Weaknesses Short Quotes

we rarely confide in those who are better than we. Rather, we are more inclined to flee their society. Most often, on the other hand, we confess to those who are like us and who share our weaknesses. Hence we don't want to improve ourselves and be bettered, for we should first have to be judged in default. We merely wish to be pitied and encouraged in the course we have chosen. In short, we should like, at the same time, to cease being guilty and yet not to make the effort of cleansing ourselves.

We're so special, when you look in the dictionary under short bus, there's a group picture of us,'' Stevie Rae said, sounding weak but definately alive.

Most of what passes for legitimate entertainment is inferior or foolish and only caters to or exploits people's weaknesses. Avoid being one of the mob who indulges in such pastimes. Your life is too short and you have important things to do. Be discriminating about what images and ideas you permit into your mind. If you yourself don't choose what thoughts and images you expose yourself to, someone else will, and their motives may not be the highest. It is the easiest thing in the world to slide imperceptibly into vulgarity. But there's no need for that to happen if you determine not to waste your time and attention on mindless pap.

Nyx’s quasar eyes burned. “Of course not. I would not let my horses eat you, any more than I would let Akhlys kill you. Such fine prizes, I will kill myself!” Annabeth didn’t feel particularly witty or courageous, but her instincts told her to take the initiative, or this would be a very short conversation. “Oh, don’t kill yourself!” she cried. “We’re not that scary.” The goddess lowered her whip. “What? No, I didn’t mean—” “Well, I hope not!” Annabeth looked at Percy and forced a laugh. “We wouldn’t want to scare her, would we?” “Ha, ha,” Percy said weakly. “No, we wouldn’t.

None of us will become perfect in a day or a month or a year. We will not accomplish it in lifetime, but we can begin now, starting with our more obvious weaknesses and gradually converting them to strengths as we go forward with our lives. this quest may be a long one: in fact, it will be lifelong. It may be fraught with many mistakes, with falling down and getting back up again. And it will take much effort. But we must not sell ourselves short. We must make a little extra effort. We would be wise to kneel before our God in supplication. He will help us. He will bless us. He will comfort and sustain us. He will help us to do more, and be more, than we can ever accomplish or be on our own.

Perhaps the greatest charity comes when we are kind to each other, when we don't judge or categorize someone else, when we simply give each other the benefit of the doubt or remain quiet. Charity is accepting someone's differences, weaknesses, and shortcomings; having patience with someone who has let us down; or resisting the impulse to become offended when someone doesn't handle something the way we might have hoped. Charity is refusing to take advantage of another's weakness and being willing to forgive someone who has hurt us. Charity is expecting the best of each other. None of us need one more person bashing or pointing out where we have failed or fallen short. Most of us are already well aware of the areas in which we are weak. What each of us does need is family, friends, employers, and brothers and sisters who support us, who have the patience to teach us, who believe in us, and who believe we're trying to do the best we can, in spite of our weaknesses. What ever happened to giving each other the benefit of the doubt? What ever happened to hoping that another person would succeed or achieve? What ever happened to rooting for each other?

Adrian looked over at me again. “Who knows more about male weakness: you or me?” “Go on.” I refused to directly answer the question. “Get a new dress. One that shows a lot of skin. Short. Strapless. Maybe a push-up bra too.” He actually had the audacity to do a quick assessment of my chest. “Eh, maybe not. But definitely some high heels.” “Adrian,” I exclaimed. “You’ve seen how Alchemists dress. Do you think I can really wear something like that?” He was unconcerned. “You’ll make it work. You’ll change clothes or something. But I’m telling you, if you want to get a guy to do something that might be difficult, then the best way is to distract him so that he can’t devote his full brainpower to the consequences.” “You don’t have a lot of faith in your own gender.” “Hey, I’m telling you the truth. I’ve been distracted by sexy dresses a lot.” I didn’t really know if that was a valid argument, seeing as Adrian was distracted by a lot of things. Fondue. T-shirts. Kittens. “And so, what then? I show some skin, and the world is mine?” “That’ll help.” Amazingly, I could tell he was dead serious. “And you’ve gotta act confident the whole time, like it’s already a done deal. Then make sure when you’re actually asking for what you want that you tell him you’d be ‘so, so grateful.’ But don’t elaborate. His imagination will do half the work for you. ” I shook my head, glad we’d almost reached our destination. I didn’t know how much more I could listen to. “This is the most ridiculous advice I’ve ever heard. It’s also kind of sexist too, but I can’t decide who it offends more, men or women.” “Look, Sage. I don’t know much about chemistry or computer hacking or photosynthery, but this is something I’ve got a lot of experience with.” I think he meant photosynthesis, but I didn’t correct him. “Use my knowledge. Don’t let it go to waste.

The weakness of a man is the strength of a woman

People who love themselves, don’t hurt other people. People who love themselves have no reason to ever judge another person on looks. There is simply no need. People who love themselves no longer look at beauty on a sliding scale or as a competition. There is nobody more beautiful or less beautiful than anyone else, including themselves. People who love themselves no longer see fat or skinny, tall or short, fair or dark skin, gay or straight, strong or weak. They only see people. Beautiful, beautiful people.

Sparta must be regarded as the first völkisch state. The exposure of the sick, weak, deformed children, in short, their destruction, was more decent and in truth a thousand times more human than the wretched insanity of our day which preserves the most pathological subject.

I was free with every road as my home. No limitations and no commitments. But then summer passed and winter came and I fell short for safety. I fell for its spell, slowly humming me to sleep, because I was tired and small, too weak to take or handle those opinions and views, attacking me from every angle. Against my art, against my self, against my very way of living. I collected my thoughts, my few possessions and built isolated walls around my values and character. I protected my own definition of beauty and success like a treasure at the bottom of the sea, for no one saw what I saw, or felt the same as I did, and so I wanted to keep to myself. You hide to protect yourself.

Yesterday he told me he thought I would have to pretend to be weak, but he was wrong. I am weak already. I brace myself against the wall and press my forehead to my hands. It’s difficult to take deep breaths, so I take short, shallow ones. I can’t let this happen. They attacked me to make me feel weak. I can pretend they succeeded to protect myself, but I can’t let it become true.

Strength is Happiness. Strength is itself victory. In weakness and cowardice there is no happiness. When you wage a struggle, you might win or you might lose. But regardless of the short-term outcome, the very fact of your continuing to struggle is proof of your victory as a human being.

Phenomenal, to be such a small, weak, short-lived being on a planet with billions of years left to run.

Listen,” I began, “this is an established, traditional form that—” “Traditional nothing. Where are your clothes?” “Clothes?” I said weakly. “I don’t normally bother with them in this guise.” “Well, you could put on a pair of shorts, at least. You’re not decent.” “I’m not sure they’d go with the wings….” The demon frowned, blinked. “Hold on, enough of this!” “Lederhosen would. They’d compliment the leather.

Emily suffers no more from pain or weakness now. She will never suffer more in this world. She is gone after a hard, short conflict...Yes there is no Emily in time or on earth now. Yesterday we put her poor, wasted, mortal frame quietly under the chancel pavement. We are very calm at present. Why shoud we be otherwise? The anguish of seeing her suffer is over; the spectacle of the pains of death is gone by; the funeral day is past. We feel she is at peace. No need now to trouble for the hard frost and the keen wind. Emily does not feel them.

If, by the virtue of charity or the circumstance of desperation, you ever chance to spend a little time around a Substance-recovery halfway facility like Enfield MA’s state-funded Ennet House, you will acquire many exotic new facts… That certain persons simply will not like you no matter what you do. That sleeping can be a form of emotional escape and can with sustained effort be abused. That purposeful sleep-deprivation can also be an abusable escape. That you do not have to like a person in order to learn from him/her/it. That loneliness is not a function of solitude. That logical validity is not a guarantee of truth. That it takes effort to pay attention to any one stimulus for more than a few seconds. That boring activities become, perversely, much less boring if you concentrate intently on them. That if enough people in a silent room are drinking coffee it is possible to make out the sound of steam coming off the coffee. That sometimes human beings have to just sit in one place and, like, hurt. That you will become way less concerned with what other people think of you when you realize how seldom they do. That there is such a thing as raw, unalloyed, agendaless kindness. That it is possible to fall asleep during an anxiety attack. That concentrating intently on anything is very hard work. That 99% of compulsive thinkers’ thinking is about themselves; that 99% of this self-directed thinking consists of imagining and then getting ready for things that are going to happen to them; and then, weirdly, that if they stop to think about it, that 100% of the things they spend 99% of their time and energy imagining and trying to prepare for all the contingencies and consequences of are never good. In short that 99% of the head’s thinking activity consists of trying to scare the everliving shit out of itself. That it is possible to make rather tasty poached eggs in a microwave oven. That some people’s moms never taught them to cover up or turn away when they sneeze. That the people to be the most frightened of are the people who are the most frightened. That it takes great personal courage to let yourself appear weak. That no single, individual moment is in and of itself unendurable. That other people can often see things about you that you yourself cannot see, even if those people are stupid. That having a lot of money does not immunize people from suffering or fear. That trying to dance sober is a whole different kettle of fish. That different people have radically different ideas of basic personal hygiene. That, perversely, it is often more fun to want something than to have it. That if you do something nice for somebody in secret, anonymously, without letting the person you did it for know it was you or anybody else know what it was you did or in any way or form trying to get credit for it, it’s almost its own form of intoxicating buzz. That anonymous generosity, too, can be abused. That it is permissible to want. That everybody is identical in their unspoken belief that way deep down they are different from everyone else. That this isn’t necessarily perverse. That there might not be angels, but there are people who might as well be angels.

