Best 655 quotes in «denial quotes» category

He may take long walks in the raining dark almost aimlessly to a spot of soaked grass in a neighbor’s open field. He’s decided this is the place for you and him to meet again.

High heels are a short (theist) woman's (subconscious) way of telling God to go to hell … in public.

His hands come down on my face. “There are a lot of things I want to do to you, Ella, but I promise you, killing you isn’t one of them.” His mouth slants over mine, his tongue delving deep, and I want to resist. I do. I try. But his lips are warm when mine are cold, and the taste of him, passion and fire, and yes, demand, burns through me, tempting me, taking me. And for just a moment, I can’t seem to help myself. I want to be possessed by this man. I want to be consumed, so I kiss him back. I kiss him like it’s my last kiss, because maybe it is.

How could I even function today if all of this happened to me?" I pleaded, wishing Dr. Summer would tell me that he'd been wrong, that all of those thoughts didn't belong to me. Dr. Summer reminded me gently, "When you were attacked, your mind went far away so you could survive. Some people describe this as an out-of-body experience. Your mind creatively and instinctively protected you by dissociating from the violence and terror. When you talk about the thoughts in your head, you have a flat demeanor like you're talking about someone else. Doesn't it feel that way to you?" "Yes. It doesn't ever feel like I'm talking about me. It doesn't feel like it happened to me.

How 'bout a shot of truth in that denial cocktail.

He turned it over in his hands with a shrug and tossed it aside carelessly, but not so carelessly that it didn't land on something soft

How often do we hear from the local diocesan people—the bishop, the communications director, the victim assistance coordinator, and others—that this abuse is not restricted to clergy, but, rather, it is a societal problem? It does occur outside in the public realm. When was the last time you heard of a sex offender not being held accountable for his actions once caught? The Church treated the abuse as a sin only and nothing more. Out in society, sex offenders are not moved to another community quietly. “But protest that priests are 'no worse' than other groups or than men in general is a dire indictment of the profession. It is surprising that this attitude is championed by the Church authorities. Although the extent of the problem will continue to be debated, sexual abuse by Catholic priests is a fact. The reason why priests, publicly dedicated to celibate service, abuse is a question that cries out for explanation. Sexual activity of any adult with a minor is a criminal offense. By virtue of the requirement of celibacy, sexual activity with anyone is proscribed for priests. These factors have been constant and well-known by all Church authorities” (Sipe 227−228).

How was it that we were all so blind?

Humankind may not be very good at bearing reality, but they're absolute geniuses at denying it.

How soon we cover up the horror of death and loss, if we can, with almost any sort of explanation, as if we had to justify the very fate which had maimed us.

I am in good company, simply following those in front of me and knowing others are following behind. We are on our way up a narrow staircase. The bannister is a thick rope suggesting safety. The stairs go around and around inside a church tower; or perhaps it is a minaret? The whorls of the staircase grow narrower and narrower, but as there are so many people behind there is no longer any possibility of turning around or even stopping. The pressure from behind foeces me on. The staircase suddenly stops at a garbage chute in the wall. When i open the hatch and squeeze my way through the hole, i find myself on the outside of the tower. The rope has dissappeared. It is totally dark. I cling on to the slippery, icy wall of the tower while vainly trying to find a foothold in the emptiness.

I am not a neurotic!" "You're trembling with nerves and sensibility—" "Of course I am, I'm an artist!

I can't get myself to say what happened next. I cannot cope with even thinking about this let alone living with it." "It is so degrading and I try to forget, it hurts so much because she is my mother." - Graham talks about being sexually abused by his mother

I can't stop shaking. I need you. I want you. I can't let myself have you.

I'd forgotten about it, and now I forgot it again. There are things that have to be forgotten if you want to go on living.

I didn't want to kill them all. I didn't want to kill anybody! I'm not a killer! You didn't want me, you bastards, you wanted Peter, but you made me do it, you tricked me into it!

I don't think I've changed at all,' said Emerald, knowing herself to be lying, but there was a mist between her and her childhood self, made up of grief and multiple small denials, and she did not care to try to look through it.

If I believed a giant Platypus was coming to liberate humanity and save us all, it would still make more sense than the climate denial people do......

