation and no one will know. Guilt depends on one’s own standards and self-evaluation, while shame depends on societal standards and public judgment.

Related: I am scared about what my cell phone is doing to my brain. And yet I have never used an earbud for more than half a day. The most terrifying aspect of human health is our refusal to take steps to help ourselves and the fact that we are so often responsible for our own demise through lack of positive action. It makes me want to take a nap.

A relative named Isaac comes for Thanksgiving and I am fighting off memories of that night each time someone calls his name. My partner says she is taking a nap; there he is again, hands cuffed behind his back, an angry scowl on his face, pulling me into that deep, traumatic memory. It lives at the core of who I am, bubbling in my guts, squishing my lungs, choking me. The association can come so fast at times—rap, cap, nap, Knapper, father, murder, death. I run fast and furiously away; it will not get me, cannot get me, but it is always nipping at my heels ready to swallow me whole if only I stop. I do not stop.