Treating Someone Poorly Quotes

When someone is nasty or treats you poorly, don't take it personally. It says nothing about you, but a lot about them.

Obsession is not love, infatuation is not love, when someone ignores you or treats you poorly, carelessly, or with indifference that’s not love— that’s a lack of love, for yourself, for trying to fill your missing pieces with theirs but when someone is whole and you are whole and you act in kindness and benevolence, vulnerability through strength, love becomes an exchange with another person— and that is its truest form

The only reason you continue to love someone who treats you poorly is because you don't value yourself enough.

I taught my sons to be men. I don't care who they love. I care about how they act. The moment they stop having manners or treat someone poorly, then we'll have words. Other than that, I only want them to be happy, and if you make Kane happy, then all I have to say to ye is welcome to the family.

The two great divisions of society are not the rich and poor, but white and black,” said the great South Carolina senator John C. Calhoun. “And all the former, the poor as well as the rich, belong to the upper class, and are respected and treated as equals.” And there it is—the right to break the black body as the meaning of their sacred equality. And that right has always given them meaning, has always meant that there was someone down in the valley because a mountain is not a mountain if there is nothing below.*

It is not okay for someone you like to treat you poorly and then pretend it didn’t happen, making you question your own grasp on reality. This dynamic is called gaslighting. It’s a common tactic of abusers to shift the focus of the blame from their bad behavior onto the person they are victimizing. One important side effect of gaslighting is having your memory “black out” after a fight (because your brain is trying to protect you from the cruelty of the abuse), which results in not being able to remember how an argument started. You may start to internalize the idea that there is something wrong with you and that you did something to provoke the situation as you’re increasingly beaten down and confused.

When the middle classes get passionate about politics, they're arguing about their treats—their tax breaks and their investments. When the poor get passionate about politics, they're fighting for their lives. Politics will always mean more to the poor. Always. That's why we strike and march, and despair when our young say they won't vote. That's why the poor are seen as more vital, more animalistic. No classical music for us—no walking around National Trust properties or buying reclaimed flooring. We don't have nostalgia. We don't do yesterday. We can't bear it. We don't want to be reminded of our past, because it was awful: dying in means, and slums, without literacy, or the vote. Without dignity. It was all so desperate then. That's why the present and the future is for the poor—that's the place in time for us: surviving now, hoping for better later. We live now—for our instant, hot, fast treats, to pep us up: sugar, a cigarette, a new fast song on the radio. You must never, never forget when you talk to someone poor, that it takes ten times the effort to get anywhere from a bad post code. It's a miracle when someone from a bad post code gets anywhere, son. A miracle they do anything at all.

Listen carefully Brystal, because this is the most important lesson I will ever teach you," she said. "Don't make the same mistakes I made. No matter how cruel or unfair the world becomes, never forfeit your happiness. And no matter how poorly someone treats you, never let anyone's hate rob you of compassion. The battle of good and evil isn't fought on a battlefield - it begins in each and every one of us. Don't let your anger choose sides for you.

The butcher sold bones, too. We called them "soup bones," but they were actually labeled "dog bones" in the store; people would cook them for their dogs as a treat. Whenever times were really tough we'd fall back on dog bones. my mom would boil them for soup. We'd suck the marrow out of them. Sucking marrow out of bones is a skill poor people lean early. I'll never forget the first time I went to a fancy restaurant as a grown man and someone told me, "You have to try the bone marrow. It's such a delicacy. It's divine." They ordered it, the waiter brought it out, and I was like, "Dog bones, motherfucker!" I was not impressed.

Anyone can be made to feel like an outsider. It’s up to the people who have the power to exclude. Often it’s on the basis of race. Depending on a culture’s fears and biases, Jews can be treated as outsiders. Muslims can be treated as outsiders. Christians can be treated as outsiders. The poor are always outsiders. The sick are often outsiders. People with disabilities can be treated as outsiders. Members of the LGBTQ community can be treated as outsiders. Immigrants are almost always outsiders. And in most every society, women can be made to feel like outsiders—even in their own homes. Overcoming the need to create outsiders is our greatest challenge as human beings. It is the key to ending deep inequality. We stigmatize and send to the margins people who trigger in us the feelings we want to avoid. This is why there are so many old and weak and sick and poor people on the margins of society. We tend to push out the people who have qualities we’re most afraid we will find in ourselves—and sometimes we falsely ascribe qualities we disown to certain groups, then push those groups out as a way of denying those traits in ourselves. This is what drives dominant groups to push different racial and religious groups to the margins. And we’re often not honest about what’s happening. If we’re on the inside and see someone on the outside, we often say to ourselves, “I’m not in that situation because I’m different. But that’s just pride talking. We could easily be that person. We have all things inside us. We just don’t like to confess what we have in common with outsiders because it’s too humbling. It suggests that maybe success and failure aren’t entirely fair. And if you know you got the better deal, then you have to be humble, and it hurts to give up your sense of superiority and say, “I’m no better than others.” So instead we invent excuses for our need to exclude. We say it’s about merit or tradition when it’s really just protecting our privilege and our pride.

Every woman is someone’s daughter. Someone at home loves her. And you devalue her and every other female by referring to women as bitches and hos.” I’m from the neighborhood. I could spout off a lot coarser words than they could probably imagine. But they get the idea. “The girl you’re with is someone’s daughter. You have to remember that when you treat a woman poorly.

Don't you recognize me?' 'No.' 'Eponine.' Marius bent hastily forward and saw that it was indeed that unhappy girl, clad in a man's clothes. 'How do you come to be here? What are you doing?' 'I'm dying,' she said. There are words and happenings which arouse even souls in the depths of despair. Marius cried, as though starting out of sleep: 'You're wounded! I'll carry you into the tavern. They'll dress your wound. Is it very bad? How am I to lift you without hurting you? Help, someone! But what are you doing here?' He tried to get an arm underneath her to raise her up, and in doing so touched her hand. She uttered a weak cry. 'Did I hurt you?' 'A little.' 'But I only touched your hand.' She lifted her hand for him to see, and he saw a hole in the centre of the palm. 'What happened?' he asked. 'A bullet went through it.' 'A bullet? But how?' 'Don't you remember a musket being aimed at you?' 'Yes, and a hand was clapped over it.' 'That was mine.' Marius shuddered. 'What madness! Your poor child! Still, if that's all, it might be worse. I'll get you to a bed and they'll bind you up. One doesn't die of a wounded hand.' She murmured: 'The ball passed through my hand, but it came out through my back. It's no use trying to move me. I'll tell you how you can treat my wound better than any surgeon. Sit down on that stone, close beside me.' Marius did so. She rested her head on his knee and said without looking at him: 'Oh, what happiness! What bliss! Now I don't feel any pain.

