Relation Broken Quotes

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…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
The job of every generation is to discover the flaws of the one that came before it. That's part of growing up, figuring out all the ways your parents and their friends are broken.
Justine Larbalestier (Zombies Vs. Unicorns)
Maybe I'd always been broken and dark inside.
Sarah J. Maas (A Court of Mist and Fury (A Court of Thorns and Roses, #2))
Why have you been staring at me ever since we met? Because I’m not the Gail Wynand you’d heard about. You see, I love you. And love is exception-making. If you were in love you’d want to be broken, trampled, ordered, dominated, because that’s the impossible, in the inconceivable for you in your relations with people. That would be the one gift, the great exception you’d want to offer the man you loved. But it wouldn’t be easy for you.
Ayn Rand (The Fountainhead)
She got inside me with her story. I could feel her flowing in me and far, faraway I related in parallel. Her smile was a reflection of my own brokenness. It defined buried feelings that I could never ignore.
Robert M. Drake
If you ask any police officer what the worst part of the job is, they will always say breaking bad news to relatives, but this is not the truth. The worst part is staying in the room after you've broken the news, so that you're forced to be there when someone's life disintegrates around them. Some people say it doesn't bother them - such people are not to be trusted.
Ben Aaronovitch (Midnight Riot (Peter Grant, #1))
Forgiveness wasn’t ever easy, but a feat much more manageable when you weren’t the subject of its grace. Maybe I’d always be a broken recipient of grace. And in that musing, I found rest.
Rachael Wade (Love and Relativity (Preservation))
Something in the heart of most human beings simply cannot abide pain inflicted on the innocent, especially children. Even broken men serving in the worst correctional facilities will often first take out their own rage on those who have caused suffering to children. Even in such a world of relative morality, causing harm to a child is still considered absolutely wrong. Period!
William Paul Young (The Shack)
Royce understood then why she had come: she had come to finish the task her relatives had begun; to do to him what he had done to her brother. Unmoving, he watched her, noting that tears were pouring down her beautiful face as she slowly bent down. But instead of reaching for his lance or her dagger, she took his hand between both of hers and pressed her lips to it. Through his daze of pain and confusion, Royce finally understood that she was kneeling to him, and a groan tore from his chest: "Darling," he said brokenly, tightening his hand, trying to make her stand, "don't do this…" But his wife wouldn't listen. In front of seven thousand onlookers, Jennifer Merrick Westmoreland, countess of Rockbourn, knelt before her husband in a public act of humble obeisance, her face pressed to his hand, her shoulders wrenched with violent sobs. By the time she finally arose, there could not have been many among the spectators who had not seen what she had done. Standing up, she stepped back, lifted her tear-streaked face to his, and squared her shoulders. Pride exploded in Royce's battered being—because, somehow, she was managing to stand as proudly—as defiantly—as if she had just been knighted by a king.
Judith McNaught (A Kingdom of Dreams (Westmoreland, #1))
We need a barn or one of those storage areas for the Broken vehicles." "A garage?" He gave her a short nod. "A private, relatively remote location, with thick walls to dampen the sound and preferably a sturdy door I could bolt from the inside, keeping your grandmother, your brothers, and all other painfully annoying spectators out..." Rose began to laugh. A make-out bunker... "I'm glad you find our dilemma hilarious,
Ilona Andrews (On the Edge (The Edge, #1))
I always knew death of this relation would be the death of my life.
M. Ali
You see, I love you. And love is exception-making. If you were in love you’d want to be broken, trampled, dominated, because that’s the impossible, the inconceivable for you in your relations with people. That would be the one gift, the great exception you’d want to offer the man you loved. But it wouldn't be easy for you.
Ayn Rand (The Fountainhead)
We are all pretenders in life, finding a patch of humanity that we relate to, and then embrace it. We come straight down the birth canal and our parents start telling us who to be, simply by being themselves. We see their lives, their cars, the way they interact, the rules they set, and the foundations for our own lives are laid. And when our parents aren’t molding us, our situations are. We are all sheep, who get jobs, and have babies, and diet, and try to carve something special out for ourselves using the broken hearts, and bored minds, and scathed souls life delivered to us. And it’s all been done before, every bit of suffering, every joy. And the minute you realize that we are all pretenders is the minute everything stops intimidating you: punishment, and failure, and death. Even people. There is nothing so ingenious about another human who has pretended well. They are, in fact, just another soul, perhaps more clever, better at failing than you are. But not worth a second of intimidation.
Tarryn Fisher (Marrow)
The only relationship where you’ll never have your heart broken is the relationship between you and Allah.
I always knew death of this relation would beat the death out of my life.
M. Ali
Hate Poem I hate you truly. Truly I do. Everything about me hates everything about you. The flick of my wrist hates you. The way I hold my pencil hates you. The sound made by my tiniest bones were they trapped in the jaws of a moray eel hates you. Each corpuscle singing in its capillary hates you. Look out! Fore! I hate you. The blue-green jewel of sock lint I’m digging from under by third toenail, left foot, hates you. The history of this keychain hates you. My sigh in the background as you explain relational databases hates you. The goldfish of my genius hates you. My aorta hates you. Also my ancestors. A closed window is both a closed window and an obvious symbol of how I hate you. My voice curt as a hairshirt: hate. My hesitation when you invite me for a drive: hate. My pleasant “good morning”: hate. You know how when I’m sleepy I nuzzle my head under your arm? Hate. The whites of my target-eyes articulate hate. My wit practices it. My breasts relaxing in their holster from morning to night hate you. Layers of hate, a parfait. Hours after our latest row, brandishing the sharp glee of hate, I dissect you cell by cell, so that I might hate each one individually and at leisure. My lungs, duplicitous twins, expand with the utter validity of my hate, which can never have enough of you, Breathlessly, like two idealists in a broken submarine.
Julie Sheehan
Often it is the poor who recognize emptiness before the rest of us—and for obvious reasons. While I am not suggesting that poverty predisposes people to some form of righteousness, I have seen how their circumstances often free them from much of the pretense that our relative privilege affords us. So while the poor are not godlier on the basis of their poverty, they are often at least more authentic in their brokenness, and thus, perhaps, closer to honestly recognizing what true emptiness is.
Jamie Arpin-Ricci (Vulnerable Faith: Missional Living in the Radical Way of St. Patrick)
She pulled her lips away again. "Wait!" He stopped and stared at her. "I'm relatively positive we're not supposed to be doing this." "Who says?" "The laws of nature and God." "Laws are made to be broken and God just wants us to be happy." Fucking this woman would make him so damn happy. "Come on. Let's go break some laws.
Shelly Laurenston (The Mane Event (Pride, #1))
A child’s world is confusing; he is continuously deceived, deceived about broken relationships, fallen relatives, family history, secrets; deceptions perpetuated for the sake of keeping him safe, untainted, unharmed from the claws of the outside world.
Kanza Javed (Ashes, Wine and Dust)
...high inequality is associated with higher rates of crime, greater risk of stress-related illness, and greater political polarization.
Keith Payne (The Broken Ladder: How Inequality Affects the Way We Think, Live, and Die)
The world is broken. Our bodies break eventually. Our minds and hearts can break as well. We lose things in this life. We lose relationships. We lose people. And so a lot of folks live with a lot of pain. Much is mystery but God asks us to love, not just when it’s easy and not just when a certain Scripture fits. What does it look like to love someone who lives in a place you’ve never been? When there are no words? Or what about allowing someone to love you when you feel completely alone, like no one can relate?
Jamie Tworkowski (If You Feel Too Much: Thoughts on Things Found and Lost and Hoped For)
An Albanian’s house is the dwelling of God and the guest.’ Of God and the guest, you see. So before it is the house of its master, it is the house of one’s guest. The guest, in an Albanian’s life, represents the supreme ethical category, more important than blood relations. One may pardon the man who spills the blood of one’s father or of one’s son, but never the blood of a guest.
Ismail Kadare (Broken April)
It seemed to K. as if at last those people had broken off all relations with him, and as if now in reality he were freer than he had ever been, and at liberty to wait here in this place usually forbidden to him as long as he desired, and had won a freedom such as hardly anybody else had ever succeeded in winning, and as if nobody could dare touch him or drive him away, or even speak to him, but — this conviction was at least equally as strong — as if at the same time there was nothing more senseless, more hopeless, than this freedom, this waiting, this inviolability.
Franz Kafka (The Castle)
If the Gospel of Jesus is relational, that is, if our brokenness will be fixed not by our understanding of theology but by God telling us who we are, then this would require a kind of intimacy of which only Heaven knows.
Donald Miller (Searching for God Knows What)
We both see strangers and react. We don't like to walk by people without nodding. We're broken when people are rude. Were broken when people can't meet us halfway. We can't accept the limits of normal human relations-chilly, clothed, circumscribed. Our hearts pull against their leashes.
Dave Eggers (You Shall Know Our Velocity!)
Ah, my love. An apocalypse is a relative thing, isn’t it?
N.K. Jemisin (The Stone Sky (The Broken Earth, #3))
I'm stuck in between a nightmare and lost dreams
5 Seconds of Summer
Her grey, sun-strained eyes stared straight ahead, but she had deliberately shifted our relations, and for a moment I thought I loved her. But I am slow-thinking and full of interior rules that act as brakes on my desires, and I knew that first I had to get myself definitely out of that tangle back home. I'd been writing letters once a week and signing them: "Love, Nick," and all I could think of was how, when that certain girl played tennis, a faint mustache of perspiration appeared on her upper lip. Nevertheless there was a vague understanding that had to be tactfully broken off before I was free.
F. Scott Fitzgerald (The Great Gatsby)
He gasped in despair while he wrote to her knowing everything is going to end. He: Why did you ruin my image in front of your mother and family though I wasn't the bad guy? She replied Coldly: I acted childish and took revenge, I wanted to end this relation. He kept asking all that she accused him of. She kept admitting false allegations, something kept breaking inside him. Silence kept creeping into him, sorrow enveloped his soul and tears fell of his eyes for he knew all had ended.
Anonymus Autor
Specific parts of you personality may be angry and are usually easily evoked. because these parts are dissociated, anger remains an emotion that is not integrated for you as a whole person. Even though individuals with dissociative disorder are responsible for their behavior, just like everyone else, regardless of which part may be acting, they may feel little control of these raging parts of themselves. Some dissociative parts may avoid or even be phobic of anger. They may influence you as a whole person to avoid conflict with others at any cost or to avoid setting healthy boundaries out of fear of someone else’s anger; or they may urge you to withdraw from others almost completely.
Suzette Boon (Coping with Trauma-Related Dissociation: Skills Training for Patients and Therapists)
What genuine painters do is to reveal the underlying psychological and spiritual conditions of their relationship to their world; thus in the works of a great painter we have a reflection of the emotional and spiritual condition of human beings in that period of history. If you wish to understand the psychological and spiritual temper of any historical period, you can do no better than to look long and searchingly at its art. For in the art the underlying spiritual meaning of the period is expressed directly in symbols. This is not because artists are didactic or set out to teach or to make propaganda; to the extend that they do, their power of expression is broken; their direct relations to the inarticulate, or, if you will, 'unconscious' levels of the culture is destroyed. They have the power to reveal the underlying meaning of any period precisely because the essence of art is the powerful and alive encounter between the artist and his or her world." (pg 52)
Rollo May (The Courage to Create)
Our attitudes, our perspectives, our ways of relating to others, our methods of responding to the circumstances of the world around us, our self-image, even our understanding of God have all been shaped by the destructive values and dehumanizing structures of the world's brokenness.
M. Robert Mulholland Jr. (Invitation to a Journey: A Road Map for Spiritual Formation)
Kit, you know the key to relating to your parents now? It’s mercy. Children, when they become teenagers and then young adults, grow unforgiving. Anything but perfection is pathos. Children are judgmental on an Old Testament level. All errors are unforgivable, as if a contract of perfection has been broken. But what if one’s parents are granted the same mercy, the same empathy as other humans? Children need more Jesus in them.
Dave Eggers (A Hologram for the King)
Disgusted by the abuses to which it led, humanity repressed Christianity by which it had so long been dominated. Repressed, but not eliminated. Herein lies, I believe, the essence of the tragedy of modern times. The modern man lives as if Christianity were a negligible hypothesis with no relation to the concrete realities of the world and society. And yet at the bottom of his heart this man remains impregnated with Christianity, so that he lives in a state of perpetual ambivalence with regard to it.
Paul Tournier (The Whole Person in a Broken World)
Here is my room, in the yellow lamplight and the space heater rumbling: Indian rug red as Cochise's blood, a desk with seven mystic drawers, a chair covered in material as velvety blue-black as Batman's cape, an aquarium holding tiny fish so pale you could see their hearts beat, the aforementioned dresser covered with decals from Revell model airplane kits, a bed with a quilt sewn by a relative of Jefferson Davis's, a closet, and the shelves, oh, yes, the shelves. The troves of treasure. On those shelves are stacks of me: hundreds of comic books- Justice League, Flash, Green Lantern, Batman, the Spirit, Blackhawk, Sgt. Rock and Easy Company, Aquaman, and the Fantastic Four... The shelves go on for miles and miles. My collection of marbles gleams in a mason jar. My dried cicada waits to sing again in the summer. My Duncan yo-yo that whistles except the string is broken and Dad's got to fix it.
Robert R. McCammon (Boy's Life)
The most intriguing candidate for that "something else" is called the Broken Windows theory. Broken Windows was the brainchild of the criminologist James Q. Wilson and George Kelling. Wilson and Kelling argued that crime is the inevitable result of disorder. If a window is broken and left unrepaired, people walking by will conclude that no one cares and no one is in charge. Soon, more windows will be broken, and the sense of anarchy will spread from the building to the street on which it faces, sending a signal that anything goes. In a city, relatively minor problems like graffiti, public disorder, and aggressive panhandling, they write, are all the equivalent of broken windows, invitations to more serious crimes:
Malcolm Gladwell (The Tipping Point: How Little Things Can Make a Big Difference)
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)
The infinite loves of two birds were broken. I and You were the two birds. The strong pillars of faith, trust, hope, conviction and whatever that makes a strong building, the building is obviously known as relations, were now go down. Those pillars lose their strength. They were no more able to balance my and yours’s infinite love..Tamanna breaks down
Prakhar Srivastav
Asking economists for investment advice is like asking a physicist to fix a broken toilet. Not their field, though sort of related.
Milton Friedman
Melville, in his relation to belief, was like the last guest who cannot leave the party; he was always returning to see if he had left his had and gloves.
James Wood (The Broken Estate: Essays on Literature and Belief)
Nothing can be rightly known, if God be not known; nor is any study well managed, nor to any great purpose, if God is not studied. We know little of the creature, till we know it as it stands related to the Creator: single letters, and syllables uncomposed, are no better than nonsense. He who overlooketh him who is the 'Alpha and Omega, the beginning and the ending,' and seeth not him in all who is the All of all, doth see nothing at all. All creatures, as such, are broken syllables; they signify nothing as separated from God. Were they separated actually, they would cease to be, and the separation would be annhiliation; and when we separate them in our fancies, we make nothing of them to ourselves. It is one thing to know the creatures as Aristotle, and another thing to know them as a Christian. None but a Christian can read one line of his Physics so as to understand it rightly. It is a high and excellent study, and of greater use than many apprehend; but it is the smallest part of it that Aristotle can teach us.
Richard Baxter (The Reformed Pastor)
Trust had. But I had broken that, like a child who takes something apart to see how it works and ends up with a handful of pieces. Perhaps he could not be the Fool again, any more than I could go back to being Burrich’s stable boy. Perhaps our relationship had changed too profoundly for us to relate as Fitz and the Fool. Perhaps Tom Badgerlock and Lord Golden were all that was left to us.
Robin Hobb (Golden Fool (Tawny Man, #2))
The gangs filled a void in society, and the void was the absence of family life. The gang became a family. For some of those guys in the gang that was the only family they knew, because when their mothers had them they were too busy having children for other men. Some of them never knew their daddies. Their daddies never look back after they got their mothers pregnant, and those guys just grew up and they couldn’t relate to nobody. When they had their problems, who could they have talked to? Nobody would listen, so they gravitated together and form a gang. George Mackey, the former representative for the historic Fox Hill community in The Bahamas.
Drexel Deal (The Fight of My Life is Wrapped Up in My Father (The Fight of My Life is Wrapped in My Father))
There is, then, the feeling that we live in a time of unusual insecurity. In the past hundred years so many long-established traditions have broken down—traditions of family and social life, of government, of the economic order, and of religious belief. As the years go by, there seem to be fewer and fewer rocks to which we can hold, fewer things which we can regard as absolutely right and true, and fixed for all time. To some this is a welcome release from the restraints of moral, social, and spiritual dogma. To others it is a dangerous and terrifying breach with reason and sanity, tending to plunge human life into hopeless chaos. To most, perhaps, the immediate sense of release has given a brief exhilaration, to be followed by the deepest anxiety. For if all is relative, if life is a torrent without form or goal in whose flood absolutely nothing save change itself can last, it seems to be something in which there is “no future” and thus no hope.
Alan W. Watts (The Wisdom of Insecurity)
Watch particularly for traces of God in other people. Since humans are that part of creation most directly reflecting the divine image and likeness, it should be here that we most readily sense traces of God. Cultivate the spiritual habit of looking through Spirit-filled eyes at those you encounter and watching for Jesus. Recall that he said that he is there - particularly in those most broken and least likely to be suspected of bearing the Christ within their being. Watching for the presence of God in others will change the way you relate to them as you begin to see yourself surrounded by bearers of our Lord's presence in the world.
David G. Benner (Opening to God: Lectio Divina and Life as Prayer)
In fact, when we listen to the church today, at least in the West, we are often left with impression that Christianity actually has very little to do with truth. Christianity is only about feeling better about ourselves, about leaping over our difficulties, about being more satisfied, about have better relationships, about getting on with our mothers-in-law, about understanding teenage rebellion, about coping with our unreasonable bosses, about finding greater sexual satisfaction, about getting rich, about receiving our own private miracles, and much else besides. It is about everything except truth. And yet this truth, personally embodied in Christ, gives us a place to stand in order to deal with the complexities of life, such as broken relations, teenage rebellion, and job insecurities.
David F. Wells
Once, in Thessaly, there was a poet called Simonides. He was commissioned to appear at a banquet, given by a man called Scopas, and recite a lyric in praise of his host. Poets have strange vagaries, and in his lyric Simonides incorporated verses in praise of Castor and Pollux, the Heavenly Twins. Scopas was sulky, and said he would pay only half the fee: ‘As for the rest, get it from the Twins.’ A little later, a servant came into the hall. He whispered to Simonides; there were two young men outside, asking for him by name. He rose and left the banqueting hall. He looked around for the two young men, but he could see no one. As he turned back, to go and finish his dinner, he heard a terrible noise, of stone splitting and crumbling. He heard the cries of the dying, as the roof of the hall collapsed. Of all the diners, he was the only one left alive. The bodies were so broken and disfigured that the relatives of the dead could not identify them. But Simonides was a remarkable man. Whatever he saw was imprinted on his mind. He led each of the relatives through the ruins; and pointing to the crushed remains, he said, there is your man. In linking the dead to their names, he worked from the seating plan in his head. It is Cicero who tells us this story. He tells us how, on that day, Simonides invented the art of memory. He remembered the names, the faces, some sour and bloated, some blithe, some bored. He remembered exactly where everyone was sitting, at the moment the roof fell in.
Hilary Mantel (Wolf Hall (Thomas Cromwell, #1))
And while Canada purports to be multicultural, Toronto in particular, a place where everyone is holding hands and cops are handing out ice cream cones instead of, say, shooting black men, our inability to talk about race and its complexities actually means our racism is arguably more insidious. We rarely acknowledge it, and when we do, we're punished, as if we're speaking badly of an elderly relative who can't help but make fun of the Irish. The white majority doesn't like being reminded that the cultural landscape is still flawed, still broken...
