Wolf Attitude Quotes

You do not win by struggling to the top of a caste system, you win by refusing to be trapped within one at all.

Doubt not your purpose nor your strength.

Self-denial can lock women into a smug and critical condescension to other, less devout women. According to Appel, cult members develop..."an attitude of moral superiority, a contempt for secular laws, rigidity of thought, and the diminution of regard for the individual." A premium is placed on conformity to the cult group; deviation is penalized. "Beauty" is derivative; conforming to the Iron Maiden [an intrinsically unattainable standard of beauty that is then used to punish women physically and psychologically for failure to achieve and conform to it] is "beautiful." The aim of beauty thinking, about weight or age, is rigid female thought. Cult members are urged to sever all ties with the past: "I destroyed all my fat photographs!"; "It's a new me!

If all you do is set goals and achieve them then you have learned to be a doer. Happiness isn’t at the end of the next goal. It is the journey of aligning your choices to mold your character into the type of person who lives their belief system, then creates a life purpose that reflects that same person.

Courtesy is one's own affair, but decency is a debt to life

For me the most valuable part of this kind of research, however, is just hanging out with the men and women on the job, listening to them, absorbing the atmosphere and attitudes of their world.

Battling wolves today strengthens you for battling lions tomorrow.

Fears can stop dreams,but not regrets

Dissident Natan Sharansky writes that there are two kinds of states -- "fear societies" and "free societies," two kinds of consciousness. The consciousness derived of oppression is despairing, fatalistic, and fearful of inquiry. It is mistrustful of the self and forced to trust external authority. It is premised on a dearth of self-respect. It is cramped. In contrast, the consciousness of freedom is one of expansiveness, trust of the self, and hope. It is a consciousness of limitless inquiry. It builds up in a citizen a wealth of self-respect.

Humans, particularly those influenced by the Judeo-Christian ethic, see themselves as rulers of the earth, an attitude stemming not from divine doctrines, but rather from human interpretation of them. Those governed by such erroneous tenets look upon animals as chattels, organisms that have been divinely created for human use and convenience. But domestic animals are the work of man. The wolf and all other wild beings are the work of nature; they are PURE WILD, gloriously so. This is why a wolf can never be owned; it cannot be mastered.

See, it’s that kind of attitude that irritates me. My wolf is only a part of me, and while she might think you smell good and want to do nasty things to your body.” He choked. “I want more out of a partner in life than hot, animal sex. I want a man who will support me.

I underestimated this guy. He plays the game well. Of course he does. He’s had years of adulthood – where everyone smiles when they hate someone and bottles up their emotions – to practice in. He’s a master of passive-aggressive-bullshit-taekwondo. And I’m more a master of the aggressive style.

There is a river flowing now, very fast. It is so great and swift that there are those who will be afraid. They will try to hold on to the shore. They will feel they are being torn apart and suffer greatly. Know that the river has its destination. The elders say we must push off into the middle of the river, keep our eyes open and our heads above the water. See who is in there with you and celebrate. At this time in history we are to take nothing personally, least of all ourselves, for the moment we do that, our spiritual growth comes to a halt. The time of the lone wolf is over. Gather yourselves; banish the word ‘struggle’ from your attitude and vocabulary. All that we do now must be done in a sacred way and in celebration. We are the ones we’ve been waiting for.

We have regarded as real what is unreal.  We have to give up this attitude.

But the attitude that Viking society held up as the ideal one was a heroic stoicism. In the words of archaeologist Neil Price, "The outcome of our actions, our fate, is already decided and therefore does not matter. What is important is the manner of our conduct as we go to meet it." You couldn't change what was going to happen to you, but you could at least face it with honor and dignity. The best death was to go down fighting, preferably with a smile on your lips. Life is precarious by nature, but this was especially true in the Viking Age, which made this fatalism, and stoicism in the face of it, especially poignant. The model of this ideal was Odin's amassing an army in Valhalla in preparation for Ragnarok. He knew that Fenrir, "the wolf", was going to murder him one way or another. Perhaps on some level he hoped that by gathering all of the best warriors to fight alongside him, he could prevent the inevitable. But deep down he knew that his struggle was hopeless - yet he determined to struggle just the same, and to die in the most radiant blaze of glory he could muster.

