Quotes About Response

once trouble occurred everything unfolded almost automatically:

I cannot hide my anger to spare you guilt, nor hurt feelings, nor answering anger; for to do so insults and trivializes all our efforts. Guilt is not a response to anger; it is a response to one's own actions or lack of action. If it leads to change then it can be useful, since it is then no longer guilt but the beginning of knowledge.

I cannot hide my anger to spare you guilt, nor hurt feelings, nor answering anger; for to do so insults and trivializes all our efforts. Guilt is not a response to anger; it is a response to one's own actions or lack of action.

For we have, built into all of us, old blueprints of expectation and response, old structures of oppression, and these must be altered at the same time as we alter the living conditions which are a result of those structures. For the master's tools will never dismantle the master's house.

But fear and anxiety are not the same at all. One is an appropriate response to a real situation which I can accept and learn to work through just as I work through semi-blindness. But the other, anxiety, is an immobilizing yield to things that go bump in the night, a surrender to namelessness, formlessness, voicelessness, and silence.

For we have, built into all of us, old blueprints of expectation and response, old structures of oppression, and these must be altered at the same time as we alter the living conditions which are a result of those structures. For the master's tools will never dismantle the master's house.

When someone said to me, 'How do you feel?' or 'What do you think?' or asked another direct question, I would recite a poem, and somewhere in that poem would be the feeling, the vital piece of information. It might be a line. It might be an image. The poem was my response.

Falk kunde som vanligt, och vilket var hans olycka, icke förrän efteråt finna passande svar på tal […]

Saying just the right thing after a considerable, awkward pause is far less effective than saying the wrong thing with perfect timing. I'm telling you.

Self-pity isn't the most accurate description for this feeling because it describes only half of it: sad for me, I'm hurt. What's missing is the other half: and you need to do something about it.

You still love me - even if there's one expression of it that you will always feel and want, but will not give me no longer. I'm still what I was, and you'll always see it, and you'll always grant me the same response, even if there's a greater one that you grant another man. No matter what you feel for him, it will not change what you feel for me, and it won't treason to either, because it comes from the same root, it's the same payment in answer to the same values.

Love is a response to values. It is with a person's sense of life that one falls in love—with that essential sum, that fundamental stand or way of facing existence, which is the essence of a personality.

They had counted on his pity and dreaded his anger; they had not dared consider the third alternative: his indifference.

He knew sometimes some fear can be good. When you are afraid things are going to get worse if you don't do something, it can prompt you into action. But it is not good when you are so afraid that it keeps you from doing anything.

They didn't overanalyze or overcomplicate things. When the situation changed and the Cheese had been moved, they changed and moved with the Cheese.

Emotions aren't doable. Actions are doable, and if you do them correctly, they prompt the feelings.

Many centuries after the Buddha, the Chinese Chan (Zen) patriarch Yunmen (c. 860–949) was asked: "What are the teachings of an entire lifetime?" Yunmen replied: "An appropriate statement."6 For Yunmen, what counts is whether your words and deeds are an appropriate response to the situation at hand, not whether they accord with an abstract truth.

Mindful awareness is not presented as a passive concentration on a single, steady object, but as a refined engagement with a shifting, complex world. Mindfulness is a skill that can be developed. It is a choice, an act, a response that springs from a quiet but curious intelligence. And it is empathetic, keenly sensitized to the peculiar texture of one's own and others' suffering.

National Response Scenarios

I hate you. My sister said it different than she said it to my dad . She meant it with me. She really did. I love you, was all I could say in return.

Pain is the body's way of telling the brain it's in trouble. Similarly, confusion is the brain's way of telling the body, 'All right, buddy, drop that book.

This bureaucracy had been created after 9/11 because of political

Dharma is born mysteriously out of the intersection between The Gift and The Times. Dharma is a response to the urgent—though often hidden—need of the moment. Each of us feels some aspect of the world's suffering acutely. It tears at our hearts. Others don't see it or don't care. But we feel it. And we must pay attention. We must act. This little corner of the world is ours to transform. This little corner of the world is ours to save.

I have the power to choose my response.