Nursing Philosophy Quotes

A hundred times I thought of killing myself, but I still clung to life. That ridiculous weakness is perhaps one of our most fateful traits, because is there anything more ridiculous than wanting to continue to carry a load you always want to throw off? To despise and yet to feel attached to yourself? In short, to nurse the snake that is gnawing at you until it has eaten away your heart?

Generally speaking, if you devote yourself to the life of philosophy, whilst tilling the land at the same time, I couldn’t compare it to any other way of life, nor would I prefer any other livelihood. It is living more in accord with nature-drawing your sustenance directly from the earth-the nurse and mother of us all-rather than from another source.

There is no priest purer than virtue, no prophet greater than faith, no preacher louder than prudence, no principality higher than goodness, and no power larger than love. There is no saint warmer than mercy, no angel swifter than joy, no nurse gentler than compassion, no pleasure sweeter than excitement, and no breeze cooler than peace. There is no student brighter than knowledge, no scholar sharper than intelligence, no teacher wiser than understanding, no disciple cleverer than humility, and no master loftier than wisdom.

He is not prone to remember evils, since it is proper to a magnanimous person not to nurse memories, especially not of evils, but to overlook them. He does not speak evil even of his enemies, except when he responds to their wanton aggression. He especially avoids laments or entreaties about necessities or small matters.

There is something poignantly pathetic in the picture of this valiant fighter—this arrogant ja-sager—this foe of men, gods and devils—being nursed and coddled like a little child. His old fierce pride and courage disappeared and he became docile and gentle. “You and I, my sister—we are happy!” he would say, and then his hand would slip out from his coverings and clasp that of the tender and faithful Lisbeth. Once she mentioned Wagner to him. “Den habe ich sehr geliebt!“ he said. All his old fighting spirit was gone. He remembered only the glad days and the dreams of his youth.

Education, in order to keep up the mighty delusion, encourages a species of ignorance. People are not taught to be really virtuous, but to behave properly. We are wicked because we are frightfully self-conscious. We nurse a conscience because we are afraid to tell the truth to others; we take refuge in pride because we are afraid to tell the truth to ourselves. How can one be serious with the world when the world itself is so ridiculous! The spirit of barter is everywhere. Honour and Chastity! Behold the complacent salesman retailing the Good and True. One can even buy a so-called Religion, which is really but common morality sanctified with flowers and music. Rob the Church of her accessories and what remains behind? Yet the trusts thrive marvelously, for the prices are absurdly cheap, --a prayer for a ticket to heaven, a diploma for an honourable citizenship. Hide yourself under a bushel quickly, for if your real usefulness were known to the world you would soon be knocked down to the highest bidder by the public auctioneer. Why do men and women like to advertise themselves so much? Is it not but an instinct derived from the days of slavery?

Among this bewildering multiplicity of ideals which shall we choose? The answer is that we shall choose none. For it is clear that each one of these contradictory ideals is the fruit of particular social circumstances. To some extent, of course, this is true of every thought and aspiration that has ever been formulated. Some thoughts and aspirations, however, are manifestly less dependent on particular social circumstances than others. And here a significant fact emerges: all the ideals of human behaviour formulated by those who have been most successful in freeing themselves from the prejudices of their time and place are singularly alike. Liberation from prevailing conventions of thought, feeling and behaviour is accomplished most effectively by the practice of disinterested virtues and through direct insight into the real nature of ultimate reality. (Such insight is a gift, inherent in the individual; but, though inherent, it cannot manifest itself completely except where certain conditions are fulfilled. The principal pre-condition of insight is, precisely, the practice of disinterested virtues.) To some extent critical intellect is also a liberating force. But the way in which intellect is used depends upon the will. Where the will is not disinterested, the intellect tends to be used (outside the non-human fields of technology, science or pure mathematics) merely as an instrument for the rationalization of passion and prejudice, the justification of self-interest. That is why so few even of die acutest philosophers have succeeded in liberating themselves completely from the narrow prison of their age and country. It is seldom indeed that they achieve as much freedom as the mystics and the founders of religion. The most nearly free men have always been those who combined virtue with insight. Now, among these freest of human beings there has been, for the last eighty or ninety generations, substantial agreement in regard to the ideal individual. The enslaved have held up for admiration now this model of a man, now that; but at all times and in all places, the free have spoken with only one voice. It is difficult to find a single word that will adequately describe the ideal man of the free philosophers, the mystics, the founders of religions. 'Non-attached* is perhaps the best. The ideal man is the non-attached man. Non-attached to his bodily sensations and lusts. Non-attached to his craving for power and possessions. Non-attached to the objects of these various desires. Non-attached to his anger and hatred; non-attached to his exclusive loves. Non-attached to wealth, fame, social position. Non-attached even to science, art, speculation, philanthropy. Yes, non-attached even to these. For, like patriotism, in Nurse Cavel's phrase, 'they are not enough, Non-attachment to self and to what are called 'the things of this world' has always been associated in the teachings of the philosophers and the founders of religions with attachment to an ultimate reality greater and more significant than the self. Greater and more significant than even the best things that this world has to offer. Of the nature of this ultimate reality I shall speak in the last chapters of this book. All that I need do in this place is to point out that the ethic of non-attachment has always been correlated with cosmologies that affirm the existence of a spiritual reality underlying the phenomenal world and imparting to it whatever value or significance it possesses.

