Superficial Girl Quotes

It’s an epidemic with women your age. A gross disparity between the way that they speak and the quality of thoughts that they’re having about the world. They are taught to express themselves in slang, in clichés, sarcasm—all of which is weak language. The superficiality of the language colors the experiences, rendering them disposable instead of assimilated. And then to top it all, you call yourselves ‘girls.’ 

A woman who holds her head up too high, is trying to breathe from her own pollution.

As long as we live, our self-absorption and our insecurity will walk together, holding hands and swinging them back and forth like two little girls on their way to a pretend playground they can never find. Human nature dictates that most often we will be as insecure as we are self-absorbed. The best possible way to keep from getting sucked into the superficial narcissistic mentality that money, possessions, and sensuality can satisfy and secure us is to deliberately give ourselves to something much greater...[Christ] showed us that giving, rather than getting, is the means to receiving...to find yourself, your true self, you must lose yourself in something larger.

The unusual thing about quiet is that when you seek it, it is almost impossible to achieve. When you strive for quiet, you become impatient, and impatience is itself a noiseless noise. You can block every superficial sound, but, with each new layer extinguished, a next rises up, finer and more entrapping, until you arrive at last in the infinite attitude of your own riotous mind. Inside is where all the memories last like wells, and the unspoken wishes like golden buds, and the pain that you keep, lingering and implicit, staying inside, nesting inside, articulating, articulating, through to the day you die. (p. 240)

If young people wished, they have it in their hands to make a bigger, more beautiful and better world, but that they occupy themselves with superficial things, without giving a thought to real beauty.

Those very superficial sensualists and profligates who lead the dance of Latin decadence have not seen, among their dancing girls and their pennies, that the disappearance of symbols was a precursor to the ruin of a people; communities only have abstract reasons for existing...

The midwest is full of these types of people. The nice enoughs but with a soul made of plastic. Easy to mold, easy to wipe down. The woman's entire music collection is formed from Pottery Barn compilations. Her books shelves are stocked with coffee table crap The Irish in America, Mizzou Football - A History in Pictures, We Remember 911, something dumb with kittens. I knew I needed a pliant friend for my plan, someone I could load up with awful stories about Nick. Someone who would become overly attached to me. Someone who would be easy to manipulate. Who wouldn't think to hard about anything I said because she felt privileged to hear it.

She had always assumed that when she was old, she would have total confidence, finally. But look at her: still uncertain. In many ways she was more uncertain now than she had been as a girl. And often when she heard herself speaking she was appalled at how chirpy she sounded—how empty-headed and superficial, as if she’d somehow fallen into the Mom role in some shallow TV sitcom. What on earth had happened to her?

I was not jealous of his intelligence — he is entirely superficial, which is why he never knows what to look like. Or what music to make. Or whether to be a boy or a girl.

In this unity there was happiness, but it is not far from happiness to suspicion, and the girl was full of suspicions. For instance, it occurred to her that other women (those who weren't anxious) were more attractive and more seductive, and that the young man, who did not conceal the fact that he knew this kind of woman well, would someday leave her for a woman like that. (True, the young man declared that he'd had enough of them to last his whole life, but she knew that he was still much younger than he thought.) She wanted him to be completely hers and herself to be completely his, but it often seemed to her that the more she tried to give him everything, the more she denied him something: the very thing that a light and superficial love or a flirtation gives a person.

We try to stay as thin as possible - which also keeps us weak. When you're skinny, you have no body fat; when you have no body fat, you're cold all the time; and when you're cold all the time, you stay inside; and when you stay inside... you don't vote. I may be joking about that last part... but I'm not totally wrong. Ever stop to think that by keeping women eternally preoccupied with superficialities that we might be missing out on important things in life?

History lessons were superficial. The past was not set in stone, and was occasionally rewritten.

Presenting an unremarkable facade to the outside world is the norm; superficial conversations comprise the majority of social encounters. When an individual trusts another sufficiently to expose the true self—the deepest fears, the hidden desires—a powerful intimacy is born.

No one is perfect, Jet. We all have things that have happened, that are going to happen that make us who we are, and maybe you need to look past all the superficial stuff you see when you look at this girl and see what’s underneath.

I had reached the point, at Balbec, of regarding the pleasure of playing with a troop of girls as less destructive of the spiritual life, to which at least it remains alien, than friendship, the whole effort of which is directed towards making us sacrifice the only part of ourselves that is real and incommunicable (otherwise than by means of art) to a superficial self which, unlike the other, finds no joy in its own being, but rather a vague, sentimental glow at feeling itself supported by external props, hospitalised in an extraneous individuality, where, happy in the protection that is afforded it there, it expresses its well-being in warm approval and marvels at qualities which it would denounce as failings and seek to correct in itself.

She sat there, a wild heart on a chair with gin lips and nightlife eyes. The Gatsby Girl. Longing for more in the shallowness of it all.

