Sex And The City Friendship Quotes

what encourages me when I’m faced with the call of the cross in a newly exposed area of my life is when I look around at the beloved people in my church and see that the cross is just as relentless in their lives. They are living, breathing movie trailers displaying the future redemption story. My single friends who want to be married could be traipsing around the city dating and sleeping with anyone and everyone. They could be taking their future into their own hands rather than waiting on the Lord and entrusting themselves to him. My married friends who have experienced difficulties in their marriages could be taking their spouses to divorce court. My same-sex attracted friends could be succumbing to their desires. All these hold steady in truth and grace for the sake of the gospel, and their stories not only compel me to do the same but also solidify our bonds of unity and friendship and show me anew the surpassing worth of the gospel.

There was a place within my imagination so fathomlessly deep that the light of the real world could never touch it. Nothing but sex had ever been able to reach it. This place within me was prehuman, almost. Certainly, it was precivilization. It was a place beyond language. Friendship could not reach it. My creative endeavors could not reach it. Awe and joy could not reach it. This hidden part of me could only be reached through sexual intercourse.

Can I ask you something, Vivian?” he said after a while. “Certainly.” “Does it make you happy?” “Being with all those men, you mean?” “Yes.” I gave this question real consideration. He hadn’t asked it in an accusing way. I think he genuinely wished to comprehend me. And I’m not sure I’d ever pondered it before. I didn’t want to take the question lightly. “It makes me satisfied, Frank,” I finally replied. “It’s like this: I believe I have a certain darkness within me, that nobody can see. It’s always in there, far out of reach. And being with all those different men—it satisfies that darkness.” “Okay,” Frank said. “I think I can maybe understand that.” I had never before spoken this vulnerably about myself. I had never before tried to put words to my experience. But still, I felt that my words fell short. How could I explain that by “darkness” I didn’t mean “sin” or “evil”—I only meant that there was a place within my imagination so fathomlessly deep that the light of the real world could never touch it. Nothing but sex had ever been able to reach it. This place within me was prehuman, almost. Certainly, it was precivilization. It was a place beyond language. Friendship could not reach it. My creative endeavors could not reach it. Awe and joy could not reach it. This hidden part of me could only be reached through sexual intercourse. And when a man went to that darkest, secret place within me, I felt as though I had landed in the very beginning of myself. Curiously, it was in that place of dark abandon where I felt the least sullied and most true.

makes me satisfied, Frank,” I finally replied. “It’s like this: I believe I have a certain darkness within me, that nobody can see. It’s always in there, far out of reach. And being with all those different men—it satisfies that darkness.” “Okay,” Frank said. “I think I can maybe understand that.” I had never before spoken this vulnerably about myself. I had never before tried to put words to my experience. But still, I felt that my words fell short. How could I explain that by “darkness” I didn’t mean “sin” or “evil”—I only meant that there was a place within my imagination so fathomlessly deep that the light of the real world could never touch it. Nothing but sex had ever been able to reach it. This place within me was prehuman, almost. Certainly, it was precivilization. It was a place beyond language. Friendship could not reach it. My creative endeavors could not reach it. Awe and joy could not reach it. This hidden part of me could only be reached through sexual intercourse. And when a man went to that darkest, secret place within me, I felt as though I had landed in the very beginning of myself. Curiously, it was in that place of dark abandon

The women in Subic Bay—and later, Bangkok—had expected nothing of Jeb. Not even friendship. He could cross the bridge to Olongapo City for an hour or two, fuck them silly, and forget that he was killing their Asian brothers. Sex, how good it felt, sex, when he could still feel sex. You could occupy a country with guns and sex. Open your wallet. Pull out a five, ten, a little extra when you’re black. And know that the women had seen enough to welcome you and expect nothing.