The girl had taken the Ph.D. in philosophy and this left Mrs. Hopewell at a complete loss. You could say "My daughter is a nurse," or "My daughter is a school teacher," or even, "My daughter is a chemical engineer." You could not say, "My daughter is a philosopher." That was something that had ended with the Greeks and Romans. All day Joy sat on her neck in a deep chair, reading. Sometimes she went for walks but she didn't like dogs or cats or birds or flowers or nature or nice young men. She looked at nice young men as if she could smell their stupidity.

After belabouring a great many people for a great many years for being unprogressive, Mr. Shaw has discovered, with characteristic sense, that it is very doubtful whether any existing human being with two legs can be progressive at all. Having come to doubt whether humanity can be combined with progress, most people, easily pleased, would have elected to abandon progress and remain with humanity. Mr. Shaw, not being easily pleased, decides to throw over humanity with all its limitations and go in for progress for its own sake. If man, as we know him, is incapable of the philosophy of progress, Mr. Shaw asks, not for a new kind of philosophy, but for a new kind of man. It is rather as if a nurse had tried a rather bitter food for some years on a baby, and on discovering that it was not suitable, should not throw away the food and ask for a new food, but throw the baby out of window, and ask for a new baby.

He could seek no object in life now, because now he had faith—not faith in any sort of principles, or words, or ideas, but faith in a living, ever-palpable God. In old days he had sought Him in the aims he set before himself. That search for an object in life had been only a seeking after God; and all at once in his captivity he had come to know, not through words or arguments, but by his own immediate feeling, what his old nurse had told him long before; that God is here, and everywhere. In his captivity he had come to see that the God in Karataev was grander, more infinite, and more unfathomable than the Architect of the Universe recognised by the masons. He felt like a man who finds what he has sought at his feet, when he has been straining his eyes to seek it in the distance. All his life he had been looking far away over the heads of all around him, while he need not have strained his eyes, but had only to look in front of him. In old days he had been unable to see the great, the unfathomable, and the infinite in anything. He had only felt that it must be somewhere, and had been seeking it. In everything near and comprehensible, he had seen only what was limited, petty, everyday, and meaningless. He had armed himself with the telescope of intellect, and gazed far away into the distance, where that petty, everyday world, hidden in the mists of distance, had seemed to him great and infinite, simply because it was not clearly seen. Such had been European life, politics, freemasonry, philosophy, and philanthropy in his eyes. But even then, in moments which he had looked on as times of weakness, his thought had penetrated even to these remote objects, and then he had seen in them the same pettiness, the same ordinariness and meaninglessness. Now he had learnt to see the great, the eternal, and the infinite in everything; and naturally therefore, in order to see it, to revel in its contemplation, he flung aside the telescope through which he had hitherto been gazing over men’s heads, and looked joyfully at the ever-changing, ever grand, unfathomable, and infinite life around him. And the closer he looked at it, the calmer and happier he was. The terrible question that had shattered all his intellectual edifices in old days, the question: What for? had no existence for him now. To that question, What for? he had now always ready in his soul the simple answer: Because there is a God, that God without whom not one hair of a man’s head falls.

