Activities Appreciation Quotes

I have no faith in human perfectibility. I think that human exertion will have no appreciable effect upon humanity. Man is now only more active - not more happy - nor more wise, than he was 6000 years ago.

People of our time are losing the power of celebration. Instead of celebrating we seek to be amused or entertained. Celebration is an active state, an act of expressing reverence or appreciation. To be entertained is a passive state--it is to receive pleasure afforded by an amusing act or a spectacle.... Celebration is a confrontation, giving attention to the transcendent meaning of one's actions. Source: The Wisdom of Heschel

The human brain, it has been said, is the most complexly organised structure in the universe and to appreciate this you just have to look at some numbers. The brain is made up of one hundred billion nerve cells or "neurons" which is the basic structural and functional units of the nervous system. Each neuron makes something like a thousand to ten thousand contacts with other neurons and these points of contact are called synapses where exchange of information occurs. And based on this information, someone has calculated that the number of possible permutations and combinations of brain activity, in other words the numbers of brain states, exceeds the number of elementary particles in the known universe.

The abnormally large female cut the sandwich into four pieces and gave one to each before taking one for herself. They all took a bite and she grinned at their appreciative groans. “See?” she said around a mouthful of peanut butter and jelly. “Isn’t that good?” “And so decadent,” Berg sighed. “I feel like I’m eating evil. Pure, unadulterated evil.” “But good evil,” Finn added. “The finest evil ever.” “Come!” Carl, the unabashed history fan and future historical “re-creator” of the lot—an activity Irene had always thought was an incredible waste of time for any human being with a brain—cried out,“Let us tell the others of this glory and what we have learned here today from the enemy She-wolf!” “Huzzah!” they all cheered and ran out the kitchen back door.

... one cannot read a book: one can only reread it. A good reader, a major reader, an active and creative reader is a rereader. And I shall tell you why. When we read a book for the first time the very process of laboriously moving our eyes from left to right, line after line, page after page, this complicated physical work upon the book, the very process of learning in terms of space and time what the book is about, this stands between us and artistic appreciation. When we look at a painting we do no have to move our eyes in a special way even if, as in a book, the picture contains elements of depth and development. The element of time does not really enter in a first contact with a painting. In reading a book, we must have time to acquaint ourselves with it. We have no physical organ (as we have the eye in regard to a painting) that takes in the whole picture and can enjoy its details. But at a second, or third, or fourth reading we do, in a sense, behave towards a book as we do towards a painting. However, let us not confuse the physical eye, that monstrous achievement of evolution, with the mind, an even more monstrous achievement. A book, no matter what it is - a work of fiction or a work of science (the boundary line between the two is not as clear as is generally believed) - a book of fiction appeals first of all to the mind. The mind, the brain, the top of the tingling spine, is, or should be, the only instrument used upon a book.

Your soul is your connection to the Divine. Sacred sex is an activity of joining souls in holy, celestial creation, expressing your appreciation for the gift of life, of sharing your body’s vitality with another.

We are not bringing Christ to poor communities. He has been active in these communities since the creation of the world, sustaining them, Hebrews 1:3 says, by His powerful Word. Hence, a significant part of working in poor communities involves discovering and appreciating what God has been doing there for a LONG time.

The other bodyguard, Hardin, grinned, showing his crooked teeth. “Sidewinder. Like the snake.” The room was silent, waiting for his point. “You know what they used to call the Green Berets when we were active?” Ty tried hard not to roll his eyes. Behind him, Kelly answered wryly, “Snake Eaters.” Both security men chuckled. “Best watch out, Sidewinders. Don’t want to get eaten.” Nick barked a laugh. “I appreciate the offer, Hoss, but I got someone taking care of me already.” Hardin squared his shoulders, his face growing ruddy. “Don’t worry, you’ll find that someone special,” Kelly assured him, his voice sincere.

A seat at the table is desired. But I'll scream from the street if I need to.

A person functioning exclusively in the Cartesian mode may be free from manifest symptoms but cannot be considered mentally healthy. Such individuals typically lead ego-centred, competitive, goal-oriented lives. Overpreoccupied with their past and their future, they tend to have a limited awarenessof the present and thus a limited ability to derive satisfaction from ordinary activities in everyday life. They concentrate on manipulating the external world and measure their living standard by the quantity of material possessions, while they become ever more alienated from their inner world and unable to appreciate the process of life. For people whose existence is dominated by this mode of experience no level of wealth, power, or fame will bring genuine satisfaction

I remember the philosopher Bertrand Russell was asked why he spent his time protesting against nuclear war and getting arrested on demonstrations. Why didn’t he continue to work on the serious philosophical and logical problems which have major intellectual significance? And his answer was pretty good. He said: “Look, if I and others like me only work on those problems, there won’t be anybody around to appreciate it or be interested.

How Smart Is a Rock? To appreciate the feasibility of computing with no energy and no heat, consider the computation that takes place in an ordinary rock. Although it may appear that nothing much is going on inside a rock, the approximately 1025 (ten trillion trillion) atoms in a kilogram of matter are actually extremely active. Despite the apparent solidity of the object, the atoms are all in motion, sharing electrons back and forth, changing particle spins, and generating rapidly moving electromagnetic fields. All of this activity represents computation, even if not very meaningfully organized. We’ve already shown that atoms can store information at a density of greater than one bit per atom, such as in computing systems built from nuclear magnetic-resonance devices. University of Oklahoma researchers stored 1,024 bits in the magnetic interactions of the protons of a single molecule containing nineteen hydrogen atoms.51 Thus, the state of the rock at any one moment represents at least 1027 bits of memory.

Here’s a quick overview of what happens when groups of passionate believers start to define themselves in opposition to others: A simple message seems obvious to a large population, and those people can’t understand what the opposition could possibly be thinking. They never or almost never engage with someone who holds those different beliefs, and if they do, it’s in the context of the discussion, not in the context of, like, also being a human. The vast majority of those people nod appreciatively and then change the channel and watch NCIS and eat the tacos that they made. It’s their own recipe. They’ve developed it over years, and they like it better than any taco you could get at even a super fancy restaurant. They go to bed at 10: 30 and worry a bit about whether their son is adjusting well to college. A very small percentage get really riled up. They’re angry, but they’re mostly worried or even scared and want to cause some kind of action. They call their representatives and do a little organizing. They’re usually motivated not just by agreement in the message but by a hatred of the people trying to fight the message. A tiny percentage of that percentage just go way the fuck overboard. They get so frightened and angry that they need to make something happen. How? Well, that’s simple, right? You eliminate the people who are actively trying to destroy the world. If we’re all really unlucky, and if there are enough of them, those people find each other and they confirm and exacerbate their own extremism.

You see something or hear a sound, and there you have everything just as it is. [...] Whatever you do, it should be an expression of the same deep activity. We should appreciate what we are doing. There is no preparation for something else.

Having been brought up in a serf-owner's family, I entered active life, like all young men of my time, with a great deal of confidence in the necessity of commanding, ordering, scolding, punishing, and the like. But when, at an early stage, I had to manage serious enterprises... I began to appreciate the difference between acting on the principle of command and discipline, and acting on the principle of common understanding... Men of initiative are required everywhere; but once the impulse has been given, the enterprise must be conducted, ...not in military fashion, but in a sort of communal way.

...some have asked me what understanding of Nature one shapes from so strange a year? I would answer that one's first appreciation is a sense that creation is still going on, that the creative forces are as great and as active to-day as they have ever been, and that to-morrow's morning will be as heroic as any of the world. Creation is here and now. So near is man to the creative pageant, so much a part is he of the endless and incredible experiment, that any glimpse he may have will be but the revelation of a moment, a solitary note heard in a symphony thundering through debatable existences of time. Poetry is as necessary to comprehension as science. It is as impossible to live without reverence as it is without joy

Appreciation involves being alert to the positive aspects of the current situation and feeling thankful for what one has and for one's circumstances. This requires not only a positive perspective in the present but also conscious awareness of features in the surround. The latter, in fact, is something that may be surprisingly rare. Especially when we are engaging in routine activities, we often do so mindlessly (Langer, 1997) or as though we were on automatic pilot (Cialdini, 1993). If we learn to bring our attention to the current state, we can choose to focus on positive aspects of the situation and to remind ourselves of the potential sources of good feelings that might otherwise pass unnoticed.

I mention all this to make the point that if you were designing an organism to look after life in our lonely cosmos, to monitor where it is going and keep a record of where it has been, you wouldn't choose human beings for the job. But here's an extremely salient point: we have been chosen, by fate or Providence or whatever you wish to call it. It's an unnerving thought that we may be living the universe's supreme achievement and its worst nightmare simultaneously. Because we are so remarkably careless about looking after things, both when alive and when not, we have no idea-- really none at all-- about how many things have died off permanently, or may soon, or may never, and what role we have played in any part of the process. In 1979, in the book The Sinking Ark, the author Norman Myers suggested that human activities were causing about two extinctions a week on the planet. By the early 1990s he had raised the figure to about some six hundred per week. (That's extinctions of all types-- plants, insects, and so on as well as animals.) Others have put the figure ever higher-- to well over a thousand a week. A United Nations report of 1995, on the other hand, put the total number of known extinctions in the last four hundred years at slightly under 500 for animals and slightly over 650 for plants-- while allowing that this was "almost certainly an underestimate," particularly with regard to tropical species. A few interpreters think most extinction figures are grossly inflated. The fact is, we don't know. Don't have any idea. We don't know when we started doing many of the things we've done. We don't know what we are doing right now or how our present actions will affect the future. What we do know is that there is only one planet to do it on, and only one species of being capable of making a considered difference. Edward O. Wilson expressed it with unimprovable brevity in The Diversity of Life: "One planet, one experiment." If this book has a lesson, it is that we are awfully lucky to be here-- and by "we" i mean every living thing. To attain any kind of life in this universe of ours appears to be quite an achievement. As humans we are doubly lucky, of course: We enjoy not only the privilege of existence but also the singular ability to appreciate it and even, in a multitude of ways, to make it better. It is a talent we have only barely begun to grasp. We have arrived at this position of eminence in a stunningly short time. Behaviorally modern human beings-- that is, people who can speak and make art and organize complex activities-- have existed for only about 0.0001 percent of Earth's history. But surviving for even that little while has required a nearly endless string of good fortune. We really are at the beginning of it all. The trick, of course, is to make sure we never find the end. And that, almost certainly, will require a good deal more than lucky breaks.

On the other hand, I am not a liberal. The notion that man is a rational creature who arrives at reasonable solutions to knotty problems is much in doubt as far as I’m concerned. Liberalism depends all too much on having an optimistic view of human nature. But the history of the 20th century has not exactly fortified that notion. Moreover, liberalism also depends too much upon reason rather than any appreciation of mystery. If you start to talk about God with the average good liberal, he looks at you as if you are more than a little off. In that sense, since I happen to be—I hate to use the word religious, there are so many heavy dull connotations, so many pious self-seeking aspects—but I do believe there is a Creator who is active in human affairs and is endangered. I also believe there is a Devil who is equally active in our existence (and is all too often successful). So, I can hardly be a liberal. God is bad enough for them, but talk about the devil, and the liberal’s mind is blown. He is consorting with a fellow who is irrational if not insane. That is the end of real conversation.

[Donald] Keene observed [in a book entitled The Pleasures of Japanese Literature, 1988] that the Japanese sense of beauty has long sharply differed from its Western counterpart: it has been dominated by a love of irregularity rather than symmetry, the impermanent rather than the eternal and the simple rather than the ornate. The reason owes nothing to climate or genetics, added Keene, but is the result of the actions of writers, painters and theorists, who had actively shaped the sense of beauty of their nation. Contrary to the Romantic belief that we each settle naturally on a fitting idea of beauty, it seems that our visual and emotional faculties in fact need constant external guidance to help them decide what they should take note of and appreciate. 'Culture' is the word we have assigned to the force that assists us in identifying which of our many sensations we should focus on and apportion value to.

What if you offered your body love instead of criticism? What if you offered it some compassion instead of insults? What if you saw the decades of abuse, wear-and-tear, and aging as cause for more love instead of less? What if you acknowledged the thousands of miles it has trekked through this rough and wild world and you felt nothing but appreciation and love for all it has withstood for you? What if you offered it more sleep, more hot baths, better foods, healthy exercise, fun activities, and more rest? What if you gave it more love? What if you stopped punishing it for belonging to you?

Acknowledge and appreciate these efforts, and give yourself a pat on the back for what you did right. This is absolutely essential for self-encouragement. It’s not enough to merely unhook from all our harsh criticisms and self-judgments; we need to actively appreciate our efforts, especially when we fail to achieve our goals. Each time we do this, we are learning how to be an effective coach. Ineffective coaches focus only on what went wrong, and do so in a harsh, judgmental manner. Effective coaches first acknowledge and appreciate what went right—and then, in a respectful, nonjudgmental manner, they acknowledge what went wrong and turn it into a useful learning experience.

Commit. Listen “actively” to your partner. Ask questions. Give answers. Appreciate. Stay attractive. Keep growing intellectually. Include her. Give him privacy. Be honest and trustworthy. Tell your mate what you need. Accept his/her shortcomings. Mind your manners. Exercise your sense of humor. Respect him. Respect her. Compromise. Argue constructively. Never threaten to depart. Forget the past. Say “no” to adultery. Don’t assume the relationship will last forever; build it one day at a time. And never give up.

According to Aman Mehndiratta, Persuasion of the idea and planning the strategy is the key activity for every business not only for the entrepreneurial business. But there goes an extra emphasis on the business started as an entrepreneurship. As here, everything including decisions, responsibilities, failures, success, appreciation, and criticism belongs to you only. Proper strategy and planning are necessary if one wants to avoid the future risks.

You have to appreciate that I never thought of myself as a man. I did not even think of myself as a boy. Of course, if you had asked me I would certainly have replied that that was what I was. It is not as if I had ever actively rejected the designation. I just never thought about it. I had no reason to think about it. I lived with my sister and my father and they were my whole world. I did not think of Cathy as a girl nor as a woman, I thought of her as Cathy. I did not think of Daddy as a man, though I knew that he was. I thought about him, likewise, as Daddy.

