Amorphous Quotes

Authors: A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
Categories: A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
novels-are-such-mysterious-amorphous-tender-things
the-future-is-an-amorphous-flow-of-possibilities-that-continually-change-as-they-come-into-the-present
history-is-product-vast-amorphous-indecipherable-social-movements-leo-tolstoy
it-is-not-loss-inert-amorphous-tissue-but-growing-being-unique-in-history-frederica-mathewesgreen
live-theater-is-amorphous-art-constantly-shifting-evolving-with-every-performance
i-like-cronenbergs-early-work-his-80s-films-had-all-these-weird-amorphous-flesh-objects-in-them
drag-me-to-moon-to-catch-star-seize-its-brilliance-as-im-swept-up-in-amorphous-dust
it-takes-resolution-to-go-forth-from-ease-beautiful-simplicity-wellformed-hypothesis-struggle-with-amorphous-facts-john-maurice-clark
history-shows-that-people-often-do-cast-their-votes-for-amorphous-reasons-most-powerful-among-them-being-need-for-change-just-ask-bill-clinton
not-scared-but-excited-in-that-jiggeringontoomuchhotsauce-kind-way-that-its-time-to-step-out-my-old-framework-raw-amorphous-to-become-something-ive-never-thought-before-thalia-ch
the-night-stared-me-in-face-amorphous-blind-infinite-without-frontiers-not-single-start-relieved-darkness-behind-glass-stanisaw-lem
were-facing-different-sort-threat-now-more-amorphous-threat-al-qaeda-terrorism-on-and-military-has-abandoned-twowar-strategy-joe-klein
dismissing-socialization-gender-roles-as-piddling-compared-to-this-amorphous-idea-maternal-imperative-is-part-reason-progress-is-stalled-for-family-friendly-policies
as-voices-fall-silent-individuals-who-make-up-amorphous-always-changing-community-must-decide-for-themselves-as-they-always-have-i-cant-write-coda-because-i-cant-speak-for-others
my-mother-believed-in-curses-karma-good-luck-bad-luck-feng-shui-her-amorphous-set-beliefs-showed-me-you-can-pick-choose-qualities-your-philosophy-based-on-what-works-for-you
of-course-illusion-art-is-to-make-one-believe-that-great-literature-is-close-to-life-but-exactly-opposite-is-true-life-is-amorphous-literature-is-francoise-sagan
he-looked-at-her-tried-to-discover-behind-her-lascivious-expression-familiar-features-that-he-loved-tenderly-it-was-as-if-he-were-looking-at-two-images-through-same-lens-at-two-i
But what might a woman say about church as she? What might a woman say about the church as body and bride? Perhaps she would speak of the way a regular body moves through the world-always changing, never perfect-capable of nurturing life, not simply through the womb, but through hands, feet, eyes, voice, and brain. Every part is sacred. Every part has a function. Perhaps she would speak of impossible expectations and all the time she's wasted trying to contort herself into the shape of those amorphous silhouettes that flit from magazines and billboards into her mind. Or of this screwed-up notion of purity as a status, as something awarded by men with tests and checklists and the power to give it and take it away. Perhaps she would speak of the surprise of seeing herself-flaws and all-in the mirror on her wedding day. Or of the reality that with new life comes swollen breasts, dry heaves, dirty diapers, snotty noses, late-night arguments, and a whole army of new dangers and fears she never even considered before because life-giving isn't nearly as glamorous as it sounds, but it's a thousand times more beautiful. Perhaps she would talk about being underestimated, about surprising people and surprising herself. Or about how there are moments when her own strength startles her, and moments when her weakness-her forgetfulness, her fear, her exhaustion-unnerve her. Maybe she would tell of the time, in the mountains with bare feet on the ground, she stood tall and wise and felt every cell in her body smile in assent as she inhaled and exhaled and in one loud second realized, I'm alive! I'm enfleshed! only to forget it the next. Or maybe she would explain how none of the categories created for her sum her up or capture her essence.