Think about it. Why does one eat a snack? Why is a snack necessary? The answer—and we’ve done a million studies on this—is because our lives are filled with tedium and drudgery and endless toil and we need a tiny blip of pleasure to repel the gathering darkness. Thus, we give ourselves a treat. “But here’s the thing,” Periwinkle continues, his eyes all aglow, “even the things we do to break the routine become routine. Even the things we do to escape the sadness of our lives have themselves become sad. What this ad acknowledges is that you’ve been eating all these snacks and yet you are not happy, and you’ve been watching all these shows and yet you still feel lonely, and you’ve been seeing all this news and yet the world makes no sense, and you’ve been playing all these games and yet the melancholy sinks deeper and deeper into you. How do you escape?” “You buy a new chip.” “You buy a missile-shaped chip! That’s the answer. What this ad does is admit something you already deeply suspect and existentially fear: that consumerism is a failure and you will never find any meaning there no matter how much money you spend. So the great challenge for people like me is to convince people like you that the problem is not systemic. It’s not that snacks leave you feeling empty, it’s that you haven’t found the right snack yet. It’s not that TV turns out to be a poor substitute for human connection, it’s that you haven’t found the right show yet. It’s not that politics are hopelessly bankrupt, it’s that you haven’t found the right politician yet. And this ad just comes right out and says it. I swear to god it’s like playing poker against someone who’s showing his cards and yet still bluffing by force of personality.

Often times we reach out to people who would rather not be reached. We love people who reject our love and would just as soon spit in our face, but Jesus asks us to go on loving--go on reaching. It's easy to love someone when they love us, but so much harder to love when we are treated poorly by that person.

You make someone into a object of – not so much of pity as of weakness, sickness, stupidity, inefectiveness, do you see what I mean? You hit them for their stupidity and their inability to respond, and when you’ve hurt them, marked them, they’re even more sick and ugly, aren’t they? And they’re afraid and cringing too. Oh, I know this isn’t very pleasant, but you did ask.” “Go on” he said. “So you’ve got a frightened, stupid, even disabled person, silenced, made ugly, and what can you do with someone like that, someone who’s unworthy of being treated well? You treat them badly because that’s what they deserve. One thinks of poor little kids that no one love because they’re dirty, sovered in snot and shit, and always screaming. So you beat them because they’re hateful, they’re low, they’re sub-human. That’s all they’re good for, being hit, being reduced even further.

His August Majesty chided the bureaucrats for failing to understand a simple principle: the principle of the second bag. Because the people never revolt just because they have to carry a heavy load, or because of exploitation. They don't know life without exploitation, they don't even know that such a life exists. How can they desire what they cannot imagine? The people will rvolt only when, in a single movement, someone tries to throw a second burden, a second heavy bag, onto their backs. The peasant will fall face down into the mud - and then spring up and grab an ax. He'll grab an ax, my gracious sir, not because he simply can't sustain this new burden - he could carry it - he will rise because he feels that, in throwing the second burden onto his back suddenly and stealthily, you have tried to cheat him, you have treated him like an unthinking animal, you have trampled what remains of his already strangled dignity, taken him for an idiot who doesn't see, feel, or understand. A man doesn't seize an ax in defense of his wallet, but in defense of his dignity, and that, dear sir, is why His Majesty scolded the clerks. For their own convenience and vanity, instead of adding the burden bit by bit, in little bags, they tried to heave a whole big sack on at once.

Don't allow someone to treat you poorly just because you’re afraid of losing them.

Your friends and family may wonder how you could want someone so badly who has treated you poorly. What they don’t understand is that your partner’s leaving automatically aroused symbiotic feelings that had been stored deep in your emotional memory. You are left to cope with feelings that stem from psychobiological processes that operate independently of your conscious thought and beyond your immediate control.

Anyone can be made to feel like an outsider. It’s up to the people who have the power to exclude. Often it’s on the basis of race. Depending on a culture’s fears and biases, Jews can be treated as outsiders. Muslims can be treated as outsiders. Christians can be treated as outsiders. The poor are always outsiders. The sick are often outsiders. People with disabilities can be treated as outsiders. Members of the LGBTQ community can be treated as outsiders. Immigrants are almost always outsiders. And in most every society, women can be made to feel like outsiders—even in their own homes. Overcoming the need to create outsiders is our greatest challenge as human beings. It is the key to ending deep inequality. We stigmatize and send to the margins people who trigger in us the feelings we want to avoid. This is why there are so many old and weak and sick and poor people on the margins of society. We tend to push out the people who have qualities we’re most afraid we will find in ourselves—and sometimes we falsely ascribe qualities we disown to certain groups, then push those groups out as a way of denying those traits in ourselves. This is what drives dominant groups to push different racial and religious groups to the margins. And we’re often not honest about what’s happening. If we’re on the inside and see someone on the outside, we often say to ourselves, “I’m not in that situation because I’m different. But that’s just pride talking. We could easily be that person. We have all things inside us. We just don’t like to confess what we have in common with outsiders because it’s too humbling. It suggests that maybe success and failure aren’t entirely fair. And if you know you got the better deal, then you have to be humble, and it hurts to give up your sense of superiority and say, “I’m no better than others.” So instead we invent excuses for our need to exclude. We say it’s about merit or tradition when it’s really just protecting our privilege and our pride.