Scaachi Koul (One Day We'll All Be Dead and None of This Will Matter)
What needed to stop was the succession of dates with these relatively impressive, relatively interesting people, when I could tell from the first minute that everyone here was going to end as a runner-up in a long race to nowhere in particular, broken-down, exhausted, no one wearing a medal.
B.J. Novak (One More Thing: Stories and Other Stories)
This is why the "apply some principles" approach to marriage improvement doesn't work. So long as we choose to turn a blind eye to how we are fallen as men or women, and to the unique style of relating that we have forged out of our sin and brokenness, we will continue to do damage to our marriages.
John Eldredge (Love and War: Finding the Marriage You've Dreamed of)
Something is broken when the food comes on a Styrofoam tray wrapped in slippery plastic, a carcass of a being whose only chance at life was a cramped cage. That is not a gift of life; it is a theft. How, in our modern world, can we find our way to understand the earth as a gift again, to make our relations with the world sacred again? I know we cannot all become hunter-gatherers—the living world could not bear our weight—but even in a market economy, can we behave “as if ” the living world were a gift? We could start by listening to Wally. There are those who will try to sell the gifts, but, as Wally says of sweetgrass for sale, “Don’t buy it.” Refusal to participate is a moral choice. Water is a gift for all, not meant to be bought and sold. Don’t buy it. When food has been wrenched from the earth, depleting the soil and poisoning our relatives in the name of higher yields, don’t buy it.
Robin Wall Kimmerer (Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants)
Mia stood between the bed and the broken window, holding an active plasma blade at waist-height in front of her. A thick coat of blood stained the plasma nearly from hilt to tip, hissing as it dribbled from blade to floor. “Are you all right?” Mia gave her a wan, distant smile. “It’s okay. I’ve done it before.
G.S. Jennsen (Relativity (Aurora Resonant, #1))
A significant driver of opposition to abortion is the social construction of the Ideal Woman. In a culture that rarely, if ever, allows women simply to be people, value is ascribed based on a woman's relation to something other than herself. A woman on her own is like a bit of driftwood floating in the ocean. She is a broken object with no purpose, waiting either to wash up on the shore and be put to use as part of something else, or to sink and be forgotten forever.
Clementine Ford (Fight Like A Girl)
high inequality is associated with higher rates of crime, greater risk of stress-related illness, and greater political polarization. These problems degrade the quality of life for everyone, including the affluent. This may be why people are happier in more equal places even after adjusting for their individual incomes.
Keith Payne (The Broken Ladder: How Inequality Affects the Way We Think, Live, and Die)
I say that almost everywhere there is beauty enough to fill a person's life if one would only be sensitive to it. but Henry says No: that broken beauty is only a torment, that one must have a whole beauty with man living in relation to it to have a rich civilization and art. . . . Is it because I am a woman that I accept what crumbs I may have, accept the hot-dog stands and amusement parks if I must, if the blue is bright beyond them and the sunset flushes the breasts of sea birds?
Elizabeth Coatsworth (Personal Geography: Almost an Autobiography)
I stood backstage watching the words roll on the teleprompter. In just two months, the world had turned upside down. We’d seen a regime fall in Tunisia, broken from a longtime U.S. ally in Egypt, and intervened in Libya. History, it seemed, was turning in the direction of young people in the streets, and we had placed the United States of America on their side. Where this drama would turn next was uncertain—protests were already rattling a monarch in Bahrain, a corrupt leader in Yemen, a strongman in Syria.
Ben Rhodes (The World As It Is: Inside the Obama White House)
Break up of some relations sometimes don't just break the connection between to bodies, for someone it can be a disconnect with his soul and disconnect with soul its called "Death
Mohammed Zaki Ansari ("Zaki's Gift Of Love")
Certain human relations are like tension between the threads of a rope, that only relax when broken.
Tushar Kalawatia
The Church, though, has always held up a mirror in which society can see reflected some of its uglier aspects, and it does not like what it sees. Thus it becomes angry but not, as it should be, with itself, but with the Church. This is particularly noticeable when it comes to issues of personal gratification and sexuality and especially, apart from abortion, when issues of artificial contraception, condoms, and the birth-control pill are discussed. The Church warned in the 1960s that far from creating a more peaceful, content, and sexually fulfilled society, the universal availability of the pill and condoms would lead to the direct opposite. In the decade since, we have seen a seemingly inexorable increase in sexually transmitted diseases, so-called unwanted pregnancies, sexuality-related depression, divorce, family breakdown, pornography addiction, and general unhappiness in the field of sexual relationships. The Church's argument was that far from liberating women, contraception would enable and empower men and reduce the value and dignity of sexuality to the point of transforming what should be a loving and profound act into a mere exchange of bodily fluids. The expunging from the sexual act the possibility of procreation, the Church said, would reduce sexuality to mere self-gratification. Pleasure was vital and God-given but there was also a purpose, a glorious purpose, to sex that went far beyond the merely instant and ultimately selfish.
Michael Coren (Why Catholics are Right)
I've heard youngsters use some of George Lucas' terms––"the Force and "the dark side." So it must be hitting somewhere. It's a good sound teaching, I would say. The fact that the evil power is not identified with any specific nation on this earth means you've got an abstract power, which represents a principle, not a specific historical situation. The story has to do with an operation of principles, not of this nation against that. The monster masks that are put on people in Star Wars represent the real monster force in the modern world. When the mask of Darth Vader is removed, you see an unformed man, one who has not developed as a human individual. What you see is a strange and pitiful sort of undifferentiated face. Darth Vader has not developed his humanity. He's a robot. He's a bureaucrat, living not in terms of himself but of an imposed system. This is the threat to our lives that we all face today. Is the system going to flatten you out and deny you your humanity, or are you going to be able to make use of the system to the attainment of human purposes? How do you relate to the system so that you are not compulsively serving it? . . . The thing to do is to learn to live in your period of history as a human being ...[b]y holding to your own ideals for yourself and, like Luke Skywalker, rejecting the system's impersonal claims upon you. Well, you see, that movie communicates. It is in a language that talks to young people, and that's what counts. It asks, Are you going to be a person of heart and humanity––because that's where the life is, from the heart––or are you going to do whatever seems to be required of you by what might be called "intentional power"? When Ben Knobi says, "May the Force be with you," he's speaking of the power and energy of life, not of programmed political intentions. ... [O]f course the Force moves from within. But the Force of the Empire is based on an intention to overcome and master. Star Wars is not a simple morality play. It has to do with the powers of life as they are either fulfilled or broken and suppressed through the action of man.
Joseph Campbell (The Power of Myth)
As children, we are taught what I call Emotional English. This is an emotional language we are taught in our homes, and just like our spoken language, the emotional language we speak most fluently as adults is the one we learned as children. What we are taught about interacting emotionally with each other and the world is modeled for us by our families, and is what we will grow up doing. No matter how frustrating , damaging, and frightening it is, we will perpetuate the examples of our parents and family -- unless we can learn new ones. The tricky thing is that a person can go to school to learn a new language, we can find classes anywhere, in any town, but how do we learn a new emotional way of relating to our lives, loved ones, and most important, to ourselves?
Jewel (Never Broken: Songs Are Only Half the Story)
know, I get how this works,” she said. “I came to you and I’m supposed to tell you all about my life, but I really don’t like talking about all of this. It took me a long time to put all that behind me. I just need help with this insomnia.” “Isn’t it possible it’s all related?” Dr. Newell asked. “Can’t you just give me some meds? I mean, maybe I just need a little Ambien or something.” “I can, but
E.C. Diskin (Broken Grace)
Rumination involves a repetitious focus on negative thoughts and memories of all kinds (not just related to heartbreak) that can easily become habitual and lead to elevated risk of clinical depression. They key to breaking free of rumination is to counteract its negative pull by fostering ways of thinking that are strictly nonjudgmental. The most potent and successful of these techniques is called mindfulness meditation.
Guy Winch (How to Fix a Broken Heart (TED Books))
When we recognize that, just like the glass, our body is already broken, that indeed we are already dead, then life becomes precious, and we open to it just as it is, in the moment it is occurring. When we understand that all our loved ones are already dead — our children, our mates, our friends — how precious they become. How little fear can interpose; how little doubt can estrange us. When you live your life as though you're already dead, life takes on new meaning. Each moment becomes a whole lifetime, a universe unto itself. When we realize we are already dead, our priorities change, our heart opens, and our mind begins to clear of the fog of old holdings and pretendings. We watch all life in transit, and what matters becomes instantly apparent: the transmission of love; the letting go of obstacles to understanding; the relinquishment of our grasping, of our hiding from ourselves. Seeing the mercilessness of our self-strangulation, we begin to come gently into the light we share with all beings. If we take each teaching, each loss, each gain, each fear, each joy as it arises and experience it fully, life becomes workable. We are no longer a "victim of life." And then every experience, even the loss of our dearest one, becomes another opportunity for awakening. If our only spiritual practice were to live as though we were already dead, relating to all we meet, to all we do, as though it were our final moments in the world, what time would there be for old games or falsehoods or posturing? If we lived our life as though we were already dead, as though our children were already dead, how much time would there be for self-protection and the re-creation of ancient mirages? Only love would be appropriate, only the truth.
Stephen Levine (Who Dies?)
Because of the anxiety inherent in being vulnerable and undefended in a new love relationship, an individual unconsciously attempts to merge and form a unit with the loved one. In forming a bond, the lover is able to alleviate anxiety and attain a false sense of security and safety by sustaining the illusion of being fused. The fantasy of being connected functions as a defense, for whenever this bond is broken, the underlying pain and fear of separation invariably surface.
Robert W. Firestone (The Fantasy Bond: Effects of Psychological Defenses on Interpersonal Relations)
People spoke to foreigners with an averted gaze, and everybody seemed to know somebody who had just vanished. The rumors of what had happened to them were fantastic and bizarre though, as it turned out, they were only an understatement of the real thing. Before going to see General Videla […], I went to […] check in with Los Madres: the black-draped mothers who paraded, every week, with pictures of their missing loved ones in the Plaza Mayo. (‘Todo mi familia!’ as one elderly lady kept telling me imploringly, as she flourished their photographs. ‘Todo mi familia!’) From these and from other relatives and friends I got a line of questioning to put to the general. I would be told by him, they forewarned me, that people ‘disappeared’ all the time, either because of traffic accidents and family quarrels or, in the dire civil-war circumstances of Argentina, because of the wish to drop out of a gang and the need to avoid one’s former associates. But this was a cover story. Most of those who disappeared were openly taken away in the unmarked Ford Falcon cars of the Buenos Aires military police. I should inquire of the general what precisely had happened to Claudia Inez Grumberg, a paraplegic who was unable to move on her own but who had last been seen in the hands of his ever-vigilant armed forces [….] I possess a picture of the encounter that still makes me want to spew: there stands the killer and torturer and rape-profiteer, as if to illustrate some seminar on the banality of evil. Bony-thin and mediocre in appearance, with a scrubby moustache, he looks for all the world like a cretin impersonating a toothbrush. I am gripping his hand in a much too unctuous manner and smiling as if genuinely delighted at the introduction. Aching to expunge this humiliation, I waited while he went almost pedantically through the predicted script, waving away the rumored but doubtless regrettable dematerializations that were said to be afflicting his fellow Argentines. And then I asked him about Senorita Grumberg. He replied that if what I had said was true, then I should remember that ‘terrorism is not just killing with a bomb, but activating ideas. Maybe that’s why she’s detained.’ I expressed astonishment at this reply and, evidently thinking that I hadn’t understood him the first time, Videla enlarged on the theme. ‘We consider it a great crime to work against the Western and Christian style of life: it is not just the bomber but the ideologist who is the danger.’ Behind him, I could see one or two of his brighter staff officers looking at me with stark hostility as they realized that the general—El Presidente—had made a mistake by speaking so candidly. […] In response to a follow-up question, Videla crassly denied—‘rotondamente’: ‘roundly’ denied—holding Jacobo Timerman ‘as either a journalist or a Jew.’ While we were having this surreal exchange, here is what Timerman was being told by his taunting tormentors: Argentina has three main enemies: Karl Marx, because he tried to destroy the Christian concept of society; Sigmund Freud, because he tried to destroy the Christian concept of the family; and Albert Einstein, because he tried to destroy the Christian concept of time and space. […] We later discovered what happened to the majority of those who had been held and tortured in the secret prisons of the regime. According to a Navy captain named Adolfo Scilingo, who published a book of confessions, these broken victims were often destroyed as ‘evidence’ by being flown out way over the wastes of the South Atlantic and flung from airplanes into the freezing water below. Imagine the fun element when there’s the surprise bonus of a Jewish female prisoner in a wheelchair to be disposed of… we slide open the door and get ready to roll her and then it’s one, two, three… go!
Christopher Hitchens (Hitch 22: A Memoir)
Ministry is not about helping these kids be better Christians; it is about helping them be what God created them to be-human. And it is the degradation of their humanity, brought about by broken and abusive families, violent neighborhoods, failing schools and poverty, that caused them to lash out so forcefully. Ministry is about suffering with them in their dehumanization, celebrating their human endeavors and in all things pointing to the true human, Jesus Christ our Lord. Having
Andrew Root (Revisiting Relational Youth Ministry: From a Strategy of Influence to a Theology of Incarnation)
We here see in two distant countries a similar relation between plants and insects of the same families, though the species of both are different. When man is the agent in introducing into a country a new species this relation is often broken:
Charles Darwin (A Naturalist's Voyage Round the World: The Voyage of the Beagle (Illustrated and Bundled with The autobiography of Charles Darwin))
Finally, he smiled, and although his smile was bumpy because some of his teeth were jagged and broken, it was a warming, infectious smile that was reflected in his eyes. It made her smile widely in return. She felt as if the room had been lit up. He held out his arms, and she went across the room to him, almost running. She buried her face in his shirt, her nose wrinkling up as the scent of his cologne mixed with the nutty, sourish smell of camphor that filled the room. He put his arms around her, but gently, so that there was space between his forearms and her back, holding her as if she was to fragile to hug properly. Awkwardly, he patted her light, bushy aureole of dark brown hair, repeating: "Good girl. Fine daughter.
Helen Oyeyemi (The Icarus Girl)
situation that brought pain, but your mind and heart are still battling with it. Physically you may be free, but psychologically, spiritually, and relationally there is brokenness within. Healing is not an overnight instance, it’s a continual process.
Eddie M. Connor Jr. (Heal Your Heart: Discover How To Live, Love, And Heal From Broken Relationships)
White liberals, instead of comparing what has happened to the black family since the liberal welfare state policies of the 1960s were put into practice, compare black families to white families and conclude that the higher rates of broken homes and unwed motherhood among blacks are due to “a legacy of slavery.” But why the large-scale disintegration of the black family should have begun a hundred years after slavery is left unexplained. Whatever the situation of the black family relative to the white family, in the past or the present, it is clear that broken homes were far more common among blacks at the end of the twentieth century than they were in the middle of that century or at the beginning of that century —even though blacks at the beginning of the twentieth century were just one generation out of slavery. The widespread and casual abandonment of their children, and of the women who bore them, by black fathers in the ghettos of the late twentieth century was in fact a painfully ironic contrast with what had happened in the immediate aftermath of slavery a hundred years earlier, when observers in the South reported desperate efforts of freed blacks to find family members who had been separated from them during the era of slavery.
Thomas Sowell (Black Rednecks and White Liberals)
If you have a fractured bone, and I’ve broken every bone in my body, does that make your fracture go away? Does it hurt you any less, knowing that I am in more pain?” “No, but that’s not—” “Yes, it is. Feelings are relative. And at the root, they’re all the same, even if they grow from different experiences and exist on different scales.” He examined her face. She looked skeptical. “Sissix would understand this. You Humans really do cripple yourselves with your belief that you all think in unique ways.
Becky Chambers (The Long Way to a Small, Angry Planet (Wayfarers, #1))
Think of mental energy as broadcasting on a certain wavelength,” he tried to explain. “People with powers of the mind can tap into that wavelength…” “That’s all fine and good,” I nodded, “but evidently my transmitter is broken. Or much more likely…I never had one in the first place.” “Ah, yes,” he nodded unenthusiastically, “and your nose is mounted upside-down.” “Excuse me?” My forehead creased. “I do wish you would quit contradicting me,” he let out a tired sigh. “It’s insulting…and highly annoying.
M.A. George (Relativity (Proximity, #2))
For years we’ve been campaigning against the rule that women can’t vote. That’s the barrier. Once it’s broken down, people will see further concessions as mere technicalities. It will be relatively easy to get the voting age lowered and other restrictions eased.
Ken Follett (Fall of Giants (The Century Trilogy #1))
In my travels on the surface, I once met a man who wore his religious beliefs like a badge of honor upon the sleeves of his tunic. "I am a Gondsman!" he proudly told me as we sat beside eachother at a tavern bar, I sipping my wind, and he, I fear, partaking a bit too much of his more potent drink. He went on to explain the premise of his religion, his very reason for being, that all things were based in science, in mechanics and in discovery. He even asked if he could take a piece of my flesh, that he might study it to determine why the skin of the drow elf is black. "What element is missing," he wondered, "that makes your race different from your surface kin?" I think that the Gondsman honestly believed his claim that if he could merely find the various elements that comprised the drow skin, he might affect a change in that pigmentation to make the dark elves more akin to their surface relatives. And, given his devotion, almost fanaticism, it seemed to me as if he felt he could affect a change in more than physical appearance. Because, in his view of the world, all things could be so explained and corrected. How could i even begin to enlighten him to the complexity? How could i show him the variations between drow and surface elf in the very view of the world resulting from eons of walking widely disparate roads? To a Gondsman fanatic, everything can be broken down, taken apart and put back together. Even a wizard's magic might be no more than a way of conveying universal energies - and that, too, might one day be replicated. My Gondsman companion promised me that he and his fellow inventor priests would one day replicate every spell in any wizard's repertoire, using natural elements in the proper combinations. But there was no mention of the discipline any wizard must attain as he perfects his craft. There was no mention of the fact that powerful wizardly magic is not given to anyone, but rather, is earned, day by day, year by year and decade by decade. It is a lifelong pursuit with gradual increase in power, as mystical as it is secular. So it is with the warrior. The Gondsman spoke of some weapon called an arquebus, a tubular missile thrower with many times the power of the strongest crossbow. Such a weapon strikes terror into the heart of the true warrior, and not because he fears that he will fall victim to it, or even that he fears it will one day replace him. Such weapons offend because the true warrior understands that while one is learning how to use a sword, one should also be learning why and when to use a sword. To grant the power of a weapon master to anyone at all, without effort, without training and proof that the lessons have taken hold, is to deny the responsibility that comes with such power. Of course, there are wizards and warriors who perfect their craft without learning the level of emotional discipline to accompany it, and certainly there are those who attain great prowess in either profession to the detriment of all the world - Artemis Entreri seems a perfect example - but these individuals are, thankfully, rare, and mostly because their emotional lacking will be revealed early in their careers, and it often brings about a fairly abrupt downfall. But if the Gondsman has his way, if his errant view of paradise should come to fruition, then all the years of training will mean little. Any fool could pick up an arquebus or some other powerful weapon and summarily destroy a skilled warrior. Or any child could utilize a Gondsman's magic machine and replicate a firebal, perhaps, and burn down half a city. When I pointed out some of my fears to the Gondsman, he seemed shocked - not at the devastating possibilities, but rather, at my, as he put it, arrogance. "The inventions of the priests of Gond will make all equal!" he declared. "We will lift up the lowly peasant
R.A. Salvatore (Streams of Silver (Forgotten Realms: Icewind Dale, #2; Legend of Drizzt, #5))
The devil delights in reminding us daily of all our mistakes from the past. On Monday he reminds us of Saturday and Sunday’s failures; on Tuesday he reminds us of sins committed on Monday, and so on. One morning I was spending my time with the Lord, thinking about my problems and all the areas in which I had failed, when suddenly the Lord spoke to my heart: “Joyce, are you going to fellowship with Me or with your problems?” It is our fellowship with God that helps and strengthens us to overcome our problems. We are strengthened through our union with Him. If we spend our time with God fellowshipping with our mistakes from yesterday, we never receive strength to overcome them today. Meditating on all of our faults and failures weakens us, but meditating on God’s grace and willingness to forgive strengthens us: For by the death He died, He died to sin [ending His relation to it] once for all; and the life that He lives, He is living to God [in unbroken fellowship with Him]. Even so consider yourselves also dead to sin and your relation to it broken, but alive to God [living in unbroken fellowship with Him] in Christ Jesus. (Romans 6:10-11, emphasis mine) Our
Joyce Meyer (Approval Addiction: Overcoming Your Need to Please Everyone)
Months later, after liberation, I met a friend from the old camp. He related to me how he, as camp policeman, had searched for a piece of human flesh that was missing from a pile of corpses. He confiscated it from a pot in which he found it cooking. Cannibalism had broken out. I had left just in time.