I preferred keeping things superficial and carnal. I didn’t want it that way with Sammie. I wanted more. I wanted it all.

Nellie was a good girl, and I think had a sort of quiet respect for old Fagg's unobtrusiveness. But her fancy was already taken captive by Rattler's superficial qualities, which were obvious and pleasing. I don't think Nellie was any worse than you or I. We are more apt to take acquaintances at their apparent value than their intrinsic worth. It's less trouble, and, except when we want to trust them, quite as convenient.

As I’ve told you many times, I’m split in two. One side contains my exuberant cheerfulness, my flippancy, my joy in life and, above all, my ability to appreciate the lighter side of things. By that I mean not finding anything wrong with flirtations, a kiss, an embrace, an off-color joke. This side of me is usually lying in wait to ambush the other one, which is much purer, deeper and finer. No one knows Anne’s better side, and that’s why most people can’t stand me. Oh, I can be an amusing clown for an afternoon, but after that everyone’s had enough of me to last a month. Actually, I’m what a romantic movie is to a profound thinker—a mere diversion, a comic interlude, something that is soon forgotten: not bad, but not particularly good either. I hate having to tell you this, but why shouldn’t I admit it when I know it’s true? My lighter, more superficial side will always steal a march on the deeper side and therefore always win. You can’t imagine how often I’ve tried to push away this Anne, which is only half of what is known as Anne—to beat her down, hide her. But it doesn’t work, and I know why. I’m afraid that people who know me as I usually am will discover I have another side, a better and finer side. I’m afraid they’ll mock me, think I’m ridiculous and sentimental and not take me seriously. I’m used to not being taken seriously, but only the “lighthearted” Anne is used to it and can put up with it; the “deeper” Anne is too weak. If I force the good Anne into the spotlight for even fifteen minutes, she shuts up like a clam the moment she’s called upon to speak, and lets Anne number one do the talking. Before I realize it, she’s disappeared. So the nice Anne is never seen in company. She’s never made a single appearance, though she almost always takes the stage when I’m alone. I know exactly how I’d like to be, how I am … on the inside. But unfortunately I’m only like that with myself. And perhaps that’s why—no, I’m sure that’s the reason why—I think of myself as happy on the inside and other people think I’m happy on the outside. I’m guided by the pure Anne within, but on the outside I’m nothing but a frolicsome little goat tugging at its tether. As I’ve told you, what I say is not what I feel, which is why I have a reputation for being boy-crazy as well as a flirt, a smart aleck and a reader of romances. The happy-go-lucky Anne laughs, gives a flippant reply, shrugs her shoulders and pretends she doesn’t give a darn. The quiet Anne reacts in just the opposite way. If I’m being completely honest, I’ll have to admit that it does matter to me, that I’m trying very hard to change myself, but that I’m always up against a more powerful enemy. A voice within me is sobbing, “You see, that’s what’s become of you. You’re surrounded by negative opinions, dismayed looks and mocking faces, people who dislike you, and all because you don’t listen to the advice of your own better half.” Believe me, I’d like to listen, but it doesn’t work, because if I’m quiet and serious, everyone thinks I’m putting on a new act and I have to save myself with a joke, and then I’m not even talking about my own family, who assume I must be sick, stuff me with aspirins and sedatives, feel my neck and forehead to see if I have a temperature, ask about my bowel movements and berate me for being in a bad mood, until I just can’t keep it up anymore, because when everybody starts hovering over me, I get cross, then sad, and finally end up turning my heart inside out, the bad part on the outside and the good part on the inside, and keep trying to find a way to become what I’d like to be and what I could be if … if only there were no other people in the world. Yours, Anne M. Frank ANNE’S DIARY ENDS HERE.

It’s a job, just like any other one, as long as it’s voluntary – which it was, on my part. The thing is, older men have always been especially fond of me. I’m naturally charming. I thought that I could have a lot of things that I wanted at once – no emotional involvement, lots of fun adventures with people in different environments, socialization and conversation – things that are so superficial but I would master them, I would become so skilled at this superficiality that it would be like acting in a play. I’m a certain person during certain hours. As this person I get to have so many new adventures, and hone the craft of seduction, which is one of the ultimate skills a person can have. Great courtesans during history were very knowledgeable about a variety of subjects and spoke multiple languages and such. They were able to seduce because they had great minds, along with their looks.

We try to stay as thin as possible - which also keeps us weak. When you’re skinny, you have no body fat; when you have no body fat, you’re cold all the time; when you’re cold all time, you stay inside; and when you stay inside... you don’t vote. I may be joking about that last part... but I’m not totally wrong. Ever stop to think that by keeping women eternally preoccupied with superficialities that we might be missing out in important thinks in life?

(As I, in memory, think back now upon those girls and their lives I feel that for white America to understand the significance of the problem of the Negro will take a bigger and tougher America than any we have yet known. I feel that America’s past is too shallow, her national character too superficially optimistic, her very morality too suffused with color hate for her to accomplish so vast and complex a task. Culturally the Negro represents a paradox: Though he is an organic part of the nation, he is excluded by the entire tide and direction of American culture.