I'd wasted so much of my life. So many of my days, and all of my promise, all of my dreams, lost to hospitals, to depression, to wanting to die. This wasn't how it was supposed to be. This is not who I am. Except, of course, it was. It was all there was left to be.

I find it disturbing that one anthropologist's readings of transcripts are being listened to more seriously than 40 senior health service clinicians. [Referring to Jean La Fontaine's 1994 research paper for the DOH]

If the social stress is physical, sexual, or emotional abuse, the way to treat the depression is to stop the abuse. Unfortunately, advocates of the biochemical treatment of depression have gone along with the view of academic theory and popular culture that the problem is entirely within the skull of the victim. Enthusiasm for biochemical treatment and research is partly due to the fact that it helps perpetuate the myth that suicide and depression should be treated by changing the victim, not by changing ourselves. As long as we have a narrow view of the causes of biochemical imbalance, such as limiting it to innate genetic defects, we can practice denial on the social complicity in the causation of suicide. The narrow view does nothing to help reduce pain and increase resources for the millions of people whose problems do not respond to medications. It also deprives us of an opportunity for progress in a much broader area for social reform. The dynamics behind the oppression of the suicidal is similar to the dynamics of other forms of injustice; progress in one area can support progress in other areas.

If one is sick, one is usually the last person to know.

If you believe everything you feel is an illusion then you’re delusional. Your emotion is part you. You’re made with it. Denying it and thinking it is all your mind, is denying your existence.

If you always want to have whatever you want any time you want it with no delays, and denial of self, you would end up ruining your life.

How do I validate him in the face of such profound personal loss and the outrageous denial by the medical community?

If you been feeling or acting crazy, think about it perhaps you are.

If you look at your average contemporary person, the potential for tragedy is immense. The people and things we love and value are strewn across the globe. Any number of health disasters can befall you or them. The truth is depressing. We are going to die, most likely after illness; all our friends will likewise die; we are tiny insignificant dots on a tiny planet. Perhaps with the advent of broad intelligence and foresight comes the need for confabulation and self-deception to keep depression and its consequent lethargy at bay. There needs to be a basic denial of our finitude and insignificance in the larger scene. It takes a certain amount of chutzpah just to get out of bed in the morning.

If you have to keep telling yourself it doesn't matter, it probably does.

If you deny it you will delay it, if you accept it you will act on it.

If you want to know the real character of man, intentionally and timely give him the test of 3d’s; delay, denial and disappointment

I had this dream, see, where I saw the whole world melt. I was standing on La Cienega and from there I could see the whole world and it was melting and it was just so strong and realistic like. And so I thought, Well, if this dream comes true, how can I stop it, you know? How can I change things, you know? So I thought if I, like pierced my ear or something, like alter my physical image, dye my hair, the world wouldn't melt. So I dyed my hair and this pink lasts. I like it. It lasts. I don't feel like the world is gonna melt anymore.

If your eyes can not cry, then your gut will." The head and heart may be in denial of your human needs, but the gut will always carry the wisdom of your needs met and unmet, and thusly respond.

I have two factories in my mind. One that manufactures bullshit, and another one that buys it.

I had to feel sorry for Bubba's wife. In AA we called it denial. We take the asp to our breast and smile at the alarm we see in the eyes of others.

I hope someday she meets just the right man and has babies - a whole passel of babies, more than I could have - so she understands how it kills me now that she won't let me hug her when she's in obvious distress. (The Life You've Imagined)

I knew I was being an idiot. But I figured if I kept being an idiot, if I didn't actually accept the truth, then the truth would become false.

Imagine the moment when you realise that the little girl you have known all her life is actually your own daughter. What do you say? There's nothing to prepare you for that. I'd known Aimee since she was four months old. She was always in my house. In fact, usually I was the only person with her. The clues were all there. But I never joined up the dots. I always came up with a justification for it. There was always some logical reason why I was in charge of a friend's little girl - even though I'd never actually met that friend. Looking back, it was obvious. Something, in my own mind was preventing me from making the link. The brain's a funny thing. It's also very clever and mine was protecting me. Because if I ever accepted that Aimee was my baby, then I had to accept other things - things you wouldn't wish on your worst enemy.

I moved in front of the medicine cabinet. If I looked in the mirror while I did it, it would be like watching somebody else, in a book or a play.