Viktor E. Frankl (Man's Search for Meaning)
Fuchsia took three paces forward in the first of the attics and then paused a moment to retie a string above her knee. Over her head vague rafters loomed and while she straightened herself she noticed them and unconsciously loved them. This was the lumber room. Though very long and lofty it looked relatively smaller than it was, for the fantastic piles of every imaginable kind of thing, from the great organ to the lost and painted head of a broken toy lion that must one day have been the plaything of one of Fuchsia's ancestors, spread from every wall until only an avenue was left to the adjacent room.
Mervyn Peake (Titus Groan (Gormenghast, #1))
It made no difference to me. Dishonesty in a woman is a thing you never blame deeply—I was casually sorry, and then I forgot. It was on that same house party that we had a curious conversation about driving a car. It started because she passed so close to some workmen that our fender flicked a button on one man’s coat. “You’re a rotten driver,” I protested. “Either you ought to be more careful, or you oughtn’t to drive at all.” “I am careful.” “No, you’re not.” “Well, other people are,” she said lightly. “What’s that got to do with it?” “They’ll keep out of my way,” she insisted. “It takes two to make an accident.” “Suppose you met somebody just as careless as yourself.” “I hope I never will,” she answered. “I hate careless people. That’s why I like you.” Her gray, sun-strained eyes stared straight ahead, but she had deliberately shifted our relations, and for a moment I thought I loved her. But I am slow-thinking and full of interior rules that act as brakes on my desires, and I knew that first I had to get myself definitely out of that tangle back home. I’d been writing letters once a week and signing them: “Love, Nick,” and all I could think of was how, when that certain girl played tennis, a faint mustache of perspiration appeared on her upper lip. Nevertheless there was a vague understanding that had to be tactfully broken off before I was free. Every one suspects himself of at least one of the cardinal virtues, and this is mine: I am one of the few honest people that I have ever known.
F. Scott Fitzgerald (The Great Gatsby)
I am a foreigner in this place right now. Not just this empty house – a house that once held such joy and laughter, a house marked by family and faith. But this world too. It’s like I’m a refugee, always running, running, running. And every time I arrive somewhere, hoping for sanctuary, I’m met with rejection.
Brian McBride (Every Bright and Broken Thing)
The key is to take a larger project or goal and break it down into smaller problems to be solved, constraining the scope of work to solving a key problem, and then another key problem. This strategy, of breaking a project down into discrete, relatively small problems to be resolved, is what Bing Gordon, a cofounder and the former chief creative officer of the video game company Electronic Arts, calls smallifying. Now a partner at the venture capital firm Kleiner Perkins, Gordon has deep experience leading and working with software development teams. He’s also currently on the board of directors of Amazon and Zynga. At Electronic Arts, Gordon found that when software teams worked on longer-term projects, they were inefficient and took unnecessary paths. However, when job tasks were broken down into particular problems to be solved, which were manageable and could be tackled within one or two weeks, developers were more creative and effective.
Peter Sims (Little Bets: How Breakthrough Ideas Emerge from Small Discoveries)
Seduced by the spectacular theoretical and practical successes of the objective sciences into thinking that the methods and criteria of those sciences were the only means to truth, philosophers sought to apply those same methods and criteria to questions relating to the meaning of life and the values that give meaning to life. Philosophy, especially the Analytical species prevalent in the English-speaking world, was broken up into specialized disciplines and fragmented into particular problems, all swayed and impregnated by scientism, reductionism, and relativism. All questions of meaning and value were consigned to the rubbish heap of 'metaphysical nonsense'.
D.R. Khashaba
However he said before I came: To him who brought you up relate How you have broken honor's ties, And say,- his prompt response I wait!' 'Distressed am I to bear your words; And humbled low I am by fate. For honor's sake I must revenge The wrong done Batu and his mate.' Then slowly on one upraised knee He placed with care his loaded gun; Ten aimed at Sapar-beg whom he Had reared, and loved more than a son 'O Sapar-beg,' he gravely said, 'Unworthy even for death are you. 'Tis I who am unfit to live For bringing up a man like you' A sudden flash… a bursting shot… A bullet pierce through temples gray… And on the ground in wreaths of smoke Haji-Iusub lifeless lay.
Akaki Tsereteli
The world is broken. Our bodies break eventually. Our minds and hearts can break as well. We lose things in this life. We lose relationships. We lose people. And so a lot of folks live with a lot of pain. Much is mystery but God asks us to love, not just when it’s easy and not just when a certain Scripture fits. What does it look like to love someone who lives in a place you’ve never been? When there are no words? Or what about allowing someone to love you when you feel completely alone, like no one can relate? Beyond that, maybe it’s better not to fake it, not to offer something cheap. For the rest of us still here, with air in our lungs and tears in our eyes, perhaps we are meant to simply meet one another in the questions. Though the price will be the heartache of loss – for we can’t control when or how an ending comes – what a privilege that God allows us to connect with other people in this life, to be known and to be loved so we do not walk alone. Perhaps friendship – the deep kind, the best kind – perhaps it is a miracle.
Jamie Tworkowski (If You Feel Too Much: Thoughts on Things Found and Lost and Hoped For)
Sociable robotics exploits the idea of a robotic body to move people to relate to machines as subjects, as creatures in pain rather than broken objects. That even the most primitive Tamagotchi can inspire these feelings demonstrates that objects cross that line not because of their sophistication but because of the feelings of attachment they evoke.
Sherry Turkle (Alone Together: Why We Expect More from Technology and Less from Each Other)
It is at the family fireside, often under the shelter of the law itself, that the real tragedies of life are acted; in these days traitors wear gloves, scoundrels cloak themselves in public esteem, and their victims die broken-hearted, but smiling to the last. What I have just related to you is almost an every-day occurrence; and yet you profess astonishment.
Émile Gaboriau (File No. 113 (Monsieur Lecoq #3))
What had happened was that the formal pattern of black-and-white, mistress-and-servant, had been broken by the personal relation; and when a white man in Africa by accident looks into the eyes of a native and sees the human being (which it is his chief preoccupation to avoid), his sense of guilt, which he denies, fumes up in resentment and he brings down the whip.
Doris Lessing (The Grass Is Singing)
Hungry?” he asks. “The wager?” I remind him. “I’m getting there—it’s related to my question.” He lifts his chin to the meat locker. “They have good steaks here.” And just like that, I’m interested in whatever he’s suggesting. “They do. What’re you thinking?” “They have a porterhouse for two, three, or four.” I haven’t eaten in nearly twenty-four hours, and the idea of a big juicy steak has me salivating. “Yeah?” “So, I say we split the one for three, and whoever eats more wins.” “I’m going to guess their porterhouse for three could feed us both for a week.” “I’m betting you’re right.” His adorable grin should be accompanied by the sound of a silvery ding. “And your dinner is on me.” For not the first time, it occurs to me to ask him how he makes ends meet, but I can’t—not here, and maybe not when we’re alone, either. “You don’t have to do that.” “I think I can handle treating my wife to dinner on our wedding night.” Our wedding night. My heart thuds heavily. “That’s a lot of meat. No pun intended.” He grins enthusiastically. “I’d sure like to see how you handle it.” “You’re betting Holland can’t finish a steak?” Lulu chimes in from behind me. “Oh, you sweet summer child.” *** As we get up, I groan, clutching my stomach. “Is this what pregnancy feels like? Not interested.” “I could carry you,” Calvin offers sweetly, helping me with my coat. Lulu pushes between us, giddy from wine as she throws her arms around our shoulders. “You’re supposed to carry the bride across the threshold to be romantic, not because she’s broken from eating her weight in beef.” I stifle a belch. “The way to impress a man is to show him how much meat you can handle, don’t you know this, Lu?” Calvin laughs. “It was a close battle.” “Not that close,” Mark says, beside him. We went so far as to have the waiter split the cooked steak into two equal portions, much to the amused fascination of our tablemates. I ate roughly three-quarters of mine. Calvin was two ounces short. “Calvin Bakker has a pretty solid ring to it,” I say. He laugh-groans. “What did I get myself into?” “A marriage to a farm girl,” I say. “It’s best you learn on day one that I take my eating very seriously.
Christina Lauren (Roomies)
That's not the same. What happened to you, to your species, it's... it doesn't even compare.' 'Why? Because it's worse?' She nodded. 'But it still compares. If you have a fractured bone, and I've broken every bone in my body, does that make your fracture go away? Does it hurt you any less, knowing that I am in more pain?' 'No, but that's not-' 'Yes it is. Feelings are relative.
Becky Chambers
Boredom, resentment, and depression are all sentiments of disconnectedness. They present life to us as a broken connection. They give us a sense of not-belonging. In interpersonal relations, this disconnectedness is experienced as loneliness. When we are lonely we perceive ourselves as isolated individuals surrounded, perhaps, by many people, but not really part of any supporting or nurturing community.
Henri J.M. Nouwen (The Spiritual Life: Eight Essential Titles by Henri Nouwen)
Around that time, there was tremendous optimism about the possibility of the fall of the regime. Only a few weeks before, the United States had broken off relations with Cuba, and President Eisenhower had stated that “the Communist penetration into Cuba is real, and it constitutes a grave threat to the Western world.” At that time many Cubans believed that a Marxist regime would not be tolerated in the Americas;
Armando Valladares (Against All Hope: A Memoir of Life in Castro's Gulag)
In sum, although a few apologists still insist otherwise, just about everyone else in possession of the evidence acknowledges that the sexual revolution has weakened family ties, and that family ties (put simply, the presence of a biologically related mother and father in the home) have turned out to be important indicators of child well-being—and more, that the broken home is not just a problem for individuals but also for society.
Mary Eberstadt (Adam and Eve After the Pill: Paradoxes of the Sexual Revolution)
But for some reason I feel icky inside, like I should write a letter of explanation and maybe print out a boyfriend permission slip for Levi to sign. I, Levi Andrews, give my explicit permission for one Pixie Marshall to date whomever she wishes without any feelings that might resemble guilt or betrayal or awkward confusion. Signed, Levi Andrews, platonic third party in all Pixie Marshall-related endeavors and keeper of the east wing hot water.
Chelsea Fine (Best Kind of Broken (Finding Fate, #1))
What a land. What power these rivers were already yielding, far beyond her sight. Even a map of this country--lines arranged in an arbitrary way on a long rectangular piece of paper-- stirs the imagination beyond imagination, she thought, looking at the map, as other lines differently arranged in relation to each other have not the power to stir. Each name on the map says "We reached this point, by broken trail and mountains and water; and when we reached it, thus and thus we named it.
Ethel Wilson
Eliot's understanding of poetic epistemology is a version of Bradley's theory, outlined in our second chapter, that knowing involves immediate, relational, and transcendent stages or levels. The poetic mind, like the ordinary mind, has at least two types of experience: The first consists largely of feeling (falling in love, smelling the cooking, hearing the noise of the typewriter), the second largely of thought (reading Spinoza). The first type of experience is sensuous, and it is also to a great extent monistic or immediate, for it does not require mediation through the mind; it exists before intellectual analysis, before the falling apart of experience into experiencer and experienced. The second type of experience, in contrast, is intellectual (to be known at all, it must be mediated through the mind) and sharply dualistic, in that it involves a breaking down of experience into subject and object. In the mind of the ordinary person, these two types of experience are and remain disparate. In the mind of the poet, these disparate experiences are somehow transcended and amalgamated into a new whole, a whole beyond and yet including subject and object, mind and matter. Eliot illustrates his explanation of poetic epistemology by saying that John Donne did not simply feel his feelings and think his thoughts; he felt his thoughts and thought his feelings. He was able to "feel his thought as immediately as the odour of a rose." Immediately" in this famous simile is a technical term in philosophy, used with precision; it means unmediated through mind, unshattered into subject and object. Falling in love and reading Spinoza typify Eliot's own experiences in the years in which he was writing The Waste Land. These were the exciting and exhausting years in which he met Vivien Haigh-Wood and consummated a disastrous marriage, the years in which he was deeply involved in reading F. H. Bradley, the years in which he was torn between the professions of philosophy and poetry and in which he was in close and frequent contact with such brilliant and stimulating figures as Bertrand Russell and Ezra Pound, the years of the break from his family and homeland, the years in which in every area of his life he seemed to be between broken worlds. The experiences of these years constitute the material of The Waste Land. The relevant biographical details need not be reviewed here, for they are presented in the introduction to The Waste Land Facsimile. For our purposes, it is only necessary to acknowledge what Eliot himself acknowledged: the material of art is always actual life. At the same time, it should also be noted that material in itself is not art. As Eliot argued in his review of Ulysses, "in creation you are responsible for what you can do with material which you must simply accept." For Eliot, the given material included relations with and observations of women, in particular, of his bright but seemingly incurably ill wife Vivien(ne).
Jewel Spears Brooker (Reading the Waste Land: Modernism and the Limits of Interpretation)
The Indians must conform to 'the white man’s ways', peaceably if they will, forcibly if they must. They must adjust themselves to their environment, and conform their mode of living substantially to our civilization. This civilization may not be the best possible, but it is the best the Indians can get. They cannot escape it, and must either conform to it or be crushed by it. The tribal relations should be broken up, socialism destroyed, and the family and the autonomy of the individual substituted.
Thomas Morgan U.S. Commissioner of Indian Affairs
The man who wields the blood-clotted cowskin during the week fills the pulpit on Sunday, and claims to be a minister of the meek and lowly Jesus. The man who robs me of my earnings at the end of each week meets me as a class- leader on Sunday morning, to show me the way of life, and the path of salvation. He who sells my sister, for purposes of prostitution, stands forth as the pious advocate of purity. He who proclaims it a religious duty to read the Bible denies me the right of learning to read the name of the God who made me. He who is the religious advocate of marriage robs whole millions of its sacred influence, and leaves them to the ravages of wholesale pollution. The warm defender of the sacredness of the family relation is the same that scatters whole families,— sundering husbands and wives, parents and children, sisters and brothers,—leaving the hut vacant, and the hearth desolate. We see the thief preaching against theft, and the adulterer against adultery. We have men sold to build churches, women sold to support the gospel, and babes sold to purchase Bibles for the poor heathen! all for the glory of God and the good of souls! The slave auctioneer’s bell and the church-going bell chime in with each other, and the bitter cries of the heart-broken slave are drowned in the religious shouts of his pious master. Revivals of religion and revivals in the slave-trade go hand in hand together. The slave prison and the church stand near each other. The clanking of fetters and the rattling of chains in the prison, and the pious psalm and solemn prayer in the church, may be heard at the same time. The dealers in the bodies and souls of men erect their stand in the presence of the pulpit, and they mutually help each other. The dealer gives his blood-stained gold to support the pulpit, and the pulpit, in return, covers his infernal business with the garb of Christianity. Here we have religion and robbery the allies of each other—devils dressed in angels’ robes, and hell presenting the semblance of paradise.
Frederick Douglass (Narrative of the Life of Frederick Douglass)
It's strange, of course, no longer to inhabit the earth, no longer to practice barely learned customs, not to give roses and other auspicious things the meaning of a human future; to be no longer what one was in infinitely anxious hands, and even to put aside one's own name like a broken toy. Strange, to no longer keep wishing our wishes. Strange, to see elements, once related, flutter loosely in space. And being dead is toilsome, and full of the retrieving needed if little by little we're to feel a bit of eternity.
Rainer Maria Rilke (Duino Elegies)
The mood is on me to-night only becuase I have listened to several hours of intelligent conversation and I am not a very brilliant person. Sometimes here on Pequod Island and back again on Beacon Street, I have the most curious delusion that our world may be a little narrow. I cannot avoid the impression that something has gone out of it (what, I do not know), and that our little world moves in an orbit of its own, a gain one of those confounded circles, or possibly an ellipse. Do you suppose that it moves without any relation to anything else? That it is broken off from some greater planet like the moon? We talk of life, we talk of art, but do we actually know anything about either? Have any of us really lived? Sometimes I am not entirely sure; sometimes I am afraid that we are all amazing people, placed in an ancestral mould. There is no spring, there is no force. Of course you know better than this, you who plunge every day in the operating room of the Massachusetts General, into life itself. Come up here and tell me I am wrong.
John P. Marquand (The Late George Apley)
For months beforehand, I fielded calls from British media. A couple of the reporters asked me to name some British chefs who had inspired me. I mentioned the Roux brothers, Albert and Michel, and I named Marco Pierre White, not as much for his food as for how—by virtue of becoming an apron-wearing rock-star bad boy—he had broken the mold of whom a chef could be, which was something I could relate to. I got to London to find the Lanesborough dining room packed each night, a general excitement shared by everyone involved, and incredibly posh digs from which I could step out each morning into Hyde Park and take a good long run around Buckingham Palace. On my second day, I was cooking when a phone call came into the kitchen. The executive chef answered and, with a puzzled look, handed me the receiver. Trouble at Aquavit, I figured. I put the phone up to my ear, expecting to hear Håkan’s familiar “Hej, Marcus.” Instead, there was screaming. “How the fuck can you come to my fucking city and think you are going to be able to cook without even fucking referring to me?” This went on for what seemed like five minutes; I was too stunned to hang up. “I’m going to make sure you have a fucking miserable time here. This is my city, you hear? Good luck, you fucking black bastard.” And then he hung up. I had cooked with Gordon Ramsay once, a couple of years earlier, when we did a promotion with Charlie Trotter in Chicago. There were a handful of chefs there, including Daniel Boulud and Ferran Adrià, and Gordon was rude and obnoxious to all of them. As a group we were interviewed by the Chicago newspaper; Gordon interrupted everyone who tried to answer a question, craving the limelight. I was almost embarrassed for him. So when I was giving interviews in the lead-up to the Lanesborough event, and was asked who inspired me, I thought the best way to handle it was to say nothing about him at all. Nothing good, nothing bad. I guess he was offended at being left out. To be honest, though, only one phrase in his juvenile tirade unsettled me: when he called me a black bastard. Actually, I didn’t give a fuck about the bastard part. But the black part pissed me off.
Marcus Samuelsson (Yes, Chef)
One of the most telling statistics regarding multiples is that 97 percent of them have had a history of severe childhood trauma, often in the form of monstrous psychological, physical, and sexual abuse. This has led many researchers to conclude that becoming a multiple is the psyche's way of coping with extraordinary and soul-crushing pain. By dividing up into one or more personalities the psyche is able to parcel out the pain, in a way, and have several personalities bear what would be too much for just one personality to withstand. In this sense becoming a multiple may be the ultimate example of what Bohm means by fragmentation. It is interesting to note that when the psyche fragments itself, it does not become a collection of broken and jagged-edged shards, but a collection of smaller wholes, complete and self-sustaining with their own traits, motives, and desires. Although these wholes are not identical copies of the original personality, they are related to the dynamics of the original personality, and this in itself suggests that some kind of holographic process is involved.