The inexperienced reader wants the essentially familiar combined with superficial novelty. Each story must have a slightly new setting or twist or "gimmick," though the fundamental features of the characters and situations remain the same. He evaluates a story not by its truth but by its twists and turns and surprises, by its suspense or its love interest. He wants his stories to be mainly pleasant. Evil, danger, and misery may appear in them, but not in such a way that they need be taken really seriously or are felt to be oppressive or permanent. He wants reading that slips easily and smoothly through his mind, requiring little mental effort. Most of all, he wants something that helps sustain his fantasy life, providing ready-made daydreams in which he overcomes his limitations, thwarts his enemies, and wins success or fame or the girl.

Girls become fragmented, their selves split into mysterious contradictions. They are sensitive and tenderhearted, mean and competitive, superficial and idealistic. They are confident in the morning and overwhelmed with anxiety by nightfall. They rush through their days with wild energy and then collapse into lethargy. They try on new roles every week--this week the good student, next week the delinquent and the next, the artist.

In spite of the years, Pushkin tells us, Tatyana remains in love with Onegin. Now, finally, she has a real chance to be with him. So, what does Tatyana do? Does she ditch her husband and elope with her true love? Nyet, she doesn’t. In the culminating scenes of Pushkin’s long poem, Tatyana decides to stick with her husband and, in her own nineteenth-century way, tells Onegin to fuck off. A simple love story which most Russians know by heart. Many are even able to recite entire chapters – ‘ya k vam pishu’, Tatyana’s letter, being an especially popular passage. The symbolism of the story should not be ignored. Tatyana, the pure girl from the countryside, embodies the essence of Russianness, while Onegin, the cosmopolitan bon vivant, is a cynical fucker corrupted by modern European values. Onegin’s life is about superficial pleasures. Tatyana’s is all about meaning.

This is not a story about Christianity. Franny’s adoption of the Jesus Prayer has less to do with Jesus than with her desire to transcend her own troublesome ego, to stop the superficial thoughts and desires that plague her. To somehow find a way to live in a world that sickens her. To be her authentic self. To not be the person the world is telling her to be, the girl who must bury her intelligence in her letters to Lane, who must compromise herself in order to live.

Girls know they are losing themselves... Girls become fragmented, their selves split into mysterious contradictions. They are sensitive and tenderhearted, mean and competitive, superficial and idealistic. They are confident in the morning and overwhelmed with anxiety by nightfall. They rush through their days with wild energy and then collapse into lethargy,. They try on new roles every week: this week the good student, next week the delinquent and the next, the artist.

I was thinking about Leon and our affinity for busyness, when I happened upon a book called In Praise of Slowness, written by Carl Honoré. In that book he describes a New Yorker cartoon that illustrates our dilemma. Two little girls are standing at a school-bus stop, each clutching a personal planner. One says to the other, “Okay, I’ll move ballet back an hour, reschedule gymnastics, and cancel piano. You shift your violin lessons to Thursday and skip soccer practice. That gives us from 3:15 to 3:45 on Wednesday the sixteenth to play.” This, I suppose, is how the madness starts. Pay close attention to the words Honoré uses to describe this fast-life/slow-life dichotomy. “Fast is busy, controlling, aggressive, hurried, analytical, stressed, superficial, impatient, active, quantity-over-quality. Slow is the opposite: calm, careful, receptive, intuitive, unhurried, patient, reflective, quality-over-quantity…. It is seeking to live at what musicians call the tempo giusto—the right speed.”* Which of those lifestyles would you prefer?

