Quotes with mow

Inspirational quotes with mow.

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I immersed myself in my relationship with my husband, in little ways at first. Dutch would come home from his morning workout and I’d bring him coffee as he stepped out of the shower. He’d slip into a crisp white shirt and dark slacks and run a little goop through his hair, and I’d eye him in the mirror with desire and a sultry smile that he couldn’t miss. He’d head to work and I’d put a love note in his bag—just a line about how proud I was of him. How beautiful he was. How happy I was as his wife.He’d come home and cook dinner and instead of camping out in front of the TV while he fussed in the kitchen, I’d keep him company at the kitchen table and we’d talk about our days, about our future, about whatever came to mind. After dinner, he’d clear the table and I’d do the dishes, making sure to compliment him on the meal. On those weekends when he’d head outside to mow the lawn, I’d bring him an ice-cold beer. And, in those times when Dutch was in the mood and maybe I wasn’t, well, I got in the mood and we had fun.As the weeks passed and I kept discovering little ways to open myself up to him, the most amazing thing happened. I found myself falling madly, deeply, passionately, head-over-heels in love with my husband. I’d loved him as much as I thought I could love anybody before I’d married him, but in treating him like my own personal Superman, I discovered how much of a superhero he actually was. How giving he was. How generous. How kind, caring, and considerate. How passionate. How loving. How genuinely good. And whatever wounds had never fully healed from my childhood finally, at long last, formed scar tissue. It was like being able to take a full breath of air for the first time in my life. It was transformative. And it likely would save our marriage, because, at some point, all that withholding would’ve turned a loving man bitter. On some level I think I’d known that and yet I’d needed my sister to point it out to me and help me change.Sometimes it’s good to have people in your life that know you better than you know yourself.

My old friend, what are you looking for?After years abroad you’ve come backwith images you’ve nourishedunder foreign skiesfar from you own country.’‘I’m looking for my old garden;the trees come to my waistand the hills resemble terracesyet as a childI used to play on the grassunder great shadowsand I would run for hoursbreathless over the slopes.’‘My old friend, rest,you’ll get used to it little by little;together we will climbthe paths you once knew,we will sit togetherunder the plane trees’ dome.They’ll come back to you little by little,your garden and your slopes.’‘I’m looking for my old house,the tall windowsdarkened by ivy;I’m looking for the ancient columnknown to sailors.How can I get into this coop?The roof comes to my shouldersand however far I lookI see men on their kneesas though saying their prayers.’‘My old friend, don’t you hear me?You’ll get used to it little by little.Your house is the one you seeand soon friends and relativeswill come knocking at the doorto welcome you back tenderly.’‘Why is your voice so distant?Raise your head a littleso that I understand you.As you speak you growgradually smalleras though you’re sinking into the ground.’‘My old friend, stop a moment and think:you’ll get used to it little by little.Your nostalgia has createda non-existent country, with lawsalien to earth and man.’‘Now I can’t hear a sound.My last friend has sunk.Strange how from time to timethey level everything down.Here a thousand scythe-bearing chariots go pastand mow everything down

In conscious life, we achieve some sense of ourselves as reasonably unified, coherent selves, and without this action would be impossible. But all this is merely at the ‘imaginary’ level of the ego, which is no more than the tip of the iceberg of the human subject known to psychoanalysis. The ego is function or effect of a subject which is always dispersed, never identical with itself, strung out along the chains of the discourses which constitute it. There is a radical split between these two levels of being — a gap most dramatically exemplified by the act of referring to myself in a sentence. When I say ‘Tomorrow I will mow the lawn,’ the ‘I’ which I pronounce is an immediately intelligible, fairly stable point of reference which belies the murky depths of the ‘I’ which does the pronouncing. The former ‘I’ is known to linguistic theory as the ‘subject of the enunciation’, the topic designated by my sentence; the latter ‘I’, the one who speaks the sentence, is the ‘subject of the enunciating’, the subject of the actual act of speaking. In the process of speaking and writing, these two ‘I’s’ seem to achieve a rough sort of unity; but this unity is of an imaginary kind. The ‘subject of the enunciating’, the actual speaking, writing human person, can never represent himself or herself fully in what is said: there is no sign which will, so to speak, sum up my entire being. I can only designate myself in language by a convenient pronoun. The pronoun ‘I’ stands in for the ever-elusive subject, which will always slip through the nets of any particular piece of language; and this is equivalent to saying that I cannot ‘mean’ and ‘be’ simultaneously. To make this point, Lacan boldly rewrites Descartes’s ‘I think, therefore I am’ as: ‘I am not where I think, and I think where I am not.



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