Michael Talbot (The Holographic Universe)
Vitale also argues that New York’s crime drop is no different from elsewhere: “There is very little support for the idea that Broken Windows policing in and of itself is responsible for the crime drop. The crime drop is a national and international phenomenon, and it’s been happening in cities that never had Broken Windows policing,” he says. More straw men. No one has ever claimed that Broken Windows efforts were uniquely responsible for the crime drop. But they were part of a related set of strategies that catapulted New York far ahead of the competition. New
Heather Mac Donald (The War on Cops: How the New Attack on Law and Order Makes Everyone Less Safe)
What, then, can Shakespearean tragedy, on this brief view, tell us about human time in an eternal world? It offers imagery of crisis, of futures equivocally offered, by prediction and by action, as actualities; as a confrontation of human time with other orders, and the disastrous attempt to impose limited designs upon the time of the world. What emerges from Hamlet is--after much futile, illusory action--the need of patience and readiness. The 'bloody period' of Othello is the end of a life ruined by unseasonable curiosity. The millennial ending of Macbeth, the broken apocalypse of Lear, are false endings, human periods in an eternal world. They are researches into death in an age too late for apocalypse, too critical for prophecy; an age more aware that its fictions are themselves models of the human design on the world. But it was still an age which felt the human need for ends consonant with the past, the kind of end Othello tries to achieve by his final speech; complete, concordant. As usual, Shakespeare allows him his tock; but he will not pretend that the clock does not go forward. The human perpetuity which Spenser set against our imagery of the end is represented here also by the kingly announcements of Malcolm, the election of Fortinbras, the bleak resolution of Edgar. In apocalypse there are two orders of time, and the earthly runs to a stop; the cry of woe to the inhabitants of the earth means the end of their time; henceforth 'time shall be no more.' In tragedy the cry of woe does not end succession; the great crises and ends of human life do not stop time. And if we want them to serve our needs as we stand in the middest we must give them patterns, understood relations as Macbeth calls them, that defy time. The concords of past, present, and future towards which the soul extends itself are out of time, and belong to the duration which was invented for angels when it seemed difficult to deny that the world in which men suffer their ends is dissonant in being eternal. To close that great gap we use fictions of complementarity. They may now be novels or philosophical poems, as they once were tragedies, and before that, angels. What the gap looked like in more modern times, and how more modern men have closed it, is the preoccupation of the second half of this series.
Frank Kermode (The Sense of an Ending: Studies in the Theory of Fiction)
If there was any part of the global crisis that the United States owned, it was the chaos that was unfolding in the Middle East. The United States had not played a direct role in the ethnic cleansing that had taken place in Southeast Asia, or the wars that had broken out across Africa. But the United States was directly responsible for the chain of events that led up to the destruction of Iraq and the related dissolution of Syria. If there were any refugees this country might have felt a moral obligation to accept, it would be people from some of the very countries listed in the ban.
Helen Thorpe (The Newcomers: Finding Refuge, Friendship, and Hope in an American Classroom)
But our Edenic tent–God doesn’t just want to save us. He actually wants to be with us. He doesn’t just love us. God actually likes us. So God removes His royal robes and steps down from His throne to experience—for the first time—what it is like to be human. God is omniscient, which means that He is all-knowing. There’s nothing in the universe, no piece of information, no fact, no statistic that He doesn’t know. The hairs on your head, the zits on your face—He knows about every one. But until the incarnation, God hadn’t experienced human nature. Since zits aren’t a sin, perhaps Jesus had them too. God knows every hair on your head, but through the incarnation, God knows what it feels like to have hair ripped out. God knows about tiredness, but through the incarnation, He experiences exhaustion. God knows how many molecules it takes to shoot a hunger pain from your stomach to your brain. But through the incarnation, God knows what it feels like to starve to the point of death. Through the incarnation, God has enjoyed the same warm wave of sunlight that splashes across your face on the first day of spring. When you bathe in it, God smiles because He’s bathed in it too. He’s been refreshed by a night’s sleep after a long day of work. Warmed by a toasty bed on a cold winter night. Enjoyed a rich glass of wine while celebrating among friends. God authored creation. But through the incarnation, God experienced creation. And He encountered joy under the bridge. He also experienced pain. Relational, psychological, emotional, and physical agony. God has suffered the misery and brokenness of the same sin-saturated world that oppresses us every day. The pain of being rejected, beaten, abused, unloved, uncared for, mocked, shamed, spat upon, and disrespected as an image bearer of the Creator. Jesus knows all of this. He’s experienced all of this. And He willingly endured it to bring you back to Eden.
Preston Sprinkle (Charis: God's Scandalous Grace for Us)
Sometimes war may become the only resort available, but never try to justify it, by saying that it's the right thing to do, because war is never the right thing to do, no matter how right you feel. When you fire that first shot, no matter how right you feel, you have no idea who's going to die - you don't know whose children are going to scream and burn - how many hearts will be broken - how many lives shattered - how much blood will spill until everybody does what they are always gonna have to do from the very beginning - sit down, talk and try to understand each other beyond the petty little differences born from instinctual tribalism.
Abhijit Naskar (Fabric of Humanity)
Here the bewildering antithesis of play and seriousness presents itself once more. We have gradually become convinced that civilization is rooted in noble play and that, if it is to unfold in full dignity and style, it cannot afford to neglect the play-element. The observance of play-rules is nowhere more imperative than in the relations between countries and States. Once they are broken, society falls into barbarism and chaos. On the other hand we cannot deny that modern warfare has lapsed into the old agonistic attitude of playing at war for the sake of prestige and glory. Now this is our difficulty: modern warfare has, on the face of it, lost all contact with play.
Johan Huizinga (Homo Ludens: A Study of the Play-Element in Culture)
Her gray, sun-strained eyes stared straight ahead, but she had deliberately shifted our relations, and for a moment I thought I loved her. But I am slow-thinking and full of interior rules that act as brakes on my desires, and I knew that I had to get myself definitely out of that tangle back home. I'd been writing letters once a week and signing them: "Love, Nick," and all I could think of was how, when a certain girl played tennis, a faint mustache of perspiration appeared on her upper lip. Nevertheless there was a vague understanding that had to be tactfully broken off before I was free. Everyone suspects himself of at least one of the cardinal virtues, and this is mine: I am one of the few honest people I have ever known.
F. Scott Fitzgerald (The Great Gatsby)
Everything I have, everything good in my life, I owe to the internet’s ability to empower people like me, people who wouldn’t have a voice without it. All the garbage that is thrown at us is enabled by this broken machine, yet I firmly believe that the internet is also the best tool we have to address the problem. To the uninitiated, it might seem easy to blame the very things that make the internet great for the rampant abuse, but that reaction would be alarmist and simply incorrect. One might see the relative anonymity of the online world as something that allows people to do heinous things to one another without accountability, but anonymity is also what can give isolated teenagers like I was the ability to talk about their queerness without fear of being outed.
Zoe Quinn (Crash Override: How Gamergate (Nearly) Destroyed My Life, and How We Can Win the Fight Against Online Hate)
Interior turmoil arises when we realize that we may have hurt, degraded, or frightened someone with our many outbursts. We’ll feel some sense of release with the expression of our strong emotions, but we’ll be disappointed about our poor relating skills or ashamed about our lack of control. Expressing strong emotions at others can damage our ego structure and our sense of self-esteem. Then, our lowered self-esteem tends to make us less able to manage our emotions properly the next time, and we tend to slide into an almost uncontrollable habit of flinging our strong emotions all over the place. We become trapped in a cycle of attacks and retreats, enmeshment and isolation, and explosions and apologies. Our internal checks and balances seem to get broken, and we become emotionally volatile.
Karla McLaren (The Language of Emotions)
About a month later, we left for our final training exercise, maneuvers on the planet Charon. Though nearing perihelion, it was still more than twice as far from the sun as Pluto. The troopship was a converted “cattlewagon” made to carry two hundred colonists and assorted bushes and beasts. Don’t think it was roomy, though, just because there were half that many of us. Most of the excess space was taken up with extra reaction mass and ordnance. The whole trip took three weeks, accelerating at two gees halfway, decelerating the other half. Our top speed, as we roared by the orbit of Pluto, was around one-twentieth of the speed of light—not quite enough for relativity to rear its complicated head. Three weeks of carrying around twice as much weight as normal…it’s no picnic. We did some cautious exercises three times a day and remained horizontal as much as possible. Still, we got several broken bones and serious dislocations. The men had to wear special supporters to keep from littering the floor with loose organs. It was almost impossible to sleep; nightmares of choking and being crushed, rolling over periodically to prevent blood pooling and bedsores. One girl got so fatigued that she almost slept through the experience of having a rib push out into the open air. I’d been in space several times before, so when we finally stopped decelerating and went into free fall, it was nothing but relief. But some people had never been out, except for our training on the moon, and succumbed to the sudden vertigo and disorientation. The rest of us cleaned up after them, floating through the quarters with
Joe Haldeman (The Forever War)
The principles of war are the same as those of a siege. Fire must be concentrated on one point, and as soon as the breach is made, the equilibrium is broken and the rest is nothing.' Subsequent military theory has put the accent on the first clause instead of on the last: in particular, on the words 'one point' instead of on the word 'equilibrium'. The former is but a physical metaphor, whereas the latter expresses the actual psychological result which ensures 'that the rest is nothing'. His own emphasis can be traced in the strategic course of his campaigns. The word 'point' even, has been the source of much confusion, and more controversy. One school has argued that Napoleon meant that the concentrated blow must be aimed at the enemy's strongest point, on the ground that this, and this only, ensures decisive results. For if the enemy's main resistance be broken, its rupture will involve that of any lesser opposition. This argument ignores the factor of cost, and the fact that the victor may be too exhausted to exploit his success-so that even a weaker opponent may acquire a relatively higher resisting power than the original. The other school-better imbued with the idea of economy of force, but only in the limited sense of first costs-has contended that the offensive should be aimed at the enemy's weakest point. But where a point is obviously weak this is usually because it is remote from any vital artery or nerve centre, or because it is deliberately weak to draw the assailant into a trap. Here, again illumination comes from the actual campaign in which Bonaparte put this maxim into execution. It clearly suggests that what he really meant was not 'point', but 'joint'-and that at this stage of his career he was too firmly imbued with the idea of economy of force to waste his limited strength in battering at the enemy's strong point. A joint, however, is both vital and vulnerable. It was at this time too, that Bonaparte used another phrase that has subsequently been quoted to justify the most foolhardy concentrations of effort against the main armed forces of the enemy. 'Austria is our most determined enemy....Austria overthrown, Spain and Italy fall of themselves. We must not disperse our attacks but concentrate them.' But the full text of the memorandum containing this phrase shows that he was arguing, not in support of the direct attack upon Austria, but for using the army on the frontier of Piedmont for an indirect approach to Austria.
B.H. Liddell Hart (Strategy)
Why the Albanians had created the institution of the guest, exalting it above all other human relations, even those of kinship. “Perhaps the answer lies in the democratic character of this institution,” he said, setting himself to think his way through the matter. “Any ordinary man, on any day, can be raised to the lofty station of a guest. The path to that temporary deification is open to anybody at any time.[...] Given that anyone at all can grasp the sceptre of the guest,” he went on, “and since that sceptre, for every Albanian, surpasses even the king’s sceptre, may we not assume that in the Albanian’s life of danger and want, that to be a guest if only for four hours or twenty-four hours, is a kind of respite, a moment of oblivion, a truce, a reprieve, and—why not?—an escape from everyday life into some divine reality?
Ismail Kadare (Broken April)
Even if these two didn't share the same short dark hair, the same violet eyes, and the same flawless olive skin, I'd know they were related because of their most dominant feature-their habit of staring. "I'm Chloe. This is my friend Emma, who apparently just head-butted your boyfriend Galen. We were in the middle of apologizing." I pinch the bridge of my nose and count to ten-Mississippi, but fifty-Mississippi seems more appropriate. Fifty allows more time to fantasize about ripping one of Chloe's new waves out. "Emma, what's wrong? Your nose isn't bleeding, is it?" She chirps, enjoying herself. Tingles gather at my chin as Galen lifts it with the crook of his finger. "Is your nose bleeding? Let me see," he says. He tilts my head side to side, leans closer to get a good look. And I meet my threshold for embarrassment. Tripping is bad enough. Tripping into someone is much worse. But if that someone has a body that could make sculpted statues jealous-and thinks you've broken your nose on one of his pecs-well, that's when tripping runs a distant second to humane euthanasia. He is clearly surprised when I swat his hand and step away. His girlfriend/relative seems taken aback that I mimic his stance-crossed arms and deep frown. I doubt she has ever met her threshold for embarrassment. "I said I was fine. No blood, no foul." "This is my sister Rayna," he says, as if the conversation steered naturally in that direction. She smiles at me as if forced at knifepoint, the kind of smile that comes purely from manners, like the smile you give your grandmother when she gives you the rotten-cabbage-colored sweater she's been knitting. I think of that sweater now as I return her smile.
Anna Banks (Of Poseidon (The Syrena Legacy, #1))
Fuchsia took three paces forward in the first of the attics and then paused a moment to re-tie a string above her knee. Over her head vague rafters loomed and while she straightened her-self she noticed them and unconsciously loved them. This was the lumber room. Though very long and lofty it looked relatively smaller than it was, for the fantastic piles of every imaginable kind of thing, from the great organ to the lost and painted head of a broken toy lion that must one day have been the plaything of one of Fuchsia's ancestors, spread from every wall until only an avenue was left to the adjacent room. This high, narrow avenue wound down the centre of the first attic before suddenly turning at a sharp angle to the right. The fact that this room was filled with lumber did not mean that she ignored it and used it only as a place of transit. Oh no, for it was here that many long afternoons had been spent as she crawled deep into the recesses and found for herself many a strange cavern among the incongruous relics of the past. She knew of ways through the centre of what appeared to be hills of furniture, boxes, musical instruments and toys, kites, pictures, bamboo armour and helmets, flags and relics of every kind, as an Indian knows his green and secret trail. Within reach of her hand the hide and head of a skinned baboon hung dustily over a broken drum that rose above the dim ranges of this attic medley. Huge and impregnable they looked in the warm still half-light, but Fuchsia, had she wished to, could have disappeared awkwardly but very suddenly into these fantastic mountains, reached their centre and lain down upon an ancient couch with a picture book at her elbow and been entirely lost to view within a few moments.
Mervyn Peake (The Gormenghast Novels (Gormenghast, #1-3))
When he was seventy-four years old the Cretan novelist Nikos Kazantzakis began a book. He called it Report to Greco... Kazantzakis thought of himself as a soldier reporting to his commanding officer on a mortal mission—his life. ... Well, there is only one Report to Greco, but no true book... was ever anything else than a report. ... A true book is a report upon the mystery of existence... it speaks of the world, of our life in the world. Everything we have in the books on which our libraries are founded—Euclid's figures, Leonardo's notes, Newton's explanations, Cervantes' myth, Sappho's broken songs, the vast surge of Homer—everything is a report of one kind or another and the sum of all of them together is our little knowledge of our world and of ourselves. Call a book Das Kapital or The Voyage of the Beagle or Theory of Relativity or Alice in Wonderland or Moby-Dick, it is still what Kazantzakis called his book—it is still a "report" upon the "mystery of things." But if this is what a book is... then a library is an extraordinary thing. ... The existence of a library is, in itself, an assertion. ... It asserts that... all these different and dissimilar reports, these bits and pieces of experience, manuscripts in bottles, messages from long before, from deep within, from miles beyond, belonged together and might, if understood together, spell out the meaning which the mystery implies. ... The library, almost alone of the great monuments of civilization, stands taller now than it ever did before. The city... decays. The nation loses its grandeur... The university is not always certain what it is. But the library remains: a silent and enduring affirmation that the great Reports still speak, and not alone but somehow all together...
Archibald MacLeish
I have brought the heather-mixture suit, as the climatic conditions are congenial. To-morrow, if not prevented, I will endeavour to add the brown lounge with the faint green twill.' 'It can't go on - this sort of thing - Jeeves.' 'We must hope for the best, sir.' 'Can't you think of anything to do?' 'I have been giving the matter considerable thought, sir, but so far without success. I am placing three silk shirts - the dove-coloured, the light blue, and the mauve - in the first long drawer, sir.' 'You don't mean to say you can't think of anything, Jeeves?' 'For the moment, sir, no. You will find a dozen handkerchiefs and the tan socks in the upper drawer on the left.' He strapped the suit-case and put it on a chair. 'A curious lady, Miss Rockmetteller, sir.' 'You understate it, Jeeves.' He gazed meditatively out of the window. 'In many ways, sir, Miss Rockmetteller reminds me of an aunt of mine who resides in the south-east portion of London. Their temperaments are much alike. My aunt has the same taste for the pleasures of the great city. It is a passion with her to ride in taxi-cabs, sir. Whenever the family take their eyes off her she escapes from the house and spends the day riding about in cabs. On several occasions she has broken into the children's savings bank to secure the means to enable her to gratify this desire.' 'I love to have these little chats with you about your female relatives, Jeeves,' I said coldly, for I felt that the man had let me down, and I was fed up with him. 'But I don't see what all this has got to do with my trouble.' 'I beg your pardon, sir. I am leaving a small assortment of our neckties on the mantelpiece, sir for you to select according to your preference. I should recommend the blue with the red domino pattern, sir.
P.G. Wodehouse
Her way of being religious was as nonconformist as her nonreligious life had been. She was skeptical about many of the practices of the institutional church. She preferred to trust in the personal relationship she had grown to experience with God. This relationship transformed her ability to be in community and enabled her to see the essence of those around her: "The longer I live, the more I see God at work in people who don't have the slightest interest in religion and never read the Bible and wouldn't know what to do if they were persuaded to go inside a church." For Dorothy [Day], the bread broken at Mass wasn't any more holy than the bread broken at shelters and soup kitchens. Church didn't happen in a building. It happened in the way people related to each other. Christ wasn't any more present in the liturgy than he was when on person listened with compassion to the pain of another.
Helen LaKelly Hunt (Faith and Feminism: A Holy Alliance)
I was like a woman walking through an enchanted world to which she does not belong. She is free to do what she wants, and free not to do it. She experi-ences the rare pleasure of having no ties with anyone, of having broken with everything, of having cut all relations with the world around her, of being completely independent and living her independence completely, of enjoying freedom from any subjection to a man, to marriage, or to love; of being divorced from all limitations whether rooted in rules and laws in time or in the universe. If the first man who comes along does not want her, she will have the next, or the one after. No need to wait any longer for just one man. No need to be sad when he does not turn up, or to expect anything and suffer when one’s hopes are razed to the ground. She no longer hopes for anything or desires anything. She no longer fears anything, for everything which can hurt her she has already undergone.
Nawal El Saadawi (Woman at Point Zero)
I want to say you'd be surprised by the kind of people who go visit their relatives and lovers in jail, but really you wouldn't be surprised at all. It's just like you see on TV - desperate, broken-toothed women in ugly clothes, or other ladies who dress up like streetwalkers to feel sexy among the inmates and who are waiting for marriage proposals from their men in cuffs, even if they're in maximum security and the court has already marked them for life or death penalty. There are women who come with gangs of kids who crawl over their daddies, and there are the teenagers and grown-up kids who come and sit across the picnic tables bitter-lipped while their fathers try to apologize for being there. Then there are the sisters, like me, who show up because nobody else will. Our whole family, the same people who treated my brother like he was baby Moses, all turned their backs on Carlito when he went to the slammer. Not one soul has visited him besides me. Not an uncle, a tia, a primo, a friend, anybody.
Patricia Engel (The Veins of the Ocean)
They sat together at a table in the corner of a basement speakeasy, and they drank beer, and Mike related his favorite tale of how he had fallen five stories when a scaffolding gave way under him, how he had broken three ribs but lived to tell it, and Roark spoke of his days in the building trades. Mike did have a real name, which was Sean Xavier Donnigan, but everyone had forgotten it long ago; he owned a set of tools and an ancient Ford, and existed for the sole purpose of traveling around the country from one big construction job to another. People meant very little to Mike, but their performance a great deal. He worshipped expertness of any kind. He loved his work passionately and had no tolerance for anything save for other single-track devotions. He was a master in his own field and he felt no sympathy except for mastery. His view of the world was simple: there were the able and there were the incompetent; he was not concerned with the latter. He loved buildings. He despised, however, all architects.