The girl had taken the Ph.D. in philosophy and this left Mrs. Hopewell at a complete loss. You could say, “My daughter is a nurse,” or “My daughter is a school teacher,” or even, “My daughter is a chemical engineer.” You could not say, “My daughter is a philosopher.” That was something that had ended with the Greeks and Romans

Moon is a shining ball, from the window on my wall. Moon is blemish-laden, from the terrace of my mansion. Moon is a cold flame, from the porthole of my airplane. Yet I have heard, Moon is muse to philosophy brothers, Moon is nurse to romantic lovers. How can it be so various? Are we not the same? Or did the Moon really change?

[The presidential candidate] was vulgar, almost illiterate, a public liar easily detected, and in his “ideas” almost idiotic, while his celebrated piety was that “of a traveling salesman for church furniture, and his yet more celebrated humor the sly cynicism of a country store. Certainly there was nothing exhilarating in the actual words of his speeches, nor anything convincing in his philosophy. His political platforms were only wings of a windmill. (...) He would whirl arms, bang tables, glare from mad eyes, vomit Biblical wrath from a gaping mouth; but he would also coo like a nursing mother, beseech like an “aching lover, and in between tricks would coldly and almost contemptuously jab his crowds with figures and facts—figures and facts that were inescapable even when, as often happened, they were entirely incorrect.

But over the years, of pain and distaste for what her mother had once called 'the horrible side of married life', of lonely days filled with aimless pursuits or downright boredom, of pregnancies, nurses, servants and the ordering of endless meals, it had come to seem as though she had given up of everything for not very much. She had journeyed towards this conclusion by stages hardly perceptible to herself, disguising discontent with some new activity which, as she was a perfectionist, would quickly absorb her. But when she had mastered the art, or the craft, or the technique involved in whatever it was, she realised that her boredom was intact and was simply waiting for her to stop playing with a loom, a musical instrument, a philosophy, a language, a charity or a sport and return to recognising the essential futility of her life. Then, bereft of distracton, she would relapse into a kind of despair as each pursuit betrayed her, failing to provide the raison d'être that had been her reason for taking it up in the first place.

Well brought up folks no longer believe in the devil, but as their ideas are no more rational than those of our nurses, they do but disguise devil and angel under a pedantic wordiness honored with the name of philosophy. They do not say "devil" nowadays, but "the flesh," or "the passions." The"angel" is replaced by the words "conscience" or "soul," by "reflection of the thought of a divine creator" or "the Great Architect," as the Free- Masons say. But man's action is still represented as the result of a struggle between two hostile elements. And a man is always considered virtuous just in the degree to which one of these two elements --the soul or conscience-- is victorious over the other --the flesh or passions. It is easy to understand the astonishment of our great-grandfathers when the English philosophers, and later the Encyclopedists, began to affirm in opposition to these primitive ideas that the devil and the angel had nothing to do with human action, but that all acts of man, good or bad, useful or baneful, arise from a single motive: the lust for pleasure.

I am in my twenty-seventh year. This event keeps thrusting itself before my mind ⎯ nothing else seems to have happened of late. But to reach twenty-seven ⎯ is that a trifling thing? ⎯ To pass the meridian of the twenties on one's progress towards thirty? ⎯ Thirty ⎯ that is to say maturity ⎯ the age at which people expect fruit rather than fresh foliage. But, alas, where is the promise of fruit? As I shake my head, it still feels brimful of luscious frivolity, with not a trace of philosophy. Folk are beginning to complain: "Where is that which we expected of you ⎯ that in hope of which we admired the soft green of the shoot? Are we to put up with immaturity for ever? It is high time for us to know what we shall gain from you. We want an estimate of the proportion of oil which the blindfold, mill turning, unbiased critic can squeeze out of you." It has ceased to be possible to delude these people into waiting expectantly any longer. While I was under age they trustfully gave me credit; it is sad to disappoint them now that I am on the verge of thirty. But what am I to do? Words of wisdom will not come! I am utterly incompetent to provide things that may profit the multitude. Beyond a snatch of song, some tittle-tattle, a little merry fooling, I have been unable to advance. And as the result, those who held high hopes will turn their wrath on me; but did any one ever beg them to nurse these expectations? Such are the thoughts which assail me since one fine Bysakh morning I awoke amidst fresh breeze and light, new leaf and flower, to find that I had stepped into my twenty-seventh year.