What are some of the markers of low self-esteem, besides consciously harsh self-judgment? As mentioned above, an inflated, grandiose view of oneself—frequently seen in politicians, for example. Craving the good opinion of others. Frustration with failure. A tendency to blame oneself excessively when things go wrong, or, on the other hand, an insistence on blaming others: in other words, the propensity to blame someone. Mistreating those who are weaker or subordinate, or accepting mistreatment without resistance. Argumentativeness—having to be in the right or, obversely, assuming that one is always in the wrong. Trying to impose one’s opinion on others or, on the contrary, being afraid to say what one thinks for fear of being judged. Allowing the judgments of others to influence one’s emotions or, its mirror opposite, rigidly rejecting what others may have to say about one’s work or behavior. Other traits of low self-esteem are an overwrought sense of responsibility for other people in relationships and, as we will discuss shortly, an inability to say no. The need to achieve in order to feel good about oneself. How one treats one’s body and psyche speaks volumes about one’s self-esteem: abusing body or soul with harmful chemicals, behaviors, work overload, lack of personal time and space all denote poor self-regard. All of these behaviors and attitudes reveal a fundamental stance towards the self that is conditional and devoid of true self-respect. Self-esteem

There's one big difference between the poor and the rich,' Kite says, taking a drag from his cigarette. We are in a pub, at lunch-time. John Kite is always, unless stated otherwise, smoking a fag, in a pub, at lunch-time. 'The rich aren't evil, as so many of my brothers would tell you. I've known rich people -- I have played on their yachts -- and they are not unkind, or malign, and they do not hate the poor, as many would tell you. And they are not stupid -- or at least, not any more than the poor are. Much as I find amusing the idea of a ruling class of honking toffs, unable to put their socks on without Nanny helping them, it is not true. They build banks, and broker deals, and formulate policy, all with perfect competency. 'No -- the big difference between the rich and the poor is that the rich are blithe. They believe nothing can ever really be so bad, They are born with the lovely, velvety coating of blitheness -- like lanugo, on a baby -- and it is never rubbed off by a bill that can't be paid; a child that can't be educated; a home that must be left for a hostel, when the rent becomes too much. 'Their lives are the same for generations. There is no social upheaval that will really affect them. If you're comfortably middle-class, what's the worst a government policy could do? Ever? Tax you at 90 per cent and leave your bins, unemptied, on the pavement. But you and everyone you know will continue to drink wine -- but maybe cheaper -- go on holiday -- but somewhere nearer -- and pay off your mortgage -- although maybe later. 'Consider, now, then, the poor. What's the worst a government policy can do to them? It can cancel their operation, with no recourse to private care. It can run down their school -- with no escape route to a prep. It can have you out of your house and into a B&B by the end of the year. When the middle-classes get passionate about politics, they're arguing about their treats -- their tax breaks and their investments. When the poor get passionate about politics, they're fighting for their lives. 'Politics will always mean more to the poor. Always. That's why we strike and march, and despair when our young say they won't vote. That's why the poor are seen as more vital, and animalistic. No classical music for us -- no walking around National Trust properties, or buying reclaimed flooring. We don't have nostalgia. We don't do yesterday. We can't bear it. We don't want to be reminded of our past, because it was awful; dying in mines, and slums, without literacy, or the vote. Without dignity. It was all so desperate, then. That's why the present and the future is for the poor -- that's the place in time for us: surviving now, hoping for better, later. We live now -- for our instant, hot, fast treats, to prep us up: sugar, a cigarette, a new fast song on the radio. 'You must never, never forget, when you talk to someone poor, that it takes ten times the effort to get anywhere from a bad postcode, It's a miracle when someone from a bad postcode gets anywhere, son. A miracle they do anything at all.

The face that Moses had begged to see – was forbidden to see – was slapped bloody (Exodus 33:19-20) The thorns that God had sent to curse the earth’s rebellion now twisted around his brow… “On your back with you!” One raises a mallet to sink the spike. But the soldier’s heart must continue pumping as he readies the prisoner’s wrist. Someone must sustain the soldier’s life minute by minute, for no man has this power on his own. Who supplies breath to his lungs? Who gives energy to his cells? Who holds his molecules together? Only by the Son do “all things hold together” (Colossians 1:17). The victim wills that the soldier live on – he grants the warrior’s continued existence. The man swings. As the man swings, the Son recalls how he and the Father first designed the medial nerve of the human forearm – the sensations it would be capable of. The design proves flawless – the nerves perform exquisitely. “Up you go!” They lift the cross. God is on display in his underwear and can scarcely breathe. But these pains are a mere warm-up to his other and growing dread. He begins to feel a foreign sensation. Somewhere during this day an unearthly foul odor began to waft, not around his nose, but his heart. He feels dirty. Human wickedness starts to crawl upon his spotless being – the living excrement from our souls. The apple of his Father’s eye turns brown with rot. His Father! He must face his Father like this! From heaven the Father now rouses himself like a lion disturbed, shakes His mane, and roars against the shriveling remnant of a man hanging on a cross.Never has the Son seen the Father look at him so, never felt even the least of his hot breath. But the roar shakes the unseen world and darkens the visible sky. The Son does not recognize these eyes. “Son of Man! Why have you behaved so? You have cheated, lusted, stolen, gossiped – murdered, envied, hated, lied. You have cursed, robbed, over-spent, overeaten – fornicated, disobeyed, embezzled, and blasphemed. Oh the duties you have shirked, the children you have abandoned! Who has ever so ignored the poor, so played the coward, so belittled my name? Have you ever held a razor tongue? What a self-righteous, pitiful drunk – you, who moles young boys, peddle killer drugs, travel in cliques, and mock your parents. Who gave you the boldness to rig elections, foment revolutions, torture animals, and worship demons? Does the list never end! Splitting families, raping virgins, acting smugly, playing the pimp – buying politicians, practicing exhortation, filming pornography, accepting bribes. You have burned down buildings, perfected terrorist tactics, founded false religions, traded in slaves – relishing each morsel and bragging about it all. I hate, loathe these things in you! Disgust for everything about you consumes me! Can you not feel my wrath? Of course the Son is innocent He is blamelessness itself. The Father knows this. But the divine pair have an agreement, and the unthinkable must now take place. Jesus will be treated as if personally responsible for every sin ever committed. The Father watches as his heart’s treasure, the mirror image of himself, sinks drowning into raw, liquid sin. Jehovah’s stored rage against humankind from every century explodes in a single direction. “Father! Father! Why have you forsaken me?!” But heaven stops its ears. The Son stares up at the One who cannot, who will not, reach down or reply. The Trinity had planned it. The Son had endured it. The Spirit enabled Him. The Father rejected the Son whom He loved. Jesus, the God-man from Nazareth, perished. The Father accepted His sacrifice for sin and was satisfied. The Rescue was accomplished.