Ayn Rand (The Fountainhead)
In science, all important ideas need names and stories to fix them in the memory. It occurred to me that the market's first wild trait, abrupt change or discontinuity, is prefigured in the Bible tale of Noah. As Genesis relates, in Noah's six hundredth year God ordered the Great Flood to purify a wicked world. Then "were all the fountains of the great deep broken up, and the windows of heaven were opened." Noah survived, of course: He prepared against the coming flood by building a ship strong enough to withstand it. The flood came and went-catastrophic, but transient. Market crashes are like that. The 29.2 percent collapse of October 19, 1987, arrived without warning or convincing reason; and at the time, it seemed like the end of the financial world. Smaller squalls strike more often, with more localized effect. In fact, a hierarchy of turbulence, a pattern that scales up and down with time, governs this bad financial weather. At times, even a great bank or brokerage house can seem like a little boat in a big storm.
Benoît B. Mandelbrot (The (Mis)Behavior of Markets)
In fact, there did not seem to be any limit to what Grof's LSD subjects could tap into. They seemed capable of knowing what it was like to be every animal, and even plant, on the tree of evolution. They could experience what it was like to be a blood cell, an atom, a thermonuclear process inside the sun, the consciousness of the entire planet, and even the consciousness of the entire cosmos. More than that, they displayed the ability to transcend space and time, and occasionally they related uncannily accurate precognitive information. In an even stranger vein they sometimes encountered nonhuman intelligences during their cerebral travels, discarnate beings, spirit guides from "higher planes of consciousness, " and other suprahuman entities. On occasion subjects also traveled to what appeared to be other universes and other levels of reality. In one particularly unnerving session a young man suffering from depression found himself in what seemed to be another dimension. It had an eerie luminescence, and although he could not see anyone he sensed that it was crowded with discarnate beings. Suddenly he sensed a presence very close to him, and to his surprise it began to communicate with him telepathically. It asked him to please contact a couple who lived in the Moravian city of Kromeriz and let them know that their son Ladislav was well taken care of and doing all right. It then gave him the couple's name, street address, and telephone number. The information meant nothing to either Grof or the young man and seemed totally unrelated to the young man's problems and treatment. Still, Grof could not put it out of his mind. "After some hesitation and with mixed feelings, I finally decided to do what certainly would have made me the target of my colleagues' jokes, had they found out, " says Grof. "I went to the telephone, dialed the number in Kromeriz, and asked if I could speak with Ladislav. To my astonishment, the woman on the other side of the line started to cry. When she calmed down, she told me with a broken voice: 'Our son is not with us any more; he passed away, we lost him three weeks ago.
Michael Talbot (The Holographic Universe)
Police activism, especially in the guise of union activity, remains somewhat perplexing. The historical development is clear enough, but politically it is troublesome—especially for the left. The whole issue presents a nest of paradoxes: the police have unionized and gone on strike—but continue in their role as strikebreakers. They have pitted themselves against their bosses and the government, but represent a threat to democracy rather than an expression of it. They have resisted authority for the sake of authoritarian aims, have broken laws in the name of law and order, and have demanded rights that they consistently deny to others. (...) Police associations thus developed in relative isolation from the rest of the labor movement, while building close ties with the command hierarchy within the departments. This fact points to two related reasons why police unions are not legitimate labor unions. First, as is discussed above, the police are clearly part of the managerial machinery of capitalism. Their status as “workers” is therefore problematic. Second, the agendas of police unions mostly reflect the interests of the institution (the police department) rather than those of the working class.
Kristian Williams (Our Enemies in Blue: Police and Power in America)
As Christians, we celebrate many holidays and memorials throughout the year. Some we decide to celebrate by referencing events in the Bible. Others are related to events in our personal lives. Still more are pushed upon by this World. There's nothing necessarily wrong with celebrating events that bring us joy or keep important parts of our lives in focus. As a Christian, it is important for me to follow Christ's words and teachings. I do not obey man's intepretations of God's word. I read it and follow it. Its that simple. I dont need an interpreter. Christ is my intermediary. Ive been blessed to have been given the gift of language and... in the Bible, when you read it in Aramaic, there is only ONE event, one memorial that Jesus asks us to remember and thus honor our Savior. And its not His birthday. We are upon that annual event this weekend. For Jesus "blessed and he broke and he said, “Take eat; this is my body, which is broken for your persons; thus you shall do for my Memorial." [1 Cor 11:24] Holidays can be fun times for families to get together and to celebrate life. This weekend lets not lose focus. For this is the one and ONLY holiday that our Christ commands us to memorialize. Its in his words. Its in the Bible. It was important enough for Him to spell it out. It should be important enough for us to listen. Above all other events in our lives, isn't Christ Jesus's sacrifice truly the most magnificent one? Lets remember our Savior and not allow the World to mislead us into over prioritizing any other day than when -He gave His life for us. Truly His act was a gift to mankind that remains matchless.
José N. Harris
It happens that in our phase of civility, the novel is the central form of literary art. It lends itself to explanations borrowed from any intellectual system of the universe which seems at the time satisfactory. Its history is an attempt to evade the laws of what Scott called 'the land of fiction'-the stereotypes which ignore reality, and whose remoteness from it we identify as absurd. From Cervantes forward it has been, when it has satisfied us, the poetry which is 'capable,' in the words of Ortega, 'of coping with present reality.' But it is a 'realistic poetry' and its theme is, bluntly, 'the collapse of the poetic' because it has to do with 'the barbarous, brutal, mute, meaningless reality of things.' It cannot work with the old hero, or with the old laws of the land of romance; moreover, such new laws and customs as it creates have themselves to be repeatedly broken under the demands of a changed and no less brutal reality. 'Reality has such a violent temper that it does not tolerate the ideal even when reality itself is idealized.' Nevertheless, the effort continues to be made. The extremest revolt against the customs or laws of fiction--the antinovels of Fielding or Jane Austen or Flaubert or Natalie Sarraute--creates its new laws, in their turn to be broken. Even when there is a profession of complete narrative anarchy, as in some of the works I discussed last week, or in a poem such as Paterson, which rejects as spurious whatever most of us understand as form, it seems that time will always reveal some congruence with a paradigm--provided always that there is in the work that necessary element of the customary which enables it to communicate at all. I shall not spend much time on matters so familiar to you. Whether, with Lukács, you think of the novel as peculiarly the resolution of the problem of the individual in an open society--or as relating to that problem in respect of an utterly contingent world; or express this in terms of the modern French theorists and call its progress a necessary and 'unceasing movement from the known to the unknown'; or simply see the novel as resembling the other arts in that it cannot avoid creating new possibilities for its own future--however you put it, the history of the novel is the history of forms rejected or modified, by parody, manifesto, neglect, as absurd. Nowhere else, perhaps, are we so conscious of the dissidence between inherited forms and our own reality. There is at present some good discussion of the issue not only in French but in English. Here I have in mind Iris Murdoch, a writer whose persistent and radical thinking about the form has not as yet been fully reflected in her own fiction. She contrasts what she calls 'crystalline form' with narrative of the shapeless, quasi-documentary kind, rejecting the first as uncharacteristic of the novel because it does not contain free characters, and the second because it cannot satisfy that need of form which it is easier to assert than to describe; we are at least sure that it exists, and that it is not always illicit. Her argument is important and subtle, and this is not an attempt to restate it; it is enough to say that Miss Murdoch, as a novelist, finds much difficulty in resisting what she calls 'the consolations of form' and in that degree damages the 'opacity,' as she calls it, of character. A novel has this (and more) in common with love, that it is, so to speak, delighted with its own inventions of character, but must respect their uniqueness and their freedom. It must do so without losing the formal qualities that make it a novel. But the truly imaginative novelist has an unshakable 'respect for the contingent'; without it he sinks into fantasy, which is a way of deforming reality. 'Since reality is incomplete, art must not be too afraid of incompleteness,' says Miss Murdoch. We must not falsify it with patterns too neat, too inclusive; there must be dissonance.
Frank Kermode (The Sense of an Ending: Studies in the Theory of Fiction)
Unchopping a Tree. Start with the leaves, the small twigs, and the nests that have been shaken, ripped, or broken off by the fall; these must be gathered and attached once again to their respective places. It is not arduous work, unless major limbs have been smashed or mutilated. If the fall was carefully and correctly planned, the chances of anything of the kind happening will have been reduced. Again, much depends upon the size, age, shape, and species of the tree. Still, you will be lucky if you can get through this stages without having to use machinery. Even in the best of circumstances it is a labor that will make you wish often that you had won the favor of the universe of ants, the empire of mice, or at least a local tribe of squirrels, and could enlist their labors and their talents. But no, they leave you to it. They have learned, with time. This is men's work. It goes without saying that if the tree was hollow in whole or in part, and contained old nests of bird or mammal or insect, or hoards of nuts or such structures as wasps or bees build for their survival, the contents will have to repaired where necessary, and reassembled, insofar as possible, in their original order, including the shells of nuts already opened. With spider's webs you must simply do the best you can. We do not have the spider's weaving equipment, nor any substitute for the leaf's living bond with its point of attachment and nourishment. It is even harder to simulate the latter when the leaves have once become dry — as they are bound to do, for this is not the labor of a moment. Also it hardly needs saying that this the time fro repairing any neighboring trees or bushes or other growth that might have been damaged by the fall. The same rules apply. Where neighboring trees were of the same species it is difficult not to waste time conveying a detached leaf back to the wrong tree. Practice, practice. Put your hope in that. Now the tackle must be put into place, or the scaffolding, depending on the surroundings and the dimension of the tree. It is ticklish work. Almost always it involves, in itself, further damage to the area, which will have to be corrected later. But, as you've heard, it can't be helped. And care now is likely to save you considerable trouble later. Be careful to grind nothing into the ground. At last the time comes for the erecting of the trunk. By now it will scarcely be necessary to remind you of the delicacy of this huge skeleton. Every motion of the tackle, every slightly upward heave of the trunk, the branches, their elaborately reassembled panoply of leaves (now dead) will draw from you an involuntary gasp. You will watch for a lead or a twig to be snapped off yet again. You will listen for the nuts to shift in the hollow limb and you will hear whether they are indeed falling into place or are spilling in disorder — in which case, or in the event of anything else of the kind — operations will have to cease, of course, while you correct the matter. The raising itself is no small enterprise, from the moment when the chains tighten around the old bandages until the boles hands vertical above the stump, splinter above splinter. How the final straightening of the splinters themselves can take place (the preliminary work is best done while the wood is still green and soft, but at times when the splinters are not badly twisted most of the straightening is left until now, when the torn ends are face to face with each other). When the splinters are perfectly complementary the appropriate fixative is applied. Again we have no duplicate of the original substance. Ours is extremely strong, but it is rigid. It is limited to surfaces, and there is no play in it. However the core is not the part of the trunk that conducted life from the roots up to the branches and back again. It was relatively inert. The fixative for this part is not the same as the one for the outer layers and the bark, and if either of these is involved
W.S. Merwin
These samurai swords were made from a special type of steel called tamahagane, which translates as “jewel steel,” made from the volcanic black sand of the Pacific (this consists mostly of an iron ore called magnetite, the original material for the needle of compasses). This steel is made in a huge clay vessel four feet tall, four feet wide, and twelve feet long called a tatara. The vessel is “fired”—hardened from molded clay into a ceramic—by lighting a fire inside it. Once fired, it is packed meticulously with layers of black sand and black charcoal, which are consumed in the ceramic furnace. The process takes about a week and requires constant attention from a team of four or five people, who make sure that the temperature of the fire is kept high enough by pumping air into the tatara using a manual bellows. At the end the tatara is broken open and the tamahagane steel is dug out of the ash and remnants of sand and charcoal. These lumps of discolored steel are very unprepossessing, but they have a whole range of carbon content, some of it very low and some of it high. The samurai innovation was to be able to distinguish high-carbon steel, which is hard but brittle, from low-carbon steel, which is tough but relatively soft. They did this purely by how it looked, how it felt in their hands, and how it sounded when struck. By separating the different types of steel, they could make sure that the low-carbon steel was used to make the center of the sword. This gave the sword an enormous toughness, almost a chewiness, meaning that the blades were unlikely to snap in combat. On the edge of the blades they welded the high-carbon steel, which was brittle but extremely hard and could therefore be made very sharp. By using the sharp high-carbon steel as a wrapper on top of the tough low-carbon steel they achieved what many thought impossible: a sword that could survive impact with other swords and armor while remaining sharp enough to slice a man’s head off. The best of both worlds.
Mark Miodownik (Stuff Matters: Exploring the Marvelous Materials That Shape Our Man-Made World)
PATTERNS OF THE “SHY” What else is common among people who identify themselves as “shy?” Below are the results of a survey that was administered to 150 of my program’s participants. The results of this informal survey reveal certain facts and attitudes common among the socially anxious. Let me point out that these are the subjective answers of the clients themselves—not the professional opinions of the therapists. The average length of time in the program for all who responded was eight months. The average age was twenty-eight. (Some of the answers are based on a scale of 1 to 5, 1 being the lowest.) -Most clients considered shyness to be a serious problem at some point in their lives. Almost everyone rated the seriousness of their problem at level 5, which makes sense, considering that all who responded were seeking help for their problem. -60 percent of the respondents said that “shyness” first became enough of a problem that it held them back from things they wanted during adolescence; 35 percent reported the problem began in childhood; and 5 percent said not until adulthood. This answer reveals when clients were first aware of social anxiety as an inhibiting force. -The respondents perceived the average degree of “sociability” of their parents was a 2.7, which translates to “fair”; 60 percent of the respondents reported that no other member of the family had a problem with “shyness”; and 40 percent said there was at least one other family member who had a problem with “shyness.” -50 percent were aware of rejection by their peers during childhood. -66 percent had physical symptoms of discomfort during social interaction that they believed were related to social anxiety. -55 percent reported that they had experienced panic attacks. -85 percent do not use any medication for anxiety; 15 percent do. -90 percent said they avoid opportunities to meet new people; 75 percent acknowledged that they often stay home because of social fears, rather than going out. -80 percent identified feelings of depression that they connected to social fears. -70 percent said they had difficulty with social skills. -75 percent felt that before they started the program it was impossible to control their social fears; 80 percent said they now believed it was possible to control their fears. -50 percent said they believed they might have a learning disability. -70 percent felt that they were “too dependent on their parents”; 75 percent felt their parents were overprotective; 50 percent reported that they would not have sought professional help if not for their parents’ urging. -10 percent of respondents were the only child in their families; 40 percent had one sibling; 30 percent had two siblings; 10 percent had three; and 10 percent had four or more. Experts can play many games with statistics. Of importance here are the general attitudes and patterns of a population of socially anxious individuals who were in a therapy program designed to combat their problem. Of primary significance is the high percentage of people who first thought that “shyness” was uncontrollable, but then later changed their minds, once they realized that anxiety is a habit that can be broken—without medication. Also significant is that 50 percent of the participants recognized that their parents were the catalyst for their seeking help. Consider these statistics and think about where you fit into them. Do you identify with this profile? Look back on it in the coming months and examine the ways in which your sociability changes. Give yourself credit for successful breakthroughs, and keep in mind that you are not alone!
Jonathan Berent (Beyond Shyness: How to Conquer Social Anxieties)
There are many who profess to be religious and speak of themselves as Christians, and, according to one such, “as accepting the scriptures only as sources of inspiration and moral truth,” and then ask in their smugness: “Do the revelations of God give us a handrail to the kingdom of God, as the Lord’s messenger told Lehi, or merely a compass?” Unfortunately, some are among us who claim to be Church members but are somewhat like the scoffers in Lehi’s vision—standing aloof and seemingly inclined to hold in derision the faithful who choose to accept Church authorities as God’s special witnesses of the gospel and his agents in directing the affairs of the Church. There are those in the Church who speak of themselves as liberals who, as one of our former presidents has said, “read by the lamp of their own conceit.” (Joseph F. Smith, Gospel Doctrine [Deseret Book Co., 1939], p. 373.) One time I asked one of our Church educational leaders how he would define a liberal in the Church. He answered in one sentence: “A liberal in the Church is merely one who does not have a testimony.” Dr. John A. Widtsoe, former member of the Quorum of the Twelve and an eminent educator, made a statement relative to this word liberal as it applied to those in the Church. This is what he said: “The self-called liberal [in the Church] is usually one who has broken with the fundamental principles or guiding philosophy of the group to which he belongs. . . . He claims membership in an organization but does not believe in its basic concepts; and sets out to reform it by changing its foundations. . . . “It is folly to speak of a liberal religion, if that religion claims that it rests upon unchanging truth.” And then Dr. Widtsoe concludes his statement with this: “It is well to beware of people who go about proclaiming that they are or their churches are liberal. The probabilities are that the structure of their faith is built on sand and will not withstand the storms of truth.” (“Evidences and Reconciliations,” Improvement Era, vol. 44 [1941], p. 609.) Here again, to use the figure of speech in Lehi’s vision, they are those who are blinded by the mists of darkness and as yet have not a firm grasp on the “iron rod.” Wouldn’t it be wonderful if, when there are questions which are unanswered because the Lord hasn’t seen fit to reveal the answers as yet, all such could say, as Abraham Lincoln is alleged to have said, “I accept all I read in the Bible that I can understand, and accept the rest on faith.” . . . Wouldn’t it be a great thing if all who are well schooled in secular learning could hold fast to the “iron rod,” or the word of God, which could lead them, through faith, to an understanding, rather than to have them stray away into strange paths of man-made theories and be plunged into the murky waters of disbelief and apostasy? . . . Cyprian, a defender of the faith in the Apostolic Period, testified, and I quote, “Into my heart, purified of all sin, there entered a light which came from on high, and then suddenly and in a marvelous manner, I saw certainty succeed doubt.” . . . The Lord issued a warning to those who would seek to destroy the faith of an individual or lead him away from the word of God or cause him to lose his grasp on the “iron rod,” wherein was safety by faith in a Divine Redeemer and his purposes concerning this earth and its peoples. The Master warned: “But whoso shall offend one of these little ones which believe in me, it were better … that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” (Matt. 18:6.) The Master was impressing the fact that rather than ruin the soul of a true believer, it were better for a person to suffer an earthly death than to incur the penalty of jeopardizing his own eternal destiny.
Harold B. Lee
When the writer of Hebrews said, “Without holiness no one will see the Lord,” he was not making a threat but describing a fact (Hebrews 12:14). Our experience in a sick and broken world has not equipped us to relate to One who is healthy and whole.
Paul Ellis (The Gospel in Ten Words)
The other side of this coin is that viruses may be genes who have broken loose from ‘colonies’ such as ourselves. Viruses consist of pure DNA (or a related self-replicating molecule) surrounded by a protein jacket. They are all parasitic. The suggestion is that they have evolved from ‘rebel’ genes who escaped, and now travel from body to body directly through the air, rather than via the more conventional vehicles—sperms and eggs. If this is true, we might just as well regard ourselves as colonies of viruses!