We read privately, mentally listening to the writer’s voice and translating the writer’s thoughts. The book remains static and fixed; the reader journeys through it. Picking up the book in the first place entails an active pursuit of understanding. Holding the book, we are aware of posterity and continuity. Knowing that the printed word is always edited, typeset and proof-read before it reaches us, we appreciate its literary authority. Having paid money for it (often), we have a sense of investment and a pride of ownership, not to mention a feeling of general virtue.

Consider the following sequence of cases, which we shall call the Tale of the Slave, and imagine it is about you. 1. There is a slave completely at the mercy of his brutal master’s whims. He is often cruelly beaten, called out in the middle of the night, and so on. 2. The master is kindlier and beats the slave only for stated infractions of his rules (not fulling the work quota, and so on). He gives the slave some free time. 3. The master has a group of slave, and he decides how things are to be allocated among them on nice grounds, taking into account their needs, merit, and so on. 4. The master allows the slave four days on their own and requires them to work only three days a week on his land. The rest of the time is their own. 5. The master allows his slaves to go off and work in the city (or anywhere they wish) for wages. He also retains the power to recall them to the plantation if some emergency threatens his land; and to raise or lower the three-sevenths amount required to be turned over to him. He further retains the right to restrict the slaves from participating in certain dangerous activities that threaten his financial return, for example, mountain climbing, cigarette smoking. 6. The master allows all of his 10,000 slaves, except you, to vote, and the joint decision is made by all of them. There is open discussion, and so forth, among them, and they have the power to determine to what use to put whatever percentage of your (and their) earnings they decide to take; what activities legitimately may be forbidden to you, and so on. 7. Though still not having the vote, you are at liberty (and are given the right) to enter into discussion of the 10,000, to try to persuade them to adopt various policies and to treat you and themselves in a certain way. They then go off to vote to decide upon policies covering the vast range of their powers. 8. In appreciation of your useful contributions to discussion, the 10,000 allow you to vote if they are deadlocked; they commit themselve3s to this procedure. After the discussion you mark your vote on a slip of paper, and they go off and vote. In the eventuality that they divide evenly on some issue, 5,000 for and 5,000 against, they look at your ballot and count it in. This has never yet happened; they have never yet had occasion to open your ballot. (A single master may also might commit himself to letting his slave decide any issue concerning him about which he, the master, was absolutely indifferent.) 9. They throw your vote in with theirs. If they are exactly tied your vote carries the issue. Otherwise it makes no difference to the electoral outcome. The question is: which transition from case 1 to case 9 made it no longer the tale of the slave?

Art is the expression of human creativity and imagination, which produces works to be appreciated primarily for their beauty. It’s emotional. Commerce is the activity of buying and selling, particularly on a grand scale. It’s black and white: either a purchase is made or it isn’t. It’s practical.

Eating well and maintaining a healthy level of physical activity in your life are forms of self-respect. Your choice to take care of your temple shows that you have an appreciation of how very precious you are.

...an external reward can affect one's interpretation of one's own motivation, and interpretation that comes to be self-fulfilling. A similar effect may account for the familiar fact that when someone turns his hobby into a business, he often loses pleasure in it. Likewise, an intellectual who pursues an academic career gets professionalized, and this may lead him to stop thinking. This line of reasoning suggests that the kind of appreciative attention where one remains focused on what one is doing can arise only in leisure activities. Such a conclusion would put pleasurable absorption beyond the ken of any activity that is undertaken for the sake of making money, because although money is undoubtedly good, it is not intrinsically so.

History proves beyond any possibility of doubt that no religion has ever given a stimulus to scientific progress comparable to that of Islam. The encouragement which learning and scientific research received from Islamic theology resulted in the splendid cultural achievements in the days of the Umayyads and Abbasids and the Arab rule in Sicily and Spain. I do not mention this in order that we might boast of those glorious memories at a time when the Islamic world has forsaken its own traditions and reverted to spiritual blindness and intellectual poverty. We have no right, in our present misery, to boast of past glories. But we must realize that it was the negligence of the Muslims and not any deficiency in the teachings of Islam that caused our present decay. Islam has never been a barrier to progress and science. It appreciates the intellectual activities of man to such a degree as to place him above the angels. No other religion ever went so far in asserting the dominance of reason and, consequently, of learning, above all other manifestations of human life.

To remain in love for a lifetime : listen actively to your partner, ask questions, give answers, appreciate, stay attractive, include your partner, give him/her privacy, be honest and trustworthy, tell your mate what you need, accept his/her shortcomings as who they are, give respect in all things, never threaten to leave, say 'no' to adultery, and cultivate variety in your activities to keep things fresh. You can never say 'I love you' too many times and you should say it every day. Even though you've been together forever it seems, you should still continue to 'date' your mate and find new ways to fall in love with them every. Single. Day.

Remember that even just watching animals has an impact. Intrusion into their living space can expose them to predation, keep them from feeding or other essential activities, or cause them to leave their young exposed to predation or the elements. No photo or viewing opportunity is worth harassing or stressing wildlife. In appreciating and watching them, we have a responsibility to protect and preserve the animals that share our state.

Everything he wanted was comprised moreover in a single boon--the common unattainable art of taking things as they came. He appeared to himself to have given his best years to an active appreciation of the way they didn't come; but perhaps--as they would seemingly here be things quite other--this long ache might at last drop to rest.

Curiously enough, one cannot read a book: one can only reread it. A good reader, a major reader, an active and creative reader is a rereader. And I shall tell you why. When we read a book for the first time the very process of laboriously moving our eyes from left to right, line after line, page after page, this complicated physical work upon the book, the very process of learning in terms of space and time what the book is about, this stands between us and artistic appreciation. When we look at a painting we do not have to move our eyes in a special way even if, as in a book, the picture contains elements of depth and development. The element of time does not really enter in a first contact with a painting. In reading a book, we must have time to acquaint ourselves with it. We have no physical organ (as we have the eye in regard to a painting) that takes in the whole picture and then can enjoy its details. But at a second, or third, or fourth reading we do, in a sense, behave towards a book as we do towards a painting. However, let us not confuse the physical eye, that monstrous masterpiece of evolution, with the mind, an even more monstrous achievement. A book, no matter what it is—a work of fiction or a work of science (the boundary line between the two is not as clear as is generally believed)—a book of fiction appeals first of all to the mind. The mind, the brain, the top of the tingling spine, is, or should be, the only instrument used upon a book.

My hope is that we can navigate through this world and our lives with the grace and integrity of those who need our protection. May we have the sense of humor and liveliness of the goats; may we have the maternal instincts and protective nature of the hens and the sassiness of the roosters. May we have the gentleness and strength of the cattle, and the wisdom, humility, and serenity of the donkeys. May we appreciate the need for community as do the sheep and choose our companion as carefully as do the rabbits. May we have the faithfulness and commitment to family as the geese, and adaptability and affability of the ducks. May we have the intelligence, loyalty, and affection of the pigs and the inquisitiveness, sensitivity, and playfulness of the turkeys. My hope is that we learn from the animals what it is we need to become better people.

The activity has pumped out his chest and hardened his abs, and I can't believe I'm even noticing or appreciating it. His smile is naughty, the muscles in his shoulders thick and ripped, undulating with his movement when he adjusts his position for me to get an eyeful.

I provoke thought, because that is what needs provoking. Humanity seems to hate thinking more than any other activity, and yet that is the activity most needed. I do what I can to force thought along, and I am hated and worse—ignored—for it. That's ultimately acceptable to me, because the work needs to be performed; I can perform it; and I wish to perform it. Let others appreciate it or not as they may; it pleases me to do what I do, so I do it.

Shortcomings in the governments’ handling of monetary matters and the disastrous consequences of policies aimed at lowering the rate of interest and at encouraging business activities through credit expansion gave birth to the ideas which finally generated the slogan “stabilization.” One can explain its emergence and its popular appeal, one can understand it as the fruit of the last hundred and fifty years’ history of currency and banking, one can, as it were, plead extenuating circumstances for the error involved. But no such sympathetic appreciation can render its fallacies any more tenable.

The twin aspects of genius, the passive and the active, are possessed by the fully realized artist; they also form the necessary equipment of the Adept. Yet in very few people are these twin aspects manifested. Nearly everyone has a capacity for the passive aspect, which involves some sort of appreciation of aesthetic values. There are few people totally unresponsive to the beauties of nature, and none at all that is not responsive to its ferocious manifestations.Fewer are able to respond profoundly to the beauty of natural phenomena, and fewer still to so-called works of art. It takes a degree of genius to respond to such manifestations the whole time. Artists in this category are among the saints, some of whom thrilled with rapture at the constant awareness of the total unity, harmony, and beauty of things. Such were Boehme, Ramakrishna, etc. Some yogis are immersed in an unsullied and vibrant bliss derived from the incessant contemplation of this 'world-bewitching maya'4-the breath-taking wonder of the great and glamorous illusion which surrounds us. On the other side of the fence, on the side of active or creative genius, there are yet fewer. Active or creative genius means nothing less than the ability to translate the wonder or the terror of the great lfla (the great play of life) in terms of visual, tactile, audible, olfactory, or some other sensual presentation of phenomena. But there is a third aspect of genius which is yet more rare. It is the ability to open the door of the theatre and admit the influences from outside, from the swarming gulfs beyond the grasp of the mind, and accessible only to the magical entity whose fantastic feelers can snare the most fugitive impulses as they flash through the holes in space, the kinks in time, to be reflected in the magic mirror of the artist's mind.

We have an opportunity right now to step into a higher version of ourselves. We are living in a world with so many people hungry for love, to be "seen" and appreciated. Take a moment right now to adore someone, to love, to appreciate, to say "thank you", to activate kindness, to forgive, to say, "I'm sorry". And don't forget to love on yourself. Nourish yourself. Nurture yourself. Pleasure yourself. Treat yourself. You are alive. This moment is filled with magic. Make this life worth living every day.

The men believe that activity results from frustration and frustration results from never being able to get what you want. The perpetual out-of-reach. The men frantically scurry about with great schemes and much noise to try and reach the out-of-reach. Each tries to be the first or richest or strongest or most potent. Each compares himself to the others and each is always inadequate; less than first, not yet rich enough, or strong enough, or potent enough. None of this leads to happiness, but then the men do not look approvingly at happiness. None of this leads to contentment but then the men care nothing for contentment. They fill their heads with inflated notions of total control and empire and strength and sexual conquest. They fill their bodies with meat and drugs and dirty air. And they rush about in a frenzy making messes and ugliness and fear everywhere. And when they tire they sit with each other and lament and blabber how little they are appreciated and how hard they try and how nothing ever works out quite as they plan.

I appreciate your invitation, but I believe that every time that Fran of yours speaks to me, he’s actively trying to annihilate every last one of my brain cells.

A child should learn from early on what kind of activity supported his daily life, and he should appreciate the importance of labor.

And if, as all philosophers on the subject have noted, art is a human activity that relies on the senses to reach the soul, did it not also stand to reason that dogs -- at least dogs of Mr. Bones' caliber -- would have it in them to feel a similar aesthetic impulse? Would they not, in other words, be able to appreciate art? As far as Willy knew, no one had ever thought of this before. Did that make him the first man in recorded history to believe such a thing was possible? No matter. It was an idea whose time had come. If dogs were beyond the pull of oil paintings and string quartets, who was to say they wouldn't respond to an art based on the sense of smell? Why not an olfactory art? Why not an art for dogs that dealt with the world as dogs knew it?

Your Creative Autobiography 1. What is the first creative moment you remember? 2. Was anyone there to witness or appreciate it? 3. What is the best idea you’ve ever had? 4. What made it great in your mind? 5. What is the dumbest idea? 6. What made it stupid? 7. Can you connect the dots that led you to this idea? 8. What is your creative ambition? 9. What are the obstacles to this ambition? 10. What are the vital steps to achieving this ambition? 11. How do you begin your day? 12. What are your habits? What patterns do you repeat? 13. Describe your first successful creative act. 14. Describe your second successful creative act. 15. Compare them. 16. What are your attitudes toward: money, power, praise, rivals, work, play? 17. Which artists do you admire most? 18. Why are they your role models? 19. What do you and your role models have in common? 20. Does anyone in your life regularly inspire you? 21. Who is your muse? 22. Define muse. 23. When confronted with superior intelligence or talent, how do you respond? 24. When faced with stupidity, hostility, intransigence, laziness, or indifference in others, how do you respond? 25. When faced with impending success or the threat of failure, how do you respond? 26. When you work, do you love the process or the result? 27. At what moments do you feel your reach exceeds your grasp? 28. What is your ideal creative activity? 29. What is your greatest fear? 30. What is the likelihood of either of the answers to the previous two questions happening? 31. Which of your answers would you most like to change? 32. What is your idea of mastery? 33. What is your greatest dream?

Being satisfied: this is the general model of being and living whose promoters and supporters do not appreciate the fact that it generates discontent. For the quest for satisfaction and the fact of being satisfied presuppose the fragmentation of 'being' into activities, intentions, needs, all of them well-defined, isolated, separable and separated from the Whole. Is this an art of living? A style? No. It is merely the result and the application to daily life of a management technique and a positive knowledge directed by market research. The economic prevails even in a domain that seemed to elude it: it governs lived experience.

In advanced societies it is not the race politicians or the "rights" leaders who create the new ideas and the new images of life and man. That role belongs to the artists and intellectuals of each generation. Let the race politicians, if they will, create political, economic or organizational forms of leadership; but it is the artists and the creative minds who will, and must, furnish the all important content. And in this role, they must not be subordinated to the whims and desires of politicians, race leaders and civil rights entrepreneurs whether they come from the Left, Right, or Center, or whether they are peaceful, reform, violent, non-violent or laissez-faire. Which means to say, in advanced societies the cultural front is a special one that requires special techniques not perceived, understood, or appreciated by political philistines.