Hey Pete. So why the leave from social media? You are an activist, right? It seems like this decision is counterproductive to your message and work." A: The short answer is I’m tired of the endless narcissism inherent to the medium. In the commercial society we have, coupled with the consequential sense of insecurity people feel, as they impulsively “package themselves” for public consumption, the expression most dominant in all of this - is vanity. And I find that disheartening, annoying and dangerous. It is a form of cultural violence in many respects. However, please note the difference - that I work to promote just that – a message/idea – not myself… and I honestly loath people who today just promote themselves for the sake of themselves. A sea of humans who have been conditioned into viewing who they are – as how they are seen online. Think about that for a moment. Social identity theory run amok. People have been conditioned to think “they are” how “others see them”. We live in an increasing fictional reality where people are now not only people – they are digital symbols. And those symbols become more important as a matter of “marketing” than people’s true personality. Now, one could argue that social perception has always had a communicative symbolism, even before the computer age. But nooooooothing like today. Social media has become a social prison and a strong means of social control, in fact. Beyond that, as most know, social media is literally designed like a drug. And it acts like it as people get more and more addicted to being seen and addicted to molding the way they want the world to view them – no matter how false the image (If there is any word that defines peoples’ behavior here – it is pretention). Dopamine fires upon recognition and, coupled with cell phone culture, we now have a sea of people in zombie like trances looking at their phones (literally) thousands of times a day, merging their direct, true interpersonal social reality with a virtual “social media” one. No one can read anymore... they just swipe a stream of 200 character headlines/posts/tweets. understanding the world as an aggregate of those fragmented sentences. Massive loss of comprehension happening, replaced by usually agreeable, "in-bubble" views - hence an actual loss of variety. So again, this isn’t to say non-commercial focused social media doesn’t have positive purposes, such as with activism at times. But, on the whole, it merely amplifies a general value system disorder of a “LOOK AT ME! LOOK AT HOW GREAT I AM!” – rooted in systemic insecurity. People lying to themselves, drawing meaningless satisfaction from superficial responses from a sea of avatars. And it’s no surprise. Market economics demands people self promote shamelessly, coupled with the arbitrary constructs of beauty and success that have also resulted. People see status in certain things and, directly or pathologically, use those things for their own narcissistic advantage. Think of those endless status pics of people rock climbing, or hanging out on a stunning beach or showing off their new trophy girl-friend, etc. It goes on and on and worse the general public generally likes it, seeking to imitate those images/symbols to amplify their own false status. Hence the endless feedback loop of superficiality. And people wonder why youth suicides have risen… a young woman looking at a model of perfection set by her peers, without proper knowledge of the medium, can be made to feel inferior far more dramatically than the typical body image problems associated to traditional advertising. That is just one example of the cultural violence inherent. The entire industry of social media is BASED on narcissistic status promotion and narrow self-interest. That is the emotion/intent that creates the billions and billions in revenue these platforms experience, as they in turn sell off people’s personal data to advertisers and governments. You are the product, of course.

Every new generation of women, it seems, feminist and housewife alike, is encouraged by popular culture to disavow its forebears and rebrand itself as an all-new, never-before-seen generational phenomenon, completely different in every way from what came before. The 'housewives' of the 1970s gave way to the Martha Stewart 'homemakers' of the 1980s, then the 'soccer moms' of the 1990s, then the stay-at-home moms of the 2000s. Next may come the homeschooling homesteaders of the impending post-apocalypse - who knows? What's significant is that the cycle of idealization, devaluation, and revision gives an appearance of progress, of superficial change, that distracts us from the big picture.

Gli esseri che ne hanno la possibilità - è vero che si tratta degli artisti, e io ero convinto da tempo che non lo sarei mai stato - hanno anche il dovere di vivere per sé; ora, l'amicizia è una dispensa da questo dovere, un'abdicazione a se stessi. Persino la conversazione, che dell'amicizia è il modo d'esprimersi, è una divagazione superficiale, che non ci fa acquistare nulla. Possiamo conversare tutta una vita senza far altro che ripetere all'infinito il vuoto di un minuto, mentre il cammino del pensiero, nel lavoro solitario della creazione artistica, si snoda in profondità, l'unica direzione che non ci sia preclusa, e nella quale ci sia dato anzi dl progredire - sebbene con maggior fatica - verso un risultato di verità. E l'amicizia non soltanto è priva, come la conversazione, di qualsiasi virtù; è anche funesta. Infatti l'impressione di noia cui non possono sottrarsi, quando rimangono accanto agli amici - cioè alla superficie di se stessi - anziché proseguire nel profondo il loro itinerario di scoperte, quelli fra noi la cui legge dl sviluppo sia puramente interna, questa impressione di noia, quando poi ci ritroviamo soli, l'amicizia ci persuade a rettificarla, a ricordare con emozione le parole dell'amico, a considerarle come un apporto prezioso, mentre noi non siamo come costruzioni cui si possano aggiungere pietre dall'esterno, ma come alberi che traggono dalla propria Iinfa il nodo successivo del loro fusto, il piano superiore della loro fogliazione.

Obviously the most enduring way to make this commitment is through marriage. Yet because sexual liberals deny the differences between the sexes, their explanations of why there are marriages and why marriage is needed and desired ignore the central truth of marriage: that it is built on sex roles. Pressed to explain the institution, they respond vaguely that human beings want "structure" or desire "intimacy." But however desirable in marriage, these values are not essential causes or explanations of it. In many cultures, the wife and husband share very few one-to-one intimacies. Ties with others of the same sex--or even the opposite sex--often offer deeper companionship. The most intimate connections are between mothers and their children. In all societies, male groups provide men with some of their most emotionally gratifying associations. Indeed, intimacy can deter or undermine wedlock. In the kibbutz, for example, where unrelated boys and girls are brought up together and achieve a profound degree of companionate feeling, they never marry members of the same child-rearing group. In the many cultures where marriages are arranged, the desire for intimacy is subversive of marriage. Similarly, man's "innate need for structure" can be satisfied in hundreds of forms of organization. The need for structure may explain all of them or none of them, but it does not tell us why, of all possible arrangements, marriage is the one most prevalent. It does not tell us why, in most societies, marriage alone is consecrated in a religious ceremony and entails a permanent commitment. As most anthropologists see it, however, the reason is simple. The very essence of marriage, Bronislaw Malinowski wrote, is not structure and intimacy; it is "parenthood and above all maternity." The male role in marriage, as Margaret Mead maintained, "in every known human society, is to provide for women and children." In order to marry, in fact, Malinowski says that almost every human society first requires the man "to prove his capacity to maintain the woman." Marriage is not simply a ratification of an existing love. It is the conversion of that love into a biological and social continuity. . . . Regardless of what reasons particular couples may give for getting married, the deeper evolutionary and sexual propensities explain the persistence of the institution. All sorts of superficial variations--from homosexual marriage to companionate partnership--may be played on the primal themes of human life. But the themes remain. The natural fulfillment of love is a child; the fantasies and projects of the childless couple may well be considered as surrogate children.