I was terrified of my weakness, of my sharp tongue, of my every flaw. I was terrified that this moment, my chance to live in happiness for however short a time we may have had, would be ruined because I was simply not carved out of the same wood as happiness, and that my grain was too twisted to ever take its form.

This is so true that we rarely confide in those who are better than we. Rather, we are more inclined to flee their society. Most often, on the other hand, we confess to those who are like us and who share our weaknesses. Hence we don't want to improve ourselves or be bettered, for we should first have to be judged in default. We merely wish to be pitied and encouraged in the course we have chosen. In short, we should like, at the same time, to cease being guilty and yet not to make the effort of cleansing ourselves. Not enough cynicism and not enough virtue We lack the energy of evil as well as the energy of good.

Nature is typified by strength; humanity by weakness. Nature adheres to an immutable order; humanity to an ever-increasing chaos. Nature recognizes no equality at any level of its order; humanity preaches an all-pervasive equality and freely hands-out unearned "rights" in an attempt to make its doctrine a living reality. In short: humanity is Democratic, nature is Fascist.

I felt sad. I felt cold. I felt hurt. I felt forsaken and lonely. I felt doubtful and hesitant. I felt scared and deeply worried. I felt different, unknown, and unwelcome. I felt empty and woefully neglected. I felt weak and intimidated. I felt withdrawn and shy. I felt utterly hopeless. Then you held my hand, and I felt better.

The line of head is strong, but the line of heart is weak. And most importantly, the line of life is short. The stars do not seem to be right.

One may suffer the long-term in order to grow in appreciation for the small things. For in short-term suffering, one only notices the large.

People think kindness is a soft, weak, submissive influence when in reality it is the most potent, persuasive force in existence.

Bet on your strengths. It’s an underrated business strategy in a world where so many people are obsessed with fixing their weaknesses they give short shrift to the skills they were born with.

My Dearest Love, As I sit here writing, I wish nothing more than to have you with me. The days have gone slowly without your tender gaze upon mine. I am weak without you and do not know how I can survive in this state. The scent of your hair, the touch of your lip, the rose of your cheek all lay engraved in my touch, my sight, my scent, my mind and my heart. I am committed to you with all that I am, and I am nothing without you. Tonight I lay awake recounting our lover’s meets and I agonize over the insignificant distance between us. Yet, it so pains me to have you this short distance away. Might I be a fool to feel this way? And if a fool I am, then it is for you; for you would make any man a king’s fool, my queen. I pray thee sleep well, with dreams of your one true love and may he be me, for the love of my eternal life is the one that breathes life into my soul and that is you and only you. I bid thee sweet dreams and sweet kisses on thy cheek and thy lip and thine eyes, that I should be so fortunate to keep them on mine lip every night. Ceaselessly Yours, David Chios

Anyone who thought this would be a weak point in the manor's defenses would have a rude surprise, shortly before coming down with a serious case of death.

Aithinne grins. "One day I pray I'll meet a woman who engages me in combat as a way to say, I love you. Be still me heart." ... "A woman, you say?" Her laugh is short. "Did you think Kadamach was the only one whose weakness was ladies in armor? If you weren't his, I'd ask you to be mine.

In essence, what is forbidden to do is likewise forbidden as an object of reflection. Included in this is thinking about the weaknesses or faults of others, whether they are present or not. The Prophet said, "There is a tree in Paradise reserved for one whose own faults preoccupied him from considering the faults of others." Spending time thinking or talking about other people's faults is foolish. Time is short and is better invested in recognizing one's own shortcomings and then working consistently to eradicate them.

I don't know who I am, I don't know what I'm like, how can I know what I want? I only know that whether I'm good or bad, whether I'm a bitch or not, whether I'm strong or weak or contemptible or a bloody martyr - I mean whether I'm fat or thin, tall or short, because I don't know - I want to be happy.

Evan Connell said once that he knew he was finished with a short story when he found himself going through it and taking out commas and then going through the story again and putting the commas back in the same places. I like that way of working on something. I respect that kind of care for what is being done. That's all we have, finally, the words, and they had better be the right ones, with the punctuation in the right places so that they an best say what they are meant to say. If the words are heavy with the writer's own unbridled emotions, or if they are imprecise and inaccurate for some other reason -- if the worlds are in any way blurred -- the reader's eyes will slide right over them and nothing will be achieved. Henry James called this sort of hapless writing 'weak specification'.

Now, my dear little girl, you have come to an age when the inward life develops and when some people (and on the whole those who have most of a destiny) find that all is not a bed of roses. Among other things there will be waves of terrible sadness, which last sometimes for days; irritation, insensibility, etc., etc., which taken together form a melancholy. Now, painful as it is, this is sent to us for an enlightenment. It always passes off, and we learn about life from it, and we ought to learn a great many good things if we react on it right. (For instance, you learn how good a thing your home is, and your country, and your brothers, and you may learn to be more considerate of other people, who, you now learn, may have their inner weaknesses and sufferings, too.) Many persons take a kind of sickly delight in hugging it; and some sentimental ones may even be proud of it, as showing a fine sorrowful kind of sensibility. Such persons make a regular habit of the luxury of woe. That is the worst possible reaction on it. It is usually a sort of disease, when we get it strong, arising from the organism having generated some poison in the blood; and we mustn't submit to it an hour longer than we can help, but jump at every chance to attend to anything cheerful or comic or take part in anything active that will divert us from our mean, pining inward state of feeling. When it passes off, as I said, we know more than we did before. And we must try to make it last as short as time as possible. The worst of it often is that, while we are in it, we don't want to get out of it. We hate it, and yet we prefer staying in it—that is a part of the disease. If we find ourselves like that, we must make something ourselves to some hard work, make ourselves sweat, etc.; and that is the good way of reacting that makes of us a valuable character. The disease makes you think of yourself all the time; and the way out of it is to keep as busy as we can thinking of things and of other people—no matter what's the matter with our self.

People are weak when they are alone.

Once upon a time, loss of love, rejection, weakness and loss of territory all meant death. Now it just feels that way.

In short, every child develops in ways that best allow them to compensate for weakness; “a thousand talents and capabilities arise from our feelings of inadequacy,” Adler noted.

His name was Zeke, short for Ezekiel. She asked him if he was religious, he said only about certain things.

I've grieved enough for his life cut short and for mine for running on for so long with so little in it. It's weakness now, but I suppose I am crying out of a general sense of loss. Maybe I am mourning for the human condition.

the function all expressions of contempt have in common is the defense against unwanted feelings. Contempt simply evaporates, having lost its point, when it is no longer useful as a shield—against the child’s shame over his desperate, unreturned love; against his feeling of inadequacy; or above all against his rage that his parents were not available. Once we are able to feel and understand the repressed emotions of childhood, we will no longer need contempt as a defense against them. On the other hand, as long as we despise the other person and over-value our own achievements (“he can’t do what I can do”), we do not have to mourn the fact that love is not forthcoming without achievement. Nevertheless, if we avoid this mourning it means that we remain at bottom the one who is despised, for we have to despise everything in ourselves that is not wonderful, good, and clever. Thus we perpetuate the loneliness of childhood: We despise weakness, helplessness, uncertainty—in short, the child in ourselves and in others. The contempt for others in grandiose, successful people always includes disrespect for their own true selves, as their scorn implies: “Without these superior qualities of mine, a person is completely worthless.” This means further: “Without these achievements, these gifts, I could never be loved, would never have been loved.” Grandiosity in the adult guarantees that the illusion continues: “I was loved.

Facts are but the Play-things of lawyers,-- Tops and Hoops, forever a-spin... Alas, the Historian may indulge no such idle Rotating. History is not Chronology, for that is left to Lawyers,-- nor is it Remembrance, for Remembrance belongs to the People. History can as little pretend to the Veracity of the one, as claim the Power of the other,-- her Practitioners, to survive, must soon learn the arts of the quidnunc, spy, and Taproom Wit,-- that there may ever continue more than one life-line back into a Past we risk, each day, losing our forebears in forever,-- not a Chain of single Links, for one broken Link could lose us All,-- rather, a great disorderly Tangle of Lines, long and short, weak and strong, vanishing into the Mnemonick Deep, with only their Destination in common.

She doesnt want your dark embrace. She'll let you hold her for a short time but she won’t submit to that kind of weakness and she'll only let you get so close. In the past it was easier pushing you into the arms of another rather than face what was or what could be. She doesn't want to love; not now, so she'll close the door and toss the key.

In evaluating ourselves, we tend to be long on our weaknesses and short on our strengths.

There are many accidents of biology that are beyond our control. Some of us are short, some of us are tall. Some of us are weak, some of us are strong. Thankfully, though, personalities are not born ugly; they are learned ugly.

I feel stuffy, as if there were not enough air to breathe - hot, and uneasy. Two months of no exercise have made me weak and plegmatic mentally and physically. On the short walk from here to the libe I drink the cold pure night air and the clear unbelievably delicate crescent-moonlight with a greedy reverence. Days are bizarre collections of hothouse languidities, mystical and poignant sensuous quotations (white thy fambles, red thy gan, and thy quarrons dainty is ... " Dark, liquid loveliness of words half dimly understood.)