Practical-life activities keep fifteen-month-olds at the leading edge of their skill development, building their intelligence, deepening their concentration, and giving them a new appreciation of their expanding capabilities. In

We humans have a questionable track record in our dealings with the environment. Recent studies show that complete restoration of Florida’s Everglades could take approximately 30 years and 7.8 billion dollars. There’s a lot of work to be done–but the damage is not irreversible. Together, through conservation and public awareness, we may be able to correct many of these unfortunate trends. Today, it is not enough to just appreciate nature–we have to actively work to protect it.

A mind not agitated by good questions cannot appreciate the significance of even the best answers. It is easy enough to learn the answers. But to develop actively inquisitive minds, alive with real questions, profound questions—that is another story.

Honor isn’t passive, it’s active. We honor our wives by demonstrating our esteem and respect: complimenting them in public; affirming their gifts, abilities, and accomplishments; and declaring our appreciation for all they do. Honor not expressed is not honor.”2

When thinking about risk from transport, you can think directly in terms of minutes of life lost per hour of travel. Each time you travel, you face a slight risk of getting into a fatal accident, but the chance of getting into a fatal accident varies dramatically depending on the mode of transport. For example, the risk of a fatal car crash while driving for an hour is about one in ten million (so 0.1 micromorts). For a twenty-year-old, that’s a one-in-ten-million chance of losing sixty years. The expected life lost from driving for one hour is therefore three minutes. Looking at expected minutes lost shows just how great a discrepancy there is between risks from different sorts of transport. Whereas an hour on a train costs you only twenty expected seconds of life, an hour on a motorbike costs you an expected three hours and forty-five minutes. In addition to giving us a way to compare the risks of different activities, the concept of expected value helps us choose which risks are worth taking. Would you be willing to spend an hour on a motorbike if it was perfectly safe but caused you to be unconscious later for three hours and forty-five minutes? If your answer is no, but you’re otherwise happy to ride motorbikes in your day-to-day life, you’re probably not fully appreciating the risk of death.

Tocqueville concluded that “the strength of free peoples resides in the local community. Local institutions are to liberty what primary schools are to science: they put it within the people’s reach; they teach people to appreciate its peaceful enjoyment and accustom them to make use of it.”26 He stressed that it was the nearness and immediacy of the township that made its citizens more likely to care and take an active interest not only in their own fates but in the shared fates of their fellow citizens. By contrast, he noted a striking lack of attentiveness to more distant political centers of power, including both state and an even more distant federal government, where only a few ambitious men might govern but which otherwise was of little concern to the active citizens within the township. Tocqueville would have regarded a citizenry that was oblivious to local self-governance, but which instead directed all its attention and energy to the machinations of a distant national power, not as the culmination of democracy but as its betrayal.

If we define optimism broadly as the tendency to maintain a positive outlook, then realistic optimism is the tendency to maintain a positive outlook within the constraints of the available "measurable phenomena situated in the physical and social world" (DeGrandpre, 2000, p. 733). With respect to fuzzy meaning, realistic optimism involves enhancing and focusing on the favorable aspects of our experiences. Examples include being lenient in our evaluation of past events, actively appreciating the positive aspects of our current situation, and routinely emphasizing possible opportunities for the future. With respect to fuzzy knowledge, realistic optimism involves hoping, aspiring, and searching for positive experiences while acknowledging what we do not know and accepting what we cannot know.

But why bother? Why exert all this effort to focus totally on the boring prattlings of a six-year-old? First, your willingness to do so is the best possible concrete evidence of your esteem you can give your child. If you give your child the same esteem you would give a great lecturer, then the child will know him- or herself to be valued and therefore will feel valuable. There is no better and ultimately no other way to teach your children that they are valuable people than by valuing them. Second, the more children feel valuable, the more they will begin to say things of value. They will rise to your expectation of them. Third, the more you listen to your child, the more you will realize that in amongst the pauses, the stutterings, the seemingly innocent chatter, your child does indeed have valuable things to say. The dictum that great wisdom comes from "the mouths of babes" is recognized as an absolute fact by anyone who truly listens to children. Listen to your child enough and you will come to realize that he or she is quite an extraordinary individual. And the more extraordinary you realize your child to be, the more you will be willing to listen. And the more you will learn. Fourth, the more you know about your child, the more you will be able to teach. Know little about your children, and usually you will be teaching things that either they are not ready to learn or they already know and perhaps understand better than you. Finally, the more children know that you value them, that you consider them extraordinary people, the more willing they will be to listen to you and afford you the same esteem. And the more appropriate your teaching, based on your knowledge of them, the more eager your children will be to learn from you. And the more they learn, the more extraordinary they will become. If the reader senses the cyclical character of this process, he or she is quite correct and is appreciating the truth of the reciprocity of love. Instead of a vicious downward cycle, it is a creative upward cycle of evolution and growth. Value creates value. Love begets love. Parents and child together spin forward faster and faster in the pas de deux of love.

The mental features discoursed of as the analytical, are, in themselves, but little susceptible of analysis. We appreciate them only in their effects. We know of them, among other things, that they are always to their possessor, when inordinately possessed, a source of the liveliest enjoyment. As the strong man exults in his physical ability, delighting in such exercises as call his muscles into action, so glories the analyst in that moral activity which disentangles. He derives pleasure from even the most trivial occupations bringing his talents into play. He is fond of enigmas, of conundrums, of hieroglyphics; exhibiting in his solutions of each a degree of acumen which appears to the ordinary apprehension preternatural. His results, brought about by the very soul and essence of method, have, in truth, the whole air of intuition.

the reactions were generally the same. As a rule, most people seem to appreciate being rescued by dashing strangers. Most people, perhaps, but not Sophie Quire. “Are you insane?” she shouted, her voice hoarse from screaming at him. “You nearly killed those men!” Peter almost fell over as she wrenched a book out from under his boot. He listened as she riffled through the pages, as though inspecting the book for damage. “And what were you doing up on that lamppost, anyway?” she demanded. “Were you following me?” Peter stepped back, caught off guard. “I . . . um . . .” Obviously he had been following her. People didn’t just spend their mornings climbing lampposts for the fun of it. But to hear her describe the activity, you would think it was the worst thing in the world. “In case you forgot,” he said finally, “I just rescued you.” “Rescued me?” The girl got right in his face. She was radiating indignation like a furnace. “I was going to have to pay a fine . . . Now I’m party to attempted murder. Who knows what they will do to me, or my father? One word from the Inquisitor and we’ll be on the street or worse—and it will all be thanks to you!” Peter opened his mouth but closed it again. He could feel his whole face flushing with anger, or perhaps embarrassment—he wasn’t sure which. All he knew was this was not what he had planned. “I . . . I was only trying to help,” he said, inching back. “Next time, resist the urge.” The girl yanked her cloak over her shoulders with a dramatic flap. “And if you’re going to throw something into the river,” she added, “why not start with that ridiculous hat? You look like an ostrich in mourning.” With a dramatic heel, she turned away and ran toward the road.

[5]I lived through the whole of it when I was of an age to appreciate what was going on and could apply my mind to an exact understanding of things. It so turned out that I was banished from my own country for twenty years after the Amphipolis campaign and thus had the time to study matters more closely; and as consequence of my exile I had access to activities on both sides, not least to those of the Peloponnesians. [6]I will therefore now relate the differences that arose after the ten-year war and the collapse of the treaty, and then the subsequent course of the war.

In locations rainy and windy, snowy and icy, I noticed three general strategies for embracing the season. The first is to Appreciate Winter: look at winter for what it is, and let it be a time for slowing down. Adapt to the season, using your words and attention to lift up winters pleasures. The second is to Make It Special: lean into the activities and feelings that are unique to this time of year. Revel in coziness, enjoy delights made possible by winter's darkness, and create and savor rituals that imbue the season with meaning. The third is to Get Outside: layer up and enjoy the outdoors in all weather, experiment with winter bathing, and take advantage of the ways your town or city celebrates the season. Together, these three broad approaches help us find opportunities in winter, transforming it from a season of limitation to one full of possibility for meaning, connection, and fun.

To pass its threshold was to return to stagnation; to cross the silent hall, to ascend the darksome staircase, to seek my own lonely little room, and then to meet tranquil Mrs. Fairfax, and spend the long winter evening with her, and her only, was to quell wholly the faint excitement wakened by my walk,—to slip again over my faculties the viewless fetters of an uniform and too still existence; of an existence whose very privileges of security and ease I was becoming incapable of appreciating. What good it would have done me at that time to have been tossed in the storms of an uncertain struggling life, and to have been taught by rough and bitter experience to long for the calm amidst which I now repined! Yes, just as much good as it would do a man tired of sitting still in a “too easy chair” to take a long walk: and just as natural was the wish to stir, under my circumstances, as it would be under his.

Capitalism is nothing if it is not on the move. Marx is incredibly appreciative of that, and he sets out to evoke the transformative dynamism of capital. That’s why it is so very strange that he’s often depicted as a static thinker who reduces capitalism to a structural configuration. No, what Marx seeks out in Capital is a conceptual apparatus, a deep structure, that explains the way in which motion is actually instantiated within a capitalist mode of production. Consequently, many of his concepts are formulated around relations rather than stand-alone principles; they are about transformative activity.

If there’s one thing you don’t want to get me started on, it’s The Notebook. He waits all that time and builds her a house? Come on. “The Notebook is insta-love followed by activities.” “The Notebook is not insta-love. It’s attraction leading to love based on mutual appreciation of particular qualities,” he said.

Was I mad at being “outed” by him as sexually active? No. To be honest with you, I liked that Justin said that. Why did my managers work so hard to claim I was some kind of young-girl virgin even into my twenties? Whose business was it if I’d had sex or not? I’d appreciated it when Oprah told me on her show that my sexuality was no one else’s business, and that when it came to virginity, “you don’t need a world announcement if you change your mind.” Yes, as a teenager I played into that portrayal, because everyone was making such a big deal out of it. But if you think about it, it was pretty stupid for people to describe my body in that way, for them to point to me and say, “Look! A virgin!” It’s nobody’s business at all. And it took the focus off me as a musician and performer. I worked so hard on my music and on my stage shows. But all some reporters could think of to ask me was whether or not my breasts were real (they were, actually) and whether or not my hymen was intact.

Bradley is one of the few basketball players who have ever been appreciatively cheered by a disinterested away-from-home crowd while warming up. This curious event occurred last March, just before Princeton eliminated the Virginia Military Institute, the year's Southern Conference champion, from the NCAA championships. The game was played in Philadelphia and was the last of a tripleheader. The people there were worn out, because most of them were emotionally committed to either Villanova or Temple-two local teams that had just been involved in enervating battles with Providence and Connecticut, respectively, scrambling for a chance at the rest of the country. A group of Princeton players shooting basketballs miscellaneously in preparation for still another game hardly promised to be a high point of the evening, but Bradley, whose routine in the warmup time is a gradual crescendo of activity, is more interesting to watch before a game than most players are in play. In Philadelphia that night, what he did was, for him, anything but unusual. As he does before all games, he began by shooting set shots close to the basket, gradually moving back until he was shooting long sets from 20 feet out, and nearly all of them dropped into the net with an almost mechanical rhythm of accuracy. Then he began a series of expandingly difficult jump shots, and one jumper after another went cleanly through the basket with so few exceptions that the crowd began to murmur. Then he started to perform whirling reverse moves before another cadence of almost steadily accurate jump shots, and the murmur increased. Then he began to sweep hook shots into the air. He moved in a semicircle around the court. First with his right hand, then with his left, he tried seven of these long, graceful shots-the most difficult ones in the orthodoxy of basketball-and ambidextrously made them all. The game had not even begun, but the presumably unimpressible Philadelphians were applauding like an audience at an opera.

The formula was the same formula we see in every election: Republicans demonize government, sixties-style activism, and foreigners. Democrats demonize corporations, greed, and the right-wing rabble. Both candidates were selling the public a storyline that had nothing to do with the truth. Gas prices were going up for reasons completely unconnected to the causes these candidates were talking about. What really happened was that Wall Street had opened a new table in its casino. The new gaming table was called commodity index investing. And when it became the hottest new game in town, America suddenly got a very painful lesson in the glorious possibilities of taxation without representation. Wall Street turned gas prices into a gaming table, and when they hit a hot streak we ended up making exorbitant involuntary payments for a commodity that one simply cannot live without. Wall Street gambled, you paid the big number, and what they ended up doing with some of that money you lost is the most amazing thing of all. They got America—you, me, Priscilla Carillo, Robert Lukens—to pawn itself to pay for the gas they forced us to buy in the first place. Pawn its bridges, highways, and airports. Literally sell our sovereign territory. It was a scam of almost breathtaking beauty, if you’re inclined to appreciate that sort of thing.

Having been brought up in a serf-owner’s family, I entered active life, like all young men of my time, with a great deal of confidence in the necessity of commanding, ordering, scolding, punishing, and the like. But when, at an early stage, I had to manage serious enterprises and to deal with men, and when each mistake would lead at once to heavy consequences, I began to appreciate the difference between acting on the principle of command and discipline, and acting on the principle of common understanding. The former works admirably in a military parade, but it is worth nothing where real life is concerned and the aim can be achieved only through the severe effort of many converging wills.

A man worth his salt will treat a lady like a lady and make the effort to be a gentleman. While independent women are fully capable of being self-reliant, the majority whom I know appreciate being treated with respect, consideration, and chivalry. For the women who yearn for the old-fashioned, good-hearted, chivalrous guy, I promise, they do exist.

