Best 2079 quotes in «emotion quotes» category

Take lightly what you hear about individuals. We need not distort trust for our paltry little political agendas. We tend to trust soulless, carried information more than we trust soulful human beings; but really most people aren't so bad once you sit down and have an honest, one-on-one conversation with them, once, with an open heart, you listen to their explanations as to why they act the way they act, or say what they say, or do what they do.

Talking about abstract things is important. Having big, wild conversations about concepts like art, music, time travel, and dreams makes it much easier when you’ll eventually need to talk about things like anger, sadness, pain, and love.

Tears have always been easier to shed than explain.

Tell me what's emotion… and what's like… both words what do they mean?

That flag is a symbol we attach our emotions to, but it isn't the emotion itself and it isn't the thing we really care about. Sometimes we don't even realize what we really care about, because we get so distracted by the symbols.

Thank you so much for having the bravery to do this." There's that word again. Bravery. Brave peoples' legs don't shake. Brave people don't feel like puking. Brave people sure don't have to remind themselves how to breathe if they think about that night too hard. If bravery is a medical condition, everybody's misdiagnosed me.

The age of reason may have had its golden age, but the age of emotion endures forever.

Telling a person who is depressed to have positive thoughts is the same as telling a sick person not to be sick. It doesn’t work.

Terror and rapture to Emily Dickinson are alternative words for "transport".

That is the worst thing about despair: it is not constant, any more than love is.

That's the truth about people with obsessively organised plans: we're not trying to control everything in our lives. We're trying to block out the things we can't.

That was what drew him to machines. They followed algorithms, not emotion; when Bruce pushed his foot down on the pedal, the car only responded in one way.

The age can be impressed. Anything will be accepted by men if you will but preach it with tremendous enthusiasm, emotion, persuasionnergy and living earnestness.

The author, at the time a Carter speechwriter in the 1980 campaign, showed visible distress at his boss's performance and was warned by a friend in the traveling press, lest he become the story.

The author points out that novices to total war, and this Hitler and the British press have in common, overreact to daily events and lose sight of overall strategy.

The author observes that the friendship of John Hay and Charles Francis Adams benefited from a physical distance that required correspondence, meaning that feelings only implied in person had to be explicitly expressed.

The cases described in this section (The Fear of Being) may seem extreme, but I have become convinced that they are not as uncommon as one would think. Beneath the seemingly rational exterior of our lives is a fear of insanity. We dare not question the values by which we live or rebel against the roles we play for fear of putting our sanity into doubt. We are like the inmates of a mental institution who must accept its inhumanity and insensitivity as caring and knowledgeableness if they hope to be regarded as sane enough to leave. The question who is sane and who is crazy was the theme of the novel One Flew Over The Cuckoo's Nest. The question, what is sanity? was clearly asked in the play Equus. The idea that much of what we do is insane and that if we want to be sane, we must let ourselves go crazy has been strongly advanced by R.D. Laing. In the preface to the Pelican edition of his book The Divided Self, Laing writes: "In the context of our present pervasive madness that we call normality, sanity, freedom, all of our frames of reference are ambiguous and equivocal." And in the same preface: "Thus I would wish to emphasize that our 'normal' 'adjusted' state is too often the abdication of ecstasy, the betrayal of our true potentialities; that many of us are only too successful in acquiring a false self to adapt to false realities." Wilhelm Reich had a somewhat similar view of present-day human behavior. Thus Reich says, "Homo normalis blocks off entirely the perception of basic orgonotic functioning by means of rigid armoring; in the schizophrenic, on the other hand, the armoring practically breaks down and thus the biosystem is flooded with deep experiences from the biophysical core with which it cannot cope." The "deep experiences" to which Reich refers are the pleasurable streaming sensations associated with intense excitation that is mainly sexual in nature. The schizophrenic cannot cope with these sensations because his body is too contracted to tolerate the charge. Unable to "block" the excitation or reduce it as a neurotic can, and unable to "stand" the charge, the schizophrenic is literally "driven crazy." But the neurotic does not escape so easily either. He avoids insanity by blocking the excitation, that is, by reducing it to a point where there is no danger of explosion, or bursting. In effect the neurotic undergoes a psychological castration. However, the potential for explosive release is still present in his body, although it is rigidly guarded as if it were a bomb. The neurotic is on guard against himself, terrified to let go of his defenses and allow his feelings free expression. Having become, as Reich calls him, "homo normalis," having bartered his freedom and ecstasy for the security of being "well adjusted," he sees the alternative as "crazy." And in a sense he is right. Without going "crazy," without becoming "mad," so mad that he could kill, it is impossible to give up the defenses that protect him in the same way that a mental institution protects its inmates from self-destruction and the destruction of others.