The two great divisions of society are not the rich and poor, but white and black," said the great South Carolina senator John C. Calhoun. "And all the former, the poor as well as the rich, belong to the upper class, and are respected and treated as equals." And there it is--the right to break the black body as a meaning of their sacred equality. And that right has always given them meaning, has always meant that there was someone down in the valley because a mountain is not a mountain if there is nothing below.* You and I, my son, are that "below." That was true in 1776. It is true today. There is no them without you, and without the right to break you they must necessarily fall from the mountain, lose their divinity, and tumble out of the Dream. * Thavolia Glymph, Out of the House of Bondage.

I loved Duncan and I loved being his mother but I wasn't sure I was prepared to be only his mother. Before we were even married, when Russell and I had gotten our dog, Humbert, I had walked him early one morning, and as I stood on a line for coffee, someone had offered him a dog treat. "I always ask the mommy first," she said, looking at him expectantly. "Oh, I'm not his mother," I said, "I'm just his...friend," and she looked at me with complete contempt. "You're his mother," she had scolded, "Poor dog.

What we forget, if we ever knew, is that what we know now about status and wealth creation and sacrifice are predicated on who we are — that is, not poor. If you change the conditions of your not-poor status, you change everything you know as a result of being a not-poor. You have no idea what you would do if you were poor until you are poor. And not intermittently poor or formerly not-poor, but born poor, expected to be poor, and treated by bureaucracies, gatekeepers, and well-meaning respectability authorities as inherently poor. Then, and only then, will you understand the relative value of a ridiculous status symbol to someone who intuits that they cannot afford to not have it.

What is it about the ancients,’ Pinker asks at one point, ‘that they couldn’t leave us an interesting corpse without resorting to foul play?’ There is an obvious response to this: doesn’t it rather depend on which corpse you consider interesting in the first place? Yes, a little over 5,000 years ago someone walking through the Alps left the world of the living with an arrow in his side; but there’s no particular reason to treat Ötzi as a poster child for humanity in its original condition, other than, perhaps, Ötzi suiting Pinker’s argument. But if all we’re doing is cherry-picking, we could just as easily have chosen the much earlier burial known to archaeologists as Romito 2 (after the Calabrian rock-shelter where it was found). Let’s take a moment to consider what it would mean if we did this. Romito 2 is the 10,000-year-old burial of a male with a rare genetic disorder (acromesomelic dysplasia): a severe type of dwarfism, which in life would have rendered him both anomalous in his community and unable to participate in the kind of high-altitude hunting that was necessary for their survival. Studies of his pathology show that, despite generally poor levels of health and nutrition, that same community of hunter-gatherers still took pains to support this individual through infancy and into early adulthood, granting him the same share of meat as everyone else, and ultimately according him a careful, sheltered burial.15 Neither is Romito 2 an isolated case. When archaeologists undertake balanced appraisals of hunter-gatherer burials from the Palaeolithic, they find high frequencies of health-related disabilities – but also surprisingly high levels of care until the time of death (and beyond, since some of these funerals were remarkably lavish).16 If we did want to reach a general conclusion about what form human societies originally took, based on statistical frequencies of health indicators from ancient burials, we would have to reach the exact opposite conclusion to Hobbes (and Pinker): in origin, it might be claimed, our species is a nurturing and care-giving species, and there was simply no need for life to be nasty, brutish or short. We’re not suggesting we actually do this. As we’ll see, there is reason to believe that during the Palaeolithic, only rather unusual individuals were buried at all. We just want to point out how easy it would be to play the same game in the other direction – easy, but frankly not too enlightening.

The bodies were pulverized into stock and marked with insurance. And the bodies were an aspiration, lucrative as Indian land, a veranda, a beautiful wife, or a summer home in the mountains. For the men who needed to believe themselves white, the bodies were the key to a social club, and the right to break the bodies was the mark of civilization. “The two great divisions of society are not the rich and poor, but white and black,” said the great South Carolina senator John C. Calhoun. “And all the former, the poor as well as the rich, belong to the upper class, and are respected and treated as equals.” And there it is—the right to break the black body as the meaning of their sacred equality. And that right has always given them meaning, has always meant that there was someone down in the valley because a mountain is not a mountain if there is nothing below.

What are some of the markers of low self-esteem, besides consciously harsh self-judgment? An inflated, grandiose view of oneself — frequently seen in politicians, for example. Craving the good opinion of others. Frustration with failure. A tendency to blame oneself excessively when things go wrong, or, on the other hand, an insistence on blaming others: in other words, the propensity to blame someone. Mistreating those who are weaker or subordinate, or accepting mistreatment without resistance. Argumentativeness — having to be in the right or, obversely, assuming that one is always in the wrong. Trying to impose one’s opinion on others or, on the contrary, being afraid to say what one thinks for fear of being judged. Allowing the judgments of others to influence one’s emotions or, its mirror opposite, rigidly rejecting what others may have to say about one’s work or behavior. Other traits of low self-esteem are an overwrought sense of responsibility for other people in relationships and, an inability to say no. The need to achieve in order to feel good about oneself. How one treats one’s body and psyche speaks volumes about one’s self-esteem: abusing body or soul with harmful chemicals, behaviors, work overload, lack of personal time and space all denote poor self-regard. All of these behaviors and attitudes reveal a fundamental stance towards the self that is conditional and devoid of true self-respect. Self-esteem based on achievement has been called contingent self-esteem or acquired self-esteem. Unlike contingent self-esteem, true self-esteem has nothing to do with a self-evaluation on the basis of achievement or the lack of it. A person truly comfortable in his own skin doesn’t say, “I am a worthy human being because I can do such and such,” but says, “I am a worthy human being whether or not I can do such and such.” Contingent self-esteem evaluates; true self-esteem accepts. Contingent self-esteem is fickle, going up and down with a person’s ability to produce results. True self-esteem is steadfast, not adventitious. Contingent self-esteem places great store in what others think. True self-esteem is independent of others’ opinions. Acquired self-esteem is a false imitation of true self-esteem: however good it makes one feel in the moment, it does not esteem the self. It esteems only the achievement, without which the self in its own right would be rejected. True self-esteem is who one is; contingent self-esteem is only what one does.