Rachel Held Evans
but-what-might-woman-say-about-church-as-she-what-might-woman-say-about-church-as-body-bride-perhaps-she-would-speak-way-regular-body-moves-through-worldalways-changing-never-per
Having DID is, for many people, a very lonely thing. If this book reaches some people whose experiences resonate with mine and gives them a sense that they aren't alone, that there is hope, then I will have achieved one of my goals. A sad fact is that people with DID spend an average of almost seven years in the mental health system before being properly diagnosed and receiving the specific help they need. During that repeatedly misdiagnosed and incorrectly treated, simply because clinicians fail to recognize the symptoms. If this book provides practicing and future clinicians certain insight into DID, then I will have accomplished another goal. Clinicians, and all others whose lives are touched by DID, need to grasp the fundamentally illusive nature of memory, because memory, or the lack of it, is an integral component of this condition. Our minds are stock pots which are continuously fed ingredients from many cooks: parents, siblings, relatives, neighbors, teachers, schoolmates, strangers, acquaintances, radio, television, movies, and books. These are the fixings of learning and memory, which are stirred with a spoon that changes form over time as it is shaped by our experiences. In this incredibly amorphous neurological stew, it is impossible for all memories to be exact. But even as we accept the complex of impressionistic nature of memory, it is equally essential to recognize that people who experience persistent and intrusive memories that disrupt their sense of well-being and ability to function, have some real basis distress, regardless of the degree of clarity or feasibility of their recollections. We must understand that those who experience abuse as children, and particularly those who experience incest, almost invariably suffer from a profound sense of guilt and shame that is not meliorated merely by unearthing memories or focusing on the content of traumatic material. It is not enough to just remember. Nor is achieving a sense of wholeness and peace necessarily accomplished by either placing blame on others or by forgiving those we perceive as having wronged us. It is achieved through understanding, acceptance, and reinvention of the self.

Cameron West
having-did-is-for-many-people-lonely-thing-if-this-book-reaches-some-people-whose-experiences-resonate-with-mine-gives-them-sense-that-they-arent-alone-that-there-is-hope-then-i-
My identity as Jewish cannot be reduced to a religious affiliation. Professor Said quoted Gramsci, an author that I'm familiar with, that, and I quote, 'to know thyself is to understand that we are a product of the historical process to date which has deposited an infinity of traces, without leaving an inventory'. Let's apply this pithy observation to Jewish identity. While it is tempting to equate Judaism with Jewishness, I submit to you that my identity as someone who is Jewish is far more complex than my religious affiliation. The collective inventory of the Jewish people rests on my shoulders. This inventory shapes and defines my understanding of what it means to be Jewish. The narrative of my people is a story of extraordinary achievement as well as unimaginable horror. For millennia, the Jewish people have left their fate in the hands of others. Our history is filled with extraordinary achievements as well as unimaginable violence. Our centuries-long Diaspora defined our existential identity in ways that cannot be reduced to simple labels. It was the portability of our religion that bound us together as a people, but it was our struggle to fit in; to be accepted that identified us as unique. Despite the fact that we excelled academically, professionally, industrially, we were never looked upon as anything other than Jewish. Professor Said in his book, Orientalism, examined how Europe looked upon the Orient as a dehumanized sea of amorphous otherness. If we accept this point of view, then my question is: How do you explain Western attitudes towards the Jews? We have always been a convenient object of hatred and violent retribution whenever it became convenient. If Europe reduced the Orient to an essentialist other, to borrow Professor Said's eloquent language, then how do we explain the dehumanizing treatment of Jews who lived in the heart of Europe? We did not live in a distant, exotic land where the West had discursive power over us. We thought of ourselves as assimilated. We studied Western philosophy, literature, music, and internalized the same culture as our dominant Christian brethren. Despite our contribution to every conceivable field of human endeavor, we were never fully accepted as equals. On the contrary, we were always the first to be blamed for the ills of Western Europe. Two hundred thousand Jews were forcibly removed from Spain in 1492 and thousands more were forcibly converted to Christianity in Portugal four years later. By the time we get to the Holocaust, our worst fears were realized. Jewish history and consciousness will be dominated by the traumatic memories of this unspeakable event. No people in history have undergone an experience of such violence and depth. Israel's obsession with physical security; the sharp Jewish reaction to movements of discrimination and prejudice; an intoxicated awareness of life, not as something to be taken for granted but as a treasure to be fostered and nourished with eager vitality, a residual distrust of what lies beyond the Jewish wall, a mystical belief in the undying forces of Jewish history, which ensure survival when all appears lost; all these, together with the intimacy of more personal pains and agonies, are the legacy which the Holocaust transmits to the generation of Jews who have grown up under its shadow. -Fictional debate between Edward Said and Abba Eban.

R.F. Georgy
my-identity-as-jewish-cannot-be-reduced-to-religious-affiliation-professor-said-quoted-gramsci-author-that-im-familiar-with-that-i-quote-to-know-thyself-is-to-understand-that-we-
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