Accuracy Motivational Quotes

Honesty is considerably more than the absence of lying. It is the absence of deception, of cheating, of stealing, of treachery, of guile. But that is not all, honesty is the inclusion of virtuous characteristics as well: loyalty, justness, truth, accuracy, reliance, sincerity, openness. Honesty is every word, every action, and every intention being both bare and noble.

Do not train a child to learn by force or harshness; but direct them to it by what amuses their minds, so that you may be better able to discover with accuracy the peculiar bent of the genius of each. 

Picquart’s process of coming to realize that Dreyfus was innocent is a striking example of what cognitive scientists sometimes call accuracy motivated reasoning. In contrast to directionally motivated reasoning, which evaluates ideas through the lenses of “Can I believe it?” and “Must I believe it?,” accuracy motivated reasoning evaluates ideas through the lens of “Is it true?

Human thought, like every other complex process, is subject to the speed-versus-accuracy trade-off. Go fast, and you make mistakes. Be thorough and diligent, and you take an eternity. We are, as Fiske later called us, motivated tacticians—strategically choosing ease and speed, or effort and accuracy, depending on our motivation. Most of the time, just the gist will do, so we choose speed.

It can be very helpful if you keep a notebook to record your observations. It helps you to remember them more fully and with more accuracy. What did you say; how did you react; what were your motives; what were your actions; what emotional states were you in; did you pretend; did you lie by omission or by commission; were you insincere; did you justify yourself; did you gossip or slander anyone; did you have any moment of self-awareness at all or did you sleep-walk through your day wasting every opportunity to awaken?

Now of course, it would be easy for me to veer to the opposite extreme. I could say the secret of Julian's charm was that he latched on to young people who wanted to feel better than everybody else; that he had a strange gift for twisting feelings of inferiority into superiority and arrogance. I could also say that he did this not through altruistic motives but selfish ones, in order to fulfill some egotistic impulse of his own. And I could elaborate on this at some length and with, I believe, a fair degree of accuracy. But still that would explain the fundamental magic of his personality or why-even in the light of subsequent events-I still have an overwhelming wish to see him the way that I first saw him: as a wise old man who appeared to me out of nowhere on a desolate strip of road, with a bewitching offer to make all my dreams come true. But even in fairy tales, these kindly old gentlemen with their fascinating offers are not always what they seem to be. That should not be a particularly difficult truth for me to accept at this point but for some reason it is. More than anything I wish I could say that Julian's face crumbled when he heard what we had done. I wish I could say that he put his head on the table and wept, wept for Bunny, wept for us, wept for the wrong turns and the life wasted: wept for himself, for being so blind for having over and over again refused to see. And the thing is, I had a strong temptation to say he had done these things anyway, though it wasn't at all the truth.

It was one of the reasons I loved him: for that flattering light in which he saw me, for the person I was when I was with him, for what it was he allowed me to be. Now, of course, it would be easy for me to veer to the opposite extreme. I could say that the secret of Julian’s charm was that he latched onto young people who wanted to feel better than everybody else; that he had a strange gift for twisting feelings of inferiority into superiority and arrogance. I could also say that he did this not through altruistic motives but selfish ones, in order to fulfill some egotistic impulse of his own. And I could elaborate on this at some length and with, I believe, a fair degree of accuracy. But still that would not explain the fundamental magic of his personality

Play Fair You’re sure to elicit a threat response if you provide feedback the other person views as unfair or inaccurate. But how do you avoid that, given how subjective perceptions of fairness and accuracy are? David Bradford of the Stanford Graduate School of Business suggests “staying on our side of the net”—that is, focusing our feedback on our feelings about the behavior and avoiding references to the other person’s motives. We’re in safe territory on our side of the net; others may not like what we say when we describe how we feel, but they can’t dispute its accuracy. However, when we make guesses about their motives, we cross over to their side of the net, and even minor inaccuracies can provoke a defensive reaction. For example, when giving critical feedback to someone who’s habitually late, it’s tempting to say something like, “You don’t value my time, and it’s very disrespectful of you.” But these are guesses about the other person’s state of mind, not statements of fact. If we’re even slightly off base, the employee will feel misunderstood and be less receptive to the feedback. A more effective way to make the same point is to say, “When you’re late, I feel devalued and disrespected.” It’s a subtle distinction, but by focusing on the specific behavior and our internal response—by staying on our side of the net—we avoid making an inaccurate, disputable guess. Because motives are often unclear, we constantly cross the net in an effort to make sense of others’ behavior. While this is inevitable, it’s good practice to notice when we’re guessing someone’s motives and get back on our side of the net before offering feedback.