These human eyes seemed weak to me at first," said Eskar, still staring away from me, scratching her short black hair. "They detect fewer colors and have terrible resolution, but they see things dragon eyes cannot. They can see beyond surfaces. I don't understand how that's possible, but it happened incrementally as I traveled with Orma: I began to see the inside of him. His questioning and gentle nature. His conviction. I'd glimpse it in something as incongruous as his hand holding a teacup, or his eyes when he spoke of you.

The hoopoe said: 'Your heart's congealed like ice; When will you free yourself from cowardice? Since you have such a short time to live here, What difference does it make? What should you fear? The world is filth and sin, and homeless men Must enter it and homeless leave again. They die, as worms, in squalid pain; if we Must perish in this quest, that, certainly, Is better than a life of filth and grief. If this great search is vain, if my belief Is groundless, it is right that I should die. So many errors throng the world - then why Should we not risk this quest? To suffer blame For love is better than a life of shame. No one has reached this goal, so why appeal To those whose blindness claims it is unreal? I'd rather die deceived by dreams than give My heart to home and trade and never live. We've been and heard so much - what have we learned? Not for one moment has the self been spurned; Fools gather round and hinder our release. When will their stale, insistent whining cease? We have no freedom to achieve our goal Until from Self and fools we free the soul. To be admitted past the veil you must Be dead to all the crowd considers just. Once past the veil you understand the Way From which the crowd's glib courtiers blindly stray. If you have any will, leave women's stories, And even if this search for hidden glories Proves blasphemy at last, be sure our quest Is not mere talk but an exacting test. The fruit of love's great tree is poverty; Whoever knows this knows humility. When love has pitched his tent in someone's breast, That man despairs of life and knows no rest. Love's pain will murder him and blandly ask A surgeon's fee for managing the task - The water that he drinks brings pain, his bread Is turned to blood immediately shed; Though he is weak, faint, feebler than an ant, Love forces him to be her combatant; He cannot take one mouthful unaware That he is floundering in a sea of care.

Sometimes the best response to our howls of anguish is the honest one. We need friends who wince along with our pain, who tolerate our gloom, and who allow us to be weak for a while when we’re finding our feet again. We need people who acknowledge that we can’t always hang on. That sometimes everything breaks. Short of that, we need to perform those functions for ourselves: to give ourselves a break when we need it and to be kind. To find our own grit, in our own time.

Like the vain curlings of the watery maze, Which in smooth streams a sinking weight does raise, So Man, declining always, disappears In the weak circles of increasing years; And his short tumults of themselves compose, While flowing Time above his head does close.

the whole philosophy behind this book is that true success lies in knowing your weaknesses and playing to your strengths. In short, when you suck at something and don’t want it anyway, cut your losses and move on.

I remember clearly the deaths of three men. One was the richest man of the century, who, having clawed his way to wealth through the souls and bodies of men, spent many years trying to buy back the love he had forfeited and by that process performed great service to the world and, perhaps, had much more than balanced the evils of his rise. I was on a ship when he died. The news was posted on the bulletin board, and nearly everyone recieved the news with pleasure. Several said, "Thank God that son of a bitch is dead." Then there was a man, smart as Satan, who, lacking some perception of human dignity and knowing all too well every aspect of human weakness and wickedness, used his special knowledge to warp men, to buy men, to bribe and threaten and seduce until he found himself in a position of great power. He clothed his motives in the names of virtue, and I have wondered whether he ever knew that no gift will ever buy back a man's love when you have removed his self-love. A bribed man can only hate his briber. When this man died the nation rang with praise... There was a third man, who perhaps made many errors in performance but whose effective life was devoted to making men brave and dignified and good in a time when they were poor and frightened and when ugly forces were loose in the world to utilize their fears. This man was hated by few. When he died the people burst into tears in the streets and their minds wailed, "What can we do now?" How can we go on without him?" In uncertainty I am certain that underneath their topmost layers of frailty men want to be good and want to be loved. Indeed, most of their vices are attempted short cuts to love. When a man comes to die, mo matter what his talents and influence and genius, if he dies unloved his life must be a failure to him and his dying a cold horror....we should remember our dying and try so to live that our death brings no pleasure to the world.

In general I lacked principally the ability to provide even in the slightest detail for the real future. I thought only of things in the present and their present condition, not because of thoroughness or any special, strong interest, but rather, to the extent that weakness in thinking was not the cause, because of sorrow and fear – sorrow, because the present was so sad for me that I thought I could not leave it before it resolved itself into happiness; fear, because, like my fear of the slightest action in the present, I also considered myself, in view of my contemptible, childish appearance, unworthy of forming a serious, responsible opinion of the great, manly future which usually seemed so impossible to me that every short step forward appeared to me to be counterfeit and the next step unattainable.

But even the longest dedication is too short and too commonplace to honor a friendship so uncommon. When I try to define this asset which has been mine now for years, I tell myself that such a privilege, however rare it may be, is surely not unique; that in the whole adventure of bringing a book successfully to its conclusion, or even in the entire life of some fortunate writers, there must have been sometimes, in the background, perhaps, someone who will not let pass the weak or inaccurate sentence which we ourselves would retain, out of fatigue; someone who would re-read with us for the twentieth time, if need be, a questionable page; someone who takes down for us from the library shelves the heavy tomes in which we may find a helpful suggestion, and who persists in continuing to peruse them long after weariness has made us give up; someone who bolsters our courage and approves, or sometimes disputes, our ideas; who shares with us, and with equal fervor, the joys of art and of living, the endless work which both require, never easy but never dull; someone who is neither our shadow nor our reflection, nor even our complement, but simply himself; someone who leaves us ideally free, but who nevertheless obliges us to be fully what we are. Hospes Comesque.

Just look at this life: the insolence and idleness of the strong, the ignorance and brutishness of the weak, impossible poverty all around us, overcrowding, degeneracy, drunkenness, hypocrisy, lies...Yet in all the houses and streets it's quiet, peaceful; of the fifty thousand people who live in town there is not one who would cry out or become loudly indignant. We see those who go to the market to buy food, eat during the day, sleep during the night, who talk their nonsense, get married, grow old, complacently drag their dead to the cemetery; but we don't see or hear those who suffer, and the horrors of life go on somewhere behind the scenes. Everything is quiet, peaceful, and only mute statistics protest: so many gone mad, so many buckets drunk, so many children dead of malnutrition... And this order is obviously necessary; obviously the happy man feels good only because the unhappy bear their burden silently, and without that silence happiness would be impossible. It's a general hypnosis. At the door of every happy, contented man somebody should stand with a little hammer, constantly tapping, to remind him that unhappy people exist, that however happy he may be, sooner or later life will show him its claws, some calamity will befall him--illness, poverty, loss--and nobody will hear or see, just as he doesn't hear or see others now. But there is nobody with a little hammer, the happy man lives on, and the petty cares of life stir him only slightly, as wind stirs an aspen--and everything is fine.

Love of peace is common among weak, short-sighted, timid, and lazy persons; and on the other hand courage is found among many men of evil temper and bad character. Neither quality shall by itself avail. Justice among the nations of mankind, and the uplifting of humanity, can be brought about only by those strong and daring men who with wisdom love peace, but who love righteousness more than peace.

And as soon as you have renounced that aim of "surviving at any price" and gone where the calm and simple people go—then imprisonment begins to transform your former character in an astonishing way. To transform it in a direction most unexpected to you. And it would seem that in this situation feelings of malice, the disturbance of being oppressed, aimless hate, irritability, and nervousness ought to multiply. But you yourself do not notice how, with the impalpable flow of time, slavery nurtures in you the shoots of contradictory feelings. Once upon a time you were sharply intolerant. You were constantly in a rush. And you were constantly short of time. And now you have time with interest. You are surfeited with it, with its months and its years, behind you and ahead of you—and a beneficial calming fluid pours through your blood vessels—patience. You are acending... Formerly you never forgave anyone. You judged people without mercy. And you praised people with equal lack of moderation. And now an understanding mildness has become the basis of your uncategorical judgements. You have come to realize your own weakness—and you can therefore understand the weakness of others. And be astonished at another's strength. And wish to possess it yourself. The stones rustle beneath our feet. We are ascending... With the year, armor-plated restraint covers your heart and all your skin. You do not hasten to question and you do not hasten to answer. Your tongue has lost its flexible capability for easy oscillation. Your eyes do not flash over with gladness over good tidings, nor do they darken with grief. For you still have to verify whether that's how it is going to be. And you also have to work out—what is gladness and what is grief. And now the rule of your life is this: Do not rejoice when you have found, do not weep when you have lost. Your soul, which formerly was dry, now ripens with suffering. And even if you haven't come to love your neighbors in the Christian sense, you are at least learning to love those close to you.

