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T Quotes

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“The difficult tasks to be performed are not the ones that mean physical and mental labor, but the ones that you dislike, are the ones that you do not love. There are unpleasant angles to nearly every important job to be done in this world, but there must be an over all love for doing each, else precious time and effort are uselessly wasted. I shall never forget noting a sign above a construction job that read: "Builder of Difficult Foundations." That man must have loved that calling, else he would not have made a point of advertising the fact!”

“The difficult thing about practice isn't learning to sit for an hour, or sit for a weekend, or go on a three-month retreat, as hard as those things are. The difficult thing is to pay attention to what is happening right here and now.”

“The difficult thing, the glorious thing, was to be who you really were, even if that person was cruel or dangerous, particularly if cruel and dangerous. There was courage in not distinguishing the animal you happened to be. On the other hand, you had to avoid pretending to be more of an animal than you were: take that path, start exaggerating or faking and you became just another Cubby, just as much of a liar, a hypocrite”

“The difficulties and challenges in your life are the lessons you need to learn to grow and development.”

“The difficulties connected with my criterion of demarcation (D) are important, but must not be exaggerated. It is vague, since it is a methodological rule, and since the demarcation between science and nonscience is vague. But it is more than sharp enough to make a distinction between many physical theories on the one hand, and metaphysical theories, such as psychoanalysis, or Marxism (in its present form), on the other. This is, of course, one of my main theses; and nobody who has not understood it can be said to have understood my theory. The situation with Marxism is, incidentally, very different from that with psychoanalysis. Marxism was once a scientific theory: it predicted that capitalism would lead to increasing misery and, through a more or less mild revolution, to socialism; it predicted that this would happen first in the technically highest developed countries; and it predicted that the technical evolution of the 'means of production' would lead to social, political, and ideological developments, rather than the other way round. But the (so-called) socialist revolution came first in one of the technically backward countries. And instead of the means of production producing a new ideology, it was Lenin's and Stalin's ideology that Russia must push forward with its industrialization ('Socialism is dictatorship of the proletariat plus electrification') which promoted the new development of the means of production. Thus one might say that Marxism was once a science, but one which was refuted by some of the facts which happened to clash with its predictions (I have here mentioned just a few of these facts). However, Marxism is no longer a science; for it broke the methodological rule that we must accept falsification, and it immunized itself against the most blatant refutations of its predictions. Ever since then, it can be described only as nonscience—as a metaphysical dream, if you like, married to a cruel reality. Psychoanalysis is a very different case. It is an interesting psychological metaphysics (and no doubt there is some truth in it, as there is so often in metaphysical ideas), but it never was a science. There may be lots of people who are Freudian or Adlerian cases: Freud himself was clearly a Freudian case, and Adler an Adlerian case. But what prevents their theories from being scientific in the sense here described is, very simply, that they do not exclude any physically possible human behaviour. Whatever anybody may do is, in principle, explicable in Freudian or Adlerian terms. (Adler's break with Freud was more Adlerian than Freudian, but Freud never looked on it as a refutation of his theory.) The point is very clear. Neither Freud nor Adler excludes any particular person's acting in any particular way, whatever the outward circumstances. Whether a man sacrificed his life to rescue a drowning, child (a case of sublimation) or whether he murdered the child by drowning him (a case of repression) could not possibly be predicted or excluded by Freud's theory; the theory was compatible with everything that could happen—even without any special immunization treatment. Thus while Marxism became non-scientific by its adoption of an immunizing strategy, psychoanalysis was immune to start with, and remained so. In contrast, most physical theories are pretty free of immunizing tactics and highly falsifiable to start with. As a rule, they exclude an infinity of conceivable possibilities.”

“The difficulties in diagnosing DID result primarily from lack of education among clinicians about dissociation, dissociative disorders, and the effects of psychological trauma, as well as from clinician bias. This leads to limited clinical suspicion about dissociative disorders and misconceptions about their clinical presentation. Most clinicians have been taught (or assume) that DID is a rare disorder with a florid, dramatic presentation. Although DID is a relatively common disorder, R. P. Kluft (2009) observed that “only 6% make their DID obvious on an ongoing basis” (p. 600). - Guidelines for Treating Dissociative Identity Disorder in Adults, Third Revision, p4-5”

“The difficulties of a (four-county) regional study: Since this regional survey spans four counties, it is, clearly, impossible to provide the depth and detail expected of a single-shire study–to undertake a four-county investigation with the same intensity and intricacy as a single-county survey would presumably take four times as long to complete. Instead, this study intends to give an overview of shire societies thereby examining how ‘regional’ was the political community of the south-west… This study aims to contribute to discourse on fifteenth-century governance not only because it investigates Edward IV’s regional policy (which, as mentioned, requires further research at a provincial level), but because a regional approach has not previously been attempted for south-west England during the late Middle Ages, and moreover because the duchy of Cornwall’s place in contemporaneous regional politics has never been thoroughly examined before (p. 21). …While there are obviously certain limitations to a study with such a regional breadth, these restrictions do not inhibit the worth or originality of this work as a whole–this investigation cannot claim to provide definitive answers but offers an alternative way of looking at the existing perceptions and perspectives of late-medieval English politics and governance (p. 22). …the problem of studying four shires presented difficulties over the arrangement of these analyses. Would an account of the south-western region as a whole give equal weighting to each constituent county? …the most appropriate arrangement seemed to be one which gave, as far as possible, each shire an analysis on an equal basis. Consequently, in each chronological chapter, accounts of local governance and politics are structured on a county-by-county model (p. 25). …The consequence of this equality of approach to the counties, and of the requirement to draw regional and national evaluations, is a certain amount of repetition… Yet, it is only by recognising the frequency with which particular individuals, connections, and structures reappear–across shires, and throughout the period–that it is possible to summarise the extent to which there was a ‘regional’ element to the western political elites (p. 26).”

“The difficulties of life do not have to be unbearable. It is the way we look at them - through faith or unbelief - that makes them seem so. We must be convinced that our Father is full of love for us and that He only permits trials to come our way for our own good. Let us occupy ourselves entirely in knowing God. The more we know Him, the more we will desire to know Him. As love increases with knowledge, the more we know God, the more we will truly love Him. We will learn to love Him equally in times of distress or in times of great joy.”