Where do you even start with Cinderella? Let's ignore Cinderella's victim status and total lack of self-determination and head straight for the prince who was, let's face it, a bit of a jerk. Despite being captivated by Cinderella's radiant beauty for half the night, come the cold light of day he has completely forgotten what she looks like and only has her shoe size to go on. Either he was suffering from some sort of early onset Alzheimer's disease or else he was completely off his face during the big ball. the end result is that he goes trawling through the kingdom in some sort of perverted foot-fetish style quest for someone, anyone, who fits the glass slipper. Just how superficial is this guy? What if Cinderella had turned up at the ball looking exactly like she did only with a mole on her face and that had a couple of twelve-centimetre hairs sticking out of it? What if a bearded troll just happened to have the same shoe size as Cinderella? 'Ah, well. Pucker up, bushy cheeks, it's snog time.' And no one ever bothers to question the sheer impracticality of Cinderella's footwear. Glass might be good for many things but it's not exactly malleable in its cooled state. If everyone turned and gaped when Cinderella made her big entrance into the ball, it's only because she'd have come staggering in like a drunken giraffe on rollerblades. Bit of a head turner.

As I’ve told you many times, I’m split in two. One side contains my exuberant cheerfulness, my flippancy, my joy in life and, above all, my ability to appreciate the lighter side of things. By that I mean not finding anything wrong with flirtations, a kiss, an embrace, an off-color joke. This side of me is usually lying in wait to ambush the other one, which is much purer, deeper and finer. No one knows Anne’s better side, and that’s why most people can’t stand me. Oh, I can be an amusing clown for an afternoon, but after that everyone’s had enough of me to last a month. Actually, I’m what a romantic movie is to a profound thinker—a mere diversion, a comic interlude, something that is soon forgotten: not bad, but not particularly good either. I hate having to tell you this, but why shouldn’t I admit it when I know it’s true? My lighter, more superficial side will always steal a march on the deeper side and therefore always win. You can’t imagine how often I’ve tried to push away this Anne, which is only half of what is known as Anne—to beat her down, hide her. But it doesn’t work, and I know why. I’m afraid that people who know me as I usually am will discover I have another side, a better and finer side. I’m afraid they’ll mock me, think I’m ridiculous and sentimental and not take me seriously. I’m used to not being taken seriously, but only the “lighthearted” Anne is used to it and can put up with it; the “deeper” Anne is too weak. If I force the good Anne into the spotlight for even fifteen minutes, she shuts up like a clam the moment she’s called upon to speak, and lets Anne number one do the talking. Before I realize it, she’s disappeared. So the nice Anne is never seen in company. She’s never made a single appearance, though she almost always takes the stage when I’m alone. I know exactly how I’d like to be, how I am … on the inside. But unfortunately I’m only like that with myself. And perhaps that’s why—no, I’m sure that’s the reason why—I think of myself as happy on the inside and other people think I’m happy on the outside. I’m guided by the pure Anne within, but on the outside I’m nothing but a frolicsome little goat tugging at its tether. As I’ve told you, what I say is not what I feel, which is why I have a reputation for being boy-crazy as well as a flirt, a smart aleck and a reader of romances. The happy-go-lucky Anne laughs, gives a flippant reply, shrugs her shoulders and pretends she doesn’t give a darn. The quiet Anne reacts in just the opposite way. If I’m being completely honest, I’ll have to admit that it does matter to me, that I’m trying very hard to change myself, but that I’m always up against a more powerful enemy. A voice within me is sobbing, “You see, that’s what’s become of you. You’re surrounded by negative opinions, dismayed looks and mocking faces, people who dislike you, and all because you don’t listen to the advice of your own better half.” Believe me, I’d like to listen, but it doesn’t work, because if I’m quiet and serious, everyone thinks I’m putting on a new act and I have to save myself with a joke, and then I’m not even talking about my own family, who assume I must be sick, stuff me with aspirins and sedatives, feel my neck and forehead to see if I have a temperature, ask about my bowel movements and berate me for being in a bad mood, until I just can’t keep it up anymore, because when everybody starts hovering over me, I get cross, then sad, and finally end up turning my heart inside out, the bad part on the outside and the good part on the inside, and keep trying to find a way to become what I’d like to be and what I could be if … if only there were no other people in the world.