Here is what I would like for you to know: In America, it is traditional to destroy the black body—it is heritage. Enslavement was not merely the antiseptic borrowing of labor—it is not so easy to get a human being to commit their body against its own elemental interest. And so enslavement must be casual wrath and random manglings, the gashing of heads and brains blown out over the river as the body seeks to escape. It must be rape so regular as to be industrial. There is no uplifting way to say this. I have no praise anthems, nor old Negro spirituals. The spirit and soul are the body and brain, which are destructible—that is precisely why they are so precious. And the soul did not escape. The spirit did not steal away on gospel wings. The soul was the body that fed the tobacco, and the spirit was the blood that watered the cotton, and these created the first fruits of the American garden. And the fruits were secured through the bashing of children with stovewood, through hot iron peeling skin away like husk from corn. It had to be blood. It had to be nails driven through tongue and ears pruned away. “Some disobedience,” wrote a Southern mistress. “Much idleness, sullenness, slovenliness…. Used the rod.” It had to be the thrashing of kitchen hands for the crime of churning butter at a leisurely clip. It had to be some woman “chear’d… with thirty lashes a Saturday last and as many more a Tuesday again.” It could only be the employment of carriage whips, tongs, iron pokers, handsaws, stones, paperweights, or whatever might be handy to break the black body, the black family, the black community, the black nation. The bodies were pulverized into stock and marked with insurance. And the bodies were an aspiration, lucrative as Indian land, a veranda, a beautiful wife, or a summer home in the mountains. For the men who needed to believe themselves white, the bodies were the key to a social club, and the right to break the bodies was the mark of civilization. “The two great divisions of society are not the rich and poor, but white and black,” said the great South Carolina senator John C. Calhoun. “And all the former, the poor as well as the rich, belong to the upper class, and are respected and treated as equals.” And there it is—the right to break the black body as the meaning of their sacred equality. And that right has always given them meaning, has always meant that there was someone down in the valley because a mountain is not a mountain if there is nothing below.*

She faced her pretend Arin. His scar was healed. His gray eyes were startlingly clear. “You’re not real,” she reminded him. “I feel real.” He brushed one finger across her lower lip. It suddenly seemed that there were no clouds in the sky, and that she sat in full sunshine. “You feel real,” he said. The puppy yawned, her jaws closing with a snap. The sound brought Kestrel to herself. She felt a little embarrassed. Her pulse was high. But she couldn’t stop pretending. Kestrel reached beneath her skirts to pull down a knee-high stocking. Arin made a sound. “I want to feel the grass beneath my feet,” Kestrel told him. “Someone’s going to see you.” “I don’t care.” “But that someone is me, and you should have a care, Kestrel, for my poor heart.” He reached under the hem of her dress to catch her hand in the act of pulling down the second stocking. “You’re treating me quite badly,” he said, and slid the stocking free, his palm skimming along the path of her calf. He looked at her. His hand wrapped around her bare ankle. Kestrel became shy…though she had known full well what she was doing. Arin grinned. With his free hand, he plucked a blade of grass. He tickled it against the sole of her foot. She laughed, jerking away. He let her go. He settled down beside her, lying on his stomach on the grass, propped up by his elbow. Kestrel lay on her back. She heard birdsong: high and long, with a trill at the end. She gazed up at the sky. It was blue enough for summer. “Perfect,” she said. “Almost.” She turned to look at him, and he was already looking at her. “I’m going to miss you when I wake up,” she whispered, because she realized that she must have fallen asleep under the sun. Arin was too real for her imagination. He was a dream. “Don’t wake up,” he said. The air smelled like new leaves. “You said you trusted me.” “I did.” He added, “I do.” “You are a dream.” He smiled. “I lied to you,” Kestrel said. “I kept secrets. I thought it was for the best. But it was because I didn’t trust you.” Arin shifted onto his side. He caressed her cheek lightly with the back of his hand. That trailing sensation felt like the last note of the bird’s song. “No,” he agreed, his voice gentle. “You didn’t.” Kestrel woke. The puppy was draped across her feet, sleeping. Her stockings lay in a small heap beside her. The sun had climbed in the sky. Her cheek was flushed, the skin tight: a little sunburned. The puppy twitched, still lost in sleep. Kestrel envied her. She rested her head again on the grass. She closed her eyes, and tried to find her way back into her dream.

The David Dao incident is a classic example of how a poor articulation of company values can weaken the culture. The employees on the ground believed they needed to bump passengers from the flight so that United could get another flight crew to their plane (i.e., “flying right”) and that meeting metrics such as on-time departures and flight cancellations was more important than treating customers with “respect and dignity” (which most of us would agree does not include breaking their noses and knocking out their teeth). In contrast, Southwest Airlines is not only clear about its company values but makes them the emphasis of hiring and management. The mentality isn’t: “We’ll know it when we see it.” Instead, it is: “Does this person already live the way we do?” The company uses behavioral interview questions to determine whether candidates are a cultural fit. For example, to determine someone’s ability to be a selfless team player, they might ask her to describe a time when she went above and beyond to help a coworker succeed. The airline acknowledges that certain positions call for specific skill sets. As Southwest puts it, “We’re not going to hire a pilot who has a great attitude but can’t fly a plane!” But, when it comes down to two equally qualified candidates, the one who lives Southwest’s values receives the offer. And, even when Southwest finds a qualified candidate who doesn’t have the right values, it will keep looking until it finds someone who does—no matter how long the job has gone unfilled.

When someone else has more privileges, they see that as a benefit to that person, rather than as a reason for being unhappy. When playing an opponent they want him to do well, rather than wishing a poor performance in order to win by default. They want to be victorious and effective on their own, rather than gaining through the shortcomings of others. They do not insist that everyone be equally endowed, but look inward for their happiness. They are not critics, nor do they take pleasure in other people’s misfortunes. They are too busy being, to notice what their neighbors are doing. Most significantly, these are individuals who love themselves. They are motivated by a desire to grow, and they always treat themselves well when given the option. They have no room for self-pity, self-rejection, or self-hate.