If you are a great warrior, you are supposed to be prepared to humble yourself before the lowest opponent. If you are a great general, you are supposed to be prepared to humble yourself before the lowest soldier. If you are a great politician, you are supposed to be prepared to humble yourself before for the lowest constituent. If you are a great governor, you are supposed to be prepared to humble yourself before for the lowest peasant. If you are a great president, you are supposed to be prepared to humble yourself before the lowest citizen. If you are a great leader, you are supposed to be prepared to humble yourself before for the lowest servant. If you are a great pastor, you are supposed to be prepared to humble yourself before the lowest parishioner. If you are a great prophet, you are supposed to be prepared to humble yourself before the lowest seer. If you are a great pope, you are supposed to be prepared to humble yourself before the lowest priest. If you are a great teacher, you are supposed to be prepared to humble yourself before for the lowest student. If you are a great guru, you are supposed to be prepared to humble yourself before for the lowest disciple. If you are a great architect, you are supposed to be prepared to humble yourself before the lowest mason. If you are a great engineer, you are supposed to be prepared to humble yourself before the lowest mechanic. If you are a great inventor, you are supposed to be prepared to humble yourself before for the lowest scientist. If you are a great doctor, you are supposed to be prepared to humble yourself before for the lowest nurse. If you are a great judge, you are supposed to be prepared to humble yourself before the lowest lawyer. If you are a great artist, you are supposed to be prepared to humble yourself before the lowest apprentice. If you are a great coach, you are supposed to be prepared to humble yourself before for the lowest athlete. If you are a great genius, you are supposed to be prepared to humble yourself before for the lowest talent. If you are a great philanthropist, you are supposed to be prepared to humble yourself before for the lowest beggar. In the school of patience, it is the long suffering who graduate. In the school of generosity, it is the kind who graduate. In the school of activism, it is the devoted who graduate. In the school of honor, it is the noble who graduate. In the school of wisdom, it is the prudent who graduate. In the school of knowledge, it is the curious who graduate. In the school of insight, it is the observant who graduate. In the school of understanding, it is the intelligent who graduate. In the school of success, it is the excellent who graduate. In the school of eminence, it is the influential who graduate. In the school of conquest, it is the fearless who graduate. In the school of enlightenment, it is the humble who graduate. In the school of courage, it is the hopeful who graduate. In the school of fortitude, it is the determined who graduate. In the school of leadership, it is servants who graduate. In the school of talent, it is the skilled who graduate. In the school of genius, it is the brilliant who graduate. In the school of greatness, it is the persevering who graduate. In the school of transcendence, it is the fearless who graduate. In the school of innovation, it is the creative who graduate.

