Best 2380 quotes in «identity quotes» category

Storytellers are the keepers - we are the time keepers, the continuity keepers. We are the people who tell us who we are, where we've come from, and maybe even where we're going.

Study the nature around you, but also within you.

...successful creations grow most predictably when they tap into a small network of people who do not see themselves as mainstream, but rather bound by an idea or commonality that they consider special. People have all day to talk about what makes them ordinary. It turns out that they want to share what makes them weird.

Suffering is the fuel in the engine of civilization. Now he begins to understand: because pain is a god—he has been in the grip of this cruel god ever since Anakin’s death. But it is also a teacher, and a bridge. It can be a slave master, and break you—and it can be the power that makes you unbreakable. It is all these things, and more. At the same time. What it is depends on who you are. But who am I? he wonders. I’ve been running like Dad—like Anakin. I think they stopped, though; I think Dad was strong enough to turn back and face it, to use the pain to make himself stronger, like Mom and Uncle Luke. Anakin did, too, at the end. Am I that strong? There’s only one way to find out.

Sviluppate la vostra legittima stranezza.

Take me back into the time when I lost track of time!

Tell me who loves, who admires you, and I will tell you who you are.

Tell me what you want, and I'll tell you who you think you are. Tell me what you fear, and I'll tell you who you really are.

...tethered to the ground by quotidian conversation. ... the window rosy with anemic November light.

That door had a lot to say, people entered and people left but never the same!

That illusion of a world so shaped that it echoes every groan, of human beings so tied together by common needs and fears that a twitch at one wrist jerks another, where however strange your experience other people have had it too, where however far you travel in your own mind someone has been there before you - - is all an illusion. We do not know our own souls, let alone the souls of others. Human beings do not go hand in hand the whole stretch of the way. There is a virgin forest in each; a snowfield where even the print of birds' feet is unknown. Here we go alone, and like it better so. Always to have sympathy, always to be accompanied, always to be understood would be intolerable.

that means that to be Africentric I need to remember my ancestors, which is the way to resurrect myself.

...that it is not the literal past, the 'facts' of history, that shape us, but images of the past embodied in language.

That nagging state of constant thought that exists somewhere between the ears and behind the eyes is the self.

-That's kind of sad. -I used to think so. Now I think: you're born a certain way. Later you get to decide how much you want to fight/change that. I don't mind being alone. -You must mind. If you didn't you wouldn't be doing this with me.

That, of course, depends entirely on who you mean by 'they'. It's a very vague term. Who is or are 'they'? Is there such a thing, are there such persons as 'they'? We don't know. But I can tell you this. If the most popular explanation of 'they' is accepted, then these people work in very close, self-contained cells. They do that for their own security. ~Jessop

That’s what artists and athletes do day in and day out. Whether you see them at work or not the process is ongoing. They are working to achieve their heart’s desire to either enlighten or entertain anyone who cares to watch or listen. Some of them achieve glory but others just do it because they love to and they are driven to. When something, anything, interferes with that desire, their sense of self is jeopardized and they have to struggle to hang on to their identity. That’s the real cost involved in producing a painting, writing a novel, or hitting over .300 for the season.

The barber's assistant asks if I am a Swede. An American? Not that either. A Russian? Well, then, what are you? I love to answer such nationalistically tinted questions with a steely silence, and to leave people who ask me about my patriotic feelings in the dark. Or I tell lies and say that I'm Danish. Some kinds of frankness are only hurtful and boring.

The act of claiming an identity can be transformational. It can provide healing and empowerment. It can weld solidarity within a community. And, perhaps most importantly, it can diminish power from an oppressor, a dominant group.