An objection was made that judging by what had already been done to me, if we proceeded some of us would most certainly be killed. And several others, each in their own language, countered that the way we were living here, the way we were treated, we might as well be dead already, that things couldn't get worse. Things can always get worse, someone yelled from the back, when you reach hell there is always another hell underneath.

If you feel insecure or unhappy, you will be drawn to or create someone who may treat you poorly. Your thoughts, beliefs and emotions are like orders at a restaurant and the Universe/God will serve up whatever you request through your state of mind. Pay attention to your thoughts, beliefs, emotions and words because you are placing orders that you may or may not actually want.

After being treated so poorly, having everything ripped out from under me, do you really think I’d turn around and do that to someone else?

I think there is a self-worth problem at play here; some people don’t think they deserve better, so they settle for someone who treats them poorly. Just a quick but important reminder: God took great joy in designing you.c He loves you, has given you infinite value, and has paid a great price for you through his Son, Jesus. Find someone with that faith who understands your worth.

Taking a deep breath, he tucked his shoulders forward and loosened his posture. In an instant he was transformed from an ageless, elegant elf to a slouching human snowboarder. “Humans see only what they expect to see,” he said. “Come on, Pippin. You can pretend to be my dog.” I barked in excitement as Aliiana removed my saddle. I trotted along beside Nelathen as we approached a convenience store on the outskirts of town. “Remember not to talk,” he said as we entered the store through automatic sliding glass doors. I woofed obediently. “Hey,” a poorly-groomed human teenager said from the counter. “Heyyy,” Nelathen drawled, perfectly imitating a Utah human accent. Nelathen wandered around the store, grabbing several bags of organic trail mix, some fresh fruit, and a loaf of whole-grain, organic cranberry bread. “Not as good as elven bread, but it’s passable,” he said in a low voice. He also picked up a bag of Uncle Rover’s Super Yummy Bacon Strips for Dogs. “You deserve a treat,” he said, smiling down at me. I wagged my little nubbin of a tail enthusiastically. Nelathen laid our purchases on the counter, and added a Montana road map. “Cool dog,” the teenager behind the counter remarked as he scanned the items. I remembered that I was supposed to be posing as a regular dog, but I couldn’t help but bark at the compliment. “We’re on our way to the park,” Nelathen said. “Anything we should know about?” The scruffy teenager shrugged. “Snow pack’s good for boarding. They said it sounded like someone was dynamiting east of Lake McDonald Lodge last week, but they couldn’t find anyone. Maybe seismic activity, they said.” “Hmm.” Nelathen paid for our items with human cash. “Thanks.” “Okay, dude. Have fun.

Never to feel his own feelings sincerely, and to rise his pallid triumph to the point of regarding his own ambitions, longings and desires with indifference; to pass alongside his joys anxieties as if passing by someone who doesn't interest him … The greatest self-mastery is to be indifferent towards ourselves, to see our body and soul as merely the house and grounds where Destiny willed that we spend our life. To treat our own dreams and deepest desires with arrogance, en grand seigneur, politely and carefully ignoring them. To act modestly in our own presence; to realize that we are never truly alone, since we are our own witnesses, and should therefore act before ourselves as before a stranger, with a studied and serene outward manner – indifferent because it's noble, and cold because it's indifferent. In order not to sink in our own estimation, all we have to do is quit having ambitions, passions, desires, hopes, whims or nervous disquiet. The key is to remember that we're always in our presence – we are never so alone that we can feel at ease. With this in mind, we will overcome having passions and ambitions, for this make us vulnerable; we won't have desires or hopes, since desires and hopes are plebeian and inelegant; and we won't have whims or be disquieted, because rash behavior is unpleasant for others to witness, and agitated behaviors is always a vulgarity. The aristocrat is the one who never forgets that he's never alone, that's why etiquette and decorum are the privilege of aristocrats. Let take him out of his gardens and drawing rooms and place him in our soul and in our consciousness of existing. Let's always treat ourselves with etiquette and decorum, with studied and for-other-people gestures. Each of us is an entire community, an entire neighborhood of the great Mystery, and we should at least make sure that the life of our neighborhood is distinctive and elegant, that the feasts of our sensations are genteel and restrained, and that the banquets of our thoughts are decorous and dignified. Since other souls may build poor and filthy neighborhoods around us, we should clearly define where our begins and ends, and from the facades of our feelings to the alcoves of our shyness, everything should be noble and serene, sculpted in sobriety, without ostentation. We should try to find a serene way to realize each sensation. To reduce love to the shadow of a dream of love, a pale and tremulous interval between the crests of two tint, moonlit waves. To turn desire into a useless and innocuous thing, a kind of knowing smile in our soul; to make it into something we never dream of achieving or even expressing. To lull hearted to sleep like a captive snake, and to tell fear to give up all its outer manifestations except for anguish in our eyes, or rather, in our eyes of soul, for only this attitude can be considered aesthetic.

It doesn’t matter what someone said to you or how someone treated you. Whether you feel like a success or a failure, healthy or sick, rich or poor. However you happen to feel at this moment, it is always true: God loves you.

That’s a word you use to describe women?” I ask. I glare at him. I shouldn’t. But he has to know this is not all right. He shrugs. “That’s what they are.” “Your mother is a bitch?” He shrugs again and avoids my eyes. “Your daughter is going to be a bitch?” He sits up this time. He’s getting defensive, I can tell. I hold up my hand to stop him. “Every woman is someone’s daughter. Someone at home loves her. And you devalue her and every other female by referring to women as bitches and hos.” I’m from the neighborhood. I could spout off a lot coarser words than they could probably imagine. But they get the idea. “The girl you’re with is someone’s daughter. You have to remember that when you treat a woman poorly.