Despite the intervening six decades of scientific inquiry since Selye’s groundbreaking work, the physiological impact of the emotions is still far from fully appreciated. The medical approach to health and illness continues to suppose that body and mind are separable from each other and from the milieu in which they exist. Compounding that mistake is a definition of stress that is narrow and simplistic. Medical thinking usually sees stress as highly disturbing but isolated events such as, for example, sudden unemployment, a marriage breakup or the death of a loved one. These major events are potent sources of stress for many, but there are chronic daily stresses in people’s lives that are more insidious and more harmful in their long-term biological consequences. Internally generated stresses take their toll without in any way seeming out of the ordinary. For those habituated to high levels of internal stress since early childhood, it is the absence of stress that creates unease, evoking boredom and a sense of meaninglessness. People may become addicted to their own stress hormones, adrenaline and cortisol, Hans Selye observed. To such persons stress feels desirable, while the absence of it feels like something to be avoided. When people describe themselves as being stressed, they usually mean the nervous agitation they experience under excessive demands — most commonly in the areas of work, family, relationships, finances or health. But sensations of nervous tension do not define stress — nor, strictly speaking, are they always perceived when people are stressed. Stress, as we will define it, is not a matter of subjective feeling. It is a measurable set of objective physiological events in the body, involving the brain, the hormonal apparatus, the immune system and many other organs. Both animals and people can experience stress with no awareness of its presence. “Stress is not simply nervous tension,” Selye pointed out. “Stress reactions do occur in lower animals, and even in plants, that have no nervous systems…. Indeed, stress can be produced under deep anaesthesia in patients who are unconscious, and even in cell cultures grown outside the body.” Similarly, stress effects can be highly active in persons who are fully awake, but who are in the grip of unconscious emotions or cut off from their body responses. The physiology of stress may be triggered without observable effects on behaviour and without subjective awareness, as has been shown in animal experiments and in human studies.

In retaining employees and keeping them engaged, we’ll cover the five activities of great (vs. good) managers: • Help people play to their strengths. • Don’t demotivate; dehassle. • Set clear expectations and give employees a clear line of sight. • Give recognition and show appreciation. • Hire fewer people, but pay them more (frontline employees, not top leaders!).

as a people and a Nation we have not been properly appreciative of intellectual achievement. This awareness and appreciation is not something the Government can legislate into being. We must build it into our national consciousness through our educational system, and until we do, science and all other forms of intellectual activity will lack the firm foundation they require.

APPENDIX REJUVENATING YOUR BRAIN Don’t retire. Don’t stop being engaged with meaningful work. Look forward. Don’t look back. (Reminiscing doesn’t promote health.) Exercise. Get your heart rate going. Preferably in nature. Embrace a moderated lifestyle with healthy practices. Keep your social circle exciting and new. Spend time with people younger than you. See your doctor regularly, but not obsessively. Don’t think of yourself as old (other than taking prudent precautions). Appreciate your cognitive strengths—pattern recognition, crystallized intelligence, wisdom, accumulated knowledge. Promote cognitive health through experiential learning: traveling, spending time with grandchildren, and immersing yourself in new activities and situations. Do new things.

Matter can transcend itself at any moment in bringing forth life and ever new forms of species. This idea, Rahner suggests, is the secret of life. It offers one more intellectual explanation that supports belief in God as Creator while appreciating science’s finding that matter has evolved in the direction of life and then consciousness under its own steam. Nature’s capacity for active self-transcendence is the key. In the realm of biological evolution, natural selection’s work on spontaneously arising variations gets that key turning to throw open the door to ever-new forms of life. Novelty comes about by the self-organizing dynamism inherent in creatures themselves. Evolution over deep time is so creative because the material of the world itself has the God-given inner ability to become ever more.

But the truth was, I didn’t feel accepted. I didn’t feel acknowledged for my service in raising the next generation, for my active role in the community, or even for being human sometimes. I felt utterly ignored. I felt invisible or, worse, frowned upon. Most of the time, when I looked in the mirror, I saw only my flaws. I saw all the things that advertisements and social media said was wrong with me. I wanted to focus on what was right about this version of myself, like the way I’d learned to take life a little slower and enjoy each moment. Like my appreciation for people’s differences, and for beauty found in unlikely places. For my friendships, new and old. I wanted it to be okay that I wasn’t worried about beauty anymore, or worried about looking young. I just wanted to look like me, however me looked in any given year.

It would be nice to go back to caring about the moon. So many of my favorite authors care about the moon. So much of my favorite literature orients in the direction of beauty. But surely any true appreciation of beauty would admit, exclaim even, that no description of the moon, no matter how stunning, how true, reflects as much beauty back into the world as a missile obliterating a family in their home takes out of it.

Finding ways to appreciate advances without embracing complacency is a delicate task. It involves being hopeful and motivated and keeping eyes on the prize ahead. Saying that everything is fine or that it will never get any better are ways of going nowhere or of making it impossible to go anywhere. Either approach implies that there is no road out or that, if there is, you don’t need to or can’t go down it. You can. We have.

love reflecting on what I’ve done and on how it will help me in the future. And in that afterglow, I’m motivated to do other positive things for my long-term health. I want to stretch. I want to do my core workout. I want to eat well. A whole healthy lifestyle springs from just getting out the door. Going for even a short run makes me appreciate how fortunate I am to be able to do this amazing activity—and have fun while I’m doing it.

the survivor learns to “follows his own bliss”. He is freer to pursue activities and interests that naturally appeal to him. He evolves into his own sense of style. He may even feel emboldened to coif and dress himself without adherence to the standards of fashion. He may extend this freedom into his home décor. In this vein, I have seen many survivors discover their own aesthetic, as well as an increased appreciation of beauty in general.

Compare two commitments that will change some aspects of your life: buying a comfortable new car and joining a group that meets weekly, perhaps a poker or book club. Both experiences will be novel and exciting at the start. The crucial difference is that you will eventually pay little attention to the car as you drive it, but you will always attend to the social interaction to which you committed yourself. By WYSIATI (it's an acronym explained at the beginning of the book to explain how we only take into account minimal information of the type that we can most readily access e.g. how we're feeling right at this moment to answer how we feel about our lives in general) you are likely to exaggerate the long-term benefits of the car, but you are not likely to make the same mistake for a social gathering or for inherently attention-demanding activities such as playing tennis or learning to play the cello. The focusing illusion (your focus on something makes it feel more important than it actually is at that moment in time when you're focussing on it) creates a bias in favour of goods and experiences that are initially exciting, even if they will eventually lose their appeal. Time is neglected, causing experiences that will retain their attention value in the long term to be appreciated less than they deserve to be.

I have always preferred the contemplative to the active life. I prefer the freedom to see matters from several viewpoints, to appreciate ironies, and indeed to change my opinion as I learn something new. To be politically active means to surrender this freedom. I say nothing against activism for others. It is only through the committed that necessary changes come. But each to his own path. [A Cautious Case for Socialism, Dissent Magazine, 1978]

Psychologist and mindfulness expert David Richo, Ph.D., has focused on how these healthy connections are formed and what is needed to keep them alive. He describes the “5 A’s” as the qualities and gifts we all naturally seek out from the important people in our lives, including family, friends, and especially partners. What are these 5 A’s? • Attention—genuine interest in you, what you like and dislike, what inspires and motivates you without being overbearing or intrusive. You experience being heard and noticed. • Acceptance—genuinely embracing your interests, desires, activities, and preferences as they are without trying to alter or change them in any way. • Affection—physical comforting as well as compassion. • Appreciation—encouragement and gratitude for who you are, as you are. • Allowing—it is safe to be yourself and express all that you feel, even if it is not entirely polite or socially acceptable. What Richo is describing, in essence, are those genuine needs we have that form the basis of secure, healthy relationships. The 5 A’s are what we all should have received most of the time from our caregivers when we were growing up. They are also what we want in our adult relationships today. In his book How to Be an Adult in Relationships, Richo compares and contrasts the 5 A’s with what happens in unhealthy or unequal relationships.

Some people are naturally solitary. They want to live lone lives, and are content. Most, however, have a need for enduring, close relationships. These provide both a psychic and social framework for personal growth, under­standing, and development. It is an easy enough matter to shout to the skies: "I love my fellow men," when on the other hand you ronn no strong, enduring relationship with others. It is easy to claim an equal love for all members of the species, but love itself requires an understanding that at your level of activity is based upon intimate experience. You cannot love someone you do not know-not unless you water down the definition of love so much that it becomes meaningless. To love someone, you must appreciate how that per­son differs from yourself and from others. You must hold that person in mind so that to some extent love is a kind of meditation-a loving focus upon another individual. Once you experience that kind of love you can translate it into other tenns. The love itself spreads out, expands, so that you can then see others in love's light. Love is naturally creative and explorative-that is, you want to creatively explore the aspects of the beloved one. Even characteristics that would otherwise appear as mults attain a certain loving significance. They are accepted­seen, and yet they make no difference. Because these are still attributes of the beloved one, even the seeming faults are redeemed. The beloved attains prominence over all others. The span of a god's love can perhaps equally hold within its vision the existences of all individuals at one time in an infinite loving glance that beholds each person, seeing each with all his or her peculiar characteristics and tendencies. Such a god's glance would delight in each person's difference from each other person. This would not be a blanket love, a soupy porridge of a glance in which individuality melted, but a love based on a full understand­ing of each individual. The emotion of love brings you closest to an understanding of the nature of All That Is. Love incites dedication, commitment. It specifies. You cannot, therefore, honestly insist that you love humanity and all people equally if you do not love one other person. If you do not love yourself, it is quite difficult to love another.

I ventured to remark that it did not look a very secure method of building, upon which Bundy turned his eyeglass on me and smiled knowingly. "My dear Doctor," said he, "you don't appear to appreciate the subtlety of the method. The purpose of these activities is to create employment. That has been clearly stated by the town council. But if you want to create employment you build a wall that will tumble down and give somebody else the job of putting it up again.

One of the gifts that comes with age is an appreciation for some of the more simple, more commonplace things that seem mundane earlier in one’s life. As the years pass, the hidden treasure to be found in humble and unpretentious virtues becomes more accentuated—things like rest, silence, and the joy of an ordinary day. The attraction toward activity and achievement lessens, becoming slowly, steadily, and appropriately replaced by an interest in more internal matters.

How I wish more women can be heard. Can be skilled and educated. Can be empowered and given opportunities. Can be respected and be credited. Can be loved and valued. Can have their choices and opinion . Can have their privacy and freedom. Cannot be policed nor by their looks, clothes or behavior. Can take accountability and responsibility for their actions. Can own up to their decision. To all women out there. Happy International Women's Day We love and appreciate you.

Another study showed that humor appreciation also activates the dopamine-rich nucleus accumbens, as well as the brain stem region that produces dopamine, which explains the enjoyable aspect of humor. It also activates areas of the dorsal striatum, which suggests that there is something habitual about humor appreciation. It is something you can practice, something you can get better at. At the very least, you now have a scientific reason to watch funny videos on YouTube.

The Chinese ideograph for forbearance is a heart with a sword dangling over it, another instance of language's brilliant way of showing us something surprising and important fossilized inside the meaning of a word. Vulnerability is built into our hearts, which can be sliced open at any moment by some sudden shift in the arrangements, some pain, some horror, some hurt. We all know and instinctively fear this, so we protect our hearts by covering them against exposure. But this doesn't work. Covering the heart binds and suffocates it until, like a wound that has been kept dressed for too long, the heart starts to fester and becomes fetid. Eventually, without air, the heart is all but killed off, and there's no feeling, no experiencing at all. To practice forbearance is to appreciate and celebrate the heart's vulnerability, and to see that the slicing or piercing of the heart does not require defense; that the heart's vulnerability is a good thing, because wounds can make us more peaceful and more real—if, that is, we are willing to hang on to the leopard of our fear, the serpent of our grief, the boar of our shame without running away or being hurled off. Forbearance is simply holding on steadfastly with whatever it is that unexpectedly arises: not doing anything; not fixing anything (because doing and fixing can be a way to cover up the heart, to leap over the hurt and pain by occupying ourselves with schemes and plans to get rid of it.) Just holding on for hear life. Holding on with what comes is what makes life dear. ...Simply holding on this way may sound passive. Forbearance has a bad reputation in our culture, whose conventional wisdom tells us that we ought to solve problems, fix what's broken, grab what we want, speak out, shake things up, make things happen. And should none of this work out, then we are told we ought to move on, take a new tack, start something else. But this line of thinking only makes sense when we are attempting to gain external satisfaction. It doesn't take into account internal well-being; nor does it engage the deeper questions of who you really are and what makes you truly happy, questions that no one can ignore for long... Insofar as forbearance helps us to embrace transformative energy and allow its magic to work on us... forbearance isn't passive at all. It's a powerfully active spiritual force, (67-70).

People who create successful strategic relationships demonstrate 10 essential character traits:    1. Authentic. They are genuine, honest, and transparent. They are cognizant of (and willing to admit to) their strengths and weaknesses.    2. Trustworthy. They build relationships on mutual trust. They have a good reputation based on real results. They have integrity: their word is their bond. People must know, like, and trust you before sharing their valuable social capital.    3. Respectful. They are appreciative of the time and efforts of others. They treat subordinates with the same level of respect as they do supervisors.    4. Caring. They like to help others succeed. They’re a source of mutual support and encouragement. They pay attention to the feelings of others and have good hearts.    5. Listening. They ask good questions, and they are eager to learn about others—what’s important to them, what they’re working on, what they’re looking for, and what they need—so they can be of help.    6. Engaged. They are active participants in life. They are interesting and passionate about what they do. They are solution minded, and they have great “gut” instincts.    7. Patient. They recognize that relationships need to be cultivated over time. They invest time in maintaining their relationships with others.    8. Intelligent. They are intelligent in the help they offer. They pass along opportunities at every chance possible, and they make thoughtful, useful introductions. They’re not ego driven. They don’t criticize others or burn bridges in relationships.    9. Sociable. They are nice, likeable, and helpful. They enjoy being with people, and they are happy to connect with others from all walks of life, social strata, political persuasions, religions, and diverse backgrounds. They are sources of positive energy.   10. Connected. They are part of their own network of excellent strategic relationships.

Social Nines can look like Type Threes because they work very hard and accomplish a lot without showing the stress of it. But they differ from Threes in that they are much more reluctant to be in the spotlight and they don’t support the group to create an image or to win admiration from others. They may also be mistaken for Twos because they are active in meeting the needs of others, but they have much less need for approval and appreciation than Twos, and are generally more emotionally steady.

