Recently added

Remember: I didn’t and don’t want to be a “feminine” version or a diluted version or a special version or a subsidiary version or an ancillary version, or an adapted version of the heroes I admire. I want to be the heroes themselves.

What future is there for a female child who aspires to being Humphrey Bogart?

According to our view a servant of God is not one who detaches himself from the world, lest he be a burden to it, and it to him; or hates life, which is one of God's bounties granted to him.

The biggest problem between the sexes was the tendency to objectify the opposite sex and ultimately become powerless before them. Both men and women did this about the opposite sex. They were this way or that way. They had this tendency. There was nothing we could do about the way they behaved.

The book can't tell you the answer. The book doesn't have that power. You do. You can answer your own question. You already know the answer, if you can just gain access to it.

The best doctors found a middle position where they were neither overwhelmed by their feelings nor estranged from them. That was the most difficult position of all, and the precise balance — neither too detached nor too caring — was something few learned.

The doctor is not a miracle worker who can magically save us but, rather, an expert adviser who can assist us in our own recovery.

The fact that the patients were complex human beings with a rich life beyond the hospital never really sank into the consciousness of the residents. Because they had no rich lives beyond the hospital, they assumed no one else did, either. In the end, what they lacked was not medical knowledge but ordinary life experience.

The story is not in the words; it's in the struggle.

To give up responsibility for our lives is not healthy.

Divine Providence only gives man as much as he is prepared to receive; if his receptive capacity be small, he obtains little, and much if it be great.

The one and only test of a valid religious idea, doctrinal statement, spiritual experience, or devotional practice was that it must lead directly to practical compassion. If your understanding of the divine made you kinder, more empathetic, and impelled you to express this sympathy in concrete acts of loving-kindness, this was good theology. But if your notion of God made you unkind, belligerent, cruel, or self-righteous, or if it led you to kill in God's name, it was bad theology. Compassion was the litmus test for the prophets of Israel, for the rabbis of the Talmud, for Jesus, for Paul, and for Muhammad, not to mention Confucius, Lao-tsu, the Buddha, or the sages of the Upanishads.

Love is worth whatever it costs.