Let me come up,” he said. “I want to be sure your room is totally safe.” “Noah, Arnie just called me a half hour ago. No way he could have driven over here and hidden under my bed.” “Okay, point taken. Let me come up anyway. I want to kiss you good-night.” “Listen, I’m bad with men. I seem to make all the wrong choices, which is why I decided it would be best if I gave them up, at least until my kids grow up, move out and own their own real estate. And I’m sure not getting involved with some guy who’s just going to chuck me in a couple of weeks because, believe it or not, I’m just not casual about stuff like this. And you’re too easy to like, so stop trying to trip me up.” He laughed at her. “Come on, Ellie, it’s good you like me. We shouldn’t be kissing if you don’t like me. And I would never chuck you—I’m considerate. Responsible.” “In order for me to even think of going off my man-diet, I need more than considerate and responsible. I want someone who isn’t going to die or stick up the night manager or treat me and my kids bad! Or leave! Or let me leave! I’m looking for soul-deep, lifetime, unbreakable, unbearable passion. Love to the nth degree. The real thing for once, not some poor excuse for it. And certainly not just consideration. I’m not looking for some polite version of love, but the real thing.” Then she backed away. “No, forget I said that. I don’t even want that—it would just mess up my already messed-up life. Don’t make me want you. Now go home and don’t press your luck!” And

Amber shot her a look that was almost pitying. “You see what is happening and yet you do not see. Slaves are not women, Althea. Nor men. They are merchandise, goods and property. Things. Why should a slave-owner care if one of his goods is raped? If she bears a child, he has another slave. If she does not, well, what is the harm done? That boy you were staring at…it costs his master nothing if he weeps himself to sleep every night. The bruises he is given cost his owner nothing. If he becomes sullen and intractable from poor treatment, he will simply be sold off to someone who treats him even worse. The bottom rungs of the ladder become very slippery, once slavery is accepted. If a human’s life can be measured in counted coins, then that worth can be diminished, a copper at a time, until no value is left. When an old woman is worth less than the food she eats…well.” Amber sighed suddenly.

The room was dim, the windows shuttered. Several candles illuminated Lord Golden standing with his back to me. He wore a sheet from his bed like a cape. He glanced at me over his shoulder and someone I had never met looked out of those golden eyes. When I was three steps into the room, he said quietly, “Stan there, please.” With one hand, he lifted his hair up and out of the way to bare the nape of his neck. The sheet fell away from his naked back, but his free hand continued to clutch it to his chest. I gasped and took an inadvertent step closer. He inched away but then stood his ground. In a small, shaken voice, he asked, “The Narcheska’s tattoos. Were they like this?” “May I come closer?” I managed to say. I didn’t really need to. If his tattoos were not identical to hers, then they were at the least extremely similar. He nodded jerkily, and I took another step into the room. He did not look at me but stared off into a dim corner. The room was not cold, but he was shivering. The exotic needling began at the nape of his neck and covered every part of his back before vanishing beneath the waistband of his leggings. The twining serpents and wingspread dragons sprawled in exquisite detail over his smooth back. The shining colors had a metallic gleam to them, as if gold and silver had been forced under his skin to illuminate them. Every claw and scale, every shining tooth and flashing eye, was perfect. “They are very alike,” I managed to say at last. “Save that yours lie flat to your skin. One of hers, the largest serpent, stood swollen from her back as if inflamed. And it seemed to cause her great pain.” He drew in a shuddering breath. His teeth were near to chattering as he observed bitterly, “Well. Just when I thought there was no way she could increase her cruelty, she finds one. That poor, poor child.” “Does yours hurt?” I asked cautiously. He shook his head, still without looking at me. Some of his hair fell free of his grasp to brush across his shoulders. “No. Not now. But the application of them was extremely painful. And of great duration. They held me very still, for hours at a time. They apologized and tried to comfort me as they did. That only made it worse, that people who otherwise treated me with love and regard could do that to me. They were meticulously careful to needle them in just as she instructed them. It is a horrible thing to do to a child. Hold him still and hurt him. Any child.

Likewise, in the eleventh-hour simulations atop the rocket at the Cape. Al showed only one sign of stress: the cycles—Smilin’ Al/Icy Commander—now came one on top of the other, in the same place, and alternated so suddenly that the people around him couldn’t keep track. They learned a little more about the mysterious Al Shepard here in the eleventh hour. Smilin’ Al was a man who wanted very much to be liked, even loved, by those around him. He wanted not just their respect but also their affection. Now, in April, on the eve of the great adventure, Smilin’ Al was more jovial and convivial than ever. He did his José Jiménez routine. His great grin spread wider and his great beer-call eyes beamed brighter than ever before. Smilin’ Al was crazy about a comedy routine that had been developed by a comedian named Bill Dana. It concerned the Cowardly Astronaut and was a great hit. Dana portrayed the Cowardly Astronaut as a stupid immigrant Mexican named José Jiménez, whose tongue wrapped around the English language like a taco. The idea was to interview Astronaut Jiménez like a news broadcaster. You’d say things like: “What has been the most difficult part of astronaut training, José?” “Obtaining de maw-ney, señor.” “The money? What for?” “For de bus back to Mejico, you betcha, reel queeck, señor.” “I see. Well, now, José, what do you plan to do once you’re in space?” “Gonna cry a lot, I theeeenk.” Smilin’ Al used to crack up over this routine. He liked to do the José Jiménez part; and if he could get someone to feed him the straight lines, he was in Seventh Heaven, Smilin’ Al version. Feed him the lines for his José Jiménez knock-off, and he’d treat you like the best beer-call good buddy you ever had. Of course, the Cowardly Astronaut routine was also a perfectly acceptable way for bringing up, on the oblique, as it were, the subject of the righteous stuff that the first flight into space would require. But that was probably unconscious on Al’s part. The main thing seemed to be the good fun, the camaraderie, the closeness and blustery affection of the squadron on the eve of battle. In these moments you saw Smilin’ Al supreme. And in the next moment— —some poor Air Force lieutenant, thinking this was the same Smilin’ Al he had been joking and carrying on with last night, would sing out, “Hey, Al! Somebody wants you on the phone!”—and all at once there would be Al, seething with an icy white fury, hissing out: “If you have something to tell me, Lieutenant … you will call me ‘Sir’!” And the poor devil wouldn’t know what hit him. Where the hell did that freaking arctic avalanche come from? And then he would realize that … all at once the Icy Commander was back in town.

The world will always be full of entitled individuals. We will never get ahead by focusing on pleasing others at the expense of promotion ourselves. That doesn't mean you should shove people aside or treat anyone poorly in pursuit of your own ambitions but you can't sacrifice your success because someone else might be disappointed.