The Right in the United States today is a social and political movement controlled almost totally by men but built largely on the fear and ignorance of women. The quality of this fear and the pervasiveness of this ignorance are consequences of male sexual domination over women. Every accommodation that women make to this domination, however apparently stupid, self-defeating, or dan- gerous, is rooted in the urgent need to survive somehow on male terms. Inevitably this causes women to take the rage and contempt they feel for the men who actually abuse them, those close to them, and project it onto others, those far away, foreign, or different. Some women do this by becoming right-wing patriots, nationalists determined to triumph over populations thousands of miles removed. Some women become ardent racists, anti-Semites, or homophobes. Some women develop a hatred of loose or destitute women, pregnant teenage girls, all persons unemployed or on welfare. Some hate individuals who violate social conventions, no matter how superficial the violations. Some become antagonistic to ethnic groups other than their own or to religious groups other than their own, or they develop a hatred of those political convictions that contradict their own. Women cling to irrational hatreds, focused particularly on the unfamiliar, so that they will not murder their fathers, husbands, sons, brothers, lovers, the men with whom they are intimate, those who do hurt them and cause them grief. Fear of a greater evil and a need to be protected from it intensify the loyalty of women to men who are, even when dangerous, at least known quantities. Because women so displace their rage, they are easily controlled and manipulated haters. Having good reason to hate, but not the courage to rebel, women require symbols of danger that justify their fear. The Right provides these symbols of danger by designating clearly defined groups of outsiders as sources of danger. The identities of the dangerous outsiders can can change over time to meet changing social circumstances--for example, racism can be encouraged or contained; anti-Semitism can be provoked or kept dormant; homophobia can be aggravated or kept under the surface—but the existence of the dangerous outsider always functions for women simultaneously as deception, diversion, painkiller, and threat.

spend more time comforting and hugging infant girls and more time watching infant boys play by themselves.22 Other cultural messages are more blatant. Gymboree once sold onesies proclaiming “Smart like Daddy” for boys and “Pretty like Mommy” for girls.23 The same year, J. C. Penney marketed a T-shirt to teenage girls that bragged, “I’m too pretty to do homework so my brother has to do it for me.”24 These things did not happen in 1951. They happened in 2011. Even worse, the messages sent to girls can move beyond encouraging superficial traits and veer into explicitly discouraging leadership. When a girl tries to lead, she is often labeled bossy. Boys are seldom called bossy because a boy taking the role of a boss does not surprise or offend. As someone who was called this for much of my childhood, I know that it is not a compliment. The stories of my childhood bossiness are told (and retold) with great amusement. Apparently, when I was in elementary school, I taught my younger siblings, David and Michelle, to follow me around, listen to my monologues, and scream the word “Right!” when I concluded. I was the eldest of the neighborhood children and allegedly spent my time organizing shows that I could direct and clubs that I could run. People laugh at these accounts, but to this day I always feel slightly ashamed of my behavior

Parents always have the best of intentions when they wish not to impose too much on their children, but in the absence of a normative standard, something else always fills the vacuum. Today, for instance, we flatter ourselves that we are morally neutral, that we can’t comment on a girl’s behavior for fear of crushing her “sexuality,” and yet we are constantly negatively judging a girl’s body rather than praising her internal qualities. The reality is that we haven’t moved away from judgment at all; it’s just that we judge girls now for their superficial “deficiencies.” Think of the alarming increase in the number of parents who buy their thirteen-to-eighteen-year-old daughters breast implants despite the high risk of surgical complications, or consider eleven-year-old Lilly Grasso, an athletic girl of normal weight who came home from school toting a so-called “fat letter” warning her mother that her BMI put her at risk. (Twenty-one out of fifty states now mandate BMI testing in schools, with dubious results.) Then there is the large number of boys who report that they are “revolted” by girls whose privates do not resemble those of the porn stars they view online, and in 2013, a student body president at the University of Texas–Austin even felt free to share his views about how to judge a woman’s private parts, and whether they will prove to be “gross,” based on her general appearance. Is encountering such negative judgments directed against a young woman’s body and most private areas empowering? Is such an attitude enlightened for either party? Or is it more empowering to praise a young woman for her internal qualities of character? I personally feel that it is the latter.

Why not, instead, try to strive for something that could provide greater rewards? Become stronger, more capable, confident, and awesome. Make better health an important goal (e.g., improved blood pressure, cholesterol, triglycerides, etc.). Strive to be emotionally healthy and mentally strong. Develop simple habits that will serve you for a lifetime. Embrace the challenge of learning new exercises and, if necessary, getting out of your comfort zone (because this is an opportunity to grow and, at the risk of being annoyingly redundant, be more). Choose something functional, and allow the positive physical changes to be by-products of your newfound, ever-growing awesomeness. Something that can improve you as a human. Something deeper than a superficial badge of honor.