It was highly fatalistic, but its fatalism was not one of complacency. It saw life as being ultimately doomed to tragedy, but with the opportunity for grand and noble heroism along the way. The Vikings sought to seize that opportunity, to accomplish as much as they could - and be remembered for it - despite the certainty of the grave and "the wolf." How one met one's fate, whatever that fate happened to be, was what separated honorable and worthy people from the dishonorable and the unworthy. Norse religion and mythology were thoroughly infused with this view. The gods, the "pillars" who held the cosmos together, fought for themselves and their world tirelessly and unflinchingly, even though they knew that in the end the struggle was hopeless, and that the forces Of chaos and entropy would prevail. They went out not with a whimper, but with a bang. This attitude is what made the Vikings the Vikings.

People who follow millenarian cults are groups, writes Willa Appel, “whose expectations have undergone sudden change,” who feel “frustrated and confused.” They are attempting “to re-create reality, to establish a personal identity in situations where the old world view has lost meaning.” Millenarianism is attractive to marginal people, who “have no political voice, who lack effective organization, and who do not have at their disposal regular, institutionalized means of redress.” The cults offer “rites of passage in a society where traditional institutions seem to be failing.” Cults follow an authoritarian structure. Cults preach “renunciation of the world.” Cult members believe that they alone “are gifted with the truth.” According to Appel, cult members develop, from these three convictions, “an attitude of moral superiority, a contempt for secular laws, rigidity of thought, and the diminution of regard for the individual.

How the jury responds to a victim is an enormous percentage of the verdict in any sex crimes trial–which is why prosecutors want Good Victims. In New York City, Good Victims have jobs (like stockbroker or accountant) or impeccable status (like a policeman’s wife); are well educated and articulate, and are, above all, presentable to a jury; attractive–but not too attractive, demure–but not pushovers. They should be upset–but in good taste–not so upset that they become hysterical. And they must have 100 percent trust and faith in the prosecutor, so that whatever the ADA decides to do with the case is fine with them. The criteria for a Good Victim varies with locale. In the Bible Belt, for example, the profile would be a “Christian Woman.” But the general principle remains the same. Such attitudes are not only distasteful, they are also frightening. They say that it’s O.K. to rape some people–just not us. Old-time convicts spell justice “just us”–prosecutors aren’t supposed to. Sex-crimes prosecutors are supposed to understand that the only way to keep the wolf from our own door isn’t to throw him fresh meat but to stop him the first time he darkens anybody’s door.

Freud’s incest theory describes certain fantasies that accompany the regression of libido and are especially characteristic of the personal unconscious as found in hysterical patients. Up to a point they are infantile-sexual fantasies which show very clearly just where the hysterical attitude is defective and why it is so incongruous. They reveal the shadow. Obviously the language used by this compensation will be dramatic and exaggerated. The theory derived from it exactly matches the hysterical attitude that causes the patient to be neurotic. One should not, therefore, take this mode of expression quite as seriously as Freud himself took it. It is just as unconvincing as the ostensibly sexual traumata of hysterics. The neurotic sexual theory is further discomfited by the fact that the last act of the drama consists in a return to the mother’s body. This is usually effected not through the natural channels but through the mouth, through being devoured and swallowed (pl. LXII), thereby giving rise to an even more infantile theory which has been elaborated by Otto Rank. All these allegories are mere makeshifts. The real point is that the regression goes back to the deeper layer of the nutritive function, which is anterior to sexuality, and there clothes itself in the experiences of infancy. In other words, the sexual language of regression changes, on retreating still further back, into metaphors derived from the nutritive and digestive functions, and which cannot be taken as anything more than a façon de parler. The so-called Oedipus complex with its famous incest tendency changes at this level into a “Jonah-and-the-Whale” complex, which has any number of variants, for instance the witch who eats children, the wolf, the ogre, the dragon, and so on. Fear of incest turns into fear of being devoured by the mother. The regressing libido apparently desexualizes itself by retreating back step by step to the presexual stage of earliest infancy. Even there it does not make a halt, but in a manner of speaking continues right back to the intra-uterine, pre-natal condition and, leaving the sphere of personal psychology altogether, irrupts into the collective psyche where Jonah saw the “mysteries” (“représentations collectives”) in the whale’s belly. The libido thus reaches a kind of inchoate condition in which, like Theseus and Peirithous on their journey to the underworld, it may easily stick fast. But it can also tear itself loose from the maternal embrace and return to the surface with new possibilities of life.

