Best 4895 quotes in «responsibility quotes» category

True purpose dies when true people who are suppose to keep it alive fail to give it life

Turning back against your responsibility as a father is the most spineless thing you can do.

Turn intentions into actions and actions into results: Manchovian Prince

Understand this first and foremost that you are the center of your existence; nobody else is responsible. No matter how burdensome it feels, but you alone are responsible. If you accept this truth all sorrow will soon disappear. Because once it is clear that I am making this game, how long will it take you to destroy it?

Under the influence of politicians, masses of people tend to ascribe the responsibility for wars to those who wield power at any given time. In World War I it was the munitions industrialists; in World War II it was the psychopathic generals who were said to be guilty. This is passing the buck. The responsibility for wars falls solely upon the shoulders of these same masses of people, for they have all the necessary means to avert war in their own hands. In part by their apathy, in part by their passivity, and in part actively, these same masses of people make possible the catastrophes under which they themselves suffer more than anyone else. To stress this guilt on the part of masses of people, to hold them solely responsible, means to take them seriously. On the other hand, to commiserate masses of people as victims, means to treat them as small, helpless children. The former is the attitude held by the genuine freedom-fighters; the latter the attitude held by the power-thirsty politicians.

Unless society came out past Flat Rock Crossroads, kept on past Booker T. High School, hung two rights, a left, turned in on Milk Farm Road and found Roland plowing a tobacco field, jerked him off the tractor, warped him and set him back up there without anybody riding by and noticing, blame can't be laid on society.

Unsere Fähigkeit zur Verantwortung ist [...] nicht etwas, das durch Philosophen, Politiker oder Geistliche quasi von außen in unser Leben hineingebracht würde, sie gehört vielmehr zum Grundbestand des Humanum. Wir verlieren uns selbst, wenn wir diesem Prinzip nicht zu folgen vermögen.

Upon the King! Let us our lives, our souls, Our debts, our careful wives, Our children, and our sins, lay on the King! We must bear all. O hard condition, Twin-born with greatness, subject to the breath Of every fool, whose sense no more can feel But his own wringing! What infinite heart's ease Must kings neglect that private men enjoy! And what have kings that privates have not too, Save ceremony- save general ceremony? And what art thou, thou idol Ceremony? What kind of god art thou, that suffer'st more Of mortal griefs than do thy worshippers? What are thy rents? What are thy comings-in? O Ceremony, show me but thy worth! What is thy soul of adoration? Art thou aught else but place, degree, and form, Creating awe and fear in other men? Wherein thou art less happy being fear'd Than they in fearing. What drink'st thou oft, instead of homage sweet, But poison'd flattery? O, be sick, great greatness, And bid thy ceremony give thee cure! Thinks thou the fiery fever will go out With titles blown from adulation? Will it give place to flexure and low bending? Canst thou, when thou command'st the beggar's knee, Command the health of it? No, thou proud dream, That play'st so subtly with a king's repose. I am a king that find thee; and I know 'Tis not the balm, the sceptre, and the ball, The sword, the mace, the crown imperial, The intertissued robe of gold and pearl, The farced tide running fore the king, The throne he sits on, nor the tide of pomp That beats upon the high shore of this world- No, not all these, thrice gorgeous ceremony, Not all these, laid in bed majestical, Can sleep so soundly as the wretched slave Who, with a body fill'd and vacant mind, Gets him to rest, cramm'd with distressful bread; Never sees horrid night, the child of hell; But, like a lackey, from the rise to set Sweats in the eye of Pheebus, and all night Sleeps in Elysium; next day, after dawn, Doth rise and help Hyperion to his horse; And follows so the ever-running year With profitable labour, to his grave. And but for ceremony, such a wretch, Winding up days with toil and nights with sleep, Had the fore-hand and vantage of a king. The slave, a member of the country's peace, Enjoys it; but in gross brain little wots What watch the king keeps to maintain the peace Whose hours the peasant best advantages.

Uwezekano wa watoto wa ukoo mmoja kuoana ni mkubwa kwa sababu damu ina nguvu ya uvutano. Kuhakikisha kwamba familia zinafahamiana na kushirikiana katika mambo mbalimbali ni jukumu la wazazi.

Vertraue einem edlen Charakter mehr als einem Eid.

