Relation Breakup Quotes

We've searched our database for all the quotes and captions related to Relation Breakup. Here they are! All 20 of them:

…the sad part is, that I will probably end up loving you without you for much longer than I loved you when I knew you. Some people might find that strange. But the truth of it is that the amount of love you feel for someone and the impact they have on you as a person, is in no way relative to the amount of time you have known them.
Ranata Suzuki
A slip of the foot may injure your body, but a slip of the tongue will injure your bond.
Amit Kalantri (Wealth of Words)
I always say that anybody who’s single ― like Sara ― their love is the most intense love. The heartbreak they’re enduring is the most intense heartbreak. We cannot understand what Sara’s going through. When it’s love, it’s my love, you can’t understand it. You can’t compare. But I really related to where Sara was on this record. When she was writing these songs and coming to me like: You don’t understand, I was like: You’re right, but I also do.
Tegan Quin
Following the death of his wife, Sam Johnson wrote to the Reverend Mr. Thomas Warton, "I have ever since seemed to myself broken off from mankind; a kind of solitary wanderer in the wilds of life, without any certain direction, or fixed point of view: a gloomy gazer on a world to which I have little relation." But my wife wasn't dead, merely absent.
Mordecai Richler (Barney's Version)
If you are choosing to stay stuck in a relationship where you are no longer growing or the person you are in relation with is no longer growing it is important to make the decision on whether or not to change your pivot.
Victoria L. White (Learning To Love: And The Power of Sacred Sexual Spiritual Partnerships)
The idea of heartbreak is spoken of in relation to love, but you were never truly in a state of love or you wouldn’t be experiencing heartbreak, instead, you are experiencing the withdrawal of an ego attachment you had to the person.
Victoria L. White (Learning To Love: And The Power of Sacred Sexual Spiritual Partnerships)
Sometimes the immunity of innocence, sincerity, commitment and truth fails in life…These all work till the moment when absolute equals nothingness…It’s all about the theory of relativity…Things you damn sure suddenly become uncertain…Absolute certainty becomes absolute uncertainty….
Dipin Damodharan
No one acts in a void. We all take cues from cultural norms, shaped by the law. For the law affects our ideas of what is reasonable and appropriate. It does so by what it prohibits--you might think less of drinking if it were banned, or more of marijuana use if it were allowed--but also by what it approves. . . . Revisionists agree that it matters what California or the United States calls a marriage, because this affects how Californians or Americans come to think of marriage. Prominent Oxford philosopher Joseph Raz, no friend of the conjugal view, agrees: "[O]ne thing can be said with certainty [about recent changes in marriage law]. They will not be confined to adding new options to the familiar heterosexual monogamous family. They will change the character of that family. If these changes take root in our culture then the familiar marriage relations will disappear. They will not disappear suddenly. Rather they will be transformed into a somewhat different social form, which responds to the fact that it is one of several forms of bonding, and that bonding itself is much more easily and commonly dissoluble. All these factors are already working their way into the constitutive conventions which determine what is appropriate and expected within a conventional marriage and transforming its significance." Redefining civil marriage would change its meaning for everyone. Legally wedded opposite-sex unions would increasingly be defined by what they had in common with same-sex relationships. This wouldn't just shift opinion polls and tax burdens. Marriage, the human good, would be harder to achieve. For you can realize marriage only by choosing it, for which you need at least a rough, intuitive idea of what it really is. By warping people's view of marriage, revisionist policy would make them less able to realize this basic way of thriving--much as a man confused about what friendship requires will have trouble being a friend. . . . Redefining marriage will also harm the material interests of couples and children. As more people absorb the new law's lesson that marriage is fundamentally about emotions, marriages will increasingly take on emotion's tyrannical inconstancy. Because there is no reason that emotional unions--any more than the emotions that define them, or friendships generally--should be permanent or limited to two, these norms of marriage would make less sense. People would thus feel less bound to live by them whenever they simply preferred to live otherwise. . . . As we document below, even leading revisionists now argue that if sexual complementarity is optional, so are permanence and exclusivity. This is not because the slope from same-sex unions to expressly temporary and polyamorous ones is slippery, but because most revisionist arguments level the ground between them: If marriage is primarily about emotional union, why privilege two-person unions, or permanently committed ones? What is it about emotional union, valuable as it can be, that requires these limits? As these norms weaken, so will the emotional and material security that marriage gives spouses. Because children fare best on most indicators of health and well-being when reared by their wedded biological parents, the same erosion of marital norms would adversely affect children's health, education, and general formation. The poorest and most vulnerable among us would likely be hit the hardest. And the state would balloon: to adjudicate breakup and custody issues, to meet the needs of spouses and children affected by divorce, and to contain and feebly correct the challenges these children face.