Ippiki Ookami (Ee-pee-kee Ohh-kah-me) Japan’s Lone Wolves Some years ago in Osaka, I was introduced to a young Japanese entrepreneur who had established a small chain of shops selling cowboy clothing and accessories imported from the American southwest. When we exchanged name cards, I was immensely amused to note that he had replaced his Japanese name with “Lone Wolf.” I asked the young man if that was in fact his name, and he assured me it was, and that he not only used it in his business contacts, but that his friends also called him “Lone Wolf.” I didn’t have to ask him why he had chosen this popular American term as his name. I knew that it was a total repudiation of all of the attitudes and customs making up the traditional Japanese way, and represented everything he wanted to be.

When he was taking his coat off I had to stand back so as not to get socked in the eye with his arms swinging around, and I don’t cotton to a guy with that sort of an attitude towards his fellowmen in confined spaces. Particularly I think they ought to be kept out of elevators, but I’m not fond of them anywhere.

mental toughness involves a particular attitude to novel events: a toughened individual welcomes novelty as a challenge, sees in it an opportunity for gain; an untoughened individual dreads it as a threat and sees in it nothing but potential harm.

she started taking her coffee and Bible with her to the back porch first thing in the mornings. She hoped the quiet time while the children still slept would give her the optimistic attitude she needed to tackle the day ahead. She was a little surprised at how easily she fell back into her old routine and amazed that with every faltering prayer and every moment she spent with the Word, she felt more peace and strength filling her.

An organization once offered a bounty of five thousand dollars apiece for wolves that were captured alive. Enticed by the idea of such money, Sam and Jed eagerly set out through the forests and into the mountains in search of the animals that could secure their fortune. They fell asleep under the stars one night, exhausted after days of enthusiastic hunting. Sam awoke in the middle of the night and saw about fifty wolves surrounding him and Jed—hungry wolves, baring their teeth, with their eyes glistening at the thought of easy human prey. Realizing what was going on, Sam nudged his friend and said eagerly, “Jed, wake up! We’re rich!”1 A positive attitude enables you to make the best of every situation, and that gives you power over your circumstances instead of allowing your circumstances to have power over you. This was certainly true for Sam. While most people would be terrified when surrounded by a wolf pack, Sam saw the opportunity he’d been waiting for. Make a commitment today to be a positive person. The more positive you are, the more powerful you’ll be.

Du Steenbid, hvi griner så ilde din Flab Hvi est du saa skubbet, saa fuld utav Skab?

ME AND THE WOLF, BOTH VERY SHOCKED AND SURPRISED THAT HIS TAIL WAS IN MY HAND ! Of course, after the wolf got over the initial shock, he got an attitude about the whole thing. Even though it was quite obviously an accident. “Look what you’ve done, you . . . you MONSTER!!” he yelled at me. “I’m lucky to have survived such a vicious attack. You’re a psychopath, and