Doremus Jessup, so inconspicuous an observer, watching Senator Windrip from so humble a Boeotia, could not explain his power of bewitching large audiences. The Senator was vulgar, almost illiterate, a public liar easily detected, and in his "ideas" almost idiotic, while his celebrated piety was that of a traveling salesman for church furniture, and his yet more celebrated humor the sly cynicism of a country store. Certainly there was nothing exhilarating in the actual words of his speeches, nor anything convincing in his philosophy. His political platforms were only wings of a windmill. Seven years before his present credo—derived from Lee Sarason, Hitler, Gottfried Feder, Rocco, and probably the revue Of Thee I Sing—little Buzz, back home, had advocated nothing more revolutionary than better beef stew in the county poor-farms, and plenty of graft for loyal machine politicians, with jobs for their brothers-in-law, nephews, law partners, and creditors. Doremus had never heard Windrip during one of his orgasms of oratory, but he had been told by political reporters that under the spell you thought Windrip was Plato, but that on the way home you could not remember anything he had said. There were two things, they told Doremus, that distinguished this prairie Demosthenes. He was an actor of genius. There was no more overwhelming actor on the stage, in the motion pictures, nor even in the pulpit. He would whirl arms, bang tables, glare from mad eyes, vomit Biblical wrath from a gaping mouth; but he would also coo like a nursing mother, beseech like an aching lover, and in between tricks would coldly and almost contemptuously jab his crowds with figures and facts—figures and facts that were inescapable even when, as often happened, they were entirely incorrect. But below this surface stagecraft was his uncommon natural ability to be authentically excited by and with his audience, and they by and with him. He could dramatize his assertion that he was neither a Nazi nor a Fascist but a Democrat—a homespun Jeffersonian-Lincolnian-Clevelandian-Wilsonian Democrat—and (sans scenery and costume) make you see him veritably defending the Capitol against barbarian hordes, the while he innocently presented as his own warm-hearted Democratic inventions, every anti-libertarian, anti-Semitic madness of Europe. Aside from his dramatic glory, Buzz Windrip was a Professional Common Man. Oh, he was common enough. He had every prejudice and aspiration of every American Common Man. He believed in the desirability and therefore the sanctity of thick buckwheat cakes with adulterated maple syrup, in rubber trays for the ice cubes in his electric refrigerator, in the especial nobility of dogs, all dogs, in the oracles of S. Parkes Cadman, in being chummy with all waitresses at all junction lunch rooms, and in Henry Ford (when he became President, he exulted, maybe he could get Mr. Ford to come to supper at the White House), and the superiority of anyone who possessed a million dollars. He regarded spats, walking sticks, caviar, titles, tea-drinking, poetry not daily syndicated in newspapers and all foreigners, possibly excepting the British, as degenerate. But he was the Common Man twenty-times-magnified by his oratory, so that while the other Commoners could understand his every purpose, which was exactly the same as their own, they saw him towering among them, and they raised hands to him in worship.

For a certainty I have come to know that hospice is not a place but a philosophy of care.

The language of medicine, with its priorities of safety and survival, was taking over, again. Wilson pointed out angrily that even children are permitted to take more risks than the elderly. They at least get to have swings and jungle gyms. A survey of fifteen hundred assisting living facilities published in 2003 found that only 11 percent offered both privacy and sufficient services to allow frail people to remain in residence. The idea of assisted living as an alternative to nursing homes had all but died. Even the board of Wilson’s own company—having noted how many other companies were taking a less difficult and less costly direction—began questioning her standards and philosophy. She wanted to build smaller buildings,

And now that mulch of dead imaginings beneath the feet of Temperance ladies, union-affiliated Vaudevillians and maimed men home from Europe has contaminated the groundwater of the upstart country's nightmares. Immigrants in their illimitable difference come to seem a separate species, taciturn and fish-eyed as though risen from the ocean waves that bore them in their transport, monstrous in their self-contained communities with bitter scents and indecipherable ululations, names, unsettlingly unpronounceable ensconced at isolated farms where beaten track is naught save idle rumour stagnant families nurse grievance, dreadful secrets and deformity in solitude; pools of declined humanity entirely unconnected to society by any tributary where ancestral prejudice or misconception may become the plaint of generations. Fabled and forbidden works of Arab alchemy are handed down across years cruel and volatile, trafficked between austere and colonial homes by charitable fellowships with ancient affectations or conveyed by fevered sea-captains, fugitive Huguenots or elderly hysterics formally accused of witchcraft. Young America, a sapling power grown suddenly so tall upon its diet of nickelodeons and motorcars, has sunk unwitting roots into an underworld of grotesque notions and archaic creeds, their feaful pull discernible below the weed-cracked sidewalk. Buried and forgotten, ominous philosophies await their day with hideous patience. Well! I think that's pretty darned good for a first attempt. A little over-wrought, perhaps, and I'm not sure about the style - I can't decide if its too modern of it's too old fashioned, but perhaps that's a good sign. Of course, I guess I'll have to introduce a plot and characters at some point, but I'll wrestle with that minor nuisance when I get to it. Perhaps I could contrive to have some hobo, maybe literally a hoe-boy or travelling itinerant farm labourer who's wandering from place to place around New England in the search for work; somebody who might reasonably become involved with all the various characters I'm hoping to investigate. Being a labourer, while it would lend a feasibility to any action or exertion that I wanted in the story, wouldn't mean that my protagonist was lacking in intelligence of education: this is often economically a far from certain country for a lot of people, and there's plenty of smart fellows - maybe even an aspiring writer like myself - who've found themselves leaving their homes and families to mooch around from farm to farm in hope of some hay-baling or fruit-picking that's unlikely to materialise. Perhaps a character like that, a rugged man who is sufficiently well read to justifiably allow me a few literary flourishes (and I can't help thinking that I'll probably end up casting some imagined variant of Tom Malone) would be the kind of of sympathetic hero and the kind of voice I'm looking for. Meanwhile I yawned a moment or two back, and while I'm not yet quite exhausted to the point where I can guarantee a deep and dreamless sleep, perhaps another six or seven vague ideas for stories might just do the soporific job.