Richard Dawkins (The Selfish Gene)
The Mortuary Committee would be burdened with many unenviable tasks, but the first was straightforward: instead of storing the corpses at a half dozen locations around town, which made it more difficult for soldiers to transport the bodies and record-keepers and families to find them, they needed to select a single building to house an official, temporary morgue. They quickly settled on the Chebucto Road School, which, despite its broken windows, had a lot to recommend it: it was large, it could be quickly cleared out and converted to its new purpose, and it was close to Pier 6, minimizing the transport of corpses and travel for their relatives. The committee also needed a place that could keep bodies for as long as possible, giving them the best chance of being identified. They designated the upper floors for offices and the wide-open, cooler basement for the bodies, which they planned to lay in rows and cover with sheets. The Royal Engineers quickly fixed up the damaged school, covered its windows, and cleaned the space. As soon as people learned of the location, bodies began to pile up outside the building, stacked two and three high until morgue workers could retrieve them. The Relief Committee also dispatched crews of volunteers to put out fires and turn off water mains, faucets, and spigots, and to pick up the dead—tagging their names, when they knew them, to the victims’ wrists, or simply attaching a number when they didn’t—loading them onto rudimentary flat wagons dozens at a time. They soon learned to conduct this dispiriting job late at night so as not to offend the friends and relatives of the deceased. But because everyone could hear the horses’ hooves each night, the rolling midnight morgue was a poorly kept secret, one that woke many Haligonians whose homes still lacked windows.
John U. Bacon (The Great Halifax Explosion)
Now I am alone. O, what a rogue and peasant slave am I! (520) Is it not monstrous that this player here, But in a fiction, in a dream of passion, Could force his soul so to his own conceit That from her working all his visage wann'd, Tears in his eyes, distraction in's aspect, A broken voice, and his whole function suiting With forms to his conceit? and all for nothing! For Hecuba! What's Hecuba to him, or he to Hecuba, (530) That he should weep for her? What would he do, Had he the motive and the cue for passion That I have? He would drown the stage with tears And cleave the general ear with horrid speech, Make mad the guilty and appal the free, Confound the ignorant, and amaze indeed The very faculties of eyes and ears. Yet I, A dull and muddy-mettled rascal, peak, Like John-a-dreams, unpregnant of my cause, (540) And can say nothing; no, not for a king, Upon whose property and most dear life A damn'd defeat was made. Am I a coward? Who calls me villain? breaks my pate across? Plucks off my beard, and blows it in my face? Tweaks me by the nose? gives me the lie i' the throat, As deep as to the lungs? who does me this? Ha! 'Swounds, I should take it: for it cannot be But I am pigeon-liver'd and lack gall (550) To make oppression bitter, or ere this I should have fatted all the region kites With this slave's offal: bloody, bawdy villain! Remorseless, treacherous, lecherous, kindless villain! O, vengeance! Why, what an ass am I! This is most brave, That I, the son of a dear father murder'd, Prompted to my revenge by heaven and hell, Must, like a whore, unpack my heart with words, And fall a-cursing, like a very drab, (560) A scullion! Fie upon't! foh! About, my brain! I have heard That guilty creatures sitting at a play Have by the very cunning of the scene Been struck so to the soul that presently They have proclaim'd their malefactions; For murder, though it have no tongue, will speak With most miraculous organ. I'll have these players Play something like the murder of my father Before mine uncle: I'll observe his looks; (570) I'll tent him to the quick: if he but blench, I know my course. The spirit that I have seen May be the devil: and the devil hath power To assume a pleasing shape; yea, and perhaps Out of my weakness and my melancholy, As he is very potent with such spirits, Abuses me to damn me: I'll have grounds More relative than this: the play's the thing Wherein I'll catch the conscience of the king.
William Shakespeare (Hamlet)
When I see you in your brokenness, I feel safe enough to reveal a bit of my own, and before you know it, we slip our masks aside and see each other real face to real face.
Linda Hoye (The Presence of Absence: A Story About Busyness, Brokenness, and Being Beloved)
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The fire is out. Brian isn't going to press charges. Hal has a broken nose, a dislocated left hip, probably a mild concussion – once again that damn pith helmet saved him from anything serious -- and third degrees burns on his foot after his boot caught on fire. Nothing major but we're still out of production until his face heals." Dmitri picked up the insulated pitcher full of coffee and tilted his head in a "follow me" signal. "Oh, didn't know you could dislocate a hip." "It takes talent." Jane growled as she followed him through the studio.
Wen Spencer (Pittsburgh Backyard and Garden (Elfhome, #1.5))
I can say, lie doesn’t remain lie until it is reveals by yourself. True love never has an option; you can make thousands of friends but not a lover. Judging world shouldn’t be focus, not even mine. Sometimes you have to hold the people for your broken existing relations. Everybody wants to live with their family. It’s not necessary that your life-mate & soul mate is same; don’t worry if you do not have anyone; you can make new friends; not options. Your soul mate living with you all time & will be with you after death. Some decisions turn into suicidal instead of passion; but still that efforts have not given up. There is no point to keep hopes from your past but love & past are different things. There are no expectations from the past at all, I can digest my past, my past was beautiful, I was not deserved to it, my past had diamonds & I was the only stone over there. I got the punishment of love? Happily accepted till my end. Do whatever you want to do, you have only one option, you have go away from that river where you are not finding any fish. That invisible fish was waiting for you, now that fish want to move freely in river not to find option; but to find life.
But, when the cult of the male god was established, there must have been difficulty in explaining how he could be the giver of life to all creation—since the man, unlike the woman, cannot produce from his body either the child or the food for the child. The whole attitude of humans towards the God had to be altered—violently altered. There could not be that same vital biological and magical link (the I-Thou) between the child and the father, as there is between the child and its mother: two beings evolving in and from the same body, the same rhythms, the same dreams. From the religious point of view, this means the loss between the human and the divine of direct, continuous physical-emotional-spiritual relationship. Oneness is dualized, the “self” is isolated within, and the rest of the universe, including God, is displaced and objectified without. The evolutionary, protoplasmic connection between the experienced self and the All is broken, and the new relation becomes: I-the Other; or worse: I-It. The father is not of the same all-containing, all-infusing, shaping and nourishing substance, and so the relation between humans and the Father God becomes abstract and alienated, distant and moralistic. The
Monica Sjöö (The Great Cosmic Mother: Rediscovering the Religion of the Earth)
That’s one of the key challenges of remote work: keeping everyone’s outlook healthy and happy. That task is insurmountable if you’ve stacked your team with personalities who tend to let their inner asshole loose every now and again. Even for people with the best intentions, relations can go astray if the work gets stressful (and what work doesn’t occasionally?). The best ballast you can have is as many folks in your boat as possible with a thoroughly optimistic outlook. We’re talking about people who go out of their way to make sure everyone is having a good time. Remember: sentiments are infectious, whether good or bad. That’s also why it’s as important to continuously monitor the work atmosphere as to hire for it. It’s never a good idea to let poisonous people stick around to spoil it for everyone else, but in a remote-work setup it’s deadly. When you’re a manager and your employees are far flung, it’s impossible to see the dread in their eyes, and that can be fatal. With respect to drama, it therefore makes sense to follow the “No Broken Windows” theory of enforcement. What are we talking about? Well, in the same way that New York cracked down in the ’90s on even innocuous offenses like throwing rocks through windows or jumping the turnstile, a manager of remote workers needs to make an example of even the small stuff—things like snippy comments or passive-aggressive responses. While this responsibility naturally falls to those in charge, it works even better if policed by everyone in the company.
Jason Fried (Remote: Office Not Required)
My chin lifted. It hardened and I stepped close to her. Her eyelids twitched. Oh yes. Trying to intimidate me. “What’s your name?” She frowned, but grinned. “Tiffany Chatsworth. Look me up.” “Who are you related to?” The grin slipped a notch. “None of your business.” “Who are you screwing?” Her lips were flat now. “Like I said, none of your effing business.” My eyes narrowed to slits. “Then who are you to ask about my business?
Tijan (Broken and Screwed 2 (BS, #2))
the bourgeoisie wanted to insert something more than just the negative law of “this is not yours” between the worker and the production apparatus he had in his hands. A supplementary code was needed that complements this law and gets it to work: the worker himself had to be moralized. When he is told: “You are only your labor-power and I have paid the market price for it,”‡ and when so much wealth is put in his hands, it is necessary to inject into the relationship between the worker and what he is working on a whole series of obligations and constraints that overlay the law of wages, which is apparently the simple law of the market.§ The wage contract must be accompanied by a coercion that is like its validity clause: the working class must be “regenerated,” “moralized.” Thus the transfer of the penitentiary takes place with one social class applying it to another: it is in this class relationship between the bourgeoisie and the proletariat that the condensed and remodeled penitentiary system begins to function; it will be a political instrument of the control and maintenance of relations of production. Fourth, something more is needed for this supplementary code to function effectively and for the delinquent actually to appear as a social enemy: the actual separation of delinquents from non-delinquents within those lower strata practicing illegalism. The great continuous mass of economico-political illegalism, going from common law crime to political revolt, must be broken up and the purely delinquent must be placed on one side, and those free of delinquency, who may be called non-delinquent, on the other. Thus, the bourgeoisie has no great wish to suppress delinquency.18 The main objective of the penal system is breaking this continuum of lower-class illegalism and the organization of a world of delinquency. There are two instruments for this. On the one hand, an ideological instrument: the theory of the delinquent as social enemy. This is no longer someone who struggles against the law, who wishes to evade power, but someone who is at war with every member of society. And the suddenly monstrous face the criminal assumes at the end of the eighteenth century, in literature and in penal theorists, corresponds to this need to break lower-class illegalism
Michel Foucault (On the Punitive Society: Lectures at the Collège de France, 1972-1973)
You want to borrow my girlfriend?” Carson shouted later that afternoon, promptly dropping the box in his hands. The cardboard smashed onto the floor of Carson and Holly’s new glorious kitchen with a resounding thunk and the distinct sound of glass shattering. “My new plates!” Holly wailed, immediately sinking to her knees. She ripped open the tape closing the two flaps together and peered into the box then looked up at Carson in horror. “You’re a monster!” Carson scowled at her. “I’ll buy you new plates.” The scowl deepened. “That is, if I decide not to break up with you. I can’t believe this was your idea. I told Garrett you and Shelby shouldn’t hang out. The two of you are trouble together.” “They’re just trying to help me out,” Will pointed out, experiencing a jolt of sympathy at the despair on Holly’s face. He swiftly knelt down and tried to pry her hands out of the box. “Quit sticking your fingers in there, Hol. It’s filled with broken glass.” Carson let out an enraged roar. “Don’t you dare console my girlfriend. My girlfriend!” Holly got to her feet, planting her hands on her hips. “Now I’m definitely going,” she shot out. “You broke my plates.” “So you’re going to play house with my lieutenant as punishment?” “He’s in love with another woman!” “Well, I’m in love with you!” Holly’s eyes softened. “Doesn’t it make you love me more, knowing I’m willing to help out one of your friends?” A sigh slid out of Carson’s mouth. “What is it with you and helping people? Didn’t we just decide you’re not going to drop everything for your family anymore?” “This isn’t my family. It’s yours.” “Will and I aren’t related.” “You’re SEALs. Of course you’re related.” Another sigh. “Yeah, you’re right.” Carson took a step forward and pulled Holly into his arms. “Fine, you can go.” “Really?” “I just said it, didn’t I?” Holly threw her arms around her boyfriend. The two proceeded to make out as if Will wasn’t in the kitchen. He shook his head to himself. He wasn’t quite certain how they’d gone from furious to calm to horny in a matter of seconds, but he wasn’t complaining. Ever since Holly and Shelby had burst into his house this morning, he’d been warming up to the plan, starting to believe it might actually work. He was glad Carson hadn’t put up more of a fight. Slipping his hands in the pockets of his khakis, he let the couple smooch a while longer, then cleared his throat. “Uh, guys?” The two pulled apart sheepishly. “Sorry,” Holly said. “Forgot you were here.” Story of his life, women forgetting he was standing right in front of them. Hopefully not for much longer, though. “So how is this going to work?” Carson asked, bending down to retrieve the fallen box. He glanced at his girlfriend. “I’m sorry about the plates, sweetheart. We’ll go out and buy some tomorrow, ’kay?” “I’m holding you to that.” With a stern look, she headed for the fridge and grabbed a can of soda. Flicking the tab, she raised the can to her lips, sipped, and then said, “Will and I are going to Hunter Ridge tomorrow. Apparently there’s some fair going on this weekend.
Elle Kennedy (Heat of the Storm (Out of Uniform, #3))
You'll be better able to climb and descend stairs like a healthy person as opposed to a broken runner who navigates steps like landmines.
Kelly Starrett (Ready to Run: Unlocking Your Potential to Run Naturally)
Research and development conducted by private companies in the United States has grown enormously over the past four decades. We have substantially replaced the publicly funded science that drove our growth after World War II with private research efforts. Such private R&D has shown some impressive results, including high average returns for the corporate sector. However, despite their enormous impact, these private R&D investments are much too small from a broader perspective. This is not a criticism of any individuals; rather, it is simply a feature of the system. Private companies do not capture the spillovers that their R&D efforts create for other corporations, so private sector executives in established firms underinvest in invention. The venture capital industry, which provides admirable support to some start-ups, is focused on fast-impact industries, such as information technology, and not generally on longer-run and capital-intensive investments like clean energy or new cell and gene therapies. Leading entrepreneur-philanthropists get this. In recent years, there have been impressive investments in science funded by publicly minded individuals, including Eric Schmidt, Elon Musk, Paul Allen, Bill and Melinda Gates, Mark Zuckerberg, Michael Bloomberg, Jon Meade Huntsman Sr., Eli and Edythe Broad, David H. Koch, Laurene Powell Jobs, and others (including numerous private foundations). The good news is that these people, with a wide variety of political views on other matters, share the assessment that science—including basic research—is of fundamental importance for the future of the United States. The less good news is that even the wealthiest people on the planet can barely move the needle relative to what the United States previously invested in science. America is, roughly speaking, a $20 trillion economy; 2 percent of our GDP is nearly $400 billion per year. Even the richest person in the world has a total stock of wealth of only around $100 billion—a mark broken in early 2018 by Jeff Bezos of Amazon, with Bill Gates and Warren Buffett in close pursuit. If the richest Americans put much of their wealth immediately into science, it would have some impact for a few years, but over the longer run, this would hardly move the needle. Publicly funded investment in research and development is the only “approach that could potentially return us to the days when technology-led growth lifted all boats. However, we should be careful. Private failure is not enough to justify government intervention. Just because the private sector is underinvesting does not necessarily imply that the government will make the right investments.
Jonathan Gruber (Jump-Starting America Jump-Starting America: How Breakthrough Science Can Revive Economic Growth and the How Breakthrough Science Can Revive Economic Growth and the American Dream American Dream)
32:19 breaking them to pieces. This may describe an outburst of anger on Moses’ part, but the implications of breaking the tablets go beyond that. To smash tablets recording a legal agreement signifies the annulment of that agreement. The Biblical text never makes clear precisely what is written on the tablets. We do know from 24:12 that they contain the “law and commandments.” The latter were directly related to the covenant established between Yahweh and the Israelites and contained the essence of the Israelites’ obligations—what they were required to do to fulfill their end of the contract. For Moses to smash them is to declare unequivocally that the agreement is broken. Israel’s recent action constitutes a violation of the agreement. As mentioned previously (see the article “Covenants”), the covenant in Exodus is modeled after the standard legal agreements or contracts of that day. In Mesopotamia, such agreements were typically recorded on clay tablets. The legal act that declared the end or invalidation of the agreement often included breaking the tablet. The Israelites’ violation of the covenant and Moses’ invalidation of the agreement by breaking the tablets make necessary a renewal of the covenant, which comes in ch. 34.
Anonymous (NIV, Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture)
I found myself telling her about an evening some years before, when I was alone at home with my two sons. It was winter; it had been dark since mid-afternoon and the boys were becoming restless. Their father was out, driving back from somewhere. We were waiting for him to come home. I membered the feeling of tension in the room, which seemed to be related to the provisionality of the situation, the fact that we were waiting. The boys kept asking when he would be back and I too kept looking at the clock, waiting for time to pass. Yet I knew that nothing different or particularly important would happen when he got back. It was merely that something was being stretched to breaking point by his absence, something to do with belief: it was as though our ability to believe in ourselves, in our home and our family and in who we said we were, was being worn so thin it might give way entirely. I remembered the pressing feeling of reality, just under the surface of things, like a secret I was struggling to contain. I realized that I didn’t want to be there, in that room. I wanted to go out and walk across the fields in the dark, or go to a city where there was excitement and glamour, or be anywhere where the compulsion of waiting wasn’t lying on me like lead. I wanted to be free. The boys began to argue and fight, in the way that they often did. And this too seemed all at once like a form that could be broken, could be suddenly and shockingly transgressed. We were in the kitchen and I was making something for them to eat at the long stone counter. The boys were at the other end, sitting on stools. My younger son was pestering the older one, wanting him to play with him, and the older one was becoming increasingly irritated. I stopped what I was doing, intending to intervene in their fight, when I saw my older son suddenly take his brother’s head in his hands and drive it down hard against the countertop. The younger one fell immediately to the floor, apparently unconscious, and the older one left him there and ran out of the room. This show of violence, the like of which had never happened in our house before, was not simply shocking – it also concretised something I appeared already to know, to the extent that I believed my children had merely acted in the service of this knowledge, that they had been driven to enact something that they themselves didn’t realise or understand. It was another year before their father moved out of the house, but if I had to locate the moment when the marriage had ended it would be then, on that dark evening in the kitchen, when he wasn’t even there.
Rachel Cusk (Transit)
129. All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill. 130. All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill. 131. One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter. 132. One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter. 133. Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you. 134. If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you. 135. Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence). 136. When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt by fire. 137. He who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten states: 138-140 Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell. 141. Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt. 142. Even though he be well-attired, yet if he is poised, calm, controlled and established in the holy life, having set aside violence towards all beings — he, truly, is a holy man, a renunciate, a monk. 143. Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip. 144. Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering. 145. Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and the good control themselves.
Guatama Siddhartha
Despite the best laid plans and the best people, a project can still experience ruin and decay during its lifetime. Yet there are other projects that, despite enormous difficulties and constant setbacks, successfully fight nature's tendency toward disorder and manage to come out pretty well. What makes the difference? In inner cities, some buildings are beautiful and clean, while others are rotting hulks. Why? Researchers in the field of crime and urban decay discovered a fascinating trigger mechanism, one that very quickly turns a clean, intact, inhabited building into a smashed and abandoned derelict [WK82]. A broken window. One broken window, left unrepaired for any substantial length of time, instills in the inhabitants of the building a sense of abandonment—a sense that the powers that be don't care about the building. So another window gets broken. People start littering. Graffiti appears. Serious structural damage begins. In a relatively short space of time, the building becomes damaged beyond the owner's desire to fix it, and the sense of abandonment becomes reality. The "Broken Window Theory" has inspired police departments in New York and other major cities to crack down on the small stuff in order to keep out the big stuff. It works: keeping on top of broken windows, graffiti, and other small infractions has reduced the serious crime level.
Andrew Hunt (The Pragmatic Programmer: From Journeyman to Master)
Those are the things we really seek in one another: As kids, we seek those who enjoy the same games and define fun the same way we do. As we get a bit older and our childhoods are robbed - all childhoods are robbed or broken; it is usually a sudden, violent transformation - we seek out those who relate to our transition. As teenagers, we rebel and we attempt to create a new reality. As young adults, we look to recapture it all and find the person who can relate to all of it, and we add a shade of shallowness to it. As adults, we come to the realization that we have been trying to recapture the simplicity of the purest form of love - happy love. We look for someone who can pull us out of the darkness of adulthood and ignite the simple, childish joys of life.
Hani Selim
Over those nine months in 1999, when we were rushing to reboot this broken film, the Braintrust would evolve into an enormously beneficial and efficient entity. Even in its earliest meetings, I was struck by how constructive the feedback was. Each of the participants focused on the film at hand and not on some hidden personal agenda. They argued—sometimes heatedly—but always about the project. They were not motivated by the kinds of things—getting credit for an idea, pleasing their supervisors, winning a point just to say you did—that too often lurk beneath the surface of work-related interactions. The members saw each other as peers. The passion expressed in a Braintrust meeting was never taken personally because everyone knew it was directed at solving problems. And largely because of that trust and mutual respect, its problem-solving powers were immense.