The answer comes for those who look for it with emotion. For some, the problem is a disguised solution.

The desire to touch her, to kiss her would end up with her walking away and him hurting again. So why the hell did he reach up and stroke her cheek with the back of his knuckle?

The doctors found one electrode contact that greatly relieved the woman's symptoms. But the unexpected happened when the electric current passed through one of the four contact sites on the patient's left side, precisely two millimeters below the contact that improved her condition. The patient stopped her ongoing conversation quite abruptly, cast her eyes down and to her right side, then leaned slightly to the right and her emotional expression became one of sadness. After a few seconds she suddenly began to cry. Tears flowed and her entire demeanor was one of profound misery. Soon she was sobbing. As this display continued she began talking about how deeply sad she felt, how she had no energies left to go on living in this manner, how hopeless and exhausted she was. [ . . . ] The physician in charge of the treatment realized that this unusual event was due to the current and aborted the procedure. About ninety seconds after the current was interrupted the patient's behavior returned to normal. [ . . . ] Why would this patient's brain evoke the kind of thoughts that normally cause sadness considering that the emotion and feeling were unmotivated by the appropriate stimuli? The answer has to do with the dependence of feeling on emotion and the intriguing ways of one's memory. When the emotion sadness is deployed, feelings of sadness instantly follow. In short order, the brain also brings forth the kind of thoughts that normally cause the emotion sadness and feelings of sadness. This is because associative learning has linked emotions with thoughts in a rich two-way network. Certain thoughts evoke certain emotions and vice-versa.

The appreciation of birds, indeed the appreciation of all the phenomena of spring, cannot be dissociated from the accumulations of memory. The appearance of a familiar bird immediately awakens a train of forgotten associations, and this makes each spring transcend its predecessor. The interest accumulates and is compounded. The first yellow-throated warbler next year will be the more meaningful to me as it brings back that moment in the woods opposite Dyke. For one remembers clearly enough the fact of such a moment, but only an evocative sight or sound or smell can bring back the full emotion. The person who sees the bird for the first time cannot know what moves me.

The deepest pain I ever felt was denying my own feelings to make everyone else comfortable.

The emotion of art is impersonal. And the poet cannot reach this impersonality without surrendering himself wholly to the work to be done. And he is not likely to know what is to be done unless he lives in what is not merely the present, but the present moment of the past, unless he is conscious, not of what is dead, but of what is already living.

The emotion of sex brings into being a state of mind.

The first lesson in constructing viral content is having the strength, courage, and self-confidence to get in touch with your own feelings, thinking about what profoundly affects you.

The forms of ancient Christian, as of late Roman, art are psychologically, not metaphysically expressive; they are expressionistic but not revelatory. The wide open eyes of late Roman portraits express intensity of soul, spiritual tension, a life that is strongly emotional; but it is a life which is without any metaphysical background and as such has no inner relation to Christianity. It is in fact the product of conditions which obtained long before Christianity emerged. The tension which Christian doctrine resolves was already beginning to be felt in the Hellenistic age; though Christianity soon produced answers to the questions that troubled those times, the work of many generations was needed before those answers could be expressed in forms of art—these were by no means simultaneous with the enunciation of the doctrine itself.

The few Americans he had encountered in his lifetime had all seemed flat to him, as if freedom weakened one's capacity for intense emotion by demanding too little of it.

The guilt you felt when you were smiling and others were suffering, the guilt you felt when you were petty with friends and impatient with your parents, when you were rude to your teachers and didn’t stand up for strangers, that guilt is marvellous. It proves that you are human, that you want to be better. Thank this guilt for teaching you, for making you aware. And now endeavour to better yourself. It is a lifelong work to become the person we want to be.