Vladimir Nabokov “... one cannot read a book: one can only reread it. A good reader, a major reader, an active and creative reader is a rereader. And I shall tell you why. When we read a book for the first time the very process of laboriously moving our eyes from left to right, line after line, page after page, this complicated physical work upon the book, the very process of learning in terms of space and time what the book is about, this stands between us and artistic appreciation. When we look at a painting we do no have to move our eyes in a special way even if, as in a book, the picture contains elements of depth and development. The element of time does not really enter in a first contact with a painting. In reading a book, we must have time to acquaint ourselves with it. We have no physical organ (as we have the eye in regard to a painting) that takes in the whole picture and can enjoy its details. But at a second, or third, or fourth reading we do, in a sense, behave towards a book as we do towards a painting. However, let us not confuse the physical eye, that monstrous achievement of evolution, with the mind, an even more monstrous achievement. A book, no matter what it is - a work of fiction or a work of science (the boundary line between the two is not as clear as is generally believed) - a book of fiction appeals first of all to the mind. The mind, the brain, the top of the tingling spine, is, or should be, the only instrument used upon a book.” ― Vladimir Nabokov, Lectures on Literature

Incidentally, I use the word reader very loosely. Curiously enough, one cannot read a book: one can only reread it. A good reader, a major reader, an active and creative reader is a rereader. And I shall tell you why. When we read a book for the very first time the very process of laboriously moving our eyes from left to right, line after line, page after page, this complicated physical work upon the book, the very process of learning in terms of space and time what the book is about, this stands between us and artistic appreciation. When we look at a painting we do not have to move our eyes in a special way even if, as in a book, the picture contains elements of depth and development. The element of time does not really enter in a first contact with a painting. In reading a book, we must have time to acquaint ourselves with it. We have no physical organ (as we have the eye in regard to a painting) that takes in the whole picture and then can enjoy its details. But at a second, or third, or fourth reading we do, in a sense, behave towards a book as we do towards a painting. However, let us not confuse the physical eye, that monstrous masterpiece of evolution, with the mind, an even more monstrous achievement. A book, no matter what it is-a work of fiction or a work of science (the boundary between the two is not as clear as is generally believed)-a book of fiction appeals first of all to the mind. The mind, the brain, the top of the tingling spine, is, or should be, the only instrument used upon a book.

studies are beginning to show that our ability to appreciate the intrinsic value of generosity, sharing and selflessness is central to maximizing our well-being. MAKING HOMO ECONOMICUS HAPPY When this theory is applied to people, Becker argues that we become Homo economicus in a very specific way: Everyone is a producer of his or her own happiness. We obtain our own utility, to use his language, “through the productive activity of combining purchased market goods and services with some of the house hold’s own time.

Fathers and teachers, what is hell? I think it is the suffering of one who can no longer love. Once, in the infinity of existence unmeasurable by time or space, a spiritual creature, upon its appearance on earth, is given the power to say: "I am and I love." Once, and only for a moment, is that creature given the knowledge of active, living love, and this is why that creature was given life on earth, and with it, time and space. And what happens? The privileged creature rejects that priceless gift, fails to appreciate it, does not even like it, sneers at it, and remains unmoved. When such a creature leaves the earth, sees Abraham, and talks with him as in the parable about Lazarus and the rich man--when he is already in sight of heaven and is allowed into the presence of the Lord, he is filled with suffering at the thought that he will appear before the Lord never having loved and will be brought into the presence of those who have loved him but whose love he has scorned. For now he sees clearly and says to himself: "I now have the knowledge and I am yearning for love; but now that my earthly life is over, there can be no self-abnegation, no sacrifice in love, and Abraham will not come to me again and bring me even a tiny drop of living water (that is, the gift of life on earth, the active life which I possessed before); since I will never again be given life and time, I will never be able to quench the fiery thirst for love that burns within me, because I scorned love while I was on earth. I would be glad to give my life for the love of others, but it is too late now because I no longer have the life to sacrifice, and there is a chasm between that life and this existence.

only when the transcendent Self, or Being, comes to be appreciated on the level of the senses. Wrong interpretations of this and other verses have led many genuine seekers of Truth to undertake rigorous and unnatural practices in order to control the senses, thus wasting their lives and benefiting neither themselves nor others. Mastery of the senses is gained only through the state of established intellect, for in this state where man is established in awareness of the Self as separate from activity, his behaviour is quite naturally unaffected by the otherwise overpowering influence of the senses.

The first is to Appreciate Winter: look at winter for what it is, and let it be a time for slowing down. Adapt to the season, using your words and attention to lift up winter’s pleasures. The second is to Make It Special: lean into the activities and feelings that are unique to this time of year. Revel in coziness, enjoy delights made possible by winter’s darkness, and create and savor rituals that imbue the season with meaning. The third is to Get Outside: layer up and enjoy the outdoors in all weather, experiment with winter bathing, and take advantage of the ways your town or city celebrates the season.

ENJOY LIFE! Can’t go wrong with that motto, I think. No matter what activity one engages in, from the simple to the complex, from the mundane to the exciting, it is very worthwhile to keep a non-judgmental mindset. Enjoy every experience for what it is—do not compare it to prior experiences, nor set it up against your expectations, or the expectations of others. In this fashion, no matter what experience unfolds, it will be appreciated. The key as a parent is to encourage your offspring to adopt a like mindset. As well, as a parent, do not concern yourself whether your child is getting “full-value” for your money.

You're beginning a whole new life ... and for your own good and for the good of your future employers, it is better that you leave your old attachments behind. The more completely you make this transition, the better. ‘To serve and gladly’ is our motto, and the very essence of our activity. This should be your only concern from now on. It is a great honour to be called to enter the ranks of the Ancient and Noble Order of the Mugwash, and vitally important that you understand, appreciate and above all wholeheartedly embrace this ethos; and develop and nourish the precious Gift that makes all this possible. Don't let us down.

Nurture parent-teacher relationships. When students feel that parents are talking negatively about their teacher, it undermines that critical relationship, akin to the acrimonious divorce of parents, notes Suniya Luthar. Students learn best from teachers they feel close to, and teachers play an essential role in buffering against achievement stress. Show respect and appreciation when you speak about or interact with their teachers. Actively build a partnership with educators so that a child can be best supported. “Replace” yourself. Consider creating your own council of parents. Value and appreciate the adults in your children’s lives. Guard that time so that they can enjoy a wider safety net of support. You might even make it formal, as some parents I interviewed did, by creating a master sheet of phone numbers and meeting together as a group. Encourage gratitude. Help children to get into the habit of telling others explicitly why they matter. You might adopt a regular gratitude practice at home, like “the one thing I love about the birthday person.” Teach kids how to think gratefully. Point out when someone goes out of their way to find a present for them, or when they do something kind that makes your child’s life better. Researchers find gratitude is the glue that binds relationships together.

13. No good life is possible unless it is organized around a vocation. If you try to use your work to serve yourself, you’ll find your ambitions and expectations will forever run ahead and you’ll never be satisfied. If you try to serve the community, you’ll always wonder if people appreciate you enough. But if you serve work that is intrinsically compelling and focus just on being excellent at that, you will wind up serving yourself and the community obliquely. A vocation is not found by looking within and finding your passion. It is found by looking without and asking what life is asking of us. What problem is addressed by an activity you intrinsically enjoy?

Our primary concern in these three chapters will not be Jesus’ life, his story—nor even his teachings. Our primary concern will be his spirituality. He does not seem to have spoken much about his own spiritual life, but, as I pointed out in the introduction, by reading between the lines we can extrapolate some of the elements of what must have been an extraordinarily profound spirituality. We will have to look at what Jesus did and said and taught, but only in order to appreciate the spirituality that must have been behind his activities and teachings. What was the secret of his extraordinary life—and death? What did he feel strongly about? What was so memorable about him? What

Living with cancer has forced me to consciously jettison the myth of omnipresence, of believing—or loosely asserting—that I can do anything, along with any dangerous illusion of immortality. Neither of these unscrutinized defenses is a solid base for either political activism or personal struggle. But in their place, another kind of power is growing, tempered and enduring, grounded within the realities of what I am in fact doing. Ann open-eyed assessment and appreciation of what I can and do accomplish, using who I am and who I most wish myself to be. To stretch as far as I can go and relish what is satisfying rather than what is sad. Building a strong and elegant pathway toward transition.

To Polish the Gold & Help Others Shine . . . Catch people doing things right: Outstanding leaders know that people will be more engaged, perform at higher levels, and be more loyal when they are appreciated and celebrated. Jeff West, international speaker and author of The Unexpected Tour Guide, shares that “People will jump over high hurdles, fight fires and break through walls for leaders who find them doing things right. Building that kind of chemistry is essential if a team is going to jell.” Capitalize on the opportunity to notice what people are doing right at work and at home and they will deliver their best. As the old saying goes, “A person who feels appreciated will always do more than expected.

For whatever reason, we humans can only understand or encounter holiness in small morsels at a time—in a Chalice, a piece of bread, a sip of wine. Any encounter with the sacred reminds us that it is enough to start somewhere, anywhere—it is enough to put one foot forward, to turn to Christ for one real moment. Wherever we begin, Real Life will seep out into other areas of our existence. Lately I have been thinking a lot about this and the implications it has for spiritual endeavors. Sacredness is not unilateral, as we perhaps assume. It is the token of relationship—between God and man, temporal and eternal, cosmic and earthly. It is, therefore, a two-way street or a stream with two sources. On the one hand is Christ, who makes objects holy by imbuing them with His presence. On the other hand is humanity—we must also participate in sanctifying things for them to become holy. In biblical understandings, the main way we do so is to set those things—times, objects, activities, or thoughts—apart from other things. The Holy Chalice, for example, is sacred not only because it has housed the presence of the Lord, but because we continue to devote it and offer it to God for that purpose. By setting the Chalice apart, we are saying to God that this great gift of the Eucharist is special to us. Over time, the Chalice comes to represent not only the Eucharist itself, but also our ongoing synergy or cooperation with Christ, our continual and appreciative “Yes” to His presence.

Algiers was on the brink. Before being recruited by the CIA, she had been a member of the ISA, known as “the Activity,” one of the last truly dark units within the DOD. Her job was to collect actionable intelligence for Special Operations units like Delta and SEAL Team 6. Her decision to leave the Army was the only time Meg hadn’t listened to her father, General “Black Jack” Harden. Not only did he want her to stay in, but he was willing to call in some favors after she got passed over for major. “I appreciate it, Dad, but I don’t take charity,” she had told him. “All you have to do is keep your mouth shut and play the game. How hard is that?” he’d demanded. The Army was his life and to this day he still didn’t understand why she’d left

The proper attitude toward human activity and climate is expressed in the 1957 novel Atlas Shrugged by Ayn Rand. Consider the following passage, where industrialist-philosopher Francisco d’Anconia remarks to steel magnate Hank Rearden how dangerous the climate is, absent massive industrial development. The conversation takes place indoors at an elegant party during a severe storm (in the era before all severe storms were blamed on fossil fuels). There was only a faint tinge of red left on the edge of the earth, just enough to outline the scraps of clouds ripped by the tortured battle of the storm in the sky. Dim shapes kept sweeping through space and vanishing, shapes which were branches, but looked as if they were the fury of the wind made visible. “It’s a terrible night for any animal caught unprotected on that plain,” said Francisco d’Anconia. “This is when one should appreciate the meaning of being a man.” Rearden did not answer for a moment; then he said, as if in answer to himself, a tone of wonder in his voice, “Funny . . .” “What?” “You told me what I was thinking just a while ago . . .” “You were?” “. . . only I didn’t have the words for it.” “Shall I tell you the rest of the words?” “Go ahead.” “You stood here and watched the storm with the greatest pride one can ever feel—because you are able to have summer flowers and half-naked women in your house on a night like this, in demonstration of your victory over that storm. And if it weren’t for you, most of those who are here would be left helpless at the mercy of that wind in the middle of some such plain.

The worse thing I have done in my life is Diary writing.... a wastage of time, wastage of papers filled with some imaginary feelings and bunch of silly activities done each day.... I cant feel any glimpse of appreciable work done by me, as whatever right I did, my Diary says " you were suppose to do it, so it was not a big deal....huhhh..." I passed my last few nights in reading most of its pages.... "I laughed on the lines telling about my saddest moments and nights when I cried….. but I felt woeful and downhearted on the lines telling about the moments when I shared my smile with someone, when I enjoyed the moments with my friends and near and dear ones, who r far and far now, and we can’t get those moments back in this busy selfish life" So now its better in busy life to live evry day and forget it in night.... enjoy life.... save papers.... no diary writing from today..... Sorry Diary, You will Miss Me....

Embrace yourself. Choose to fully appreciate all that is good within you. Accept your imperfections and embrace the following practices: • Create the intention to trust your heart implicitly. • Be grateful for being the person you are. Appreciate your strengths and talents. • Develop your skills and talents, out of which will come self-confidence and happiness. If you have a real feeling for doing or making something, pursue that, work on it, and improve it. • Be kind to yourself. Make it a habit to articulate positive thoughts about yourself, so that everything you do is supported by the universe. Stop saying negative things about yourself. • Do a kindness every day for someone else. • Try not to worry too much. Worrying rarely solves problems. It just takes you away from the beauty life offers. If you are prone to worry, get physically active. Take a walk. Exercise. Do yoga. Moving your body helps clear your mind.

It is largely irrelevant whether the propertied elite acquires managerial skills, takes an active part in managing corporate enterprise, or has assimilated non-propertied elite manager into its own class and interests. What Mills and his disciple, William G. Domhoff and their school do not sufficiently perceive or appreciate thoroughly is that the interest of the propertied elite have changed substantially with the revolution of mass and scale. The propertied elite or “grand bourgeosie” of the bourgeois order may not have changed significantly in family composition, and certainly it retain wealth and status. Its economic interests, however, have changed from being vested in the hard property of privately owned and operated entrepreneurial firms, usually comparatively small in scale, to being intertwined with and dependent upon the de-materialized property of publicly owned, state-integrated, managerially operated mass corporations.