Kind and compassionate nurses are the happy song of new life.

Kind nurses and doctors should be praised.

Talk about your ideal scenario, your philosophy, and anything you can think of. Would you like to burn incense and have your baby ushered into the world by a troupe of Tibetan monks? Great. Have your partner give birth standing on one foot while riding horseback? Have the delivery filmed live for a new reality show? Have the entire medical team speak only Mandarin Chinese so that your baby will be able to begin life bilingual? Have the baby licked clean by your pet schnauzer rather than cleaned up by the nurses? Wonderful.

priorities of safety and survival, was taking over, again. Wilson pointed out angrily that even children are permitted to take more risks than the elderly. They at least get to have swings and jungle gyms. A survey of fifteen hundred assisting living facilities published in 2003 found that only 11 percent offered both privacy and sufficient services to allow frail people to remain in residence. The idea of assisted living as an alternative to nursing homes had all but died. Even the board of Wilson’s own company—having noted how many other companies were taking a less difficult and less costly direction—began questioning her standards and philosophy. She wanted to build smaller buildings, in smaller towns where elderly people had no options except nursing homes, and she wanted units for low-income elderly on Medicaid. But the more profitable direction was bigger buildings, in bigger cities,

The nurses, care givers, doctors, and sanitation workers all around the world deserve more accolades from all us. They make our world beautiful.

And now that mulch of dead imaginings beneath the feet of Temperance ladies, union-affiliated Vaudevillians and maimed men home from Europe has contaminated the groundwater of the upstart country's nightmares. Immigrants in their illimitable difference come to seem a separate species, taciturn and fish-eyed as though risen from the ocean waves that bore them in their transport, monstrous in their self-contained communities with bitter scents and indecipherable ululations, names, unsettlingly unpronounceable ensconced at isolated farms where beaten track is naught save idle rumour stagnant families nurse grievance, dreadful secrets and deformity in solitude; pools of declined humanity entirely unconnected to society by any tributary where ancestral prejudice or misconception may become the plaint of generations. Fabled and forbidden works of Arab alchemy are handed down across years cruel and volatile, trafficked between austere and colonial homes by charitable fellowships with ancient affectations or conveyed by fevered sea-captains, fugitive Huguenots or elderly hysterics formally accused of witchcraft. Young America, a sapling power grown suddenly so tall upon its diet of nickelodeons and motorcars, has sunk unwitting roots into an underworld of grotesque notions and archaic creeds, their feaful pull discernible below the weed-cracked sidewalk. Buried and forgotten, ominous philosophies await their day with hideous patience. Well! I think that's pretty darned good for a first attempt. A little over-wrought, perhaps, and I'm not sure about the style - I can't decide if its too modern of it's too old-fashioned, but perhaps that's a good sign. Of course, I guess I'll have to introduce a plot and characters at some point, but I'll wrestle with that minor nuisance when I get to it. Perhaps I could contrive to have some hobo, maybe literally a hoe-boy or travelling itinerant farm labourer who's wandering from place to place around New England in the search for work; somebody who might reasonably become involved with all the various characters I'm hoping to investigate. Being a labourer, while it would lend a feasibility to any action or exertion that I wanted in the story, wouldn't mean that my protagonist was lacking in intelligence or education: this is often economically a far from certain country for a lot of people, and there's plenty of smart fellows - maybe even an aspiring writer like myself - who've found themselves leaving their homes and families to mooch around from farm to farm in hope of some hay-baling or fruit-picking that's unlikely to materialise. Perhaps a character like that, a rugged man who is sufficiently well read to justifiably allow me a few literary flourishes (and I can't help thinking that I'll probably end up casting some imagined variant of Tom Malone) would be the kind of of sympathetic hero and the kind of voice I'm looking for. Meanwhile I yawned a moment or two back, and while I'm not yet quite exhausted to the point where I can guarantee a deep and dreamless sleep, perhaps another six or seven vague ideas for stories might just do the soporific job.