The advantages of a hereditary Monarchy are self-evident. Without some such method of prescriptive, immediate and automatic succession, an interregnum intervenes, rival claimants arise, continuity is interrupted and the magic lost. Even when Parliament had secured control of taxation and therefore of government; even when the menace of dynastic conflicts had receded in to the coloured past; even when kingship had ceased to be transcendental and had become one of many alternative institutional forms; the principle of hereditary Monarchy continued to furnish the State with certain specific and inimitable advantages. Apart from the imponderable, but deeply important, sentiments and affections which congregate around an ancient and legitimate Royal Family, a hereditary Monarch acquires sovereignty by processes which are wholly different from those by which a dictator seizes, or a President is granted, the headship of the State. The King personifies both the past history and the present identity of the Nation as a whole. Consecrated as he is to the service of his peoples, he possesses a religious sanction and is regarded as someone set apart from ordinary mortals. In an epoch of change, he remains the symbol of continuity; in a phase of disintegration, the element of cohesion; in times of mutability, the emblem of permanence. Governments come and go, politicians rise and fall: the Crown is always there. A legitimate Monarch moreover has no need to justify his existence, since he is there by natural right. He is not impelled as usurpers and dictators are impelled, either to mesmerise his people by a succession of dramatic triumphs, or to secure their acquiescence by internal terrorism or by the invention of external dangers. The appeal of hereditary Monarchy is to stability rather than to change, to continuity rather than to experiment, to custom rather than to novelty, to safety rather than to adventure. The Monarch, above all, is neutral. Whatever may be his personal prejudices or affections, he is bound to remain detached from all political parties and to preserve in his own person the equilibrium of the realm. An elected President – whether, as under some constitutions, he be no more than a representative functionary, or whether, as under other constitutions, he be the chief executive – can never inspire the same sense of absolute neutrality. However impartial he may strive to become, he must always remain the prisoner of his own partisan past; he is accompanied by friends and supporters whom he may seek to reward, or faced by former antagonists who will regard him with distrust. He cannot, to an equal extent, serve as the fly-wheel of the State.

The artificial preservation of local identities is essential to tourism. In other words, the tourist represents both the attempt to transcend all borders and identities and the simultaneous attempt to fix the identities of non-Western subjects within its gaze.

The adoptee benefits because his collective parents are permitted to grow secure in their particular roles in his life. His adoptive parents are not unwittingly encouraged to compete to possess him. Nor are his birth parents punished and banished from a place in his life.

The Bible says we are forgiven. It says we are saints. It says we are children of God, citizens of heaven, members of God's family, and chosen members of a royal priesthood. It says we are salt and light, we are people who dwell in a city set on a hill. It says we are co-heirs with Christ, ready to inherit the eternal life reserved for the saints. We cannot be separated from the love of God that is in Christ Jesus.

The beam of light flashed across her own face and she thought, Yes, me, Khady Demba, still happy to utter her name silently and to sense its apt harmony with the precise, satisfying image she had of her own features and of the Khady heart that dwelled within her to which no one but she had access.

The border between personal and transpersonal experience is a complex region. It is a territory often filled with spiritual and religious views. Within psychology it was a significant preoccupation of William James, Carl Jung, Abraham Maslow, and many others. But these margins may be seen in other ways as well. There is substantial evidence from psychological studies of personal space that we carry body boundaries of extended space around ourselves. These spatial extensions are not only personal. They may be felt by groups as well—in terms of shared “social” space, communal territories, or even national identities.

The church is not a meeting you attend or a place you enter. It’s an identity that is yours in Christ.

The child I was is just one breath away from me.

The child will leave the nest. The best paint job will crack. The best play will become boring. The best work will grow tedious. The best art will lose meaning. The greatest creation will decay. Behind all this, lies my true self.

The church… stands as a political alternative to every nation, witnessing to the kind of social life possible for those that have been formed by the story of Christ.

The columnist gives these words to the longings of an 11-year-old he meets with Tourette's syndrome: "Wisdom is encoded in our common language. We all have, to some extent, a complex, sometimes adversarial, relationship with our physical selves. And I more than most people know that it is correct to say,'I have a body.' There is my body, and then there is ME, trying to make it behave.

...the clear water the color of deeply steeped tea, surrounded by cattails and gracile grasses.

The Complete Work is essentially dramatic, thought it takes different forms - prose passages in this first volume, poems and philosophies in other volumes. It's the product of the temperament I've been blessed or cursed with - I'm not sure which. All I know is that the author of these lines (I'm not sure if also of these books) has never had just one personality, and has never thought or felt except dramatically - that is, through invented persons, or personalities, who are more capable than he of feeling what's to be felt.

The construction of a new body of knowledge always bears direct connection to the ideology in which it operates. Historical insights that diverge from the narrative laid down at the inception of the nation can be accepted only when consternation about their implications is abated. This can happen when the current collective identity begins to be taken for granted and ceases to be something anxiously and nostalgically clings to a mythical past, when identity becomes the basis for living and not its purpose - that is when historiographic change can take place.