They aren't poor because they don't try hard, don't work hard, aren't deserving of better things. May Pat can look at almost anyone she's ever known in Commonwealth in particular, or Southie in general, and find nothing but strivers, ballbusters, people who treat ten-ton burdens like they weight the same as a golf ball, people who go to work day in, day out, and give their ungrateful-prick bosses ten hours of work every single eight-hour day. They aren't poor because they slack off, that's for fucking sure. They're poor because there's a limited amount of good luck in this world, and they've never been given any. If it doesn't fall from the sky and land on you, doesn't find you when it wakes up every morning and goes looking for someone to attach itself to, there isn't a damn thing you can do. There are way more people in the world than there is luck, so you're either in the right place at the right time at the very second luck shows up, for once and nevermore. Or you aren't.

Unlike external goods, the Stoics believed we could control the way our mind frames, or interprets, the events of our life. When something happens there is no single way to interpret it; there are too many stimuli, and too many alternative ways of looking at it. Whether we are aware of it or not, in a sense we construct the manner in which we present the happenings of the world to ourselves. The Stoics believed that we should take control of this fact and use it to our advantage. We must realize that when we suffer a loss or someone treats us poorly we are not required to react with sadness or anger, but instead can learn to reframe how we interpret such events thus minimizing the impact of negative emotions.

She doesn’t like the consequences related to her poor life choices and doesn’t think she should have to suffer them. So sad when someone demands to be treated like an adult, until they are and find out that’s not what they wanted at all.

Can you love someone and cheat on them or treat them poorly?” I thought about it for a long time, then gave the best answer I could based on my work: “I don’t know if you can love someone and betray them or be cruel to them, but I do know that when you betray someone or behave in an unkind way toward them, you are not practicing love. And, for me, I don’t just want someone who says they love me; I want someone who practices that love for me every day.

When Jesus meets the poor during his public ministry and treats them with compassion, and when he directs his followers to care for the poor, it is not simply the stance of someone looking down from on high, as a wealthy person might pity the homeless man he passes on the way to the office. Rather, it is the stance of the person who himself came from a poor town, and who may have felt that compassion for years.

Don't allow someone to treat you poorly just because you love them. And don't let the ugly in others kill the beauty in you.

If you are maintaining friendships that breed competition, negativity, or jealousy, you’ve got to let them go. I know it’s complicated, and I know it hurts, but allowing people into your life who do not make you better is a recipe for disaster. If you feel guilty over cutting someone loose, think about this: do they feel guilty about treating you poorly?

You have no idea what you would do if you were poor until you are poor. And not intermittently poor or formerly not-poor, but born poor, expected to be poor, and treated by bureaucracies, gatekeepers, and well-meaning respectability authorities as inherently poor. Then, and only then, will you understand the relative value of a ridiculous status symbol to someone who intuits that they cannot afford to not have it.

If the ‘heathen’ — that is, the German and the French teachers — were regarded with little respect, the teacher of writing, Ebert, who was a German Jew, was a real martyr. To be insolent with him was a sort of chic amongst the pages. His poverty alone must have been the reason why he kept to his lesson in our corps. The old hands, who had stayed for two or three years in the fifth form without moving higher up, treated him very badly; but by some means or other he had made an agreement with them: ‘One frolic during each lesson, but no more’ — an agreement which, I am afraid, was not always honestly kept on our side. One day, one of the residents of the remote peninsula soaked the blackboard sponge with ink and chalk and flung it at the calligraphy martyr. ‘Get it, Ebert!’ he shouted, with a stupid smile. The sponge touched Ebert’s shoulder, the grimy ink spirted into his face and down on to his white shirt. We were sure that this time Ebert would leave the room and report the fact to the inspector. But he only exclaimed, as he took out his cotton handkerchief and wiped his face, ‘Gentlemen, one frolic — no more to-day! The shirt is spoiled,’ he added in a subdued voice, and continued to correct someone’s book. We looked stupefied and ashamed. Why, instead of reporting, he had thought at once of the agreement! The feelings of the whole class turned in his favour. ‘What you have done is stupid,’ we reproached our comrade. ‘He is a poor man, and you have spoiled his shirt! Shame!’ somebody cried. The culprit went at once to make excuses. ‘One must learn, sir,’ was all that Ebert said in reply, with sadness in his voice. All became silent after that, and at the next lesson, as if we had settled it beforehand, most of us wrote in our best possible handwriting, and took our books to Ebert, asking him to correct them. He was radiant, he felt happy that day. This fact deeply impressed me, and was never wiped out from my memory. To this day I feel grateful to that remarkable man for his lesson.

Far too many people, however, set themselves up for defeat as they are unwilling to acknowledge the destructive side of their being. Utilizing various psychological defense mechanisms such people do their best to stay ignorant to their faults and weaknesses. In so doing these elements of their personality are relegated to their unconscious and make up the realm of the psyche Jung called the shadow. The shadow exerts an active influence on our personality and affects our behavior in a myriad of unforeseen ways. When we behave in a manner which is a product of our shadow, perhaps we treat someone poorly or take part in a self-destructive behavior, rather than taking responsibility for such actions, most people make use of the psychological phenomenon known as projection in order to avoid facing up to their shadow.

I WOULD LIKE TO SAY THAT BEING WITH SOMEONE WHO LEGITIMATELY loved and respected me brought out the best in me but the truth is that anything good that Paul gave to me I rejected. I know that I loved him—he’s probably the only person other than my husband for whom I really think that’s true—but I treated him poorly, still. I’m sure I was a good girlfriend in many ways (see: road head, above) but although I was drawn to someone who treated me as his equal, I did not know what to do with that gift. That I thought it was a gift rather than a given was probably the problem. Being treated nicely felt wrong somehow, as if we were acting out what a relationship should be rather than being in it. For men who hate women, an admission like this one is proof that see, women want a guy who treats them like shit but that’s not true either. What is closer to the truth is that when confronted with the love you deserve, it is easier to mock it than accept it. Especially when everything else you have experienced of love and connection is based on something more like control or disdain. That is part of the reason I ended up with my husband. I loved him, yes—passionately and fully. But I also recognized at some point that loving him was a good choice. It took me a while to get there.