From *the form of time and of the single dimension* of the series of representations, on account of which the intellect, in order to take up one thing, must drop everything else, there follows not only the intellect’s distraction, but also its *forgetfulness*. Most of what it has dropped it never takes up again, especially as the taking up again is bound to the principle of sufficient reason, and thus requires an occasion which the association of ideas and motivation have first to provide. Yet this occasion may be the remoter and the smaller, the more our susceptibility to it is enhanced by interest in the subject. But, as I have already shown in the essay *On the Principle of Sufficient Reason*, memory is not a receptacle, but a mere faculty, acquired by practice, of bringing forth any representations at random, so that these have always to be kept in practice by repetition, otherwise they are gradually lost. Accordingly, the knowledge even of the scholarly head exists only *virtualiter* as an acquired practice in producing certain representations. *Actualiter*, on the other hand, it is restricted to one particular representation, and for the moment is conscious of this one alone. Hence there results a strange contrast between what a man knows *potentia* and what he knows *actu*, in other words, between his knowledge and his thinking at any moment. The former is an immense and always somewhat chaotic mass, the latter a single, distinct thought. The relation is like that between the innumerable stars of the heavens and the telescope’s narrow field of vision; it stands out remarkably when, on some occasion, a man wishes to bring to distinct recollection some isolated fact from his knowledge, and time and trouble are required to look for it and pick it out of that chaos. Rapidity in doing this is a special gift, but depends very much on the day and the hour; therefore sometimes memory refuses its service, even in things which, at another time, it has ready at hand. This consideration requires us in our studies to strive after the attainment of correct insight rather than an increase of learning, and to take to heart the fact that the *quality* of knowledge is more important than its quantity. Quantity gives books only thickness; quality imparts thoroughness as well as style; for it is an *intensive* dimension, whereas the other is merely extensive. It consists in the distinctness and completeness of the concepts, together with the purity and accuracy of the knowledge of perception that forms their foundation. Therefore the whole of knowledge in all its parts is permeated by it, and is valuable or troubling accordingly. With a small quantity but good quality of knowledge we achieve more than with a very great quantity but bad quality." —from_The World as Will and Representation_. Translated from the German by E. F. J. Payne in two volumes: volume II, pp. 139-141

We are conscious of only a tiny fraction of the information that our brains process in each moment.1 Although we continually notice changes in our experience—in thought, mood, perception, behavior, etc.—we are utterly unaware of the neurophysiological events that produce them. In fact, we can be very poor witnesses to experience itself. By merely glancing at your face or listening to your tone of voice, others are often more aware of your state of mind and motivations than you are. I generally start each day with a cup of coffee or tea—sometimes two. This morning, it was coffee (two). Why not tea? I am in no position to know. I wanted coffee more than I wanted tea today, and I was free to have what I wanted. Did I consciously choose coffee over tea? No. The choice was made for me by events in my brain that I, as the conscious witness of my thoughts and actions, could not inspect or influence. Could I have “changed my mind” and switched to tea before the coffee drinker in me could get his bearings? Yes, but this impulse would also have been the product of unconscious causes. Why didn’t it arise this morning? Why might it arise in the future? I cannot know. The intention to do one thing and not another does not originate in consciousness—rather, it appears in consciousness, as does any thought or impulse that might oppose it. The physiologist Benjamin Libet famously used EEG to show that activity in the brain’s motor cortex can be detected some 300 milliseconds before a person feels that he has decided to move.2 Another lab extended this work using functional magnetic resonance imaging (fMRI): Subjects were asked to press one of two buttons while watching a “clock” composed of a random sequence of letters appearing on a screen. They reported which letter was visible at the moment they decided to press one button or the other. The experimenters found two brain regions that contained information about which button subjects would press a full 7 to 10 seconds before the decision was consciously made.3 More recently, direct recordings from the cortex showed that the activity of merely 256 neurons was sufficient to predict with 80 percent accuracy a person’s decision to move 700 milliseconds before he became aware of it.4 These findings are difficult to reconcile with the sense that we are the conscious authors of our actions. One fact now seems indisputable: Some moments before you are aware of what you will do next—a time in which you subjectively appear to have complete freedom to behave however you please—your brain has already determined what you will do. You then become conscious of this “decision” and believe that you are in the process of making it. The distinction between “higher” and “lower” systems in the brain offers no relief: I, as the conscious witness of my experience, no more initiate events in my prefrontal cortex than I cause my heart to beat. There will always be some delay between the first neurophysiological events that kindle my next conscious thought and the thought itself. And even if there weren’t—even if all mental states were truly coincident with their underlying brain states—I cannot decide what I will next think or intend until a thought or intention arises. What will my next mental state be? I do not know—it just happens. Where is the freedom in that?