Victory has a hundred fathers and defeat is an orphan. [News conference, April 21 1961]

Violent intent (Hinsak bhaav) is indeed worldly life (sansar). When there is no Violent intent (hinsak bhaav) within us while the worldly life is going on, then we become free from all responsibilities.

Was die Menschen täglich ihre Entscheidungen nennen, ist nichts weiter als ein gut einstudiertes Spiel.

We all carry success gene within us, but its manifestation is our responsibility.

We act individually to collectively clean our communities.

We are defined by how we choose to exist. Responsibility towards and contribution to society is part of how we make a difference. Every human being wants to make a difference; one of the ways we might do this is through our contribution to communities .

We are living in a world of Limited Liability Companies and Limited Liability Characters. You and I, we’ve been raised to believe that there are things for which we are responsible, and the rest is the responsibility of someone else. In fact, many have grown to believe that they are not responsible for anything at all.

We are each responsible for our own emotional well being.

We are not born stupid; we inherit stupidity by continuing to do that which is stupid. - On Stupidity

We are free to choose our paths, but we can't choose the consequences that come with them.

We are only as great as the least among us.

We are responsible. There is nothing being done to us apart from what we are doing to ourselves.

We are to count on this fact that we are dead to sin's rule, that we can stand up to it and say no. Therefore we are to guard our bodies so that sin does not reign in us. So we see that God has made provision for our holiness. Through Christ He has delivered us from sin's reign so that we can now resist sin. But the responsibility for resisting is ours.

We don’t question, even if it involves making a mistake, but we wait for being told; because we think that questioning will make us responsible, but we fail to understand that even being answerable is a part of the responsibility.

We cannot choose who offends us, but we can choose how to respond when we are offended.

We can’t control everything that happens to us, but we can control how we respond to things we can’t control.

We fail to take responsibility, to act productively in the interest of ourselves and others. And in our attempts at a better life, we are often severely limited or thwarted by the immature and socially inept behavior of ourselves and others. There is a great fabric of relations, behaviors and emotions, reverberating with human and animal bliss and suffering, a web of intimate and formal relations, both direct and indirect. Nasty whirlwinds of feedback cycles blow through this great multidimensional web, pulsating with hurt and degradation. My lacking human development blocks your possible human development. My lack of understanding of you, your needs perspectives, hurts you in a million subtle ways. I become a bad lover, a bad colleague, a bad fellow citizen and human being. We are interconnected: You cannot get away from my hurt and wounds. They will follow you all of your life—I will be your daughter’s abusive boyfriend, your belligerent neighbor from hell. And you will never grow wings because there will always be mean bosses, misunderstanding families and envious friends. And you will tell yourself that is how life must be. But it is not how life has to be. Once you begin to be able to see the social-psychological fabric of everyday life, it becomes increasingly apparent that the fabric is relatively easy to change, to develop. Metamodern politics aims to make everyone secure at the deepest psychological level, so that we can live authentically; a byproduct of which is a sense of meaning in life and lasting happiness; a byproduct of which is kindness and an increased ability to cooperate with others; a byproduct of which is deeper freedom and better concrete results in the lives of everyone; a byproduct of which is a society less likely to collapse into a heap of atrocities.

We have a duty to care for the environment.

We have within us the power to choose how we respond to a hurtful situation. We cannot control the actions of others, but we can control how we will respond. As we understand our power to choose, we see that we are in control. Our life is not a result of our environment or upbringing, but a result of our choices. We have the ability to determine the kind of life we want to live and the type of person we wish to be.

We have to make it a personal responsibility to eradicate ignorance from our society.

We laugh and jest at what we call “street boys or area boys” instead of thinking of what we could do, to get them occupied or send them to school and create work opportunities for them. We rather choose to build walls around our compounds, electrocuted fences to protect out interest and personal comfort. That only shows lack of Personal Responsibility.

We let life down: it doesn't let us down.

We know what we should do. Age is no excuse. Do we go to others for permission or for discipline?

We like the idea that there's always someone responsible for any given event, because it helps us make sense of the world. We like that so much that sometimes we blame ourselves, just so that there's someone to blame. But not everything is under our control, or even anyone's control.

We naturally try to forget our personal tragedies, serious or trifling, as soon as possible (even something as petty as being scorned or disdained by a stranger on a street corner). We try not to carry these things over to tomorrow. It is not strange, therefore, that the whole human race is trying to put Hiroshima, the extreme point of human tragedy, completely out of mind.