Don’t be defensive. People will be reluctant to share feedback if they are afraid of hurting your feelings or having to justify their perceptions. Listen carefully. Relax and actively listen to understand what the other person is trying to tell you; be sensitive to how your nonverbal communication is affecting the other person’s willingness to share with you. Suspend judgment. Listen, don’t judge. Don’t worry about what you’re going to say, but rather work to understand what the other person is trying to tell you. Be welcoming and assume that the information is intended to help you be better rather than anything otherwise. Ask questions and ask for examples. Make sure you understand what is being said and learn about the context as well as the content. Say thank you. Let the other person know that you appreciate his or her feedback and that you can’t get any better without knowing more about yourself and how your actions affect others.

And yet it seems to me that the thought and activity of those friends who have never given up direct political work and who are always ready to assume direct political responsibility very often suffer from one chronic fault: an insufficient understanding of the historical uniqueness of the posttotalitarian system as a social and political reality. They have little understanding of the specific nature of power that is typical for this system and therefore they overestimate the importance of direct political work in the traditional sense. Moreover, they fail to appreciate the political significance of those "pre-political" events and processes that provide the living humus from which genuine political change usually springs. As political actors-or, rather, as people with political ambitions-they frequently try to pick up where natural political life left off. They maintain models of behavior that may have been appropriate in more normal political circumstances and thus, without really being aware of it, they bring an outmoded way of thinking, old habits, conceptions, categories, and notions to bear on circumstances that are quite new and radically different, without first giving adequate thought to the meaning and substance of such things in the new circumstances, to what politics as such means now, to what sort of thing can have political impact and potential, and in what way- Because such people have been excluded from the structures of power and are no longer able to influence those structures directly (and because they remain faithful to traditional notions of politics established in more or less democratic societies or in classical dictatorships) they frequently, in a sense, lose touch with reality. Why make compromises with reality, they say, when none of our proposals will ever be accepted anyway? Thus they find themselves in a world of genuinely utopian thinking.

Who will I be when I have fewer patients? When I have no patients at all? It's often noted that "practice" as it relates to medicine has two meanings: the act of caring for patients and the doctor's never-ending process of perfecting his or her craft. But there's a third meaning, too, one I'm only now appreciating as I contemplate the end of my career. Medicine is a practice in the way that yoga or meditation is for many people, an activity repeated so often that it becomes a kind of incantation. I have, for so long, stood to my patients' right sides as physicians have done for centuries, palpated the lymph nodes in their necks, armpits, and groins; auscultated their hearts and lungs; asked the same questions I first learned to ask nearly forty years ago—What makes the pain better? What makes it worse? These rituals are for me an anchor without which I fear I might simply drift away. Of course I suspected all along that what I feared wasn't abandoning my patients, but myself.

Intellectual property rights are sometimes hailed as the mother of creativity and invention. However, Marshall Brain points out that many of the finest examples of human creativity—from scientific discoveries to creation of literature, art, music and design—were motivated not by a desire for profit but by other human emotions, such as curiosity, an urge to create, or the reward of peer appreciation. Money didn’t motivate Einstein to invent special relativity theory any more than it motivated Linus Torvalds to create the free Linux operating system. In contrast, many people today fail to realize their full creative potential because they need to devote time and energy to less creative activities just to earn a living. By freeing scientists, artists, inventors and designers from their chores and enabling them to create from genuine desire, Marshall Brain’s utopian society enjoys higher levels of innovation than today and correspondingly superior technology and standard of living.

Classic Eastern and Western spiritual traditions identify three ways of approaching life: the way of action, the way of knowing, and the way of feeling. It is assumed that a full life involves all three, but at any given time a person tends to prefer one. It is not important to do psychological gymnastics to figure out which orientation you might have. It is critical, however, to recognize that neither love nor anything else of consequence can rightfully be reduced to one narrow vision. Love is feeling – tenderness, caring, and longing – but it is also much more. Love is action – kindness, charity, and commitment – and again, it is much more. Love is knowing – openness of attitude, realization of connectedness, expansion of attention beyond ourselves – and still it is more. . . In both Eastern and Western spirituality, there is a fourth way, an appreciation that embraces action, feeling, and knowing and also seeks the “more” that love always is. . . In the West, it is called the contemplative way. Contemplative moments can happen in crisis, excitement, and great activity, or in quiet stillness and simple appreciation. However it happens, contemplation and immerses us in the reality of the moment. We are no longer standing apart and reflecting upon our experience, we are vitally, consciously involved with what is going on. Everything is more clear, more real than it usually is. . . . Contemplative appreciation is the fullest possible realization of love. The contemplative moments that come to us all as flashes of immediate presence or glimpses of the way life yearns to be lived. They are hints of the vast, graceful gift of love that has already been given to the family of humanity. The contemplative heart says, “only open your hands, receive the gift.” This does not mean we can control contemplation or that we can be contemplative at will. It is a gift that we can accept only as it is given. But it is given far more frequently, for more steadily than we could ever imagine.

Since the inception of the Islamic Republic, the United States has pursued a policy of containment in various forms, essentially relying on political coercion and economic pressure to press Iran in the right direction. The failure of this policy is routinely documented by the U.S. State Department, which insists on issuing reports denouncing Iran as the most active state sponsor of terrorism and warning that its nuclear program is rapidly advancing toward weapons capability. The American diplomats fail to appreciate how, after twenty-seven years of sanctions and containment, Iran's misbehavior has not changed in any measurable manner. Even more curious, the failed policy of containment enjoys a widespread bipartisan consensus, as governments as different as the Clinton and Bush administrations have largely adhered to its parameters. Although at times the Bush White House has indulged in calls for regime change, its essential policy still reflects the containment consensus. In Washington policy circles evidently nothing succeeds like failure.

Of course none of this will stop us from wanting to know what it is that is really going on in consciousness and intelligence. I want to know too. Basically the arguments of this book are making the point that what is not going on is solely a great deal of computational activity-as is commonly believed these days-and what is going on will have no chance of being properly understood until we have a much more profound appreciation of the very nature of matter, time, space, and the laws that govern them. We shall need also to have much better knowledge of the detailed physiology of brains, particularly at the very tiny levels that have received little attention until recent years. We shall need to know more about the circumstances under which consciousness arises or disappears, about the curious matter of its timing, of what it is used for, and what are the specific advantages of its possession-in addition to many other issues where objective testing is possible. It is a very broad field indeed, in which progress in many different directions is surely to be anticipated.

Lord, I intend to be aware today of the presence of your divine being in every other living being that I encounter. I intend to center my spirit in alignment with the spirit of Love before I commence my day. I intend to ground my being in your source, Universal Intentional Love Energy, recognizing my role as a cell in the body of the universe. I intend to be loving and compassionate with every person I encounter today, observing their activities in the context of their growth, and not judging their decisions as good or bad. I intend not to attempt to blame or shame other people, but rather to encourage and support. I intend to be creative today, emulating the divine creative essence in my life. I intend to be joyful today, aware of what good things I have, picking up the scent of wonder, and breathing in the good things with thanks and appreciation. I intend to reject any opinion of other people offered which negatively affects my ability to achieve the above goals. I am blessed and will be grateful for the presence of love in my life. I will grow today, learning more and applying love to the best of my ability.

It is not a small thing I want...but it is very important to the Kurds, to all Kurds. Perhaps it would be too easy to ask you to simply be a partisan of the Kurds in the counsels of your country, but it is more than that. We ask you to explain our situation so that all people in your country may understand and appreciate our struggle. It is the Kurd who will decide the direction and activity of his own political future, but a great deal of our hope will depend upon the final attitude of friendship or enmity from the powerful Englis . Perhaps all over the world there are primitive peoples like the Kurd, seeking independence, political expression, and material progress. There are certain things that we can do for ourselves, but so much depends upon the large countries. Their governments shape the primitive states by rich and powerful influence. Much of the responsibility for our situation therefore depends upon the people of your own country. If they apathetic and ignorant of our Kurdish aspirations; If they make no attempt to influence the direction of their own government in dealing with our affairs; then all will depend on ourselves alone. That would mean reluctant but necessary and bloody and terrible struggle because I would warn your Ministers that we cannot give up until we have achieved national sovereignty and our equal right among all people. It is therefore a vital and great service that I ask you, dear Brother, because our immediate hope of urgent success will depend on the strength and deliberation of those who oppose our aims. If the Englis continue to turn all their influence and strength against us, and against the Azerbaijani, they will choke the first great breath of our free choice as men. It will never destroy us, but it will be a bitter, hateful, shameful thing, and the Englis will live for ever in our history as despicable wretches who break the spirit of all advancement. That is why we desperately need support among the people and the counsels of your country. So much may depend on it, and so many decisions at Sauj Bulaq will be clearer and simpler if we know that in your country there is an active partisan of the Kurd; a partisan who understands and appreciates the Kurdish struggle for political autonomy and material advancement: a friend and a true brother. Dare I ask more of thee, Englis ?

Jacques Ellul has a word for this instrumentalizing attitude: technique. His analysis helps us to appreciate just how deep and wide the n-shaped dynamic runs in our society. He defines technique as “the totality of methods rationally arrived at and having absolute efficiency in every field of human activity.”14 It is “never anything but a collection of means and the search for the most efficient means” in any given situation,15 with its origin in Cain’s city-building and Lamech’s polygamy.16 Up until the eighteenth century, Ellul argues, technique was largely absent from all areas of society apart from the mechanical, but in the industrial revolution, technical progress suddenly exploded and began to reconfigure every area of life, from industrial production through politics to the family. The result is that today technique is not a thing out there in the world; it is how we do everything we do in the world: “The Third World, Europe, militarization, etc., are all political matters. Inflation, exchange rates, standards of living, and growth are all economic matters. Yet technique has a part in all of them. It is like a key, like a substance underlying all problems and situations. It is ultimately the decisive factor.

For the longest time, the crucial importance to health of just moving around was hardly appreciated. But in the late 1940s a doctor at Britain’s Medical Research Council, Jeremy Morris, became convinced that the increasing occurrence of heart attacks and coronary disease was related to levels of activity, and not just to age or chronic stress, as was almost universally thought at the time. Because Britain was still recovering from the war, research funding was tight, so Morris had to think of a low-cost way to conduct an effective large-scale study. While traveling to work one day, it occurred to him that every double-decker bus in London was a perfect laboratory for his purposes because each had a driver who spent his entire working life sitting and a conductor who was on his feet constantly. In addition to moving about laterally, conductors climbed an average of six hundred steps per shift. Morris could hardly have invented two more ideal groups to compare. He followed thirty-five thousand drivers and conductors for two years and found that after he adjusted for all other variables, the drivers—no matter how healthy—were twice as likely to have a heart attack as the conductors. It was the first time that anyone had demonstrated a direct and measurable link between exercise and health.

Consider: Anyone can turn his hand to anything. This sounds very simple, but its psychological effects are incalculable. The fact that everyone between seventeen and thirty-five or so is liable to be (as Nim put it) “tied down to childbearing,” implies that no one is quite so thoroughly “tied down” here as women, elsewhere, are likely to be—psychologically or physically. Burden and privilege are shared out pretty equally; everybody has the same risk to run or choice to make. Therefore nobody here is quite so free as a free male anywhere else. Consider: A child has no psycho-sexual relationship to his mother and father. There is no myth of Oedipus on Winter. Consider: There is no unconsenting sex, no rape. As with most mammals other than man, coitus can be performed only by mutual invitation and consent; otherwise it is not possible. Seduction certainly is possible, but it must have to be awfully well timed. Consider: There is no division of humanity into strong and weak halves, protective/protected, dominant/submissive, owner/chattel, active/passive. In fact the whole tendency to dualism that pervades human thinking may be found to be lessened, or changed, on Winter. The following must go into my finished Directives: when you meet a Gethenian you cannot and must not do what a bisexual naturally does, which is to cast him in the role of Man or Woman, while adopting towards him a corresponding role dependent on your expectations of the patterned or possible interactions between persons of the same or the opposite sex. Our entire pattern of sociosexual interaction is nonexistent here. They cannot play the game. They do not see one another as men or women. This is almost impossible for our imagination to accept. What is the first question we ask about a newborn baby? Yet you cannot think of a Gethenian as “it.” They are not neuters. They are potentials, or integrals. Lacking the Karhidish “human pronoun” used for persons in somer, I must say “he,” for the same reasons as we used the masculine pronoun in referring to a transcendent god: it is less defined, less specific, than the neuter or the feminine. But the very use of the pronoun in my thoughts leads me continually to forget that the Karhider I am with is not a man, but a manwoman. The First Mobile, if one is sent, must be warned that unless he is very self-assured, or senile, his pride will suffer. A man wants his virility regarded, a woman wants her femininity appreciated, however indirect and subtle the indications of regard and appreciation. On Winter they will not exist. One is respected and judged only as a human being. It is an appalling experience. Back

Emotions also directly modulate the immune system. Studies at the U.S. National Cancer Institute found that natural killer (NK) cells, an important class of immune cells we have already met, are more active in breast cancer patients who are able to express anger, to adopt a fighting stance and who have more social support. NK cells mount an attack on malignant cells and are able to destroy them. These women had significantly less spread of their breast cancer, compared with those who exhibited a less assertive attitude or who had fewer nurturing social connections. The researchers found that emotional factors and social involvement were more important to survival than the degree of disease itself. Many studies, such as the one reported in The British Medical Journal article, fail to appreciate that stress is not only a question of external stimulus but also of individual response. It occurs in the real lives of real persons whose inborn temperament, life history, emotional patterns, physical and mental resources, and social and economic supports vary greatly. As already pointed out, there is no universal stressor. In most cases of breast cancer, the stresses are hidden and chronic. They stem from childhood experiences, early emotional programming and unconscious psychological coping styles. They accumulate over a lifetime to make someone susceptible to disease.