Sherif Girgis
Remember that people are only guests in your life story, even if they are your parents, your siblings, family, friends or relatives–the same way you are only a guest in theirs. Ultimately the life you live is yours. They will soon leave or you will soon leave them. Make the chapters of your own story worth reading.
Itayi Garande (Shattered Heart: Overcoming Death, Loss, Breakup and Separation)
Whatever be your current reality, you are never in conflict with it. Life is happening to you. And you are going with the flow. A health challenge, a break-up, the loss of a loved one, a career-related complication, a messy financial situation, whatever you are dealing with, you are doing pretty fine living with what is. However, the moment your mind plays up an expectation that your Life must be different from what it is now, suffering kicks in. So, clearly, suffering comes from expectations. And you cause your expectations. The solution, therefore, to avoid suffering is to drop all expectations. Embrace your current reality, do what you can do in the given context and keep moving…
AVIS Viswanathan
We know that relatively minor sea-level rises could set off major ice-sheet breakups, and it has been suggested by Stephen Oppenheimer that the tremendous earthquakes caused by isostatic rebalancing at the end of the Ice Age could have stirred up 'mountain-topping superwaves' in the northern regions of the Atlantic and Pacific Oceans. Other than Oppenheimer's own investigations, however, my impression is that while many brilliant individual scientists have studied individual post-glacial phenomena in great depth, very little has yet been done to investigate all these phenomena together as part of a complex system or to consider the effects on the earth and its human population of multiple, interacting cataclysms -- floods, lands subsiding into the sea, earthquakes, volcanic eruptions -- all occurring at the same time.
Graham Hancock (Underworld: The Mysterious Origins of Civilization)
Suppose boredom is a backstairs to liberation — insignificant, and so often overlooked. No one who has not known its higher degrees can claim to have lived. Not the Relative Boredom of long waiting at junctions for railway connections on the way to visit friends—or the rashly accepted week-end with acquaintances—the reviewing of a dull book. In such Relative Boredom the "wasting-of-time"-feeling only heightens the enjoyment of the coming escape, the anticipation of which sustains us meanwhile. Absolute Boredom is rather the pain of nausea, it is the loss of one's livelihood as for the pianist who loses his hands, the unsatiable desire for what we know makes us sick, it is the Great Drought, the "Carnal physic for the sick soul", the Dark Night of the Soul after the climbing of Mount Carmel, it is the pillar of salt, the exile from the land which is no more, the Sin against the Holy Ghost, the break-up of patterns, the horror that waits alone in the night, the entry into the desert where Death mocks by serving one one's daily food and one cannot bear hut to keep the darkness of one's own shadow before one for the very brightness of the light that reveals the universal emptiness. Do not try to turn back now — here in the desert perhaps there are doors open—in the cool woods they are overgrown, and in the busy cities they have built over them.
Nanamoli Thera
Feudalism is a total organization of society. It specifies the status of the individual and his relations with his superiors and inferiors. It includes an economic system based on land; in general a man’s rights to land correspond with his social rights. It is a scheme of political organization, legally based, overlapping the social and economic organization. In medieval feudalism the overlord was, in theory, socially, economically, and politically supreme. He granted some part of his rights to his vassals, noble companions and servants. The granted rights took the form of rule over a unit of land, a fief. An implicit bargain was struck: The lord offered maintenance and protection; the vassal promised military aid to his lord. Feudalism was, then, a military, political, social, economic, and legal system emerging from the breakup of Carolingian society.
Morris Bishop (The Middle Ages)
Even if two people have a baby together, they are still separate. Each of us remains in isolation. It’s not by living together, or by having sexual relations, or even by having children together that we can dispel this feeling of isolation. We can only dispel our mutual isolation when we practice mindfulness and are able to truly come home to ourselves and each other.