We may always enslave ourselves to mankind if we do not clearly differentiate between showing respect to mankind from pleasing mankind

We must acknowledge and take responsibility for the conflicts we have helped to create, and act to create real change. That, after all, is the true hallmark of democracy--a commitment to justice, honest self-appraisal, and action--even when it means challenging ourselves and the political institutions we hold most dear.

We, not religion, not society, are to blame for repression, In a repressive society, everyone connives to repress everyone else.

We often blame our government for their lack of responsibility, socially and politically. We forget that that is only a result of the societal irresponsibility in general.

What has been done to you is one thing. Yet to really suffer, to truly be burdened with guilt and shame, such pain always begins not with what has been done to you—but with what you have done. André Chevalier

What happens when those of us living at the pace of fashion try to insert an awareness of these much larger cycles into our everyday activity? In other words, what's it like to envision the ten-thousand-year impact of tossing that plastic bottle into the trash bin, all in the single second it takes to actually toss it? Or the ten-thousand-year history of the fossil fuel being burned to drive to work or iron a shirt? It may be environmentally progressive, but it's not altogether pleasant. Unless we're living in utter harmony with nature, thinking in ten-thousand-year spans is an invitation to a nightmarish obsession. It's a potentially burdensome, even paralyzing, state of mind. Each present action becomes a black hole of possibilities and unintended consequences. We must walk through life as if we had traveled in to the past, aware that any change we make—even moving an ashtray two inches to the left—could ripple through time and alter the course of history. It's less of a Long Now than a Short Forever. This weight on every action—this highly leveraged sense of the moment—hints at another form of present shock that is operating in more ways and places than we may suspect. We'll call this temporal compression overwinding—the effort to squish really big timescales into much smaller or nonexistent ones. It's the effort to make the "now" responsible for the sorts of effects that actually take real time to occur—just like overwinding a watch in the hope that it will gather up more potential energy and run longer than it can.

What God knows about me is more important than what others think about me.

We're not responsible, he thought. This planet is a temporary affair. It's whizzing with all kinds of other ones, a whole range of planetary stuff, toward a star in the Milky Way. On that kind of a planet we're not responsible, he thought.

Whatever is triggering you, is on you.

What is in one is in the whole, and therefore, ultimately, each soul is responsible for the world.

What is particularly striking about his reconstruction and criticisms of the traditional account of friendship is that he finds it deficient not only by the light of his own Christian viewpoint; he also finds friendship deficient when judged from the perspective of its own self-proclaimed ethical foundations. Thus, Kierkegaard concludes that the reciprocity involved in friendship actually betrays its essential selfishness.

When both our inner man and woman takes responsibility for themselves and lives their own truth, a joy and love begins to flow naturally between them. Healing means to develop the inner man and woman so that love can flow between them. Healing is to learn to love both our inner man and woman. It is to learn to live the truth of both the inner man and woman.

What you post online speaks VOLUME about who you really are. POST with intention. REPOST with caution.

What marriage offers - and what fidelity is meant to protect - is the possibility of moments when what we have chosen and what we desire are the same. Such a convergence obviously cannot be continuous. No relationship can continue very long at its highest emotional pitch. But fidelity prepares us for the return of these moments, which give us the highest joy we can know; that of union, communion, atonement (in the root sense of at-one-ment)... To forsake all others does not mean - because it cannot mean - to ignore or neglect all others, to hide or be hidden from all others, or to desire or love no others. To live in marriage is a responsible way to live in sexuality, as to live in a household is a responsible way to live in the world. One cannot enact or fulfill one's love for womankind or mankind, or even for all the women or men to whom one is attracted. If one is to have the power and delight of one's sexuality, then the generality of instinct must be resolved in a responsible relationship to a particular person. Similarly, one cannot live in the world; that is, one cannot become, in the easy, generalizing sense with which the phrase is commonly used, a "world citizen." There can be no such think as a "global village." No matter how much one may love the world as a whole, one can live fully in it only by living responsibly in some small part of it. Where we live and who we live there with define the terms of our relationship to the world and to humanity. We thus come again to the paradox that one can become whole only by the responsible acceptance of one's partiality. (pg.117-118, "The Body and the Earth")

When children are taught to be "good" and keep everyone happy, it teaches them that they have the impossible burden of being responsible for other people's happiness.