Dear Camryn, I know you're scared. I'd be lying if I said I wasn't a little scared, too, but I have to believe that this time around everything will be fine. And it will be. We've been through so much together. More than most people in such a short time. But no matter what, the one thing that has never changed is that we're still together. Death couldn't take me away from you. Weakness couldn't make me look at you in a bad light. Drugs and all the shit that comes with them couldn't take you away from me. I think it's more safe to say that we're indestructable. Maybe all of this has been a test. Yeah, I think about that a lot and I've convinced myself of it. A lot of people take Fate for granted. Some have everything they've ever wanted right at their fingertips, but they abuse it. Others walk right past their only opportunity because they never open their eyes long enough to see that it's there. But you and I, even before we met, took all the risks, made our own decisions without listening to everybody around us telling us, in so many ways, that what we're doing is wrong. Hell no, we did it our way, no matter how reckless, or crazy or unconventional. It's like the more we pushed and the more we fought, the harder the obstacles. Because we had to prove we were the real deal. And I know we've done just that. Camryn, I want you to read this letter to yourself once a week. It doesn't matter what day or what time, just read it. Every time you open it, I want you to see that another week has passed and you're still pregnant. That I'm still in good health. That we're still together. I want you to think about the three of us, you, me and our son or daughter, traveling Europe and Soth America. Because we're going to do it. I promise you that. You're everything to me, and I want you to stay strong and not let your fear of the past taint the path to our future. Everything will work out this time, Camryn, everything will, I swear to you. Just trust me. Until next week... Love, Andrew

The struggle between God and man breaks out in everyone, together with the longing for reconciliation. Most often this struggle is unconscious and short-lived. A weak soul does not have the endurance to resist the flesh for very long. It grows heavy, becomes flesh itself, and the contest ends. But among responsible men, men who keep their eyes riveted day and night upon the Supreme Duty, the conflict between flesh and spirit breaks out mercilessly and may last until death.

I don’t think I’m an exceptionally bad reader. I suspect that many people, maybe even most, are like me. We read and read and read, and we forget and forget and forget. So why do we bother? Michel de Montaigne expressed the dilemma of extensive reading in the sixteenth century: “I leaf through books, I do not study them,” he wrote. “What I retain of them is something I no longer recognize as anyone else’s. It is only the material from which my judgment has profited, and the thoughts and ideas with which it has become imbued; the author, the place, the words, and other circumstances, I immediately forget.” He goes on to explain how “to compensate a little for the treachery and weakness of my memory,” he adopted the habit of writing in the back of every book a short critical judgment, so as to have at least some general idea of what the tome was about and what he thought of it.  

Death! mysterious, ill-visaged friend of weak humanity! Why alone of all mortals have you cast me from your sheltering fold? Oh, for the peace of the grave! the deep silence of the iron-bound tomb! that thought would cease to work in my brain, and my heart beat no more with emotions varied only by new forms of sadness!

When the anarchist, as the mouthpiece of the declining levels of society, insists on 'right,' 'justice,' 'equal rights' with such beautiful indignation, he is just acting under the pressure of his lack of culture, which cannot grasp why he really suffers, what he is poor in– in life. A drive to find causes is powerful in him: it must be somebody's fault that he's feeling bad . . . Even his 'beautiful indignation' does him good; all poor devils like to whine--it gives them a little thrill of power. Even complaints, the act of complaining, can give life the charm on account of which one can stand to live it: there is a subtle dose of revenge in every complaint; one blames those who are different for one's own feeling bad, and in certain circumstances even being bad, as if they were guilty of an injustice, a prohibited privilege. 'If I'm a lowlife, you should be one too': on this logic, revolutions are built.– Complaining is never good for anything; it comes from weakness. Whether one ascribes one's feeling bad to others or to oneself–the socialist does the former, the Christian, for example, the latter–makes no real difference. What is common to both and, let us add, what is unworthy, is that it should be someone's fault that one is suffering–in short, that the sufferer prescribes the honey of revenge as a cure for his own suffering.

Instead of criminal, women's bodies are inherently defective, aesthetically defective. To the body whose value is judged almost solely on aesthetics, it is a devastating sentence. We are too short, too tall, too fat, too thin, too dark, too stiff, too loose, too solicitous, too yielding, too assertive, too weak, or too strong.

Of all people only those are at leisure who make time for philosophy, only those are really alive. For they not only keep a good watch over their own lifetimes, but they annex every age to theirs. All the years that have passed before them are added to their own. Unless we are very ungrateful, all those distinguished founders of holy creeds were born for us and prepared for us a way of life. By the toil of others we are led into the presence of things which have been brought from darkness into light. We are excluded from no age, but we have access to them all; and if we are prepared in loftiness of mind to pass beyond the narrow confines of human weakness, there is a long period of time through which we can roam.

But,” Shane said. He had to say this next part. It had been eating away at him for too long. “You want to get married, right? To a woman, I mean. You’re not...like me. You like women. And I’m sure...Svetlana is gorgeous and fun and...all that stuff. Right?” “Yes,” Ilya said. “I do. She is. But.” “But?” Ilya shrugged, and he looked like he was possibly blushing. “I have this problem,” he mumbled. Shane waited. “I like women. I always was thinking that to get married would be nice. Kids. All of that. Someday. But...this problem will not go away.” Shane bit his lip. “Tell me about this problem.” “Is so annoying.” Ilya sighed, and Shane could see him fighting a grin. “Always I am with beautiful women. Wonderful women. Everywhere.” “Sounds rough.” “Yes. Listen. These women, they are so sexy and fun, but is no matter. I cannot stop thinking about this short fucking hockey player with these stupid freckles and a weak backhand.” “A weak backhand?” Shane couldn’t stop smiling. “Yes. And he is just so boring and he drives a terrible car and...that is my problem. All of these beautiful women and I am always wishing they were him.” Ilya bent to take his third shot. “Is terrible problem.” Fuck. Shane was going start crying right here in his games room. He swallowed and steadied himself. “Do you want the problem to go away?” “No,” Ilya said seriously, looking Shane dead in the eye. “I do not want the problem to ever go away.

I kind of wish I could trade my family for yours,” Yadriel said with a weak laugh. They weren’t even blood, but in the short time he interacted with them, he could see how fiercely they cared for one another. Especially Julian. “I wouldn’t trade them for the world,” Julian said solidly. Yadriel smiled. He envied whoever Julian gave his firey devotion to. It was a warm and unyielding force to be shielded by.

Big Mountains are a completely different world. You can not conquer them, only rise to their height for a short time; & for that they demand a great deal. The struggle is not with the enemy, or a competitor like in sports, but with yourself, with the feelings of weakness & inadequacy. That struggle appeals to me. It is why I became a mountaineer.

In their new personal development the girl and the woman will only be for a short time imitations of the good and bad manners of man and reiterations of man's professions. After the uncertainty of this transition it will appear that women have passed through those many, often ridiculous, changes of disguise, only to free themselves from the disturbing influence of the other sex. For women, in whom life tarries and dwells in a more incommunicable, fruitful and confident form, must at bottom have become richer beings, more ideally human beings than fundamentally easy-going man, who is not drawn down beneath the surface of life by the difficulty of bearing bodily fruit, and who arrogantly and hastily undervalues what he means to love. When this humanity of woman, borne to the full in pain and humiliation, has stripped off in the course of the changes of its outward position the old convention of simple feminine weakness, it will come to light, and man, who cannot yet feel it coming, will be surprised and smitten by it. One day—a day of which trustworthy signs are already speaking and shining forth especially in northern lands—one day that girl and woman will exist, whose name will no longer mean simply a contrast to what is masculine, but something for itself, something that will not make one think of any supplement or limit, but only of life and existence—the feminine human beings. This advance, at first very much against the will of man who has been overtaken—will alter the experience of love, which is now full of error, will change it radically and form it into a relationship, no longer between man and woman, but between human being and human being. And this more human love, which will be carried out with infinite consideration and gentleness and will be good and clean in its tyings and untyings, will be like that love which we are straining and toiling to prepare, the love which consists in this, that two lonely beings protect one another, border upon one another and greet one another.

The truth is that each of us fall short of loving unconditionally. We don't love others the way God loves us. Yet Jesus extended perfect love by living and dying for all of our sins. In spite of our failures, weaknesses, and selfishness, He sacrificed His own life so we could have eternal life.

A hundred times I thought of killing myself, but I still clung to life. That ridiculous weakness is perhaps one of our most fateful traits, because is there anything more ridiculous than wanting to continue to carry a load you always want to throw off? To despise and yet to feel attached to yourself? In short, to nurse the snake that is gnawing at you until it has eaten away your heart?

The only unforgivable crime is to cut short the experiment of one’s own life before its natural end. To do so is a weakness and a pity— for the experiment of life will cut itself off soon enough, in all our cases, and one may just as well have the courage and the curiosity to stay in the battle until one’s eventual and inevitable demise. Anything less than a fight for endurance is cowardly. Anything less than a fight for endurance is a refusal of the great covenant of life.

When an attack on home soil causes cultural paroxysms that have nothing to do with the attack, when we respond to real threats to our nation by distrusting ourselves with imagined threats to femininity and family life, when we invest our leaders with a cartoon masculinity and require of them bluster in lieu of a capacity for rational calculation, and when we blame our frailty in 'fifth column' feminists - in short, when we base our security on a mythical male strength that can only increase itself against a mythical female weakness - we should know that we are exhibiting the symptoms of a lethal, albeit curable, cultural affliction (p. 295).