Ed Catmull (Creativity, Inc.: Overcoming the Unseen Forces That Stand in the Way of True Inspiration)
He paused for only a moment in real time, but in soul time, the earth stopped, ceased spinning and revolving around the sun. On the other side of what he was about to say was a world he did not know, a reality he’d never even considered. And a door would slam shut behind him as soon as he spoke the new world into existence and he would never be able to return to the old one, the world of innocent trust and security and commitment. How did two people, two married people, relate in the world he was entering, where all the rules had been broken, the trust shattered, the vows abandoned? How did they make a place there, and make a place they must, because the world of innocence would be forever lost to them as soon as he spoke. “…you
Ninie Hammon (The Knowing (The Knowing, #1))
[gospel is that the] right and proper judgment of God against our rebellion has not been overturned; it has been exhausted, embraced in full by the eternal Son of God himself. . . . God uses words in the service of his intention to rescue men and women, drawing them into fellowship with him and preparing a new creation as an appropriate venue for the enjoyment of that fellowship. In other words, the knowledge of God that is the goal of God's speaking ought never to be separated from the centerpiece of Christian theology; namely, the salvation of sinners. This is certainly not elementary theologizing, but a grounding of even the very philosophy and understanding of human language in the gospel. The Word of the Lord (as we see in Jonah 1:1) is never abstract theologizing, but is a life-changing message about the severity and mercy of God. Why is this so important? First, in a time in which there is so much ignorance of the basic Christian worldview, we have to get to the core of things, the gospel, every time we speak. Second, the gospel of salvation doesn't really relate to theology like the first steps relate to the rest of the stairway but more like the hub relates through the spokes to the rest of the wheel. The gospel of a glorious, other-oriented triune God giving himself in love to his people in creation and redemption and re-creation is the core of every doctrine--of the Bible, of God, of humanity, of salvation, of ecclesiology, of eschatology. However, third, we must recognize that in a postmodern society where everyone is against abstract speculation, we will be ignored unless we ground all we say in the gospel. Why? The postmodern era has produced in its citizens a hunger for beauty and justice. This is not an abstract culture, but a culture of story and image. The gospel is not less than a set of revealed propositions (God, sin, Christ, faith), but it is more. It is also a narrative (creation, fall, redemption, restoration.) Unfortunately, there are people under the influence of postmodernism who are so obsessed with narrative rather than propositions that they are rejecting inerrancy, are moving toward open theism, and so on. But to some extent they are reacting to abstract theologizing that was not grounded in the gospel and real history. They want to put more emphasis on the actual history of salvation, on the coming of the kingdom, on the importance of community, and on the renewal of the material creation. But we must not pit systematic theology and biblical theology against each other, nor the substitutionary atonement against the kingdom of God. Look again at the above quote from Mark Thompson and you will see a skillful blending of both individual salvation from God's wrath and the creation of a new community and material world. This world is reborn along with us--cleansed, beautified, perfected, and purified of all death, disease, brokenness, injustice, poverty, deformity. It is not just tacked on as a chapter in abstract "eschatology," but is the only appropriate venue for enjoyment of that fellowship with God brought to us by grace through our union with Christ.
John Piper (The Supremacy Of Christ In A Postmodern World)
Forbearing Father, thank you for documenting the relational failures, foibles, and foolishness of your people. It helps me repent of idolizing the perfect community. It also keeps me from giving up and running away from other Christians. The fact that you’ve chronicled just how poorly we love one another is a witness to the steadfastness of your love and the depth of our brokenness. We need the gospel every day—every hour.
Scotty Smith (Everyday Prayers: 365 Days to a Gospel-Centered Faith)
This redemptive-historical approach to Scripture in no way minimizes the importance of commands, principles, characters, and doctrine in Scripture. Rather, it puts all of them in a gospel-centered, relational framework. It highlights that the Bible is God’s "show-and-tell": his mighty acts of redemption on behalf of sinners, told for the purpose of restoring broken relationship with his image bearers. As
Michael R. Emlet (CrossTalk: Where Life & Scripture Meet)
it appears that Jesus is giving the disciples the key to understanding the Old Testament as a whole."10 Basically, Jesus is saying, "I am the lens through which you must look at the Old Testament. I am the interpretive key that opens its treasure chest of meaning. If you miss how the Old Testament testifies about me, you will miss where the story of redemption is going." This Christ-shaped (gospel-shaped) lens profoundly affects the way we go about interpreting and applying Scripture. This lens keeps our approach to Scripture "familial" and relational because we yearn to see Jesus in its pages. We desire to learn of the one in whom "we live and move and have our being" (Acts 17:28). And, as I mentioned earlier, it keeps as our purpose the mission of our king, to heal the brokenness of people and the world around us.
Michael R. Emlet (CrossTalk: Where Life & Scripture Meet)
Please show me where I’m living like a relational piranha—nibbling on others’ brokenness and inconsistencies more than I’m feasting on the gospel; holding on to unforgiveness just to gain advantage in a relationship; rehearsing the sins of others more than I’m remembering the way you’ve forgiven me; being petty rather than patient, critical rather than compassionate, mean rather than merciful. Help me know when overlooking the failures of others would be not cowardice but courage. Help me learn how to go through conflict redemptively, rather than destructively. Lord Jesus, we’re free only because of you. Help me to steward this costly freedom today in a world of broken people and broken relationships. I pray in your glorious and graceful name. Amen.
Scotty Smith (Everyday Prayers: 365 Days to a Gospel-Centered Faith)
Capodistria sits remote from it all, in his immaculate shark-skin coat with the coloured silk handkerchief lolling at his breast. His narrow shoes gleam. His friends call him Da Capo because of a sexual prowess reputed to be as great as his fortune — or his ugliness. He is obscurely related to Justine who says of him: ‘I pity him. His heart has withered in him and he has been left with the five senses, like pieces of a broken wineglass.
Lawrence Durrell (The Alexandria Quartet)
a basic income is arguably more justified by the need for economic security than by a desire to eradicate poverty. Martin Luther King captured several aspects of this rather well in his 1967 book, Where Do We Go from Here? [A] host of positive psychological changes inevitably will result from widespread economic security. The dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain, and when he knows that he has the means to seek self-improvement. Personal conflicts between husband, wife and children will diminish when the unjust measurement of human worth on a scale of dollars is eliminated.15 Twentieth-century welfare states tried to reduce certain risks of insecurity with contributory insurance schemes. In an industrial economy, the probability of so-called ‘contingency risks’, such as illness, workplace accidents, unemployment and disability, could be estimated actuarially. A system of social insurance could be constructed that worked reasonably well for the majority. In a predominantly ‘tertiary’ economy, in which more people are in and out of temporary, part-time and casual jobs and are doing a lot of unpaid job-related work outside fixed hours and workplaces, this route to providing basic security has broken down. The
Guy Standing (Basic Income: And How We Can Make It Happen)
His name was Ed. His nickname was Scrambled Ed. On leaving school he had taken a year out to decide what he wanted to study at University. The year passed and he still hadn't decided but went to University anyway. 'Academic' is defined as 'of, or relating to, institutionalized education and scholarship'. The same word, at the same time, also means 'having little practical use or value, as by being overly detailed, unengaging or theoretical'. The latter definition seemed the most appropriate for Ed's university career which was a mash up of drinking, diving, surfing, kayaking and having his heart-broken. All washed down with a few pints. After three years of that he was awarded a second class joint honours degree which he put in the recycling bin and went in search of something that would make him feel better.
Matt Padwick (Transpose - a self-styled revolution)
Sexual trauma isn't a one time event. It's something we battle for a lifetime. No matter how much I tried to mute troubling memories, I couldn't. Flashbacks occurred without warning. Seeing the predator at social events was a constant reminder. I was a broken mess.
Dana Arcuri
In broken English, Suhren told the American soldier: 'This is Frau Churchill. She is related to Winston Churchill, the Prime Minister of England.' Odette said she then stepped out of the car and added: 'And this is Fritz Suhren, commandant of Ravenbruck concentration camp. Please take him as your prisoner.
Sarah Helm (Ravensbrück: Life and Death in Hitler's Concentration Camp for Women)
For centuries, cannabis has long been used as a go-to remedy for a wide range of medical conditions by different societies all around the world. But after the dangers of its addiction were brought into light during the 1930s and 1940s, it was banned in most countries—not unlike alcohol was during the Prohibition. It’s only recently that its numerous medical benefits have been reinvestigated. Many studies have proven that marijuana is effective in alleviating symptoms of diseases like multiple sclerosis, Parkinson’s disease, and even cancer. A New Breakthrough Study The Journal of Bone and Mineral Research published a new study that explored a new and more promising medical application for cannabis. Conducted by researchers from Hebrew University and Tel Aviv University, the research showed that administering cannabidiol (aka. CBD), the non-psychotropic compound cannabinoid found in cannabis, aids in healing bone fractures. Conducted on rats with femoral fractures, it found that cannabidiol significantly enhanced the healing process in just eight weeks. This breakthrough research was jointly led by Prof. Itai Bab of the Bone Laboratory of Hebrew University and by Dr. Yankel Gabet of the Department of Anatomy and Anthropology’ Bone Research Laboratory at TAU’s Sackler Faculty of Medicine. Undisputable Clinical Potential In an earlier research study, the very same team also discovered that cannabinoid receptors in the human body also inhibited bone loss and stimulated bone formation. The results of this study just might pave the way for the use of cannabinoid medication to effectively fight osteoporosis and other diseases related to the bone in the near future. According to Dr. Gabet, the compounds of cannabis and its benefits to the medical world is not undeniable. He stressed that there is still a lot of work that has to be done to develop the right therapies, but it’s possible to come up with a clinical therapy that doesn’t involve the psychoactivity of marijuana. After all, cannabidiol is mostly anti-inflammatory and doesn’t cause any psychoactivity. Dr. Gabet also stated that the human body has a cannabinoid system that regulates vital and non-vital systems. The reason we only respond to marijuana is that our built-in intrinsic compounds and receptors can be activated by the compounds found in the cannabis plant. Research has shown that the skeleton is regulated by cannabinoids, while non-psychogenic compounds affect the skeleton. Separating the Components The study showed that cannabidiol makes the bones stronger during the healing process. It does so by enhancing the maturation of the collagen matrix, which then gives the basis for the new mineralization of the bone tissue. Because of this, after a fracture is healed with cannabidiol, if it gets broken again in the future, the healed bone will be tougher to break. In the study, the researchers prepared two groups of rats with fractured femurs: the first one was injected with cannabidiol alone, while the second one was injected with both cannabidiol and tetrahydrocannabinol. After evaluating the administration of these compounds on the subjects, it was found that it was only cannabidiol that offered therapeutic effects. The researchers found that only cannabidiol sufficiently and effectively enhanced the healing of the fracture—not to mention there are other studies that proved cannabidiol to be a safe agent. Because of this, the researchers are planning to move on with their studies and proceed to clinical trials to look into the use of CBD in improving the healing of human fractures. As we are seeing the use of medical marijuana being legalized in a growing number of states and countries, we can only expect research like this to grow. Research such as this one only adds to the growing list of the health benefits of marijuana.
Please forgive me for inconveniencing you, Mr. Winterborne. I don’t intend to stay long.” “Does anyone know you’re here?” he asked curtly. “No.” “Speak your piece, then, and make it fast.” “Very well. I--” “But if it has anything to do with Lady Helen,” he interrupted, “then leave now. She can come to me herself if there’s something that needs to be discussed.” “I’m afraid Helen can’t go anywhere at the moment. She’s been in bed all day, ill with a nervous condition.” His eyes changed, some unfathomable emotion spangling the dark depths. “A nervous condition,” he repeated, his voice iced with scorn. “That seems a common complaint among aristocratic ladies. Someday I’d like to know what makes you all so nervous.” Kathleen would have expected a show of sympathy or a few words of concern for the woman he was betrothed to. “I’m afraid you are the cause of Helen’s distress,” she said bluntly. “Your visit yesterday put her in a state.” Winterborne was silent, his eyes black and piercing. “She told me only a little about what happened,” Kathleen continued. “But it’s clear that there is much you don’t understand about Helen. My late husband’s parents kept all three of their daughters very secluded. More than was good for them. As a result, all three are quite young for their age. Helen is one-and-twenty, but she hasn’t had the same experiences, or seasoning, as other girls her age. She knows nothing of the world outside Eversby Priory. Everything is new to her. Everything. The only men she has ever associated with have been a handful of close relations, the servants, and the occasional visitor to the estate. Most of what she knows about men has been from books and fairy tales.” “No one can be that sheltered,” Winterborne said flatly. “Not in your world. But at an estate like Eversby Priory, it’s entirely possible.” Kathleen paused. “In my opinion, it’s too soon for Helen to marry anyone, but when she does…she will need a husband with a placid temperament. One who will allow her to develop at her own pace.” “And you assume I wouldn’t,” he said rather than asked. “I think you will command and govern a wife just as you do everything else. I don’t believe you would ever harm her physically, but you’ll whittle her to fit your life, and make her exceedingly unhappy. This environment--London, the crowds, the department store--is so ill suited to her nature that she would wither like a transplanted orchid. I’m afraid I can’t support the idea of marriage for you and Helen.” Pausing, she took a long breath before saying, “I believe it’s in her best interest for the engagement to be broken.
Lisa Kleypas (Cold-Hearted Rake (The Ravenels, #1))
Scientists know your DNA reflects the genetic legacy of your parents, their parents, and your ancestors. It’s possible that it also reflects their emotional experiences. As researchers learn more about our DNA, maybe we’ll find that our cells have encoded the traumas of our ancestors. Experiments in mice have shown that aversion to certain smells is passed down to the offspring after the parental mice were trained to avoid a certain smell by being shocked every time they smelled it.8 While we know that a family history of heart disease may mean close relatives share genes and genetic markers, if we look back, we can often see in family stories hearts that are broken, conflicted, and prevented from loving fully. In my family, people tend to die of heart disease prematurely. My maternal
Christiane Northrup (Goddesses Never Age: The Secret Prescription for Radiance, Vitality, and Well-Being)
I just realized that my grandparents and my relatives are in denial and can’t accept the fact that a sexual perpetrator is in the family. Someday they will learn the truth.
Erin Merryn (Stolen Innocence: Triumphing Over a Childhood Broken by Abuse: A Memoir)
It is strange how, once graves are broken and overgrown in this way, then the people in them are truly dead. The Indian Christian graves at the front of the cemetery, which are still kept up by relatives, seem by contrast strangely alive, contemporary
Ruth Prawer Jhabvala (Heat and Dust)
Someone—Tony or Warner Bros.?—had decided that the grueling schedule and the added tension in the band might be alleviated somewhat by the relative comfort of bus touring versus Old Blue. It was a nice idea. It might have even been a gambit to see if the camaraderie of sharing a luxurious living situation might heal the band’s broken bonds. So we loaded all of our gear into the parking lot behind our apartment and waited for our new accommodations to arrive. Everyone, I think even Jay, was excited about the prospect of spending at least some small part of our lives seeing what it was like to tour in style. That was until he laid eyes on the Ghost Rider. What we were picturing was sleek and non-ostentatious like the buses we had seen parked in front of theaters at sold-out shows by the likes of R.E.M. or the Replacements. Instead, what we got was one of Kiss’s old touring coaches—a seventies-era Silver Eagle decked out with an airbrushed mural in a style I can only describe as “black-light poster–esque,” depicting a pirate ship buffeted by a stormy sea with a screaming skeleton standing in the crow’s nest holding a Gibson Les Paul aloft and being struck by lightning. The look on Jay’s face was tragic. I felt bad for him. This was not a serious vehicle. I’m not sure how we talked him into climbing aboard, and once we did, I have no idea how we got him to stay, because the interior was even worse. White leather, mirrored ceilings, and a purple neon sign in the back lounge informing everyone, in cursive, that they were aboard the “Ghost Rider” lest they forget. So we embarked upon Uncle Tupelo’s last tour learning how to sleep while being shot at eighty miles per hour down the highway inside a metal box that looked like the VIP room at a strip club and made us all feel like we were living inside a cocaine straw. Ghost Rider indeed.
Jeff Tweedy (Let's Go (So We Can Get Back): A Memoir of Recording and Discording with Wilco, Etc.)
The intimate connection between Christianity and Judaism - between the Old Israel and the New - is the central theme of the Catholic liturgy, so that the Two Testaments or Covenants are shown as integral parts of one divine experience. It is not merely that Israel was for more than a thousand years the unique vehicle of divine revelation, it is also that in the tradition of Israel a unique relation was established between God and man and human society and history, a relation which was not broken by the defection of Israel but was carried on and extended in the Christian Church and its history. Thus the Old and the New Testaments or Covenants form a single integrated development which has no parallel among the religions of the world.
Christopher Henry Dawson (The Formation of Christendom)
Another Mystery That time I tagged along with my dad to the dry cleaners — What’d I know then about Death? Dad comes out carrying a black suit in a plastic bag. Hangs it up behind the back seat of the old coupe and says, “This is the suit your grandpa is going to leave the world in.” What on earth could he be talking about? I wondered. I touched the plastic, the slippery lapel of that coat that was going away, along with my grandpa. Those days it was just another mystery. Then there was a long interval, a time in which relatives departed this way and that, left and right. Then it was my dad’s turn. I sat and watched him rise up in his own smoke. He didn’t own a suit. So they dressed him gruesomely in a cheap sports coat and tie, for the occasion. Wired his lips into a smile as if he wanted to reassure us, Don’t worry, it’s not as bad as it looks. But we knew better. He was dead, wasn’t he? What else could go wrong? (His eyelids were sewn closed, too, so he wouldn’t have to witness the frightful exhibit.) I touched his hand. Cold. The cheek where a little stubble had broken through along the jaw. Cold. Today I reeled this clutter up from the depths. Just an hour or so ago when I picked up my own suit from the dry cleaners and hung it carefully behind the back seat. I drove it home, opened the car door and lifted it out into sunlight. I stood there a minute in the road, my fingers crimped on the wire hanger. Then tore a hole through the plastic to the other side. Took one of the empty sleeves between my fingers and held it — the rough, palpable fabric. I reached through to the other side.
Raymond Carver (All of Us: The Collected Poems)
Doors had lost their hinges, and were holding on by their latches; windows were broken, painted plaster had peeled off, and was lying about in clods; fowls and cats had so taken possession of the out-buildings, that I couldn’t help thinking of the fairy tales, and eyeing them with suspicion, as transformed retainers, waiting to be changed back again.  One old Tom in particular: a scraggy brute, with a hungry green eye (a poor relation, in reality, I am inclined to think): came prowling round and round me, as if he half believed, for the moment, that I might be the hero come to marry the lady, and set all to-rights; but discovering his mistake, he suddenly gave a grim snarl, and walked away with such a tremendous tail, that he couldn’t get into the little hole where he lived, but was obliged to wait outside, until his indignation and his tail had gone down together.
Charles Dickens (Pictures from Italy)
I think the gating point for determining when you can stop testing is when you can feel confident that if any bugs do remain, they are in components (or features or browsers or devices) that have a relatively low usage and thus a low impact on users if they are broken in some way. This is where prioritizing the functionality and supported environments for the application really comes into play.
James A. Whittaker (How Google Tests Software)
The sensitivity in my soul is exactly deep in the very same, guarded as in a guidance in our past memory. As a child, I always used to smile and laugh, in the wonder of the day, every day. In my eyes, no laughter was a broken promise within my own word.
Petra Hermans (Voor een betere wereld)
Jung wrote, “Eros is a questionable fellow and will always remain so…. He belongs on one side to man’s primordial animal nature, which will endure as long as man has an animal body. On the other side he is related to the highest forms of the spirit. But he thrives only when spirit and instinct are in right harmony.
