A Quote by Jessica Chastain
We need to understand that femininity is not weakness. And our society, for some reason, equates the two.
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I recognised that femininity and strength are not mutually exclusive, and I think that femininity has often been equated with weakness, but we know it's not.
Two-point-seven percent unemployment equates to -- everybody who wants to work is working. It equates to full employment.
Many of us reject all of the inferior meanings and connotations that others project onto femininity - that it is weak, artificial, frivolous, demure, and passive - because for us, there has been no act more bold and daring than embracing our own femininity. In a world that is awash in antifeminine sentiment, we understand that embracing and empowering femininity can potentially be one of the most transformative and revolutionary acts imaginable.
All of us suffer some injuries from experiences that seem to have no rhyme or reason. We cannot understand or explain them. We may never know why some things happen in this life. The reason for some of our suffering is known only to the Lord.
I don't know why femininity should be associated with weakness. Women should be free to express who they are without thinking, 'I need to act like a man, or I need to tone it down to be successful.' That's a very good way to keep women down.
Myths are stories for our search through the ages for truth, for meaning, for significance. We all need to tell our story and to understand our story. We all need to understand death and to cope with death, and we all need help in our passages from birth to live and then to death. We need for life to signify, to touch the eternal, to understand the mysterious, to find out who we are.
I'm very sensitive about the fact that there's not a lot of good work for women in cinema that also deals with strong characters. But 'strong character' doesn't mean 'masculine character' - but something that finds the strength in femininity and the beauty in femininity. And something that says you can find femininity in men in some way.
Civil society people - these are the people - civil society groups are the people who need to monitor the aid to ensure that the aid is directed to what it is supposed to. And in order for them to do so, they need to have the space, they need to have the freedom, and they need to have the right to demonstrate, and to petition their government. They can't do that in Ethiopia; they can't do that in Eritrea; and so this is why I was cautioning that we may be repeating some of our old mistakes.
It is very important for I think those of us who desperately want peace, who see war as, at some level, a break-down, a manifestation of human weakness, to understand that sometimes it’s also necessary – and you know, to – to be able to balance two ideas at the same time; that we are constantly striving for peace, we are doubling up on our diplomacy, we are going to actively engage, we are going to try to see the world through other people’s eyes and not just our own.
Work is the way we contribute to society, part of a reciprocal social contract - the giving of our effort and our taking when in need - that holds our society together. We work, we build our society, and we share in its prosperity.
God's grace is at its best in weakness, so we need never fear our weakness. In fact, these weaknesses will determine in what way we shall glorify God for all eternity.
We need to understand why there is a void of participation in public life from the Muslim community and why it is a growing issue, and we need to understand the impact of this on wider civil society.
In the past, I have assumed the word 'vulnerability' equates with the word 'weakness' and 'This Is Us' shows us that it is in fact the opposite.
The people who are sending our men and women in uniform into conflict need to understand that there are some things worth fighting for, but also understand the high cost of war.
?W. H. Auden once suggested that to understand your own country you need to have lived in at least two others. One can say something similar for periods of time: to understand your own century you need to have come to terms with at least two others. The key to learning something about the past might be a ruin or an archive but the means whereby we may understand it is--and always will be--ourselves.
We have more than two options. A critique of reason does not have to be a call for the return of superstition and arbitrary power. Our problems do not lie with reason itself but with our obsessive treatment of reason as an absolute value. Certainly it is one of our qualities, but it functions positively only when balanced and limited by the others.
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