On the weak and aged, and especially on delicate Females, the force of attraction tells much more heavily than on the robust of the Male Sex, so that it is a point of breeding, if you meet a Lady on the street, always to give her the North side of the way—by no means an easy thing to do always at short notice when you are in rude health and in a climate where it is difficult to tell your North from your South.

I believe that life is all about perception and timing. That good things come to those who act and that life’s about more than collecting a paycheck. I believe that the only person you’re destined to become is the one that you decide to be. That if you try hard enough you can convince yourself of anything. That having patience doesn’t make you a hero nor does it make you a doormat. I believe that not showing love proves you’re weak and belittling others doesn’t make you strong. That you are never as far away from people as the miles may suggest. That life’s too short to read awful books, listen to terrible music, or be around uninspiring people. I believe that where you start has little impact on where you finish. That sometimes the best thing you can do is walk away. That you can never be overdressed or overeducated. I believe that the cure for anything is salt water; sweat, tears, or the sea. That you should never let your memories be greater than your dreams. And that you should always choose adventure.

Weak and narrow are the powers implanted in the limbs of men; many the woes that fall on them and blunt the edge of thought; short is the measure of the life in death through which they toil; then are they borne away, like smoke they vanish into air, and what they dream they know is but the little each hath stumbled on in wandering about the world; yet boast they all that they have learned the whole—vain fools! for what that is, no eye hath seen, no ear hath heard, nor can it be conceived by mind of man. Thou, then, since thou hast fallen to this place, shalt know no more than human wisdom may attain.

Evil was defined as the use of power to destroy the spiritual growth of others for the purpose of defending and preserving the integrity of our own sick selves. In short, it is scapegoating. We scapegoat not the strong but the weak. For the evil to so misuse their power, they must have the power to use in the first place. They must have some kind of dominion over their victims. The most common relationship of dominion is that of parent over child. Children are weak, defenseless, and trapped in relation to their parents. They are born in thrall to their parents ... They are simply not free or powerful enough to escape.

terrorists resemble a fly that tries to destroy a china shop. The fly is so weak that it cannot move even a single teacup. So how does a fly destroy a china shop? It finds a bull, gets inside its ear, and starts buzzing. The bull goes wild with fear and anger, and destroys the china shop. This is what happened after 9/ 11, as Islamic fundamentalists incited the American bull to destroy the Middle Eastern china shop. Now they flourish in the wreckage. And there is no shortage of short-tempered bulls in the world.

There was is Arthur Nicholls much to recommend him to Charlotte Bronte, not least of which was the disparity between surface and soul, and it might be argued that Mr. Nicholls was the hidden gem of the two. Behind a veneer of quiet, ladylike demeanor, Charlotte concealed an acerbic mind and ruthlessly harsh opions on the weaknesses of the human species. Arthur, on the other hand, was the blustery, bigoted sort who could barely open his mouth without offending someone. Yet when the gloves came off, he had a great and tender heart, and was capable of love that would bear all wrongs, endure all tempests - in short, the very stuff that Charlotte took great pains to fabricate in her stories and that she was convinced she would never find.

Then go," Dan said. When Nathaniel looked back at her, she stressed, "But come back to us as soon as they're done with you, okay? We'll figure this out as a team." "As a family." Nicky attempted a smile. It was weak, but it was encouraging. This had to be a cruel dream. Their forgiveness threatened to burn Nathaniel up from the inside-out, as healing as it was damning. He didn't deserve their friendship or their trust. He'd never be able to repay them for rallying behind him like this. He could try the rest of his life, however long it was going to be now that Stuart was in the picture and Nathan was out, and he'd always fall short.

Now in my eleven years of conventional life I had learned many things and one of them is what it means to be convicted of rape--I do not mean the man who did it, I mean the woman to whom it was done. Rape is one of the Christian mysteries, it creates a luminous and beautiful tableau in people's minds; and as I listened furtively to what nobody would allow me to hear straight out, I slowly came to understand that I was face to face with one of those feminine disasters, like pregnancy, like disease, like weakness; she was not only the victim of the act but in some strange way its perpetrator; somehow she had attracted the lightening that struck her out of a clear sky. A diabolical chance--which was not chance--had revealed her to all of us as she truly was, in her secret inadequacy, in that wretched guiltiness which she had kept hidden for seventeen years but which now finally manifested in front of everybody. Her secret guilt was this: She was Cunt. She had "lost" something. Now the other party to the incident had manifested his essential nature, too; he was Prick--but being Prick is not a bad thing. In fact, he had "gotten away with" something (possibly what she had "lost"). And there I was at eleven years of age: She was out late at night. She was in the wrong part of town. Her skirt was too short and that provoked him. She liked having her eye blacked and her head banged against the sidewalk. I understood this perfectly. (I reflected thus in my dream, in my state of being a pair of eyes in a small wooden box stuck forever on a grey, geometric plane--or so I thought.) I too had been guilty of what had been done to me, when I came home from the playground in tears because I had been beaten up by bigger children who were bullies. I was dirty. I was crying. I demanded comfort. I was being inconvenient. I did not disappear into thin air.

Look at life: the insolence and idleness of the strong, the ignorance and brutishness of the weak, horrible poverty everywhere, overcrowding, degeneration, drunkenness, hypocrisy, lying -- yet in all the houses and on the streets there is peace and quiet; of the fifty thousand people who live in our town there is not one who would cry out, who would vent his indignation aloud. We see the people who go to market, eat by day, sleep by night, who babble nonsense, marry, grow old, good-naturedly drag their feet to the cemetery, but we do not see or hear those who suffer, and what is terrible in life goes on somewhere behind the scenes. Everything is peaceful and quiet and only mute statistics protest.

And she said, in a voice strangely unlike her own, 'I see the vision of a poor weak soul striving after good. It was not cut short; and, in the end, it learnt, through tears and much pain, that holiness is an infinite compassion for others; that greatness is to take the common things of life and walk truly among them; that' - she moved her white hand and laid it on her forehead - 'happiness is a great love and much serving. It was not cut short; and it loved what it had learnt - it loved

One such monster lived around 600 B.C. and was the slave of a Greek nobleman named Iadmon who lived on Samos. This unfortunate was a hunchback described as having "an enormous head with slit eyes, a long, misshaped countenance, a large mouth and bowed legs." A servant girl meeting him asked in horror, "Are you a baboon?" Because he was cut off from humanity by his revolting appearance, this monster made friends with animals. He told numerous short tales with animal heroes illustrating the weaknesses of people. His stories were so biting and his looks so disgusting that he was finally killed by a mob. His name was Aesop.

Dear Exquisite Black Queen… Being a Strong Black Woman doesn’t mean that you can’t be vulnerable. It’s okay to cry. It’s okay if you’re having a bad day. It’s okay if some days you feel like giving up. It’s okay if you need to ask for help. It’s okay if you’re feeling stressed out. It’s okay if you’re feeling a little depressed. It’s okay if you’re not quite sure about what you’re going to do next. It’s okay if you fall short sometimes. It’s okay if you don’t have all the answers. It’s okay to show your true emotions and not feel weak. I encourage you to not be so hard on yourself! Allow yourself to feel whatever it is you’re feeling, and know that it’s okay. You’re human, and you’re doing your VERY best, Queen. Love, respect, and appreciate the Black Queen you are!

Far from putting doubts and anxieties to rest religion often has the effect of intensifying them. It judges those who profess the faith more harshly than it judges unbelievers. It holds them up to a standard of conduct so demanding that many of them inevitably fall short. It has no patience with those who make excuses for themselves--an art in which Americans have come to excel. If it is ultimately forgiving of human weakness and folly, it is not because it ignores them or attributes them exclusively to unbelievers. For those who take religion seriously, belief is a burden, not a self-righteous claim to some privileged moral status. Self-righteousness, indeed, may well be more prevalent among skeptics than among believers. The spiritual discipline against self-righteousness is the very essence of religion.

I ask you to come down to earth," said the Baron in a calm, rather faint voice, "and to take up the duties of your station!" "I have no intention of obeying you, my Lord Father," said Cosimo. "I am very sorry." They were ill at ease, both of them, bored. Each knew what the other would say. "And what about your studies? Your devotions as a Christian?" said the father. "Do you intend to grown up like an American Savage?" Cosimo was silent. These were thoughts he had not yet put to himself and had no wish to. Then he exclaimed: "Just because I'm a few yards higher up, does it mean that good teaching can't reach me?" This was an able reply too, though it diminished, in a way, the range of his gesture; a sign of weakness. His father realized this and became more pressing. "Rebellion cannot be measured by yards," said he. "Even when a journey seems no distance at all, it can have no return." Now was the moment for my brother to produce some other noble reply, perhaps a Latin maxim, but at that instant none came into his head, though he knew so many by heart. Instead he suddenly got bored with all this solemnity, and shouted: "But from the trees I can piss farther," a phrase without much meaning, but which cut the discussion short. As though they had heard the phrase, a shout went up from the ragamuffins around Porta Capperi. The Baron of Rondo's horse shied, the Baron pulled the reins and wrapped himself more tightly in his cloak, ready to leave. Then he turned, drew an arm out of his cloak, pointed to the sky, which had suddenly become overcast with black clouds, and exclaimed: "Be careful, son, there's Someone who can piss on us all!"...