Elizabeth Lesser (Broken Open: How Difficult Times Can Help Us Grow)
We have found that the sexual life of man, unlike that of most of the animals nearly related to him, does not make a steady advance from birth to maturity, but that, after an early efflorescence up till the fifth year, it undergoes a very decided interruption; and that it then starts on its course once more at puberty, taking up again the beginnings broken off in early childhood. This has led us to suppose that something momentous must have occurred in the vicissitudes of the human species which has left behind this interruption in the sexual development of the individual as a historical precipitate. This factor owes its pathogenic significance to the fact that the majority of the instinctual demands of this infantile sexuality are treated by the ego as dangers and fended off as such, so that the later sexual impulses of puberty, which in the natural course of things would be ego-syntonic, run the risk of succumbing to the attraction of their infantile prototypes and following them into repression.
Sigmund Freud (Inhibitions, Symptoms and Anxiety)
Here lies the value of the Zen discipline, as it gives birth to the unshakable conviction that there is something indeed going beyond mere intellection. The wall of koan once broken through and the intellectual obstructions well cleared off, you come back, so to speak, to your everyday relatively constructed consciousness. [...] Zen is now the most ordinary thing in the world. A field that we formerly supposed to lie far beyond is now found to be the very field in which we walk, day in, day out. When we come out of satori we see the familiar world with all its multitudinous objects and ideas together with their logicalness, and pronounce them "good".
D.T. Suzuki (An Introduction to Zen Buddhism)
With suicides, the victim is the murderer. The person upon whom the blame rests is also the person whose loss is felt most deeply. They are not around to take the recriminations for their death, the natural anger anyone feels when there is a loss. What the dead leave instead is a void that all the pain and sorrow in the world can never fill. Mother and father, sisters, brothers, friends and other relatives—all find themselves with no one to punish for their loss. And people always want to punish someone when a life is unexpectedly taken.
Karin Slaughter (Broken)
A friend just told us that perhaps we should relate to the church as a dysfunctional parent. We honor, submit to, and love her. But we do not allow her to destroy those we love with her dysfunction. We recognize that our beauty and our brokenness are inseparable from hers. The Creator and the church are our parents, and having one without the other leaves us very empty. Though our mother has many illegitimate children, we still love her.
Shane Claiborne (The Irresistible Revolution: Living as an Ordinary Radical)
If the relation between God, man and physical nature has been broken, the fault lies not in biblical religion, which predates global warming by several thousand years, but in human selfishness and pride, in economic systems that sacrifice everything and everyone for profit and in scientific arrogance that accepts no moral limitation on its research.
Francis George
My father had a sister, Mady, who had married badly and ‘ruined her life.’ Her story was a classic. She had fallen in love before the war with an American adventurer, married him against her family’s wishes, and been disinherited by my grandfather. Mady followed her husband romantically across the sea. In America he promptly abandoned her. By the time my parents arrived in America Mady was already a broken woman, sick and prematurely old, living a life two steps removed from destitution. My father, of course, immediately put her on an allowance and made her welcome in his home. But the iron laws of Victorian transgression had been set in motion and it was really all over for Mady. You know what it meant for a woman to have been so disgraced and disinherited in those years? She had the mark of Cain on her. She would live, barely tolerated, on the edge of respectable society for the rest of her life. A year after we arrived in America, I was eleven years old, a cousin of mine was married out of our house. We lived then in a lovely brownstone on New York’s Upper West Side. The entire house had been cleaned and decorated for the wedding. Everything sparkled and shone, from the basement kitchen to the third-floor bedrooms. In a small room on the second floor the women gathered around the bride, preening, fixing their dresses, distributing bouquets of flowers. I was allowed to be there because I was only a child. There was a bunch of long-stemmed roses lying on the bed, blood-red and beautiful, each rose perfection. Mady walked over to them. I remember the other women were wearing magnificent dresses, embroidered and bejeweled. Mady was wearing only a simple white satin blouse and a long black skirt with no ornamentation whatever. She picked up one of the roses, sniffed deeply at it, held it against her face. Then she walked over to a mirror and held the rose against her white blouse. Immediately, the entire look of her plain costume was altered; the rose transferred its color to Mady’s face, brightening her eyes. Suddenly, she looked lovely, and young again. She found a long needle-like pin and began to pin the rose to her blouse. My mother noticed what Mady was doing and walked over to her. Imperiously, she took the rose out of Mady’s hand and said, ‘No, Mady, those flowers are for the bride.’ Mady hastily said, ‘Oh, of course, I’m sorry, how stupid of me not to have realized that,’ and her face instantly assumed its usual mask of patient obligation. “I experienced in that moment an intensity of pain against which I have measured every subsequent pain of life. My heart ached so for Mady I thought I would perish on the spot. Loneliness broke, wave after wave, over my young head and one word burned in my brain. Over and over again, through my tears, I murmured, ‘Unjust! Unjust!’ I knew that if Mady had been one of the ‘ladies’ of the house my mother would never have taken the rose out of her hand in that manner. The memory of what had happened in the bedroom pierced me repeatedly throughout that whole long day, making me feel ill and wounded each time it returned. Mady’s loneliness became mine. I felt connected, as though by an invisible thread, to her alone of all the people in the house. But the odd thing was I never actually went near her all that day. I wanted to comfort her, let her know that I at least loved her and felt for her. But I couldn’t. In fact, I avoided her. In spite of everything, I felt her to be a pariah, and that my attachment to her made me a pariah, also. It was as though we were floating, two pariahs, through the house, among all those relations, related to no one, not even to each other. It was an extraordinary experience, one I can still taste to this day. I was never again able to address myself directly to Mady’s loneliness until I joined the Communist Party. When I joined the Party the stifled memory of that strange wedding day came back to me. . .
Vivian Gornick (The Romance of American Communism)
In a city, relatively minor problems like graffiti, public disorder, and aggressive panhandling, they write, are all the equivalent of broken windows, invitations to more serious crimes:
Malcolm Gladwell (The Tipping Point: How Little Things Can Make a Big Difference)
In all likelihood, masks would attain fantastic popularity, my factory would grow larger and larger, and even working full time it would be unable to meet the demand. Some people would suddenly vanish. Others would be broken up into two or three people. Personal identification would be pointless, police photographs ineffective, and pictures of prospective marriage partners torn up and thrown away. Strangers would be confused with acquaintances, and the very idea of an alibi would collapse. Unable to suspect others, unable to believe in others, one would have to live in a suspended state, a state of bankrupt human relations, as if one were looking into a mirror that reflects nothing.
Kōbō Abe (The Face of Another)
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But there’s something repugnant about applying the bureaucratic ideals of speed, productivity, and standardization to our relations with others. The most meaningful bonds aren’t forged through transactions in a marketplace or other routinized exchanges of data. People aren’t nodes on a network grid. The bonds require trust and courtesy and sacrifice, all of which, at least to a technocrat’s mind, are sources of inefficiency and inconvenience. Removing the friction from social attachments doesn’t strengthen them; it weakens them. It makes them more like the attachments between consumers and products—easily formed and just as easily broken.
Nicholas Carr (The Glass Cage: Automation and Us)
The room was crowded with fans, friends, and dignitaries (where’s your crown, King Jericho?), all waiting to say a few words to the band. I noticed guitarist Kirk Hammett, who I’d kind of met once before in 1994 in Atlanta. I had asked him to sign the cast on my broken arm (I’d broken it trying a shooting star press in Knoxville) and he said he would if “I could use his boner as a speed bump.” I’m still not sure what he was getting at, and he wasn’t either when I asked him about it fourteen years later in Chicago. He said, laughing, “I was really drunk on Frangelico that night.” I could relate, considering I had crashed my car and split open my forehead whilst under the influence of said spirit in Calgary back in 1995. (Full versions of
Chris Jericho (The Best in the World: At What I Have No Idea)
You see, I love you. And love is exception-making. If you were in love you’d want to be broken, trampled, ordered, dominated, because that’s the impossible, the inconceivable for you in your relations with people. That would be the one gift, the great exception you’d want to offer the man you loved. But it wouldn’t be easy for you." "If that’s true, then you..." "Then I become gentle and humble--to your great astonishment--because I’m the worst scoundrel living.
Perhaps we as a culture have so emphasized the sexual dimension of maleness and femaleness that we have lost sight of the power of friendship
Andrew Comiskey (Strength in Weakness: Healing Sexual and Relational Brokenness)
The whole concept of absolute individuals with absolute rights, and with a contractual power of forming fully defined external relations, has broken down. The human being is inseparable from its environment in each occasion of its existence. The environment which the occasion inherits is immanent in it, and conversely it is immanent in the environment which it helps to transmit.28
Philip Clayton (Organic Marxism: An Alternative to Capitalism and Ecological Catastrophe (Toward Ecological Civilization))
especially his relationship with creation. The thought of an infinite God stooping low to relate to and redeem a broken people rightfully leaves our minds reeling—or at least it should.
J. Ryan Lister (The Presence of God: Its Place in the Storyline of Scripture and the Story of Our Lives)
The irony of the NYPD strike is that it has demonstrated the opposite. When police do not do their jobs, at least as defined under current policy, the costs are low. There is no dramatic damage to public safety. Relative to the precipitous drop in policing, there have been very minor increases in violent crime. Nor are the other costs, such as the decline in revenue from fines and tickets, particularly significant. Meanwhile, the benefits to (formerly) over-policed neighborhoods is large. With their slowdown, New York police officers have shown that most of their activities are inessential. Society is better off when they are not engaging in broken windows, quality-of-life harassment of poor neighborhoods. The next logical step is to simply normalize the present. In the infamous words of one former vice president, this should be the “new normal.
Whether your neighbor, coworker, friends, or extended family, there is someone. If every person can think of someone who had a broken family, it shows you how common this disease is. Don’t let this condition plague your life! Love your family like no tomorrow. The mortar of every relationship is love. All the bonds of friendship begin with the heart. So work on your own heart that you can cherish other’s as well. How we relate to others can determine how easy or how difficult our lives will be. If you’re too busy trying to take care of yourself, there will be a day when you’ll wish you did more to bond with a friend or family member before they died. By then it’s too late to take your choices back. Don’t live life with regrets! Remember that there are no regrets in perfect love. Indeed, the most rewarding experiences don’t come from how we love ourselves but how we love others. If we spend more time filling up other people, it will result in a tangible reward that can be felt and experienced in this life. Now, true and sincere love wouldn’t be loving someone with the hope of getting a reward out of it. True love is expressed without regard for self. For example, consider the depths of a mother’s love. True love can be examined in a mother’s life.
Adam Houge (The 7 Habits That Will Change Your Life Forever)
There were other important reasons for the growth of American individualism at the expense of community in the second half of the twentieth century besides the nature of capitalism. The first arose as an unintended consequence of a number of liberal reforms of the 1960s and 1970s. Slum clearance uprooted and destroyed many of the social networks that existed in poor neighborhoods, replacing them with an anonymous and increasingly dangerous existence in high-rise public housing units. “Good government” drives eliminated the political machines that at one time governed most large American cities. The old, ethnically based machines were often highly corrupt, but they served as a source of local empowerment and community for their clients. In subsequent years, the most important political action would take place not in the local community but at higher and higher levels of state and federal government. A second factor had to do with the expansion of the welfare state from the New Deal on, which tended to make federal, state, and local governments responsible for many social welfare functions that had previously been under the purview of civil society. The original argument for the expansion of state responsibilities to include social security, welfare, unemployment insurance, training, and the like was that the organic communities of preindustrial society that had previously provided these services were no longer capable of doing so as a result of industrialization, urbanization, decline of extended families, and related phenomena. But it proved to be the case that the growth of the welfare state accelerated the decline of those very communal institutions that it was designed to supplement. Welfare dependency in the United States is only the most prominent example: Aid to Familles with Dependent Children, the depression-era legislation that was designed to help widows and single mothers over the transition as they reestablished their lives and families, became the mechanism that permitted entire inner-city populations to raise children without the benefit of fathers. The rise of the welfare state cannot be more than a partial explanation for the decline of community, however. Many European societies have much more extensive welfare states than the United States; while nuclear families have broken down there as well, there is a much lower level of extreme social pathology. A more serious threat to community has come, it would seem, from the vast expansion in the number and scope of rights to which Americans believe they are entitled, and the “rights culture” this produces. Rights-based individualism is deeply embedded in American political theory and constitutional law. One might argue, in fact, that the fundamental tendency of American institutions is to promote an ever-increasing degree of individualism. We have seen repeatedly that communities tend to be intolerant of outsiders in proportion to their internal cohesiveness, because the very strength of the principles that bind members together exclude those that do not share them. Many of the strong communal structures in the United States at midcentury discriminated in a variety of ways: country clubs that served as networking sites for business executives did not allow Jews, blacks, or women to join; church-run schools that taught strong moral values did not permit children of other denominations to enroll; charitable organizations provided services for only certain groups of people and tried to impose intrusive rules of behavior on their clients. The exclusiveness of these communities conflicted with the principle of equal rights, and the state increasingly took the side of those excluded against these communal organizations.
Francis Fukuyama (Trust: Human Nature and the Reconstitution of Social Order)
And so his royal Duffleleupagus is seized with the megalomaniacal conceit that he is the contemporary Jesus, the man wandering through the lives of these forlorn people, beaten and broken down by the unbearable thirst of relative deprivation--unless it was all of capitalism, or terrorism, or loneliness, or time. Of course, to compare oneself to Jesus is at least ridiculous, and yet not uninspired extreme narcissism, and although he cannot remember reading it symptomatic of a particularly overt form of latent homosexuality, he could not say for sure he had not read that either. On a cereal box top or as fortune cookie filler? Svevo or Zizek? Soft-core porn spam or in freshman composition?
Alex Kudera (Fight for Your Long Day)
I have tried everything, Father. I’ve been kind to her. I’ve promised my strong arm will be hers forever into the horizon, until I am dust in the wind. And I’ve tried bargaining with her.” “What bargains?” Hunter shot a wary glance toward the shadows, where his mother sat listening. “After my mother left the lodge, I said that perhaps I would be a tired Comanche when the moon rose if she were to eat and drink.” “And if she didn’t, and you were not tired?” Many Horses’ dark eyes filled with laughter. He too shot a glance into the shadows. “The bargain did not please her?” Hunter shook his head. “Perhaps she is not the right woman,” Many Horses said softly. “She is the woman. I am certain of that.” “Has a spirit voice come to you during a dream?” “No, my father.” Studying the flames, Hunter grew thoughtful. “No man has a more abiding hatred for the tosi tivo than I. You know this is so. My heart burned with anger when I went to collect the yellow-hair. I wanted to kill her.” Woman with Many Robes leaned forward, her features dancing in the firelight. Hunter met her gaze. She was a woman with much wisdom. She observed the customs and seldom interrupted when men were speaking, but on those occasions when she did, only a stupid man ignored what she had to say. He waited to see if she meant to share her thoughts. When she remained silent, he cleared his throat, which was afire from the pipe, and continued. “Now, I would not kill her. She has touched me. My hatred for her has gone the way of the wind. She saved my life.” He quickly related the tale about the rattlesnake and how she had broken her silence to warn him. “You would prefer that she live for always away from you?” Hunter’s gut contracted. In that instant he realized how much he wanted the woman beside him. “I would prefer that my eyes never again fall upon her than to see her die.
Catherine Anderson (Comanche Moon (Comanche, #1))
She has touched me. My hatred for her has gone the way of the wind. She saved my life.” He quickly related the tale about the rattlesnake and how she had broken her silence to warn him. “You would prefer that she live for always away from you?” Hunter’s gut contracted. In that instant he realized how much he wanted the woman beside him. “I would prefer that my eyes never again fall upon her than to see her die.” His mouth twisted. “She has great heart for one so small. She makes war with nothing, and wins.” Many Horses nodded. “Huh, yes, Warrior and Swift Antelope have already told me.” “I would take my woman back to her land,” Hunter said. “I know the words of the prophecy, eh? And I would not displease the Great Ones, but I see no other path I might walk.” Hunter’s mother rose to her knees. “My husband, I request permission to speak.” Many Horses squinted into the shadows. “Then do it, woman.” She moved forward into the light, her brown eyes fathomless in the flickering amber. “I would but sing part of the song, so we might hear the words and listen.” She tipped her head back and clasped her hands before her. In a singsong voice, she recited, “‘When his hatred for the White Eyes is hot like the summer sun and cold like the winter snow, there will come to him a gentle maiden from tosi tivo land.’” “Yes, wife, I know the words,” Many Horses said impatiently. “But do you listen?” Woman with Many Robes fixed her all-seeing gaze on her eldest son. “Hunter, she did not come to you, as the prophecy foretold. You took her by force.” “Pia, what is it you’re saying? That she would have come freely?” A breath of laughter escaped Hunter’s lips. “The little blue-eyes? Never.” His mother held up a hand. “I say she would have, and that she shall. You must take her to her wooden walls. The Great Ones will lead her in a circle back to you.” Hunter glanced at his father. Many Horses set his pipe aside and gazed for a long while into the flames. “Your mother may be right. Perhaps we have acted wrongly, sending you to fetch her. Perhaps it was meant for her to come of her own free will.” Hunter swallowed back an argument. Though he didn’t believe his little blue-eyes would ever return to Comancheria freely, his parents had agreed that he should take her home, and that was enough. “What will lead her back to me, pia?” Woman with Many Robes smiled. “Fate, Hunter. It guides our footsteps. It will guide hers.
Catherine Anderson (Comanche Moon (Comanche, #1))
Relation is when each have Same words to speak, Conversation will be Awesome.
Yaganesh Derasari
When I went into the attic to find the veil for Rose, I discovered this painting,” she began. “This is your great-grandfather, the third Earl of Ashton.” He wasn’t certain what to make of it, but then the weight of her words struck him. She’d said it was his great-grandfather. “He had green eyes,” Moira whispered. “You can see it for yourself.” Iain accepted the portrait, and when he took a closer look at the man, his blood ran cold. It was like looking into a mirror. There was no doubt at all that he was a blood relation to this man. He set down the portrait, and the hair stood up on his arms. Moira spoke first. “You have to understand how broken I was after I was violated by a man who was not my husband. And because Aidan sought revenge, he died. I found myself with a living reminder of that night.” Tears rolled down her cheeks. “Every time I looked at you, I could only think of the violence. I couldn’t see that you were a gift that Aidan left to me, so I wouldn’t be alone.” Moira turned away, her shoulders slumped forward. He couldn’t answer her, though he knew what she was saying. She finished with, “There is nothing I can say to undo the years I mistreated you. I neglected the only son remaining to me. The last piece of my husband, because I was too blind to see the truth.” For a time, he was frozen, not knowing how to respond. He was the Earl of Ashton in truth. By blood and by birthright. “I will leave, if you ask it of me,” she whispered. “I deserve to be cast out for what I did.” A part of him wanted to lash out at her, for the years she’d made him feel like a shadow worth nothing at all. But what good would it do? She had aged into a fragile shell of a woman who had based her life upon misery and bitterness. He had Rose now, the woman he loved more than life itself. He had brought her here to help him rebuild Ashton . . . but perhaps she could help him rebuild more than the estate. With a heavy sigh, he placed his hand upon his mother’s shoulder. “Will you walk with me when I meet my bride?” Moira took his hand and pressed it to her forehead. Against his fingers, he felt the wetness of her tears. “I will, yes. Thank you.” It would take time to let go of the past. But it would begin with a single step.
Michelle Willingham (Good Earls Don't Lie)
She was quiet in crowds, was absent for parties, but the girl loved to read.
Chloe Walsh (Break My Fall (Broken #1))
What work means to people often has less to do with what tasks they are actually performing than with how they relate to and compare themselves to other people.
Keith Payne (The Broken Ladder: How Inequality Affects the Way We Think, Live, and Die)
Likewise, when an isolated particle encounters a randomised environment, the effect of the environment will be to destroy the ordered coherent phases of the particle's wavelike nature. The regularity dissipates into the environment and can never be reformed — just like a broken egg.
Andrew Thomas (Hidden In Plain Sight: The simple link between relativity and quantum mechanics)