And looking at her now, I knew the same thing I’d always known—that we were made for each other. Not in the superficial way that soul mates can spot each other in a crowd. But in the way that one soul split in two will travel eons, endlessly, in pursuit of putting itself back together. Because when we’d touched I’d felt more than immortal. I’d felt more than awake. I’d felt whole. She

Why are you friends with those girls anyway?" His face glows orange in the flame of his lighter. "Same reason I am, I suppose." He laughs sardonically. "They're fit, aren't they? Nice to look at? Popular?" He inhales deeply then blows smoke at the sky. "Superficial bullshit. None of us is immune. It's pervasive, the sickness at the heart of our society." He stoops over the bin, and for a second I think he might vomit, but then he reappears with something held delicately between his thumb and forefinger. It's a brown half-eaten apple that he spins like a globe. "There is something rotten at the core of our world. Something broken at the heart of everything, on every level. Think about it. The planet - broken. Society- broken." Henry points at the apple, roughly where the United Kingdom might be. "And us---" he glances at me "---the individuals, two little specks of nothing in all this madness..." "Broken?" Mr Goldfish guesses, filling the long, strange silence. "Totally and utterly screwed." - ppg 237+238

just not possible.’ She touched her lips and looked down at her boobs, which were objectively awesome. Would her defence case be better if she didn’t look like this? If she hadn’t spent so much money on her body? ‘Why would you want to look like one of those dreadful Kardashians?’ her mother had once asked her. Because Jessica thought those dreadful Kardashians were stunning. It was her prerogative to think so. Before the money Ben had drooled over images of luxury cars and Jessica had drooled over pictures of models and reality stars, who were maybe photoshopped, but she didn’t care. He got his car, she got her body. Why was her new body more superficial than his new car? ‘Sorry.’ She looked back up at Zoe, and remembered that this girl’s brother had committed suicide. Zoe had probably never met anyone as superficial as Jessica in her life. ‘None of that helps you build my case, does it? Why should this girl live? Oh, because she tried really hard when she won the lottery.

It’s always annoyed me that dogs are a “man’s best friend,” but diamonds are a “girl’s best friend.” This seems incredibly unfair. Men get awesome super cute pups and we get tiny sharp stones that just make people think we’re superficial and that we have to give back in a break-up? Diamonds have been a way better friend to men than they’ve been to women; they’re a great way to get laid and make an argument go away.

After this speech the two girls sat many minutes silent, each thoughtful: Fanny meditating on the different sorts of friendship in the world, Mary on something of less philosophic tendency.

A few of my teammates are on the couch, even more sitting on the floor with their eyes glued to the television screen where another baseball game is playing. But they’re not who I’m looking at. I’m watching Max with my wife.  Whatever I’m feeling for Kennedy is far more serious than the once superficial crush I had on the girl. I didn’t know her then, but now that I’m learning exactly who she is, I more than like what I see.

You can educate her about how the culture we live in makes it hard to develop an authentic identity and critical thinking skills but very easy to be a mindless consumer of superficial ideas and desires.

I suppose some people would be horrified if they saw this place. They would think it was wrong to try and bring a girl here. But I don’t think it’s wrong. Here’s my reasoning: Women are shallow. They only care about appearances. They want men who are muscular and tall and good-looking and rich. But it’s all superficial. They don’t actually care about what the man is like as a person. That’s why guys like me can never find women, no matter how nice we are. Girls don’t even give us a chance to get to know them.

Even worse, the messages sent to girls can move beyond encouraging superficial traits and veer into explicitly discouraging leadership. When a girl tries to lead, she is often labeled bossy. Boys are seldom called bossy because a boy taking the role of a boss does not surprise or offend. As someone who was called this for much of my childhood, I know that it is not a compliment.

Her play would not only make no distinction between traditional comedy and farce, it also would make no distinction between comedy and tragedy. They were all one and the same in a superficial modern world of mass communication and overpopulated, spirit-crushing cities, a world that produced anonymous men and women seized by insecurity and a frantic desire for money, status, and attention.

Easily he had turned studying my least favorite subject in history into my now most memorable one. Then there was his want to make our relationship more real than superficial, something very new to me. Though I was one relationship more knowledgeable than he was, it always felt like he knew more than I did of how relationships where built for the long run. Then again, he could have just learned that from watching his parents or maybe the innocence of our relationship just made him want to keep it pure and real. Like digging deep and wanting to get to know me, not just make out sessions every time we were together. Augusto knew more of the real me, the girl who wants to be a history teacher, enjoys her fries with garlic and cheese, and appreciates when a boy doesn’t complain when plans are made with my friends and he isn’t a part of them.