It is a special blessing to belong among those who can and may devote their best energies to the contemplation and exploration of objective and timeless things. How happy and grateful I am for having been granted this blessing, which bestows upon one a large measure of independence from one's personal fate and from the attitude of one's contemporaries. Yet this independence must not inure us to the awareness of the duties that constantly bind us to the past, present and future of humankind at large. Our situation on this earth seems strange. Every one of us appears here, involuntarily and uninvited, for a short stay, without knowing the why and the wherefore. In our daily lives we feel only that man is here for the sake of others, for those whom we love and for many other beings whose fate is connected with our own. I am often troubled by the thought that my life is based to such a large extent on the work of my fellow human beings, and I am aware of my great indebtedness to them. I do not believe in free will. Schopenhauer's words: 'Man can do what he wants, but he cannot will what he wills,' accompany me in all situations throughout my life and reconcile me with the actions of others, even if they are rather painful to me. This awareness of the lack of free will keeps me from taking myself and my fellow men too seriously as acting and deciding individuals, and from losing my temper. I have never coveted affluence and luxury and even despise them a good deal. My passion for social justice has often brought me into conflict with people, as has my aversion to any obligation and dependence I did not regard as absolutely necessary. [Part 2] I have a high regard for the individual and an insuperable distaste for violence and fanaticism. All these motives have made me a passionate pacifist and antimilitarist. I am against any chauvinism, even in the guise of mere patriotism. Privileges based on position and property have always seemed to me unjust and pernicious, as does any exaggerated personality cult. I am an adherent of the ideal of democracy, although I know well the weaknesses of the democratic form of government. Social equality and economic protection of the individual have always seemed to me the important communal aims of the state. Although I am a typical loner in daily life, my consciousness of belonging to the invisible community of those who strive for truth, beauty, and justice keeps me from feeling isolated. The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as of all serious endeavour in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our minds cannot grasp, whose beauty and sublimity reaches us only indirectly: this is religiousness. In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all there is.

The political merchandisers appeal only to the weak­nesses of voters, never to their potential strength. They make no attempt to educate the masses into becoming fit for self-government; they are content merely to manipulate and exploit them. For this pur­pose all the resources of psychology and the social sciences are mobilized and set to work. Carefully se­lected samples of the electorate are given "interviews in depth." These interviews in depth reveal the uncon­scious fears and wishes most prevalent in a given so­ciety at the time of an election. Phrases and images aimed at allaying or, if necessary, enhancing these fears, at satisfying these wishes, at least symbolically, are then chosen by the experts, tried out on readers and audiences, changed or improved in the light of the information thus obtained. After which the political campaign is ready for the mass communicators. All that is now needed is money and a candidate who can be coached to look "sincere." Under the new dispen­sation, political principles and plans for specific action have come to lose most of their importance. The person­ality of the candidate and the way he is projected by the advertising experts are the things that really mat­ter. In one way or another, as vigorous he-man or kindly father, the candidate must be glamorous. He must also be an entertainer who never bores his audience. Inured to television and radio, that audience is accustomed to being distracted and does not like to be asked to con­centrate or make a prolonged intellectual effort. All speeches by the entertainer-candidate must therefore be short and snappy. The great issues of the day must be dealt with in five minutes at the most -- and prefera­bly (since the audience will be eager to pass on to something a little livelier than inflation or the H-bomb) in sixty seconds flat. The nature of oratory is such that there has always been a tendency among politicians and clergymen to over-simplify complex is­sues. From a pulpit or a platform even the most con­scientious of speakers finds it very difficult to tell the whole truth. The methods now being used to merchan­dise the political candidate as though he were a deo­dorant positively guarantee the electorate against ever hearing the truth about anything.

Long black hair and deep clean blue eyes and skin pale white and lips blood red she's small and thin and worn and damaged. She is standing there. What are you doing here? I was taking a walk and I saw you and I followed you. What do you want. I want you to stop. I breathe hard, stare hard, tense and coiled. There is still more tree for me to destroy I want that fucking tree. She smiles and she steps towards me, toward toward toward me, and she opens he r arms and I'm breathing hard staring hard tense and coiled she puts her arms around me with one hand not he back of my head and she pulls me into her arms and she holds me and she speaks. It's okay. I breathe hard, close my eyes, let myself be held. It's okay. Her voice calms me and her arms warm me and her smell lightens me and I can feel her heart beat and my heart slows and I stop shaking an the Fury melts into her safety an she holds me and she says. Okay. Okay. Okay. Something else comes and it makes me feel weak and scared and fragile and I don't want to be hurt and this feeling is the feeling I have when I know I can be hurt and hurt deeper and more terribly than anything physical and I always fight it and control it and stop it but her voice calms me and her arms warm me and her smell lightens me and I can feel her heart beat and if she let me go right now I would fall and the need and confusion and fear and regret and horror and shame and weakness and fragility are exposed to the soft strength of her open arms and her simple word okay and I start to cry. I start to cry. I want to cry. It comes in waves. THe waves roll deep and from deep the deep within me and I hold her and she holds me tighter and i let her and I let it and I let this and I have not felt this way this vulnerability or allowed myself to feel this way this vulnerability since I was ten years old and I don't know why I haven't and I don't know why I am now and I only know that I am and that it is scary terrifying frightening worse and better than anything I've ever felt crying in her arms just crying in her ams just crying. She guides me to the ground, but she doesn't let me go. THe Gates are open and thirteen years of addiction, violence, hell and their accompaniments are manifesting themselves in dense tears and heavy sobs and a shortness of breath and a profound sense of loss. THe loss inhabits, fills and overwhelms me. It is the loss of a childhood of being a Teeenager of normalcy of happiness of love of trust anon reason of God of Family of friends of future of potential of dignity of humanity of sanity f myself of everything everything everything. I lost everything and I am lost reduced to a mass of mourning, sadness, grief, anguish and heartache. I am lost. I have lost. Everything. Everything. It's wet and Lilly cradles me like a broken Child. My face and her shoulder and her shirt and her hair are wet with my tears. I slow down and I start to breathe slowly and deeply and her hair smells clean and I open my eyes because I want to see it an it is all that I can see. It is jet black almost blue and radiant with moisture. I want to touch it and I reach with one of my hands and I run my hand from the crown along her neck and her back to the base of her rib and it is a thin perfect sheer and I let it slowly drop from the tips of my fingers and when it is gone I miss it. I do it again and again and she lets me do it and she doesn't speak she just cradles me because I am broken. I am broken. Broken. THere is noise and voices and Lilly pulls me in tighter and tighter and I know I pull her in tighter and tighter and I can feel her heart beating and I know she can feel my heart beating and they are speaking our hearts are speaking a language wordless old unknowable and true and we're pulling and holding and the noise is closer and the voices louder and Lilly whispers. You're okay. You're okay. You're okay.

Holding his breath, swaying drunkenly beneath a bulb which illumined little more than grime and moisture, Moon stared awhile at the cement wall; it took just such a hopeless international latrine in the early hours of a morning, when a man was weak in the knees, short in the breath, numb in the forehead and rotten in the gut, to make him wonder where he was, how he got there, where he was going; he realized that he did not know and never would. He had confronted this same latrine on every continent and not once had it come up with an answer; or rather, it always came up with the same answer, a suck and gurgle of unspeakable vileness, a sort of self-satisfied low chuckling: Go to it, man, you’re pissing your life away.

The moon fled eastward like a frightened dove, while the stars changed their places in the heavens, like a disbanding army. 'Where are we?' asked Gil Gil. 'In France,' responded the Angel of Death. 'We have now traversed a large portion of the two bellicose nations which waged so sanguinary a war with each other at the beginning of the present century. We have seen the theater of the War of Succession. Conquered and conquerors both lie sleeping at this instant. My apprentice, Sleep, rules over the heroes who did not perish then, in battle, or afterward of sickness or of old age. I do not understand why it is that below on earth all men are not friends? The identity of your misfortunes and your weaknesses, the need you have of each other, the shortness of your life, the spectacle of the grandeur of other worlds, and the comparison between them and your littleness, all this should combine to unite you in brotherhood, like the passengers of a vessel threatened with shipwreck. There, there is neither love, nor hate, nor ambition, no one is debtor or creditor, no one is great or little, no one is handsome or ugly, no one is happy or unfortunate. The same danger surrounds all and my presence makes all equal. Well, then, what is the earth, seen from this height, but a ship which is foundering, a city delivered up to an epidemic or a conflagration?' 'What are those ignes fatui which I can see shining in certain places on the terrestrial globe, ever since the moon veiled her light?' asked the young man. 'They are cemeteries. We are now above Paris. Side by side with every city, every town, every village of the living there is always a city, a town, or a village of the dead, as the shadow is always beside the body. Geography, then, is of two kinds, although mortals only speak of the kind which is agreeable to them. A map of all the cemeteries which there are on the earth would be sufficient indication of the political geography of your world. You would miscalculate, however, in regard to the population; the dead cities are much more densely populated than the living; in the latter there are hardly three generations at one time, while, in the former, hundreds of generations are often crowded together. As for the lights you see shining, they are phosphorescent gleams from dead bodies, or rather they are the expiring gleams of thousands of vanished lives; they are the twilight glow of love, ambition, anger, genius, mercy; they are, in short, the last glow of a dying light, of the individuality which is disappearing, of the being yielding back his elements to mother earth. They are - and now it is that I have found the true word - the foam made by the river when it mingles its waters with those of the ocean.' The Angel of Death paused. ("The Friend of Death")

An idea once seized, I fell to work. "Human Justice" rushed before me in novel guise, a red, random beldame, with a rms akimbo. I saw her in her house, the den of confusion: servants called to her for orders or help which she did not give; beggars stood at her door waiting and starving unnoticed; a swarm of children, sick and quarrelsome, crawled round her feet, and yelled in her ears appeals for notice, sympathy, cure, redress. The honest woman cared for none of these things. She had a warm seat of her own by the fire, she had her own solace in a short black pipe, and a bottle of Mrs. Sweeny's soothing syrup; she smoked and she sipped, and she enjoyed her paradise; and whenever a cry of the suffering souls about her 'pierced her ears too keenly--my jolly dame seized the poker or the hearth-brush: if the offender was weak, wronged, and sickly, she effectually settled him: if he was strong, lively, and violent, she only menaced, then plunged her hand in her deep pouch, and flung a liberal shower of sugar-plums.