If I don't read page ninety, it won't have happened to them. Black Beauty will still live with all his friends at Birtwick Park … The knights will be able to go on having jolly adventures without Lancelot meeting Guinevere and bringing the whole Round Table crashing down into ruin on their heads…

I have blogged previously about the dangerous and deadly effects of science denialism, from the innocent babies unnecessarily exposed to deadly diseases by other kids whose parents are anti-vaxxers, to the frequent examples of how acceptance of evolution helps us stop diseases and pests (and in the case of Baby Fae, rejection of evolution was fatal), to the long-term effects of climate denial to the future of the planet we all depend upon. But one of the strangest forms of denialism is the weird coalition of people who refuse to accept the medical fact that the HIV virus causes AIDS. What the heck? Didn’t we resolve this issue in the 1980s when the AIDS condition first became epidemic and the HIV virus was discovered and linked to AIDS? Yes, we did—but for people who want to deny scientific reality, it doesn’t matter how many studies have been done, or how strong the scientific consensus is. There are a significant number of people out there (especially among countries and communities with high rates of AIDS infections) that refuse to accept medical reality. I described all of these at greater length in my new book Reality Check: How Science Deniers Threaten our Future.

In 2011, actor Johnny Depp told the November issue of Vanity Fair that he felt participating in a photoshoot was akin to rape. "Well, you just feel like you're being raped somehow. Raped . . . It feels like a kind of weird - just weird, man. But whenever you have a photo shoot or something like that, it's like - you just feel dumb. It's just so stupid," he said. Likening instances of being flustered or uneasy to the often life-shattering experience of rape has become a far too common comparison in modern lexicon. The phrase "Facebook rape" is perhaps the most widely used, which implies one person has posted on another person's Facebook account - usually something intended to embarrass the person. But the casual, flippant use of the term "rape" in instances that do not involve sexual violence is highly problematic in that it trivialises one of the most despicable invasions of a human being. Desensitising the masses to the term "rape" is just another way the conversation surrounding sexual assault is derailed or diluted in society. Rape is, and should be considered universally, as a serious societal sickness that occurs within the "toxic silence" that surrounds sexual assault as Tara Moss put so elegantly in her recent Q&A appearance. Further to that, the use of the term can be a trigger for rape survivors in that it may jolt terrifying memories of their own experience. According to the Australian Institute of Family Studies, up to 57 per cent of rape survivors suffer post-traumatic stress disorder in their lifetime, with "triggers" including inflammatory words like rape causing deeply traumatic recollections. Beware desensitising the term "rape", Newcastle Herald, June 6, 2014

I’m remembering there’s a word in Russian, izgoy, that describes someone with a flaw that makes that person singularly unfit to perform his or her professional role. A blocked writer, I lascivious priest, a drunken chauffeur. As a screwed-up therapist,someone like me should not be working at all. Not yet. It is far too soon. And you can tell that. Bethany, with her Competence Scale, already has. But here I am. An izgoy.

In 2006, there is no army of recovered memory therapists, and Dr McNally’s assumptions about patients with PTSD and those working in this field are troubling. Owing to past debates, those working in the PTSD field are perhaps more knowledgeable than others about malingered, factitious, and iatrogenic variants. Why, then, does Dr McNally attack PTSD as a valid diagnosis, demean those working in the field, and suggest that sufferers are mostly malingered or iatrogenic, while giving little or no consideration is given to such variants of other psychiatric conditions? Perhaps the trauma field has been “so often embroiled in serious controversy” (4, p 816) for the same reason Dr McNally and others have trouble imagining the traumatization of a Vietnam War cook or clerk. One theory suggests that there is a conscious decision on the part of some individuals to deny trauma and its impact. Another suggests that some individuals may use dissociation or repression to block from consciousness what is quite obvious to those who listen to real-life patients." Cameron, C., & Heber, A. (2006). Re: Troubles in Traumatology, and Debunking Myths about Trauma and Memory/Reply: Troubles in Traumatology and Debunking Myths about Trauma and Memory. Canadian journal of psychiatry, 51(6), 402.