At the beginning of the term, my philosophy of nursing was simple: try not to be the reason someone gets sicker. The past few months have modified it: try to help a patient see a reason to get well. Part of being an effective nurse is encouraging someone who feels helpless to take control of her situation.

There is this stereotype people have about DJ's being players. The truth is everyone is using their job and tittle to advance themselves or to score in a relationship. Have you seen life guards, soccer players, nurses, celebrities, pastors, club promoters, producers, police even drug dealers or weed sellers.

The Milieu does not lack pets, they are simply of a different form. Have you never nursed a half-fledged idea into the existence of a creation? - The Malwatch

I seek to embrace the wings of madness and allow its fresh breath to tear myself apart and begin all over. I aspire to live with inspiration, work every day towards self-improvement, dare to be honest with myself, not fear hard work, cease evading challenging experiences, and not bemoan personal setbacks. I need to accept that hardship and adversity is part of the path to discovering personal truth, and appreciate the growth message that stalks suffering and loss. I must channel all personal sources of pain into a constructive format that enables me to thrive, not wither, and die. Every person has the ability to do some good in their brief stay on this planet. I need to discover the essential purpose of my life and then go live it instead of lamenting my imperfections, nursing animosity, and registering wrongs.

Women have come a long way , since that day on September 7th 1968 , when they burnt myriad symbolic feminine products , including mops and bras , as a mark of protest . The women wanted to call world-wide attention to women's rights and women's liberation ! Today women are making headlines each and every day as the makers and creators of positive change in all walks of life . Be it as doctors , pilots , engineers , artists , writers , musicians, innovators, teachers , astronauts , researchers, managers , private or government employees , designers , scientists , dancers, singers, entrepreneurs , architects , bus-drivers , nurses , chefs , actors, athletes , politicians , or home-makers , women have been and are continuing to prove themselves that they are equal to or better than men in all walks of life ! A big 'Salute ' to all the women in the world !

Unlike a pianist, who is annihilated if his piano and concert hall are taken from him, a philosopher can go on thinking perfectly well without publishing, content to spend his life close to the essential books of philosophy and well able to limit his needs to a few notebooks and a pencil. Driven from the world, threatened, harassed, and mocked, could philosophy not become once more ‘commerce with the dead’ (as one Greek philosopher liked to say when he was asked how he spent his time) and withdraw into the intimacy of its essence? Cast out into the incommunicable, could it not become a secret preoccupation, which, far from diminishing and weakening it, would only serve to nurse all the more its essence, its madness, and its pride?

There are no humans left. I should not be alone. I can’t help but wonder that. There were so many of us living. But time started growing young four years ago. It isn’t four years anymore. It’s a number I wouldn’t even be able to say. It feels like four years. It’s trapped in my tender memory as four years. It’s been an age. Multiple ages. It’s been lifetimes; every single lifetime that used to exist. I remember my mother screaming. I recall the doctors naming me as nurses wiped away her blood and covered her face with white. The end of the play. It’s been so long. Why am I alone?

Angela is a pediatric nurse practitioner who specializes in caring for children and adolescents with epilepsy who also have developmental and behavioral challenges. Her desire to be a nurse was first documented in her first-grade school journal, but it wasn’t until she was enrolled in higher education that her passion for caring for children with chronic illnesses came to light. Her practice philosophy places high value on partnering with families in a team approach and viewing children holistically so that problems, rather than symptoms, are treated.