Thich Nhat Hanh (Fidelity: How to Create a Loving Relationship That Lasts)
Break up of relation ,sometime don't just breaks connection between two bodies , for someone it can be disconnect with the soul And disconnect with soul, it's called "Death
Mohammed Zaki Ansari ("Zaki's Gift Of Love")
2. The Conflict of Self-Consciousness in Self-opposition Φ 185. This pure conception of recognition, of duplication of self-consciousness within its unity, we must now consider in the way its process appears for self-consciousness. It will, in the first place, present the aspect of the disparity of the two, or the break-up of the middle term into the extremes, which, qua extremes, are opposed to one another, and of which one is merely recognized, while the other only recognizes. Φ 186. Self-consciousness is primarily simple existence for self, self-identity by exclusion of every other from itself. It takes its essential nature and absolute object to be Ego; and in this immediacy, in this bare fact of its self-existence, it is individual. That which for it is other stands as unessential object, as object with the impress and character of negation. But the other is also a self-consciousness; an individual makes its appearance in antithesis to an individual. Appearing thus in their immediacy, they are for each other in the manner of ordinary objects. They are independent individual forms, modes of Consciousness that have not risen above the bare level of life (for the existent object here has been determined as life). They are, moreover, forms of consciousness which have not yet accomplished for one another the process of absolute abstraction, of uprooting all immediate existence, and of being merely the bare, negative fact of self-identical consciousness; or, in other words, have not yet revealed themselves to each other as existing purely for themselves, i.e., as self-consciousness. Each is indeed certain of its own self, but not of the other, and hence its own certainty of itself is still without truth. For its truth would be merely that its own individual existence for itself would be shown to it to be an independent object, or, which is the same thing, that the object would be exhibited as this pure certainty of itself. By the notion of recognition, however, this is not possible, except in the form that as the other is for it, so it is for the other; each in its self through its own action and again through the action of the other achieves this pure abstraction of existence for self. Φ 187. The presentation of itself, however, as pure abstraction of self-consciousness consists in showing itself as a pure negation of its objective form, or in showing that it is fettered to no determinate existence, that it is not bound at all by the particularity everywhere characteristic of existence as such, and is not tied up with life. The process of bringing all this out involves a twofold action — action on the part of the other and action on the part of itself. In so far as it is the other’s action, each aims at the destruction and death of the other. But in this there is implicated also the second kind of action, self-activity; for the former implies that it risks its own life. The relation of both self-consciousnesses is in this way so constituted that they prove themselves and each other through a life-and-death struggle. They must enter into this struggle, for they must bring their certainty of themselves, the certainty of being for themselves, to the level of objective truth, and make this a fact both in the case of the other and in their own case as well. And it is solely by risking life that freedom is obtained; only thus is it tried and proved that the essential nature of self-consciousness is not bare existence, is not the merely immediate form in which it at first makes its appearance, is not its mere absorption in the expanse of life. Rather it is thereby guaranteed that there is nothing present but what might be taken as a vanishing moment — that self-consciousness is merely pure self-existence, being-for-self. The individual, who has not staked his life, may, no doubt, be recognized as a Person; but he has not attained the truth of this recognition as an independent self-consciousness.
GWF Hegel
My memory of the books stretched beyond consciousness. They were there when I first opened my eyes and began to identify things like "warm," and "house," and "bed," and while I didn't know about or understand the byzantine game of passports, imaginary relatives, summonses, and exit visas, it was the breakup of Dad's library that made leaving a reality. The books were the background of my little world, and seeing them carted away by friends and relatives was like watching someone dismantle the sky.
Lev Golinkin
A child’s problems were no less important or intense than the worries of an adult, she reasoned. It was all relative. A break-up with a boyfriend could mean the end of the world. Feelings of despair were not the sole property of adults.
Angela Marsons (Dying Truth (D.I. Kim Stone, #8))
An effective timeline includes the dates of when the relationship began, residential history, when the children were born, career changes, instances of infidelity or abuse, breakups, marriage dissolution, when custody was first disputed, or other major milestones that relate to child custody and your relationship to the other parent. A relationship timeline paints an overall picture, whereas a journal is more commonly used to document and reference specific details.
Erik Dearman (Evidence Strategies for Child Custody: A Custody Guidebook)
Breakups tend to fall into the category of silent losses, less tangible to other people. You have a miscarriage, but you didn't lose a baby. You have a breakup, but you didn't lose a spouse. So friends assume that you'll move on relatively quickly, and things like these concert tickets become an almost welcome external acknowledgment of your loss - not only of the person but of the time and company and daily routines, of the private jokes and references, and of the shared memories that now are yours alone to carry.
Lori Gottlieb (Maybe You Should Talk to Someone: A Therapist, Her Therapist, and Our Lives Revealed)