In Xenophon's summary of the allegory [Prodicus' "Choice of Heracles'' ] the young Heracles has sat down at a crossroads, not knowing which path to follow through life. As he sits deliberating, two women appear to him. Their physical appearance is a study in contrasts, and they are clearly villainness and heroine. Evil (Kakia) is overfed, plump, rouged, and all powdered up. She wears revealing clothes and is vain, viewing herself in a mirror and turning around to see if she is being admired. Virtue (Arete), on the other hand, wears simple white; her only adornments are purity, modesty, and temperance. These apparitions proceed to give speeches in praise of the life that they can give Heracles. Evil speaks first-an ominous choice, since in such debates, the first speaker typically loses. She offers Heracles a life of free, effortless pleasure. There will be no delights that he will not taste, no difficulties that he will not avoid. He need never worry about wars and affairs. All he need trouble himself about will be what food or drink to take; what to look at, hear, smell or touch for his pleasure; what partner he might enjoy, how he might sleep softest, and how he can obtain all these with the least toil (aponOtata). If ever there are shortages, he will not suffer ponos or hardship either in body or soul. Rather "you will enjoy those things that others work to produce, and you will not hold back from profiting everywhere." Evil tells Heracles her name, but adds confidentially that to her friends she is known as Happiness (Eudaimonia). Very different is the tone and substance of Virtue's argument. For while Evil would have Heracles live for himself alone and treat others as means to his self-gratification, Virtue begins by saying that she knows Heracles' parents and nature: Heracles must live up to his Olympian heritage. Therefore she will not deceive him with "hymns to pleasure." Evil's enticements are in fact contrary to the divine ordering, "for the gods have given men nothing good without ponos and diligence." There follows a series of emphatic verbal nouns to hammer home this truth: if you want divine favor, you must worship the gods; if you want to be admired, you must do good works for your friends; if you want to be honored, you must benefit your city and Greece; if you want the earth to bear crops, you must cultivate the land. Flocks require tending, war demands practice. And if you want strength (Heracles' trademark), you must accustom your body to serve your will, and you must train "with ponoi and sweat:' At this point, Evil bursts in to deplore such a harsh lifestyle. She is immediately silenced, however, as Virtue argues that duality is essential to a sense of fulfillment and even to pleasure itself. For paradoxically, ponos (pain, struggle) makes pleasure pleasurable. Evil's vision of happiness is one of continual and languid orgy-food without hunger, drink without thirst, sex without desire, sleep without weariness. But as experience shows, continual partying soon loses its zest, even if one goes so far as to cool expensive drinks "with snow" in summertime. By contrast, Virtue's own followers have no real trouble in satisfying their desires. They do so not by committing violence against others or living off others' labor, but by simply "holding off until they actually do desire" food or drink. Hunger is the best sauce, and it is free. Furthermore, Virtue appeals to Heracles' native idealism. What hedonists have ever accomplished any "fine work" (ergon kalon)? None, for no beautiful or divine deed is ever done "without me [Virtue] ." Therefore, wherever there are energetic, effective people, Virtue is present: she is a helper to craftsmen, a guard of the household, a partner in peacetime ponoi, an ally for the works (erga) of war, the best support of friendship. To choose Evil would be shameful and not even extremely pleasurable, while with Virtue one will lead the most varied and honorable life.

MURRAY CONTINUED TO RAISE the issue of sex discrimination in her writings and presentations to academic and civic groups. On June 19, 1970, at a hearing held by the U.S. House Committee on Education and Labor, she described the multilayered discrimination black women faced, using an impressive array of charts to compare salary and unemployment rates by race, sex, and age to supplement her testimony. From her days as a restaurant worker in college to her career as an attorney and educa-tor, she had been paid less than, and denied the respect accorded to, her male peers. She had spent the first half of her life fighting for equal rights as an African American, only to discover that she would have to spend the second half fighting for equal rights as a woman. 'If anyone should ask a Negro woman what is her greatest achievement, her honest answer would be,' Murray told the committee, her voice laden with emotion, 'I survived.' Three months later, she would testify before the New York City Commission on Human Rights, headed by fellow Yale Law School alumna Eleanor Holmes Norton. Unable to hold back the tears, Murray openly wept as she recounted the opportunities she had been denied.

They say nothing lasts forever …dreams change, trends come and go, but friendships never go out of style.