A Quote by Angela Yee

Society makes victims feel that they put themselves in a compromising position and therefore share in the responsibility of being violated. — © Angela Yee
Society makes victims feel that they put themselves in a compromising position and therefore share in the responsibility of being violated.
Being self-made means putting yourself in position to help others put themselves in position to be successful.
Be humble and you will remain entire. The sages do not display themselves, therefore they shine. They do not approve themselves, therefore they are noted. They do not praise themselves, therefore they have merit. They do not glory in themselves, therefore they excel.
I will say that I don't expect anybody to do anything that makes them feel uncomfortable. Or makes them feel like they're putting themselves in a bad position with their job.
I'm not attempting to be a role model but I accept that roles I've played put me in that position. I don't feel a huge responsibility as an actress to put my young fan base first.
We see in Islam a religion that traces its origins back to God's call on Abraham. We share your belief in God's justice, and your insistence on man's moral responsibility. We thank the many Muslim nations who stand with us against terror. Nations that are often victims of terror, themselves.
Being a model and an actress, I feel we a have a responsibility towards society.
I really feel a sense of responsibility first as a creation of a force that I call God, that's bigger than myself. And because I'm black, I feel the responsibility to that. I feel the responsibility to my womanness. But more importantly, I feel a responsibility to my humanness.
Because people love music, I feel it's my responsibility to produce more of the music and to get it out to more people, so like I said, If the mainstream route does that without compromising me being happy as a person then that's something I'll do.
In the first place, the church can ask the state whether its actions are legitimate and in accordance with its character as state, i.e., it can throw the state back on its responsibilities. Secondly, it can aid the victims of state action. The church has an unconditional obligation to the victims of any ordering of society, even if they do not belong to the Christian community. The third possibility is not just to bandage the victims under the wheel, but to put a spoke in the wheel itself.
We believe that a civilised society can be measured by the way in which it treats its most vulnerable members and that being impatient about poverty is therefore simply the default position for modern progressive Conservatives.
We must therefore turn to history for enlightenment; here we find that none of the proclaimed anarchist groups correspond to the libertarian position, that even the best of them have unrealistic and socialistic elements in their doctrines. Furthermore, we find that all of the current anarchists are irrational collectivists, and therefore at opposite poles from our position. We must therefore conclude that we are not anarchists, and that those who call us anarchists are not on firm etymological ground, and are being completely unhistorical.
In a public dialogue with Salman in London he [Edward Said] had once described the Palestinian plight as one where his people, expelled and dispossessed by Jewish victors, were in the unique historical position of being 'the victims of the victims': there was something quasi-Christian, I thought, in the apparent humility of that statement.
People who find that they have a lot of drama in their relationships need to allow themselves to get 'bored'. At first, it will feel excruciating, and they may find themselves confronting a very real fear underneath all that drama: being truly close and therefore vulnerable to another human being.
Erasmus dramatizes a well-established political position: that of the fool who claims license to criticize all and sundry without reprisal, since his madness defines him as not fully a person and therefore not a political being with political desires and ambitions. The Praise of Folly, therefore sketches the possibility of a position for the critic of the scene of political rivalry, a position not simply impartial between the rivals but also, by self-definition, off the stage of rivalry altogether.
Here, the certain temple rule, this seems to me to have a certain responsibility to look after the well-being of society and look after Buddhism and culture. I consider these part of the practice of spirituality. There is no competition between spiritual practice and party politics. That is outdated. We already, since 2001, have elected political position. My position is semi-retired. I am looking forward to complete retirement.
I believe that with great wealth comes great responsibility, a responsibility to give back to society and a responsibility to see that those resources are put to work in the best possible way to help those most in need.
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