It's not merely a rule to be followed. It's a miracle to be experienced. A grace to be received. It's a promise to be believed. Do you believe, do you trust, that God sees every wrong done to you, that he knows every hurt, that he assesses motives and circumstances with perfect accuracy, that he is impeccably righteous and takes no bribes, and that he will settle all accounts with perfect justice? This is what it means to be "conscious of God" in the midst of unjust pain.

Attaching a single patient’s photo to a CT exam increased diagnostic accuracy by 46 percent. And roughly 80 percent of the key diagnostic findings came only when the radiologists saw the patient’s photo. The radiologists missed these important findings when the photo was absent—even if they caught them three months earlier. When the radiologists saw the patient’s photo, they felt more empathy. By encouraging empathy, the photos motivated the radiologists to conduct their diagnoses more carefully. Their reports were 29 percent longer when the CT exams included patient photos. When the radiologists saw a photo of a patient, they felt a stronger connection to the human impact of their work. A patient photo “makes each CT scan unique,” said one radiologist.

The "spot-on" accuracy of the results may astound you. Once you understand yourself and realize that other people have their own sets of unique traits and preferences, you can find ways to communicate more effectively with them.

A second way in which our motives influence the kind of evidence we entertain involves whose opinions, expert or otherwise, we consult. We can often anticipate other people’s general beliefs and overall orientations, and thus can predict with some accuracy their views on a particular question. By judiciously choosing the right people to consult, we can increase our chances of hearing what we want to hear.

Power is all around us, continuously confirmed and contested, and perceived with great accuracy. But social scientists, politicians, and even laypeople treat it like a hot potato. We prefer to cover up underlying motives. Anyone who, like Machiavelli, breaks the spell by calling it like it is, risks his reputation. No one wants to be called “Machiavellian,” even though most of us are.

By empathy, I do not mean the capacity to feel the same way someone else feels. This is sympathy. Sympathy is highly touted, but in my opinion, somewhat overrated. By empathy, I do not mean acting in a tender, understanding manner. This is support. Support is also highly valued and overrated. So what is empathy? Empathy is the ability to comprehend with accuracy the precise thoughts and motivations of other people in such a way that they would say "yes, that is exactly where I'm coming from.

The loan department of Wells Fargo Bank had a similar experience. When they invited a customer to come into the bank and describe how a loan had changed their life—how it allowed them to buy a house or pay off a debt—it had a dramatic effect on the motivation of bank employees to help more people do the same. They could see for themselves the impact their work was having in someone’s life. This is a significant shift in how the employees perceived their jobs and it is foundational to having a sense of purpose in the work we do. Without necessarily being aware of it, many of the employees stopped coming to work to sell loans and started coming to work to help people. Further proof of how much the quality of our work improves when we can attach a human being to the results was seen in a study that found that simply showing radiologists a photograph of a patient led to a dramatic improvement in the accuracy of their diagnostic findings. Adam Grant conducted another study on lifeguards at a community recreation center.