The gut is the seat of all feeling. Polluting the gut not only cripples your immune system, but also destroys your sense of empathy, the ability to identify with other humans. Bad bacteria in the gut creates neurological issues. Autism can be cured by detoxifying the bellies of young children. People who think that feelings come from the heart are wrong. The gut is where you feel the loss of a loved one first. It's where you feel pain and a heavy bulk of your emotions. It's the central base of your entire immune system. If your gut is loaded with negative bacteria, it affects your mind. Your heart is the seat of your conscience. If your mind is corrupted, it affects your conscience. The heart is the Sun. The gut is the Moon. The pineal gland is Neptune, and your brain and nervous system (5 senses) are Mercury. What affects the moon or sun affects the entire universe within. So, if you poison the gut, it affects your entire nervous system, your sense of reasoning, and your senses.

The gut is the seat of all feeling. Polluting the gut not only cripples your immune system, but also destroys your sense of empathy, the ability to identify with other humans.

The heart is a silent witness.

The heart has its own reasons that reason can't understand.

The heart like a lamp must lead the way.

The history of ancient Greece showed that, in a democracy, emotion dominates reason to a greater extent than in any other political system, thus giving freer rein to the passions which sweep a state into war and prevent it getting out—at any point short of the exhaustion and destruction of one or other of the opposing sides. Democracy is a system which puts a brake on preparation for war, aggressive or defensive, but it is not one that conduces to the limitation of warfare or the prospects of a good peace. No political system more easily becomes out of control when passions are aroused. These defects have been multiplied in modern democracies, since their great extension of size and their vast electorate produce a much larger volume of emotional pressure.

The history of our desires is the is the story of how we lose ourselves to them.

The human voice was the first instrument and remains the most powerful and effective method of musical creation and emotional transference.

The human brain is a cultural artifact. We don't load culture into a virgin brain like software loading into a computer; rather, culture helps to wire the brain. Brains then become carriers of culture, helping to create and perpetuate it.

The feelings of politicians are rarely transparent.

The fundamental difference between an instinctive response and an emotion is this: An instinctive response is the body’s direct response to some external situation. An emotion, on the other hand, is the body’s response to thought. Indirectly, an emotion can also be a response to an actual situation or event, but it will be a response to the event seen through the filter of a mental interpretation, the future of thought, that is to say, through the mental concepts of good and bad, like and dislike, me and mine.

The intensest feeling of the beauty of a cloud lighted by the setting sun, is no hindrance to my knowing that the cloud is a vapour of water, subject to all the laws of vapours in a state of suspension; and I am just as likely to allow for, and act on, these physical laws whenever there is occasion to do so, as if I had been incapable of perceiving any distinction between beauty and ugliness.

The job of a writer is not to convey emotion but to invoke it.

The letter is too belligerent. If I were you, I would state the facts as they were, without the pepper and salt. Abraham Lincoln

The main reason why your company can easily influence you is because "emotion and attitude are stronger than knowledge". What you see can overcome what you know. You can easily damp away what you already know when you are faced with the reality of what your senses tell you to do!

The man without emotions is the one to fear.

The midgets acted all of the tragedies and many of the comedies. They acted them all at once, and it was fortunate that Tetrahedron had so many faces, otherwise he might have died of fatigue. They acted them all at once, and the emperor, walking round his theatre, could see them all at once, if he wished. Round and round he walked, and so learned a very valuable thing: that no emotion is the final one.

The mind has the ability to trick the body into believing it is happy and that all is well - the heart however, feels it. And as the saying goes, 'The heart wants what the heart wants'. Anything else just wouldn't do...

The mind may never achieve or express anything great unless emotion plays a part.

The mirror of life casts reflections that cascade the emotions.

The mixtapes we made for ourselves were musical mirrors. The sadness, anger, or frustration you might be feeling at a given time could be encapsulated in the song selection. You made mixtapes that corresponded to emotional states, and they'd be avaliable to pop into the deck when each feeling needed reinforcing or soothing. The mixtape was your friend, your psychiatrist, and your solace.

The moon rose, and the moon set; And the stars rushed up and whirled and set; And again they swarmed, after a shaft of sunlight; And the dark blue dusk closed above him, like an ocean of regret.