The desire to create holds an element of hope. Success proves that Hope is not a by-product of living; it is a Building Block of life." Francesca Quarto

pulling out of the business deal and ruining their plans. And what next, when they’ve failed in every attempt so far? A shiver runs down my spine as I realise what it is the next logical step if you’re an evil psychopath: a child. A helpless baby is a much easier target than a full-grown woman. The future alpha of the Grey Ridge pack would be a valuable target. 20 BELLE Leah’s eyes glaze over as she mind-links someone and I tense, my gaze drifting to the door. I shouldn’t have come here. This is weird. I’m being weird. This wasn’t part of my orders. “I just told Rex we stopped to eat instead of coming straight back. He worries,” she says it like he’s overprotective and paranoid for no reason. Like she didn’t nearly die right in front of his eyes. “I’m not surprised.” Rex was in line to become leader of the Grey Ridge pack but passed the role to his younger brother, Cooper. From what I’ve heard, it’s not because he wasn’t alpha enough, to the contrary, because of his wolf’s fiery attitude, he felt his calmer, more even-tempered brother would serve the pack better. With such a powerful wolf as a mate, I’m amazed Leah is ever allowed out of his sight. Running my eyes over the massive shifter in front of me, I have to admit he’s not a bad bodyguard, even if he could do with a haircut and a shave. “Did Ethan tell you what happened?” She’s not talking about her own ordeal, but Ethan’s; I can see it in the concern on her face. “He nearly drowned trying to save me, did he tell you that?” Shaking my head, I try to quickly swallow my mouthful of food, but Leah continues full steam ahead. “Of course, he didn’t. I doubt you two were doing very much talking!” When she winks at me, my cheeks flush, and Bodhi pretends he didn’t hear her. Her tone quickly turns serious again, though. “He blames himself, but all he did was go to visit a… uh… friend. There were other wolves around so I wasn’t alone. Okay, nobody as strong as Ethan, but he made sure someone was watching me.” She grabs my hand as though she needs to convince me, too. “How was he supposed to know that they were going to attack me? Nobody could’ve known. It was just bad luck.” Bodhi clears his throat to break the tension, and Leah sighs, leaning back in her seat. “Sorry. He just won’t listen to anyone.” She doesn’t need to be sorry. I can see how much it’s eating her up that Ethan is torturing himself over this. “So, he had gone to see Lucia?” Bodhi and Leah exchange guilty looks. Waving my hand to put them at ease. “It’s okay, I know they’re together.” Leah wriggles in her seat, pulling her sleeves down over her hands as she wraps them around the coffee mug. Taking

Guilt can turn into a wasted emotion quite quickly. It does not serve any purpose, if not followed by a rectifying action. 
If you feel guilty about your actions, simply take steps to correct the behavior, apologize if you need to, and do not repeat the offense. Guilt and remorse have two useful functions: 

1. We acknowledge the damage we caused to others. 
 2. We recognized the negative behaviors we need to stop repeating.


In 1939, the British crystallographer J. D. Bernal published a remarkable book, The Social Function of Science. The book’s thorough accounting of scientific institutions, research salaries, career trajectories, educational systems, and national priorities makes it a landmark publication in the sociology of science, but Bernal’s careful research wasn’t what sparked a public controversy and political backlash. Bernal, a Marxist and a member of the Communist Party of Great Britain, premised his book on the idea that the scientific process was intimately tied to social and economic conditions. Bernal acknowledged the concept of “science as a pursuit of pure knowledge for its own sake,” but he described the attitude as only one end of a spectrum bounded at the other by “science as power.” He relentlessly pointed out how capitalism shaped the production of knowledge in the United States and repeatedly referred to scientists as “scientific workers.” The book was, in many ways, a brief on behalf of Soviet-style planning as the surest and swiftest path to transform society and improve the human condition.1

Get out, Theo,” he groused. “This isn’t the projects. Take that trashy attitude with you and don’t let it out the next time I see you. I won’t stand for it.” I rose, thunder reverberating off the walls of my chest. I could take a lot from him, but when he brought up where I grew up with my mother, violence filled my veins. He was lucky I had more self-control over my body than I did my mouth. Damn lucky. Swiveling on my heel, I stalked to the door of his office. Hand on the knob, he called out, “Make sure to contact Miranda. I’ll be checking with her.” I raised a hand, forcing my fingers to straighten from a fist. Then I walked the fuck out, asking myself for the thousandth time since I met Andrew Whitlock on my fifteenth birthday how I could be related to such a dumb fuck.