Yet my study of the history of religion has revealed that human beings are spiritual animals. Indeed, there is a case for arguing that Homo sapiens is also Homo religiosus. Men and women started to worship gods as soon as they became recognizably human; they created religions at the same time as they created works of art. This was not simply because they wanted to propitiate powerful forces; these early faiths expressed the wonder and mystery that seem always to have been an essential component of the human experience of this beautiful yet terrifying world. Like art, religion has been an attempt to find meaning and value in life, despite the suffering that flesh is heir to. Like any other human activity, religion can be abused, but it seems to have been something that we have always done. It was not tacked on to a primordially secular nature by manipulative kings and priests but was natural to humanity. Indeed, our current secularism is an entirely new experiment, unprecedented in human history. We have yet to see how it will work. It is also true to say that our Western liberal humanism is not something that comes naturally to us; like an appreciation of art or poetry, it has to be cultivated. Humanism is itself a religion without God—not all religions, of course, are theistic. Our ethical secular ideal has its own disciplines of mind and heart and gives people the means of finding faith in the ultimate meaning of human life that were once provided by the more conventional religions.

Situation awareness means possessing an explorer mentality A general never knows anything with certainty, never sees his enemy clearly, and never knows positively where he is. When armies are face to face, the least accident in the ground, the smallest wood, may conceal part of the enemy army. The most experienced eye cannot be sure whether it sees the whole of the enemy’s army or only three-fourths. It is by the mind’s eye, by the integration of all reasoning, by a kind of inspiration that the general sees, knows, and judges. ~Napoleon 5   In order to effectively gather the appropriate information as it’s unfolding we must possess the explorer mentality.  We must be able to recognize patterns of behavior. Then we must recognize that which is outside that normal pattern. Then, you take the initiative so we maintain control. Every call, every incident we respond to possesses novelty. Car stops, domestic violence calls, robberies, suspicious persons etc.  These individual types of incidents show similar patterns in many ways. For example, a car stopped normally pulls over to the side of the road when signaled to do so.  The officer when ready, approaches the operator, a conversation ensues, paperwork exchanges, and the pulled over car drives away. A domestic violence call has its own normal patterns; police arrive, separate involved parties, take statements and arrest aggressor and advise the victim of abuse prevention rights. We could go on like this for all the types of calls we handle as each type of incident on its own merits, does possess very similar patterns. Yet they always, and I mean always possess something different be it the location, the time of day, the person you are dealing with. Even if it’s the same person, location, time and day, the person you’re dealing who may now be in a different emotional state and his/her motives and intent may be very different. This breaks that normal expected pattern.  Hence, there is a need to always be open-minded, alert and aware, exploring for the signs and signals of positive or negative change in conditions. In his Small Wars journal article “Thinking and Acting like an Early Explorer” Brigadier General Huba Wass de Czege (US Army Ret.) describes the explorer mentality:   While tactical and strategic thinking are fundamentally different, both kinds of thinking must take place in the explorer’s brain, but in separate compartments. To appreciate this, think of the metaphor of an early American explorer trying to cross a large expanse of unknown terrain long before the days of the modern conveniences. The explorer knows that somewhere to the west lies an ocean he wants to reach. He has only a sketch-map of a narrow corridor drawn by a previously unsuccessful explorer. He also knows that highly variable weather and frequent geologic activity can block mountain passes, flood rivers, and dry up desert water sources. He also knows that some native tribes are hostile to all strangers, some are friendly and others are fickle, but that warring and peace-making among them makes estimating their whereabouts and attitudes difficult.6

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Although parents and teachers are forever telling children to “grow up,” maturation cannot be commanded. One cannot teach a child to be an individual or train a child to be his own person. This is the work of maturation and maturation alone. We can nurture the process, provide the right conditions, remove the impediments, but we can no more make a child grow up than we can order the plants in our garden to grow. Dealing with immature children, we may need to show them how to act, draw the boundaries of what is acceptable, and articulate what our expectations are. Children who do not understand fairness have to be taught to take turns. Children not yet mature enough to appreciate the impact of their actions must be provided with rules and prescriptions for acceptable conduct. But such scripted behavior mustn't be confused with the real thing. One cannot be any more mature than one truly is, only act that way when appropriately cued. To take turns because it is right to do so is certainly civil, but to take turns out of a genuine sense of fairness can only come from maturity. To say sorry may be appropriate to the situation, but to assume responsibility for one's actions can come only from the process of individuation. There is no substitute for genuine maturation, no shortcut to getting there. Behavior can be prescribed or imposed, but maturity comes from the heart and mind. The real challenge for parents is to help kids grow up, not simply to look like grownups. If discipline is no cure for immaturity and if scripting is helpful but insufficient, how can we help our children mature? For years, develop-mentalists puzzled over the conditions that activated maturation. The breakthrough came only when researchers discovered the fundamental importance of attachment. Surprising as it may be to say, the story of maturation is quite straightforward and self-evident. Like so much else in child development, it begins with attachment.

It’s just a devilish odd coincidence. I shared a boat – and a carriage – with Balcourt’s sister and cousin." "I didn’t realise he had a sister." "Well, he does." Richard abruptly pushed away his empty bowl. "What a great stroke of luck! Could you use the acquaintance with the sister to discover more about Balcourt’s activities?" "That," Richard said grimly, "is not an option." Geoff eyed him quizzically. "I realise that any sister of Balcourt’s is most likely repugnant at best, but you don’t need to propose to the girl. Just flirt with her a bit. Take her for a drive, call on her at home, use her as an entrée into the house. You’ve done it before." "Miss Balcourt is not repugnant." Richard twisted in his chair, and stared at the door. "What the devil is keeping supper?" Geoff leant across the table. "Well, if she’s not repugnant, then-what’s the – ah." "Ah? Ah? What the deuce do you mean by ‘ah’? Of all the nonsensical…" "You" – Geoff pointed at him with fiendish glee – "are unsettled not because you find her repugnant, but because you find her not repugnant." Richard was about to deliver a baleful look in lieu of a response, when he was saved by the arrival of the footman bearing a large platter of something covered with sauce. Richard leant forward and speared what looked like it might once have been part of a chicken, as the footman whisked off with his soup dish. "Have some," Richard suggested to Geoff, ever so subtly diverting the conversation to culinary appreciation. "Thank you." Undiverted, Geoff continued, "Tell me about your Miss Balcourt." "Leaving aside the fact that she is by no means my Miss Balcourt" – Richard ignored the sardonic stare coming from across the table – "the girl is as complete an opposite to her brother as you can imagine. She was raised in England, somewhere out in the countryside. She’s read Homer in the original Greek—" "This is serious," murmured Geoff. "Is she comely?" "Comely?" "You know, nice hair, nice eyes, nice…" Geoff made a gesture that Richard would have expected more readily from Miles.

With the importance of resetting the entropy each time a steam engine goes through a cycle, you might wonder what would happen if the entropy reset were to fail. That’s tantamount to the steam engine not expelling adequate waste heat, and so with each cycle the engine would get hotter until it would overheat and break down. If a steam engine were to suffer such a fate it might prove inconvenient but, assuming there were no injuries, would likely not drive anyone into an existential crisis. Yet the very same physics is central to whether life and mind can persist indefinitely far into the future. The reason is that what holds for the steam engine holds for you. It is likely that you don’t consider yourself to be a steam engine or perhaps even a physical contraption. I, too, only rarely use those terms to describe myself. But think about it: your life involves processes no less cyclical than those of the steam engine. Day after day, your body burns the food you eat and the air you breathe to provide energy for your internal workings and your external activities. Even the very act of thinking—molecular motion taking place in your brain—is powered by these energy-conversion processes. And so, much like the steam engine, you could not survive without resetting your entropy by purging excess waste heat to the environment. Indeed, that’s what you do. That’s what we all do. All the time. It’s why, for example, the military’s infrared goggles designed to “see” the heat we all continually expel do a good job of helping soldiers spot enemy combatants at night. We can now appreciate more fully Russell’s mind-set when imagining the far future. We are all waging a relentless battle to resist the persistent accumulation of waste, the unstoppable rise of entropy. For us to survive, the environment must absorb and carry away all the waste, all the entropy, we generate. Which raises the question, Does the environment—by which we now mean the observable universe—provide a bottomless pit for absorbing such waste? Can life dance the entropic two-step indefinitely? Or might there come a time when the universe is, in effect, stuffed and so is unable to absorb the waste heat generated by the very activities that define us, bringing an end to life and mind? In the lachrymose phrasing of Russell, is it true that “all the labors of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man’s achievement must inevitably be buried beneath the debris of a universe in ruins”?

There was worse. Philosophers needed to be able to think freely and to follow their ideas wherever they might lead. There was a kind of sociopathic madness to their endeavor. They were the ultimate iconoclasts, subversive by their very nature, because social and political activity was based on popular opinion, public dogma, and unexamined tradition, whereas philosophy existed to scrutinize all opinions, dogmas, and traditions. For those bounded by a belief in common morality, which is to say just about everyone, philosophers were immoralists or, at best, amoralists. These suspicions of the general public were not unfounded. Philosophers really were subversive! (Here, too, Strauss and Arendt shared a common—one might say Nietzschean—perspective. “Thinking,” Arendt wrote, “inevitably has a destructive, undermining effect on all established criteria, values, measurements for good and evil, in short on those customs and rules of conduct we treat of in morals and ethics.”) To survive in a world intrinsically hostile to freethinking, philosophers had to employ “esoteric writing” while presenting a public face of moderation and quiescence, whatever radical ideas they might be harboring. “Thought must be not moderate, but fearless, not to say shameless. But moderation is a virtue controlling the philosopher’s speech.” Or as Strauss also put it: “In political things it is a sound rule to let sleeping dogs lie.” The best hope for the preservation of freedom of thought was to remain inconspicuous. The wise knew not to poke the beast. Inconspicuousness was not always possible. Constantly vulnerable to tyrants and to tyrannical majorities, philosophers were in need of friends, not only other philosophers with whom they could exchange ideas but also more practical people who could mediate between the contemplative elite and the vulgar masses. The philosophers’ best friends in the ordinary world were the people Strauss called “gentlemen.” Philosophers were not equipped to plunge into the political world, which consisted of “very long conversations with very dull people on very dull subjects.” Neither did they have the power to impose their will on the majority even if they had wanted to, which they didn’t. Instead, they needed the help of gentlemen who appreciated the value of freedom of thought yet could function among the ignorant populace. Philosophers, who were disinterested by definition, could instruct these gentlemen to shun private advantage and personal gain for the common good—and it would help if the gentlemen were wealthy so that the prospect of acquiring riches at the public expense would be less enticing—but it was up to the gentlemen to act as the bridge between the pure thinking of the minority and the material self interest of the majority and to win the support of the citizenry at large.

In truth, no matter what we think we know, we are probably wrong, and no matter what anyone else thinks they know, they are probably wrong. No one knows what’s going on in any fundamental sense. Nothing about this life is simple or clear, and from the perspective of the stars, nothing down here on earth—including us—matters all that much to anything beyond itself. Paradoxically, in this, we find great opportunity for wisdom, humility, exploration, and profound experience in our lives. “Nobody ever figures out what life is all about, and it doesn’t matter. Explore the world. Nearly everything is really interesting if you go into it deeply enough,” said renowned theoretical physicist Richard Feynman. In even the most common and mundane things, there is complexity and strangeness. We don’t even know why we sleep or dream. We don’t know how most of our brain works or what consciousness is. We don’t know if time is real in any physical sense. We don’t know what gravity is or why it is. We don’t know if there are infinite other universes or dimensions around us. We don’t know why energy or matter even came to be in the first place—or why it was followed by a perfect sequence of colliding, combining, exploding, and emerging, all to put us here, right now, able to ask why. At the base of almost everything, the resulting truth is this: we don’t know. When we disregard this unknowingness, we can easily become disinterested, uninspired, and worn out of this life. We can put great stress on things that perhaps don’t matter all that much and neglect experiences and things that do. We can feel the pressure and anxiety of chasing perfection and certainty, which do not exist. We should look to the universe often, not solely for answers but for perspective; for a helpful adjustment and an aerial consideration of our daily life. With this practice, the little things in life become more striking, the mistakes and the annoyances become less significant, the calm comes more easily, and the everyday activities of our lives that we so often view as wasteful and tedious reveal themselves to be wonderfully strange and curious parts of our existence that we should make effort to ponder and appreciate as often as we can. As if to say, I’d love to marvel at and enjoy this work of art I’ve created, the universe gave itself humanity. “Through our eyes, the universe is perceiving itself. Through our ears, the universe is listening to its harmonies. We are the witnesses through which the universe becomes conscious of its glory, of its magnificence,” said twentieth-century American-British philosopher Alan Watts. What a shame it would be to waste this experience by failing to appreciate the glory and magnificence found in the unknown. We must try to remember as often as we can that the unknown permeates everything. Its wonder is always above us, below us, around us, and inside us, whenever we need

In temperament the Second Men were curiously different from the earlier species. The same factors were present, but in different proportions, and in far greater subordination to the considered will of the individual. Sexual vigour had returned. But sexual interest was strangely altered. Around the ancient core of delight in physical and mental contact with the opposite sex there now appeared a kind of innately sublimated, and no less poignant, appreciation of the unique physical and mental forms of all kinds of live things. It is difficult for less ample natures to imagine this expansion of the innate sexual interest; for to them it is not apparent that the lusty admiration which at first directs itself solely on the opposite sex is the appropriate attitude to all the beauties of flesh and spirit in beast and bird and plant. Parental interest also was strong in the new species, but it too was universalized. It had become a strong innate interest in, and a devotion to, all beings that were conceived as in need of help. In the earlier species this passionate spontaneous altruism occurred only in exceptional persons. In the new species, however, all normal men and women experienced altruism as a passion. And yet at the same time primitive parenthood had become tempered to a less possessive and more objective love, which among the First Men was less common than they themselves were pleased to believe. Assertiveness had also greatly changed. Formerly very much of a man's energy had been devoted to the assertion of himself as a private individual over against other individuals; and very much of his generosity had been at bottom selfish. But in the Second Men this competitive self-assertion, this championship of the most intimately known animal against all others, was greatly tempered. Formerly the major enterprises of society would never have been carried through had they not been able to annex to themselves the egoism of their champions. But in the Second Men the parts were reversed. Few individuals could ever trouble to exert themselves to the last ounce for merely private ends, save when those ends borrowed interest or import from some public enterprise. It was only his vision of a world-wide community of persons, and of his own function therein, that could rouse the fighting spirit in a man. Thus it was inwardly, rather than in outward physical characters, that the Second Men differed from the First. And in nothing did they differ more than in their native aptitude for cosmopolitanism. They had their tribes and nations. War was not quite unknown amongst them. But even in primitive times a man's most serious loyalty was directed toward the race as a whole; and wars were so hampered by impulses of kindliness toward the enemy that they were apt to degenerate into rather violent athletic contests, leading to an orgy of fraternization. It would not be true to say that the strongest interest of these beings was social. They were never prone to exalt the abstraction called the state, or the nation, or even the world-commonwealth. For their most characteristic factor was not mere gregariousness but something novel, namely an innate interest in personality, both in the actual diversity of persons and in the ideal of personal development. They had a remarkable power of vividly intuiting their fellows as unique persons with special needs. Individuals of the earlier species had suffered from an almost insurmountable spiritual isolation from one another. Not even lovers, and scarcely even the geniuses with special insight into personality, ever had anything like accurate vision of one another. But the Second Men, more intensely and accurately self-conscious, were also more intensely and accurately conscious of one another. This they achieved by no unique faculty, but solely by a more ready interest in each other, a finer insight, and a more active imagination.