What you hear of me is more a reflection of the speaker than the woman spoken of, especially with regard to my motives. No one can speak for another’s heart. Certainly no one ever spoke with accuracy for mine!

Jim Cathcart, award-winning motivational speaker, said, “Most people aim at nothing in life and hit it with amazing accuracy.

The Commissioner asserts 'motivated intruders' evidence from Professor Anderaon was accepted under cross-examination as an 'over-extension' from his personal experiences with completely unrelated animal rights activists - see para.24 of the closing submissions, Professor Anderson's "wild speculations" about the possibility of "young men, borderline sociopathic or psychopathic" attaching themselves to the PACE trial criticism 'do him no credit". Nor do his extrapolations from benign Twitter requests for information to an "organised campaign” from an "adversarial group" show that he has maintained the necessary objectivity and accuracy that he is required to maintain. He does not distinguish between legitimate ethical and political disagreement, and the use of positions of access to confidential data. He stated that where there was legitimate disagreement one should assume that people will act in unlawful ways, This proposition that one should in every case assume the absolute worst about data disclosure is clearly neither sensible nor realistic. Freedom of Information Act tribunal judgment

Quotes and Comparison-2 Several quotes by various philosophers and figures, such as William Shakespeare, Winston Churchill, Albert Einstein, James Russell Lowell, Galileo Galilei, Bill Gates, Ernest Hemingway, Dale Carnegie, Aristotle, and Stephen Hawking, provide a critical comparison with a journalist and scholar Ehsan Sehgal Quotes. 7. I choose a lazy person to do a hard job. Because a lazy person will find an easy way to do it. Bill Gates A lazy one remains only the lazy, whether one provides only difficult or non-difficult ways; the problem is laziness, not the nature of matter. Ehsan Sehgal 8. Don't compare yourself with anyone in this world. If you do so, you are insulting yourself. Bill Gates You may compare yourself with others in the world to correct your flaws and do your best to become unique. Without that, you learn nothing. Ehsan Sehgal 8. If you are born poor it's not your mistake, But if you die poor it's your mistake. Bill Gates As a nature, each one is born equal, the world divides that into the classes for its motives. It is not a mistake; one is born and dies, rich or poor. It is one's fate since the world runs with it. Ehsan Sehgal 9. As a writer, you should not judge. You should understand. Ernest Hemingway As a writer, you should judge and observe; it leads you to understand. Ehsan Sehgal 10. Feeling sorry for yourself, and your present condition is not only a waste of energy but the worst habit you could possibly have. Dale Carnegie Feeling sorry for oneself demonstrates the way of realizing the tragedies and mistakes of life that may soften the burden of the pain, looking forward with the best efforts. Indeed, sorry is a confession, not a waste of time. Ehsan Sehgal 11. The United Nations was set up not to get us to heaven, but only to save us from hell. Winston Churchill The States of the World reorganized the intergovernmental organization the League of Nations as the United Nations, not for saving us from hell but for bringing us to hell, obeying the Veto Drivers. However, be sure that changing all the long-standing objects, subjects, figures, systems, and monopolies will create a way of peace and heaven. Ehsan Sehgal 12. Pleasure in the job puts perfection in work. Aristotle Pleasure in whatever subject shows willingness and accuracy, not perfection since humans are incapable of that. 13. Dignity does not consist in possessing honours, but in deserving them. Aristotle Sober character, honest conduct, and sweet talk entitle a person to real dignity, nothing else. Ehsan Sehgal 14. You will never do anything in this world without courage. It is the greatest quality of the mind next to honour. Aristotle Indeed, without concrete action, courage collapses and stays dishonored and unvalued since alone courage establishes nothing. Ehsan Sehgal 15. Look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. Stephen Hawking Before observing the stars, first, one should also maintain a foot position for safety so that one can confidently focus on the mysteries and science of the universe; indeed, curiosity reaches and reveals the realities of that. Ehsan Sehgal