In his recent guest editorial, Richard McNally voices skepticism about the National Vietnam Veteran’s Readjustment Study (NVVRS) data reporting that over one-half of those who served in the Vietnam War have posttraumatic stress disorder (PTSD) or subclinical PTSD. Dr McNally is particularly skeptical because only 15% of soldiers served in combat units (1). He writes, “the mystery behind the discrepancy in numbers of those with the disease and of those in combat remains unsolved today” (4, p 815). He talks about bizarre facts and implies many, if not most, cases of PTSD are malingered or iatrogenic. Dr McNally ignores the obvious reality that when people are deployed to a war zone, exposure to trauma is not limited to members of combat units (2,3). At the Operational Trauma and Stress Support Centre of the Canadian Forces in Ottawa, we have assessed over 100 Canadian soldiers, many of whom have never been in combat units, who have experienced a range of horrific traumas and threats in places like Rwanda, Somalia, Bosnia, and Afghanistan. We must inform Dr McNally that, in real world practice, even cooks and clerks are affected when faced with death, genocide, ethnic cleansing, bombs, landmines, snipers, and suicide bombers ... One theory suggests that there is a conscious decision on the part of some individuals to deny trauma and its impact. Another suggests that some individuals may use dissociation or repression to block from consciousness what is quite obvious to those who listen to real-life patients." Cameron, C., & Heber, A. (2006). Re: Troubles in Traumatology, and Debunking Myths about Trauma and Memory/Reply: Troubles in Traumatology and Debunking Myths about Trauma and Memory. Canadian journal of psychiatry, 51(6), 402.

In her book claiming that allegations of ritualistic abuse are mostly confabulations, La Fontaine’s (1998) comparison of social workers to ‘nazis’ shows the depth of feeling evident amongst many sceptics. However, this raises an important question: Why did academics and journalists feel so strongly about allegations of ritualistic abuse, to the point of pervasively misrepresenting the available evidence and treating women disclosing ritualistic abuse, and those workers who support them, with barely concealed contempt? It is of course true that there are fringe practitioners in the field of organised abuse, just as there are fringe practitioners in many other health-related fields. However, the contrast between the measured tone of the majority of therapists and social workers writing on ritualistic abuse, and the over-blown sensationalism of their critics, could not be starker. Indeed, Scott (2001) notes with irony that the writings of those who claimed that ‘satanic ritual abuse’ is a ‘moral panic’ had many of the features of a moral panic: scapegoating therapists, social workers and sexual abuse victims whilst warning of an impending social catastrophe brought on by an epidemic of false allegations of sexual abuse. It is perhaps unsurprising that social movements for people accused of sexual abuse would engage in such hyperbole, but why did this rhetoric find so many champions in academia and the media?

In order to believe clients' accounts of trauma, you need to suspend any pre-conceived notions that you have about what is possible and impossible in human experience. As simple as they may sound, it may be difficult to do so.

interview from Ross E. Cheit about The Witch-Hunt Narrative: Politics, Psychology, and the Sexual Abuse of Children (Oxford University Press, February 2014). In the foreword to your book you mention a book titled Satan’s Silence was the catalyst for your research. Tell us about that. Cheit: Debbie Nathan and Michael Snedeker solidified the witch-hunt narrative in their 1995 book, Satan’s Silence: Ritual Abuse and the Making of a Modern American Witch Hunt, which included some of these cases. I was initially skeptical of the book’s argument for personal reasons. It seemed implausible to me that we had overreacted to child abuse because everything in my own personal history said we hadn’t. When I read the book closely, my skepticism increased. Satan’s Silence has been widely reviewed as meticulously researched. As someone with legal training, I looked for how many citations referred to the trial transcripts. The answer was almost none. Readers were also persuaded by long list of [presumably innocent] convicted sex offenders to whom they dedicated the book. If I’m dedicating a book to fifty-four people, all of whom I think have been falsely convicted, I’m going to mention every one of these cases somewhere in the book. Most weren’t mentioned at all beyond that dedication. The witch-hunt narrative is so sparsely documented that it’s shocking.

In very rare cases, people will be self-satisfied and content within themselves. More often than not the very same people who choose to live alone are simply in denial after a painful experience or the failure in an intimate relationship.

I’m still pretty sick about what I’ve lost, but I only admit it to myself late at night, which is probably why I’m not the best sleeper.

In a sentiment of remarkable prescience in the context of climate change denial half a century later, Carson articulated the formidable task before her: It is a great problem to know how to look at unpleasant facts that might have to be dealt with if one recognized their existence.