Before we had gone a block toward nowhere, we heard a hard thump followed by the yowl of a cat and we knew that we were passing the “Felisphere,” a fully functioning feline ecosystem that we had named after Columbia University’s Biosphere project in Arizona. It was an old house inhabited by hundreds of apparently self-sufficient cats that patrolled the neighborhood, their activities disrupted only superficially by human traffic. I forced Reba to duck down in the backseat, knowing that canine hubris is never more tragic than in the face of superior numbers.

Back when I was younger Mom would say, “Look, Molly, you have two options: stop caring about Stella or make her come crawling back, and if you pick the latter I will help you.” I didn’t have the strength to walk away from Stella so Mom planned a Kitten Cap Party in fourth grade where she would help every girl make a kitten cap, Mom is a very good sewer and I invited all of the girls who mattered EXCEPT for Stella and of course she found out and started being nice again, but Mom said DO NOT BUDGE until she gives you Tears and Groveling, nothing less, and on the morning of the Kitten Cap Party Stella came with her mom to our house “wanting to talk,” and Mom poured Stella’s Mom a cup of coffee although she has privately called Stella’s Mom a “superficial dunce,” and Stella and I went upstairs to my room and she cried and apologized saying I was her best friend she just liked to hurt me sometimes but that was the last time and PLEASE could she come to my Kitten Cap Party? So I had my Tears and Groveling, and Stella and I came back downstairs holding hands and I said Mom I want to invite Stella, I’ll let her have my kitten cap materials but Mom said, “Actually, I believe we have one extra!

While mass-media images of biological 'males' feminizing themselves have the subversive potential to highlight ways conventionally defined femininity is artificial (a point feminists make all the time), the images rarely function this way. Trans women are both asked to prove their femaleness through superficial means and denied the status of 'real' women because of the artifice involved. After all, masculinity is generally defined by how a man behaves, while femininity is judged by how a woman presents herself. Thus, the media is able to depict trans women donning feminine attire and accessories without ever allowing them to achieve 'true' femininity or femaleness. Further, by focusing on the most feminine of artifices, the media encourages the audience to see trans women as living out a sexual fetish. But sexualizing their motives for transitioning not only belittles trans women's female identities; it also encourages the objectification of women as a group.

oh yes, cheers! he's looking good on the outside- take an x-ray girl, you'll see you've been taken for a ride

Daddy’s Girl, passive, adaptable, respectful of and in awe of the male, allows him to impose his hideously dull chatter on her. This is not too difficult for her, as the tension and anxiety, the lack of cool, the insecurity and self-doubt, the unsureness of her own feelings and sensations that Daddy instilled in her make her perceptions superficial and render her unable to see that the male’s babble is a babble; like the aesthete “appreciating” the blob that’s labelled “Great Art”, she believes she’s grooving on what bores the shit out of her. Not only does she permit his babble to dominate, she adapts her own “conversation” accordingly.

Love?" he said, unable to suppress his bitterness. "How could a beautiful girl like you possibly love a man like me?" His words acted like a spark on tinder. "How dare you!" she said furiously, looking like a spun sugar angel on the verge of explosion. "Because men think me beautiful, do you think I have no heart? Do you think I am so superficial, so blinded by my own reflection in the mirror, that I cannot see your strength and kindness and wit? You insult me, my lord.

Because despite all of our superficial differences—in age, socioeconomics, educational levels—the most important pivot points in our lifetimes eerily echo. It is as if we were destined to come together. As if our two stories are mirror images.

by judging based on superficial things. Probably a ton but that was going to change. I knew what it was like to be on the receiving end of a mean girl’s rage, and I deserved to know what it felt like. Two things I did know, I had real friends, and I would never make anybody feel that way again.

I'm only gilt on the surface. Below that, it's darkness all the way down.

So superficial. Everyone in this fucking country gets their shit paycheck, wastes it all on clothes from Western Europe, then complains about how they don’t have any money. Idiots.

„Dacă lumea ar deveni un tărâm de basm, în care câinele ar naște pui de păun, plictiseala ar dispărea dintre oameni!Sakyamuni a fost magnific, dar faptul că ne-a pedepsit să renaștem în alte ființe îl face mai superficial decât tine!

I wasn’t always spoilt and superficial though. A fuzzy image of a girl travelling economy on budget airlines swirls in my mind but I quickly dismiss it since it doesn’t correlate with the woman I have become. Without one, there would never have been the other. Funny that.

It is the only time that I am thankful for being a woman, that time of evening when I draw the curtains, take off my old clothes, and prepare to go out. Minute by minute the excitement grows. I brush my hair under the light and the colors are autumn leaves in the sun. I shadow my eyelids with black stuff and am astonished by the look of mystery it gives to my eyes. I hate being a woman. Vain and shallow and superficial. Tell a woman that you love her and she’ll ask you to write it down so that she can show it to her friends. But I am happy at that time of night. I feel tender toward the world, I pet the wallpaper as if it were white rose petals flushed pink at the edges; I pick up my old, tired shoes and they are silver flowers that some man has laid outside my door. I kissed myself in the mirror and ran out of the room, happy and hurried and suitably mad.