The first quarter mile of the trail was steep, switching back and forth through the ponderosa pine trees, and Wolf’s lungs pumped hard to wring the oxygen out of the Rocky Mountain air. He’d grown up in the mountains, no more than a few miles away, and he was used to the depleted oxygen. But his lungs stung, and the back of his throat tasted like rust. Wolf’s relaxed attitude toward vigorous exercise for the past few months was catching up to him

Another example of the same attitude, this time on a less cosmic and more humble scale, comes from the life of the warrior-poet Egil Skallagrimsson. According to his saga, toward the end of his life, one of his sons died, after the others had died before him. Such was the depth of Egil's grief that he planned to kill himself, but his surviving daughter convinced him instead to use his poetic talent to compose a memorial poem for his lost children. Egil's poem is called The Wreck Of Sons (Sonatorrek). In it, Egil bemoans his lot in life and curses Odin, his patron god, for having made him suffer so much. But Egil finds that this suffering has also carried a gift within it, for his anguish inspires him to compose better poetry than ever before. He lets loose an eloquent cry of both despair and joy, or at least contented acceptance. The final three stanzas read: I offer nothing With an eager heart To the greatest of gods, The willful Odin. But I must concede That the friend of the wise Has paid me well For all my wounds. The battle-tested Foe of the wolf Has given me A towering art, And wits to discern In those around me Who wishes well, Who wishes ill. Times are dire, Yet glad is my heart, Full of courage, Without complaint. I wait for the goddess Of dirt and of death Who stands on the headland To bear me away.

Trapped by temperament and circumstance, Lincoln chose a way out, not with relief but with resignation. In early November, he went to his friend James Matheny and said to him, “Jim, I shall have to marry that girl.” Other incidents round out the picture of Lincoln’s attitude toward his matrimony. A boy who saw Lincoln dressing for his wedding asked him where he was going. Lincoln answered, “To Hell, I suppose.” According to Matheny, who was his best man, “Lincoln looked and acted as if he was going to the Slaughter.” Nevertheless, as he had advised Speed earlier in the year, he got through the ceremony calmly, at least calmly enough not to excite alarm in any present.

Most men of that set thought she was a ballbuster, a bitch, and had an overly high opinion of how hot she was. In a guy, that kind of attitude was just considered confidence. In a woman, it was somehow the worst thing in the world. Women needed to be modest and subservient and accommodating. Fuck that.

We do not seem to have a similar instinct to act when faced with risks that are far off in the future. In fact, in the face of future risks, we can be pretty slothful. That is why so few people save enough for their retirement. This attitude toward future risk is a big problem for activists who are working on long timescales. How can they wake us up? How can they galvanize us into action? Very often, it is by convincing us that an uncertain future risk is actually a sure immediate risk, that we have a historic opportunity to solve an important problem and it must be tackled now or never: that is, by triggering the urgency instinct. This method sure can make us act but it can also create unnecessary stress and poor decisions. It can also drain credibility and trust from their cause. The constant alarms make us numb to real urgency. The activists who present things as more urgent than they are, wanting to call us to action, are boys crying wolf. And we remember how that story ends: with a field full of dead sheep.

Some kid who could always be counted on to demonstrate for the grape workers or even do dangerous things like work for CORE in Mississippi turns up one day—and immediately everybody knows he has become a head. His hair has the long jesuschrist look. He is wearing the costume clothes. But most of all, he now has a very tolerant and therefore withering attitude toward all those who are still struggling in the old activist political ways for civil rights, against Vietnam, against poverty, for the free peoples. He sees them as still trapped in the old “political games,” unwittingly supporting the oppressors by playing their kind of game and using their kind of tactics, while he, with the help of psychedelic chemicals, is exploring the infinite regions of human consciousness

Frienship between a wolf and a lamb is just a spared lunch for one of the two.