The continuing struggle to align word and action, our heartfelt desires with a workable plan—didn’t self-esteem finally depend on just this? It was that belief which had led me into organizing, and it was that belief which would lead me to conclude, perhaps for the final time, that notions of purity—of race or of culture—could no more serve as the basis for the typical black American’s self-esteem than it could for mine. Our sense of wholeness would have to arise from something more fine than the bloodlines we’d inherited. It would have to find root in Mrs. Crenshaw’s story and Mr. Marshall’s story, in Ruby’s story and Rafiq’s; in all the messy, contradictory details of our experience.

The concept of reconciliation is not irretrievable, but I am convinced that before we theologians can interpret the depths of the divine action of reconciliation we must first articulate the profound deformities of Christian intimacy and identity in modernity. Until we do, all theological discussions of reconciliation will be exactly what they tend to be: (a) ideological tools for facilitating negotiations of power; or (b) socially exhausted idealist claims masquerading as serious theological accounts. In truth, it is not at all clear that most Christians are ready to imagine reconciliation.

The convenient function of every celebrated machine for living is to produce machines to live in them.

The core of PR ((public relations) is strongest where our identity and value relationships are built through sharing and caring interactions, not sold through marketing pitches asking directly for transactions." ~ @Tracey007Bond

The child (mis)recognizes itself as a whole entity for the first time. It sees an image of itself as a unified person, an image which promises for the child that it will soon achieve full co-ordination of its body. The incoherent ‘hommelette’ sees an image of itself as an independent being and learns to identify with this image. This is when the ego (the sense of yourself as an individual) is formed. Thus, your sense of self is fundamentally bound up with an ‘exterior’ image. Instead of simply coming from within, your identity is formed out of a situation in which you see yourself for the first time from the outside. For Lacan this means that alienation and division are built into your identity from the outset. The result in adult life is that you are in a constant but fruitless state of desire for some mythical inner unity and stability to match the unity and stability you thought you saw in your childhood reflection. We spend our lives trying (and failing) to make ourselves ‘whole’.

The entrance archway opened onto the vast rotunda of Hyperboree Hall. Its floor was a circular map of the polar regions, where the Arctic seas were made of white marble and the islands were cut-out slabs of polished granite decorated with little figures in minute mosaics, drawn, if Brentford remembered correctly, from the Olaus Magnus and Nicolo Zeno depictions of the North. It mixed almost accurate cartography with phantom islands, mythological monsters, and imaginary people, among whom New Venetians were prone and proud to count themselves.

The door wasn’t closing. Shiloh’s spirit opened up as she considered the possibilities.

the essential feature of the Dissociative Disorders is a disruption in the usually integrated functions of consciousness, memory, identity,or perception

The fact that both ego and self say "I" is a source of confusion and misidentification. The well-informed ego says truly, "I am what I know myself to be." The self says merely, "I am.

The deeper I go into myself the more I realize that I am my own enemy.

The end comes to all of us...but the end comes quicker to those who do not live their lives as they choose. If your life is not your own, then in what way is it living?

The excesses of identity politics pale in comparison to the monolithic normative realities that dominate our culture.

The first time we spoke, Mr. Ambraysas told me, 'Identity is not negotiable. An identity you have achieved by agreement is always a prison.

The gaze of others is quite without indulgence for our defects and that of Mantegna is pitiless. I am grateful to him. Harshness, in the realm of the arts, is a virtue, and it is sometimes a good thing to see oneself as one is. My stupor, however, comes from the fact that people recognise me where I myself seem to see a stranger. This leads one to meditate more deeply on the matter. Are they dwelling on my superficial appearance rather than on what I really am? Who can say?

The gap that was created during those transatlantic voyages hundreds of years ago. That gap is the matrix of Saudade – The Longing, I think, that all Africans in the West have, that is at the root of the blues and jazz and soul and rap. If you listen you can hear it, elusive, fleeting, full of melancholy anger.

The fragility of the intellectual is the same as the poet's: It's all about the I and its desperate sense of the we.

The hardest calling in our lives is to be truly ourselves.