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

Can violence and the use of force to effect change upon the universe be left to the young? Do they see what was, what is, and what might yet be? Have they suffered, watched evil fall upon the good, or good upon the evil? Or should the burden of violence be left to those who can bear it most lightly—upon those who have closed their minds or their feelings? How can they understand the suffering that they must inflict? Should the burden of force be laid upon the short-lived, who will not see the consequences of their actions? How can they dispense force with compassion if they can escape the knowledge of what they do?... The greater the force brought to bear, the older and wiser must be the entity who wields it. Wisdom allows sorrow. Age allows experience, and knowledge reinforces wisdom and experience.... Those who would bear the burden of force must be those who are strong and do not seek it, for those who seek force would misuse it, and those who are weak would shy from what they must do.... Findings of the Colloquy [Translated from the Farhkan] 1227-E.N.P.

we as authors have been writing about people we aren't for forever. We find a way to empathise, we find a way in. Female characters are no different. All they are are characters. They are people too. Instead of asking yourself, "How do I write this female soldier?" ask yourself, "How do I write this soldier? Where is she from, how was she raised, does she have a sense of humour? Is she big and tall, is she short and petite? How does her size affect her ability to fight? What is her favourite weapon, her least favourite? Why? Is she more logical than emotional? The other way around? Was she an only child and spoiled, was she the eldest of six siblings and a surrogate mother? How does that upbringing affect how she interacts with her team? etc etc and so forth." Notice how the first question gets you some kind of broad, generalised answer, likely resulting in a stereotype, and how the second version asks lots and lots of smaller questions with the goal of creating someone well rounded. One would hope, really, that we as authors ask such detailed questions of all our characters, regardless of gender. So let me, at long last, actually answer the original question: "How do I write a female character?" Write her the way you would write any other character. Give her dimension, give her strength but please also don't forget to give her weaknesses (for a totally strong nothing can beat her kind of girl is not a person, she's again a type - the polar opposite yet exactly the same as the damsel in distress). Create a person.

Oh, she had been some kind of fine-looking, all right, with that dynamite body and that gorgeous fall of red wavy hair. But she was weak . . . weak somehow. It was as if she was sending out radio signals which only he could receive. You could point to certain things—how much she smoked (but he had almost cured her of that), the restless way her eyes moved, never quite meeting the eyes of whoever was talking to her, only touching them from time to time and then leaping nimbly away; her habit of lightly rubbing her elbows when she was nervous; the look of her fingernails, which were kept neat but brutally short. Tom noticed this latter the first time he met her. She picked up her glass of white wine, he saw her nails, and thought: She keeps them short like that because she bites them. Lions may not think, at least not the way people think . . . but they see. And when antelopes start away from a waterhole, alerted by that dusty-rug scent of approaching death, the cats can observe which one falls to the rear of the pack, maybe because it has a lame leg, maybe because it is just naturally slower . . . or maybe because its sense of danger is less developed. And it might even be possible that

7. Character is built in the course of your inner confrontation. Character is a set of dispositions, desires, and habits that are slowly engraved during the struggle against your own weakness. You become more disciplined, considerate, and loving through a thousand small acts of self-control, sharing, service, friendship, and refined enjoyment. If you make disciplined, caring choices, you are slowly engraving certain tendencies into your mind. You are making it more likely that you will desire the right things and execute the right actions. If you make selfish, cruel, or disorganized choices, then you are slowly turning this core thing inside yourself into something that is degraded, inconstant, or fragmented. You can do harm to this core thing with nothing more than ignoble thoughts, even if you are not harming anyone else. You can elevate this core thing with an act of restraint nobody sees. If you don’t develop a coherent character in this way, life will fall to pieces sooner or later. You will become a slave to your passions. But if you do behave with habitual self-discipline, you will become constant and dependable. 8. The things that lead us astray are short term—lust, fear, vanity, gluttony. The things we call character endure over the long term—courage, honesty, humility. People with character are capable of a long obedience in the same direction, of staying attached to people and causes and callings consistently through thick and thin. People with character also have scope. They are not infinitely flexible, free-floating, and solitary. They are anchored by permanent attachments to important things. In the realm of the intellect, they have a set of permanent convictions about fundamental truths. In the realm of emotion, they are enmeshed in a web of unconditional loves. In the realm of action, they have a permanent commitment to tasks that cannot be completed in a single lifetime.

There have been ample opportunities since 1945 to show that material superiority in war is not enough if the will to fight is lacking. In Algeria, Vietnam and Afghanistan the balance of economic and military strength lay overwhelmingly on the side of France, the United States, and the Soviet Union, but the will to win was slowly eroded. Troops became demoralised and brutalised. Even a political solution was abandoned. In all three cases the greater power withdrew. The Second World War was an altogether different conflict, but the will to win was every bit as important - indeed it was more so. The contest was popularly perceived to be about issues of life and death of whole communities rather than for their fighting forces alone. They were issues, wrote one American observer in 1939, 'worth dying for'. If, he continued, 'the will-to-destruction triumphs, our resolution to preserve civilisation must become more implacable...our courage must mount'. Words like 'will' and 'courage' are difficult for historians to use as instruments of cold analysis. They cannot be quantified; they are elusive of definition; they are products of a moral language that is regarded sceptically today, even tainted by its association with fascist rhetoric. German and Japanese leaders believed that the spiritual strength of their soldiers and workers in some indefinable way compensate for their technical inferiority. When asked after the war why Japan lost, one senior naval officer replied that the Japanese 'were short on spirit, the military spirit was weak...' and put this explanation ahead of any material cause. Within Germany, belief that spiritual strength or willpower was worth more than generous supplies of weapons was not confined to Hitler by any means, though it was certainly a central element in the way he looked at the world. The irony was that Hitler's ambition to impose his will on others did perhaps more than anything to ensure that his enemies' will to win burned brighter still. The Allies were united by nothing so much as a fundamental desire to smash Hitlerism and Japanese militarism and to use any weapon to achieve it. The primal drive for victory at all costs nourished Allied fighting power and assuaged the thirst for vengeance. They fought not only because the sum of their resources added up to victory, but because they wanted to win and were certain that their cause was just. The Allies won the Second World War because they turned their economic strength into effective fighting power, and turned the moral energies of their people into an effective will to win. The mobilisation of national resources in this broad sense never worked perfectly, but worked well enough to prevail. Materially rich, but divided, demoralised, and poorly led, the Allied coalition would have lost the war, however exaggerated Axis ambitions, however flawed their moral outlook. The war made exceptional demands on the Allied peoples. Half a century later the level of cruelty, destruction and sacrifice that it engendered is hard to comprehend, let alone recapture. Fifty years of security and prosperity have opened up a gulf between our own age and the age of crisis and violence that propelled the world into war. Though from today's perspective Allied victory might seem somehow inevitable, the conflict was poised on a knife-edge in the middle years of the war. This period must surely rank as the most significant turning point in the history of the modern age.

