A Quote by Kylian Mbappe
We have given ourselves the means of our ambitions, and in football, when we give ourselves the means, it is always less difficult.
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Loving ourselves means loving our community. When we are capable of loving ourselves, nourishing ourselves properly, not intoxicating ourselves, we are already protecting and nourishing society.
In our concern for others, we worry less about ourselves. When we worry less about ourselves an experience of our own suffering is less intense. What does this tell us? Firstly, because our every action has a universal dimension, a potential impact on others' happiness, ethics are necessary as a means to ensure that we do not harm others. Secondly, it tells us that genuine happiness consists in those spiritual qualities of love, compassion, patience, tolerance and forgiveness and so on. For it is these which provide both for our happiness and others' happiness.
Your breathing should flow gracefully, like a river, like a watersnake crossing the water, and not like a chain of rugged mountains or the gallop of a horse. To master our breath is to be in control of our bodies and minds. Each time we find ourselves dispersed and find it difficult to gain control of ourselves by different means, the method of watching the breath should always be used.
Doing nothing means unplugging from the compulsion to always keep ourselves busy, the habit of shielding ourselves from certain feelings, the tension of trying to manipulate our experience before we even fully acknowledge what that experience is.
Commitment to the truth...means a relentless willingness to root out the ways we limit or deceive ourselves from seeing what is, and to continually challenge our theories of why things are the way they are. It means continually broadening our awareness. It also means continually deepening our understanding of the structures underlying current events.
Letting go means we stop trying to force outcomes and make people behave. It means we give up resistance to the way things are, for the moment. It means we stop trying to do the impossible-controlling that which we cannot-and instead, focus on what is possible-which usually means taking care of ourselves. And we do this in gentleness, kindness, and love, as much as possible.
The Jewish tradition presents itself as the greatest revelation of God's truth that can be known in the world. That is why we call ourselves 'the chosen people.' It is not that we choose ourselves. It means that we have been elected by God and given the Torah.
He made you you - on purpose. You are the only you - ever. Becoming ourselves means we are actively cooperating with God's intention for our lives, not fighting him or ourselves.
My wish simply is to live my life as fully as I can. In both our work and our leisure, I think, we should be so employed. And in our time this means that we must save ourselves from the products that we are asked to buy in order, ultimately, to replace ourselves.
But how can we love someone if we don't like him? Easy-we do it to ourselves all the time. We don't always have tender, comfortable feelings about ourselves; sometimes we feel foolish, stupid, asinine, or wicked. But we always love ourselves: we always seek our own good. Indeed, we feel dislike toward ourselves, we berate ourselves, precisely because we love ourselves; because we care about our good, we are impatient with our bad.
Pride is the switch that turns off priesthood power. Humility is a switch that turns it on . . . . Some suppose that humility is about beating ourselves up. Humility does not mean convincing ourselves that we are worthless, meaningless, or of little value. Nor does it mean denying or withholding the talents God has given us. We don't discover humility by thinking less of ourselves; we discover humility by thinking less about ourselves. It comes as we go about our work with an attitude of serving God and our fellowman.
When we bury our feelings, we also bury ourselves. It means we exist in a state of alienation. We rarely know it, but we are lonely for ourselves.
How do we define, how do we describe, how do we explain and/or understand ourselves? What sort of creatures do we take ourselves to be? What are we? Who are we? Why are we? How do we come to be what or who we are or take ourselves to be? How do we give an account of ourselves? How do we account for ourselves, our actions, interactions, transactions (praxis), our biologic processes? Our specific human existence?
This new England we have invented for ourselves is not interested at all in education. It is only interested in training, both material and spiritual. Education means freedom, it means ideas, it means truth. Training is what you do to a pear tree when you pleach it and prune it to grow against a wall. Training is what you give an airline pilot or a computer operator or a barrister or a radio producer. Education is what you give children to enable them to be free from the prejudices and moral bankruptcies of their elders.
It is difficult to see ourselves as we are. Sometimes we are fortunate enough to have good friends, lovers or others who will do us the good service of telling us the truth about ourselves. When we don't, we can so easily delude ourselves, lose a sense of truth about ourselves, and our conscience loses power and purpose. Mostly, we tell ourselves what we would like to hear. We lose our way.
On the one hand, our social nature is our greatest beauty - it means that we have natural empathy and sympathy. But our social nature also means that we may let ourselves be controlled by the judgments of others, precisely because we care so much about our status in community.
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