She could smell the wrongness in the air and it made her wolf nervous. It felt like something was watching them, as if the wrongness had an intelligence— and it didn't help to remember that at least one of the people they were hunting could hide from their senses. Anna fought the urge to turn around, to take Charles's hand or slide under his arm and let his presence drive away the wrongness. Once, she would have, but now she had the uneasy feeling that he might back away as he almost had when she sat on his lap in the boat, before Brother Wolf had taken over. Maybe he was just tired of her. She had been telling everyone that there was something wrong with him...but Bran knew his son and thought the problem was her. Bran was smart and perceptive; she ought to have considered that he was right. Charles was old. He'd seen and experienced so much—next to him she was just a child. His wolf had chosen her without consulting Charles at all. Maybe he'd have preferred someone who knew more. Someone beautiful and clever who... "Anna?" said Charles. "What's wrong? Are you crying?" He moved in front of her and stopped, forcing her to stop walking, too. She opened her mouth and his fingers touched her wet cheeks. "Anna," he said, his body going still. "Call on your wolf." "You should have someone stronger," she told him miserably. "Someone who could help you when you need it, instead of getting sent home because I can't endure what you have to do. If I weren't Omega, if I were dominant like Sage, I could have helped you." "There is no one stronger," Charles told her. "It's the taint from the black magic. Call your wolf." "You don't want me anymore," she whispered. And once the words were out she knew they were true. He would say the things that he thought she wanted to hear because he was a kind man. But they would be lies. The truth was in the way he closed down the bond between them so she wouldn't hear things that would hurt her. Charles was a dominant wolf and dominant wolves were driven to protect those weaker than themselves. And he saw her as so much weaker. "I love you," he told her. "Now, call your wolf." She ignored his order—he knew better than to give her orders. He said he loved her; it sounded like the truth. But he was old and clever and Anna knew that, when push came to shove, he could lie and make anyone believe it. Knew it because he lied to her now—and it sounded like the truth. "I'm sorry," she told him. "I'll go away—" And suddenly her back was against a tree and his face was a hairsbreadth from hers. His long hot body was pressed against her from her knees to her chest—he'd have to bend to do that. He was a lot taller than her, though she wasn't short. Anna shuddered as the warmth of his body started to penetrate the cold that had swallowed hers. Charles waited like a hunter, waited for her to wiggle and see that she was truly trapped. Waited while she caught her breathe. Waited until she looked into his eyes. Then he snarled at her. "You are not leaving me." It was an order, and she didn't have to follow anyone's orders. That was part of being Omega instead of a regular werewolf—who might have had a snowball's chance in hell of being a proper mate. "You need someone stronger," Anna told him again. "So you wouldn't have to hide when you're hurt. So you could trust your mate to take care of herself and help, damn it, instead of having to protect me from whatever you are hiding." She hated crying. Tears were weaknesses that could be exploited and they never solves a damn thing. Sobs gathered in her chest like a rushing tide and she needed to get away from him before she broke. Instead of fighting his grip, she tried to slide out of it. "I need to go," she said to his chest. "I need—" His mouth closed over hers, hot and hungry, warming her mouth as his body warmed her body. "Me," Charles said, his voice dark and gravelly as if it had traveled up from the bottom of the earth,...

I can give no adequate description of the Horror Camp in which my men and myself were to spend the next month of our lives. It was just a barren wilderness, as bare as a chicken run. Corpses lay everywhere, some in huge piles, sometimes they lay singly or in pairs where they had fallen. It took a little time to get used to seeing men women and children collapse as you walked by them and to restrain oneself from going to their assistance. One had to get used early to the idea that the individual just did not count. One knew that five hundred a day were dying and that five hundred a day were going on dying for weeks before anything we could do would have the slightest effect. It was, however, not easy to watch a child choking to death from diphtheria when you knew a tracheotomy and nursing would save it, one saw women drowning in their own vomit because they were too weak to turn over, and men eating worms as they clutched a half loaf of bread purely because they had to eat worms to live and now could scarcely tell the difference. Piles of corpses, naked and obscene, with a woman too weak to stand propping herself against them as she cooked the food we had given her over an open fire; men and women crouching down just anywhere in the open relieving themselves of the dysentery which was scouring their bowels, a woman standing stark naked washing herself with some issue soap in water from a tank in which the remains of a child floated. It was shortly after the British Red Cross arrived, though it may have no connection, that a very large quantity of lipstick arrived. This was not at all what we men wanted, we were screaming for hundreds and thousands of other things and I don't know who asked for lipstick. I wish so much that I could discover who did it, it was the action of genius, sheer unadulterated brilliance. I believe nothing did more for these internees than the lipstick. Women lay in bed with no sheets and no nightie but with scarlet red lips, you saw them wandering about with nothing but a blanket over their shoulders, but with scarlet red lips. I saw a woman dead on the postmortem table and clutched in her hand was a piece of lipstick. At last someone had done something to make them individuals again, they were someone, no longer merely the number tattooed on the arm. At last they could take an interest in their appearance. That lipstick started to give them back their humanity.

Where is he?” Leo sat up, but his head felt like it was floating. They’d landed inside the compound. Something had happened on the way in—gunfire? “Seriously, Leo,” Jason said. “You could be hurt. You shouldn’t—” Leo pushed himself to his feet. Then he saw the wreckage. Festus must have dropped the big canary cages as he came over the fence, because they’d rolled in different directions and landed on their sides, perfectly undamaged. Festus hadn’t been so lucky. The dragon had disintegrated. His limbs were scattered across the lawn. His tail hung on the fence. The main section of his body had plowed a trench twenty feet wide and fifty feet long across the mansion’s yard before breaking apart. What remained of his hide was a charred, smoking pile of scraps. Only his neck and head were somewhat intact, resting across a row of frozen rosebushes like a pillow. “No,” Leo sobbed. He ran to the dragon’s head and stroked its snout. The dragon’s eyes flickered weakly. Oil leaked out of his ear. “You can’t go,” Leo pleaded. “You’re the best thing I ever fixed.” The dragon’s head whirred its gears, as if it were purring. Jason and Piper stood next to him, but Leo kept his eyes fixed on the dragon. He remembered what Hephaestus had said: That isn’t your fault, Leo. Nothing lasts forever, not even the best machines. His dad had been trying to warn him. “It’s not fair,” he said. The dragon clicked. Long creak. Two short clicks. Creak. Creak. Almost like a pattern…triggering an old memory in Leo’s mind. Leo realized Festus was trying to say something. He was using Morse code—just like Leo’s mom had taught him years ago. Leo

Lucinda might sneak from her own house at midnight to place a wager somewhere else, but she dared not touch the pack that lay in her own sideboard. She knew how passionate he had become about his 'weakness.' She dared not even ask him how it was he had reversed his opinions on the matter. But, oh, how she yearned to discuss it with him, how much she wished to deal a hand on a grey wool blanket. There would be no headaches then, only this sweet consummation of their comradeship. But she said not a word. And although she might have her 'dainty' shoes tossed to the floor, have her bare toes quite visible through her stockings, have a draught of sherry in her hand, in short appear quite radical, she was too timid, she thought, too much a mouse, to reveal her gambler's heart to him. She did not like this mouselike quality. As usual, she found herself too careful, too held in. Once she said: 'I wish I had ten sisters and a big kitchen to laugh in.' Her lodger frowned and dusted his knees. She thought: He is as near to a sister as I am likely to get, but he does not understand. She would have had a woman friend so they could brush each other's hair, and just, please God, put aside this great clanking suit of ugly armor. She kept her glass dreams from him, even whilst she appeared to talk about them. He was an admiring listener, but she only showed him the opaque skin of her dreams--window glass, the price of transporting it, the difficulties with builders who would not pay their bills inside six months. He imagined this was her business, and of course it was, but all the things she spoke of were a fog across its landscape which was filled with such soaring mountains she would be embarrassed to lay claim to them. Her true ambition, the one she would not confess to him, was to build something Extraordinary and Fine from glass and cast iron. A conservatory, but not a conservatory. Glass laced with steel, spun like a spider web--the idea danced around the periphery of her vision, never long enough to be clear. When she attempted to make a sketch, it became diminished, wooden, inelegant. Sometimes, in her dreams, she felt she had discovered its form, but if she had, it was like an improperly fixed photograph which fades when exposed to daylight. She was wise enough, or foolish enough, to believe this did not matter, that the form would present itself to her in the end.

One of my greatest concerns for the young women of the Church is that they will sell themselves short in dating and marriage by forgetting who they really are--daughters of a loving Heavenly Father. . . . Unfortunately, a young woman who lowers her standards far enough can always find temporary acceptance from immature and unworthy young men. . . . At their best, daughters of God are loving, caring, understanding, and sympathetic. This does not mean they are also gullible, unrealistic, or easily manipulated. If a young man does not measure up to the standards a young woman has set, he may promise her that he will change if she will marry him first. Wise daughters of God will insist that young men who seek their hand in marriage change before the wedding, not after. (I am referring here to the kind of change that will be part of the lifelong growth of every disciple.) He may argue that she doesn't really believe in repentance and forgiveness. But one of the hallmarks of repentance is forsaking sin. Especially when the sin involves addictive behaviors or a pattern of transgression, wise daughters of God insist on seeing a sustained effort to forsake sin over a long period of time as true evidence of repentance. They do not marry someone because they believe they can change him. Young women, please do not settle for someone unworthy of your gospel standards. On the other hand, young women should not refuse to settle down. There is no right age for young men or young women to marry, but there is a right attitude for them to have about marriage: "Thy will be done" . . . . The time to marry is when we are prepared to meet a suitable mate, not after we have done all the enjoyable things in life we hoped to do while we were single. . . . When I hear some young men and young women set plans in stone which do not include marriage until after age twenty-five or thirty or until a graduate degree has been obtained, I recall Jacob's warning, "Seek not to counsel the Lord, but to take counsel from his hand" (Jacob 4:10). . . . How we conduct ourselves in dating relationships is a good indication of how we will conduct ourselves in a marriage relationship. . . . Individuals considering marriage would be wise to conduct their own prayerful due diligence--long before they set their hearts on marriage. There is nothing wrong with making a T-square diagram and on either side of the vertical line listing the relative strengths and weaknesses of a potential mate. I sometimes wonder whether doing more homework when it comes to this critical decision would spare some Church members needless heartache. I fear too many fall in love with each other or even with the idea of marriage before doing the background research necessary to make a good decision. It is sad when a person who wants to be married never has the opportunity to marry. But it is much, much sadder to be married to the wrong person. If you do not believe me, talk with someone who has made that mistake. Think carefully about the person you are considering marrying, because marriage should last for time and for all eternity.