Don’t retire. Don’t stop being engaged with meaningful work. Look forward. Don’t look back. (Reminiscing doesn’t promote health.) Exercise. Get your heart rate going. Preferably in nature. Embrace a moderated lifestyle with healthy practices. Keep your social circle exciting and new. Spend time with people younger than you. See your doctor regularly, but not obsessively. Don’t think of yourself as old (other than taking prudent precautions). Appreciate your cognitive strengths—pattern recognition, crystallized intelligence, wisdom, accumulated knowledge. Promote cognitive health through experiential learning: traveling, spending time with grandchildren, and immersing yourself in new activities and situations. Do new things.

I think that if you regularly practice an activity that involves moving your body a lot, you will love your body for what it allows you to do, not for what it looks like. If you’re a dancer, a runner, a yogi or a soccer player, you need your body’s cooperation to be able to perform. So you’ll treat it right for that reason. And appreciate all of its strength and beauty also for that reason.

yet it’s so simple. A conscious leader needs to be actively appreciative. We can be tough leaders at times, we can and should be strong, but at the end of the day, human beings respond best to care and appreciation. It’s important to remember that in business, everything we accomplish is ultimately done with and through other people. That is what conscious leaders do—we inspire, motivate, develop, and lead others. To be appreciative of the gifts that other people share with us and with our teams is uplifting and creates a rewarding feeling of fulfillment. Appreciations are easy for leaders and organizations to implement, as we have done at Whole Foods, and they have very powerful reverberations. They unite people, create camaraderie, and help build trust. Conscious leaders should consider ways to institutionalize a culture of appreciation—their teams will thank them for it. Let me end this section on appreciation with a personal note. I have always felt so grateful for the truly amazing people I have worked with over the past forty-plus years at Whole Foods. Without them, the company never would have amounted to much of anything, and neither would I. Every day I work with people who I know are incredibly smart, talented, caring, and passionate

Why the us government Should Maintain students Healthcare Claims education and learning is probably the finest ventures in ensuring the people stay a greater existence from the contemporary setting. Over time, education and learning methods have transformed to guarantee individuals gain access to it in the very best ways. Besides, the adjustment can be a purposeful relocate making sure that learning meets pupils distinct needs nowadays. Consequently, any country that is focused on establishing in the current technical period must be ready to devote in schooling no matter what. We appreciate that lots of claims have was able to meet the most affordable threshold in offering secondary and basic education. It is actually commendable for schooling is focused and attends on the needs in the present environment. In addition to, we certainly have observed reduced rates of dropouts due to correct education and learning systems into position. Nevertheless, it is not enough because there are many other factors that, in turn, lower the superiority of education. We appreciate the reality that educational costs is mainly purchased and virtually totally given through the express or low-successful businesses. Sadly, small is defined in range to be sure the unique treatment of learners. It has led to the indiscriminate govt accountability. Apart from putting everything in place, the government must also provide the proper healthcare of a learner because it' s the foundation of excellent learning. The arranged provision of health care to students is defined around the periphery, plus it is amongst the essential things that degrade the grade of training. Standard attendance is actually a necessity for pupils to acquire much more and carry out greater. For that reason, government entities need to ensure an original set up of arranged healthcare to pupils to ensure they are certainly not stored away from university because of health care problems. Re-Analyzing the goal of Government in mastering It can be only by re-dealing with government entitiesAnd#039; s role in supplying primary and secondary education and learning that people can completely set up the skewed the outdoors of learner’s health care and the desire to influence the state to reconsider it. The cause of why the government must pay for the student’s healthcare is that its responsibility is unbalanced. It provides maintained to purchase basic training effectively but has did not shield the health-related requirements of any learner. Aside from, it is suitably interested in increasing the size of young menAnd#039; s and ladiesAnd#039; s chances in obtaining technical and professional education. But it has not searched for has and aims unacceptable method of achieving the medical care requirements of any learner. As a result, education require is not met because its services are skewed. The possible lack of equilibrium in government activities replicates the malfunction to discrete primarily sharply amid the steps right for authorities financing and activities to become implemented. Financing healthcare for students, which is equally essential, is neglected, though Financing education is largely accepted. For that reason, this is a deliberate demand government entities to perform the circle by paying for student' s health care. When there is stability in federal government commitments in education and learning, its requirements will probably be fulfilled. So, the state should pay for pupil' s medical care. If they are healthful, they find out better. In addition to, a large stress will probably be lifted, and will also unquestionably raise enrolment in professional coachingcenters and colleges, along with other studying companies.

The feeling of gratitude coupled with the mental concept of appreciation is expressed like an invisible message in all directions and at all times. In this particular context, gratitude to the Universal Entity is the overarching motive behind all forms of expression that the human instrument aspires to. Every breath, every word, every touch, every thought, every thing is centered on expressing this sense of gratitude. A gratitude that the individual is sovereign and supported by a Universal Entity that expresses itself through all forms and manifestations of intelligence with the sole objective of creating the ideal reality to activate the individual's Source Codes and transform the human instrument and entity in to the Sovereign Integral. It is this specific form of gratitude that accelerates the activation of the Source Codes and their peculiar ability to integrate the disparate componentry of the human instrument and the entity, and transform them to the state of perception and expression of the Sovereign Integral.

Top 10 ideas from No More Meltdowns: 1. Each day for several months, have your child imagine the sensations of anger and rehearse the calming strategy, such as: holding a squeeze ball, counting to 10, taking deep breaths, taking a walk and swinging on the swing set. He will be able to do the calming strategy without too much conscious effort (42) 2. Create a schedule of routines that involves visual reminders of their schedule to provide comfort in understanding what to expect next (40) 3. Praise their effort when they are working on a project or attempting a new activity. Those concentrating on their ability get frustrated more easily. In contrast, those attending their level of effort respond to frustration with more motivation and positive feelings. Praise their continued efforts rather than simply praise their current ability (28) 4. Avoid meltdowns by anticipating and preparing for triggering events. Use the Prevention Plan Form (20, 147) 5. Self-calming strategies: Getting a hug, swinging on the swing set, taking a walk, taking deep breaths, counting to 10, holding a favorite toy (a pup) and a squeeze ball. (42) When using humor, ask “Is it okay if I try to make you laugh to get your mind off of this?”(39) 6. Creating rules and consequences is an important starting point. Without rules and consequences, our lives would be chaotic (5) 7. Gradually expose your child to new foods by asking him first to just look at the foods. Next, ask him to smell them, taste them and eventually eat a small piece. Begin with sweet items (even candy) to allow your child to be open to trying new things. Exercise just prior to trying a new food can increase appetite (77, 78, 80) 8. A child’s passion can be the most effective distraction. Suggestions: Getting hugs, stuffed animals, favorite toys, books and looking out the window (38) 9. Give your child a sticker for each night he sleeps in his own bed. Most importantly, praise him so that he can take pride in his independence (143) 10. Set a time to do homework soon after school, before he gets too tired, and right after as snack, so he’s not hungry. Break down the homework into small steps and ask him to do one tiny part of it. Once started, he will likely be willing to do other parts as well (70) When children feel accepted and appreciated by us, they are more likely to listen to us (9)

In longtime meditators, such as Tibetan monks who have meditated for over 10,000 hours, the parietal lobe shows greatly reduced activity during meditation. While the brain’s energy usage only fluctuates around 5% up or down each day, in these adepts it drops up to 40% as they enter an altered state of consciousness. People who are isolated and lonely show the opposite effect. Their parietal lobes may be highly active. Feelings of loneliness and isolation are increasing in our fragmented society, according to a number of studies, and they have detrimental effects on our health. We are social beings, and a sense of connectedness translates into overall physical and emotional well-being. In a meta-analysis of 148 studies with a total of 308,849 participants, the researchers found “a 50% increased likelihood of survival for participants with stronger social relationships. This finding remained consistent across age, sex, initial health status, cause of death, and follow up.” Even when the researchers corrected for behaviors such as smoking, obesity, and lack of exercise, the effect remained consistent. Think back to the times of your life when you were happiest. For most of us, special moments with family and friends come to mind. We may have been on vacation with loved ones or enjoying a meal or a joke with friends. It may have been singing carols during the holidays, when billions of people join in affirming “peace on earth, goodwill to men.” What’s common to all those happy times is that your attention was fully in the present moment, the “timelessness” of Chapter 2. You weren’t worrying about the past or stressing over the future, the way you might be doing if you didn’t have precious people to engage your thoughts. Time and space receded as the love-filled present occupied your attention. Only in the present moment can you escape the demon’s obsession with the mistakes of the past and the problems of tomorrow. Experiences of timelessness, as the parietal lobe shuts down, shape our perception of the world and how we act in it. A Stanford study of people who experienced “the deep now” found that it changed their behavior. They “felt they had more time available . . . and were less impatient . . . more willing to volunteer their time to help others . . . preferred experiences over material products . . . and experienced a greater boost in life satisfaction.” A quiet parietal lobe promotes empathy, compassion, relaxation, appreciation, connectedness, and self-esteem.

The Catholic legal scholar Cathleen Kaveny has argued that the reason so many of them are so unhappy—despite being generally very well paid—is the convention of the “billable hour,” which obliges them to treat their time, and thus really themselves, as a commodity to be sold off in sixty-minute chunks to clients. An hour not sold is automatically an hour wasted. So when an outwardly successful, hard-charging attorney fails to show up for a family dinner, or his child’s school play, it’s not necessarily because he’s “too busy,” in the straightforward sense of having too much to do. It may also be because he’s no longer able to conceive of an activity that can’t be commodified as something worth doing at all. As Kaveny writes, “Lawyers imbued with the ethos of the billable hour have difficulty grasping a non-commodified understanding of the meaning of time that would allow them to appreciate the true value of such participation.” When an activity can’t be added to the running tally of billable hours, it begins to feel like an indulgence one can’t afford.

Was I mad at being “outed” by him as sexually active? No. To be honest with you, I liked that Justin said that. Why did my managers work so hard to claim I was some kind of young-girl virgin even into my twenties? Whose business was it if I’d had sex or not? I’d appreciated it when Oprah told me on her show that my sexuality was no one else’s business, and that when it came to virginity, “you don’t need a world announcement if you change your mind.

Once you’ve recognized someone you’ve met as secure, remember not to make impulsive decisions about whether s/he is right for you. Remind yourself that you might feel bored at first—after all, there is less drama when your attachment system isn’t activated. Give it some time. Chances are, if you are anxious, you will automatically interpret calmness in the relationship as a lack of attraction. A habit of years is not easy to shed. But if you hold out a little longer, you may start to appreciate a calm attachment system and all the advantages it has to offer.

In many traditional societies, the political head is also a spiritual leader, and in others the secular leader is limited by ancient religious teachings. We Americans pride ourselves on separating church and state, rightly worried that citizens may lose freedoms if politicians mix their religious beliefs with their political agendas. But as a result we have created a wholly secular state that can't truly govern a people, because its activities ignore the needs of the soul and play out as if a human community were a mere aggregate of inanimate bodies. How could we run a country according to the most recent reckoning of pollsters unless we considered citizens as mere numbers?...If we could distinguish between a basic religious attitude and a system of beliefs, we might bring to our civic lives a spirit of reverence, an acknowledgement of mystery, and an appreciation for ritual, all in an atmosphere of tolerance.

The second main argument to support the idea that simple living enhances our capacity for pleasure is that it encourages us to attend to and appreciate the inexhaustible wealth of interesting, beautiful, marvelous, and thought-provoking phenomena continually presented to us by the everyday world that is close at hand. As Emerson says: “Things near are not less beautiful and wondrous than things remote. . . . This perception of the worth of the vulgar is fruitful in discoveries.”47 Here, as elsewhere, Emerson elegantly articulates the theory, but it is his friend Thoreau who really puts it into practice. Walden is, among other things, a celebration of the unexotic and a demonstration that the overlooked wonders of the commonplace can be a source of profound pleasure readily available to all. This idea is hardly unique to Emerson and Thoreau, of course, and, like most of the ideas we are considering, it goes back to ancient times. Marcus Aurelius reflects that “anyone with a feeling for nature—a deeper sensitivity—will find it all gives pleasure,” from the jaws of animals to the “distinct beauty of old age in men and women.”48 “Even Nature’s inadvertence has its own charms, its own attractiveness,” he observes, citing as an example the way loaves split open on top when baking.49 With respect to the natural world, celebrating the ordinary has been a staple of literature and art at least since the advent of Romanticism in the late eighteenth century. Wordsworth wrote three separate poems in praise of the lesser celandine, a common wildflower; painters like van Gogh discover whole worlds of beauty and significance in a pair of peasant boots; many of the finest poems crafted by poets like Thomas Hardy, Robert Frost, Elizabeth Bishop, William Carlos Williams, and Seamus Heaney take as their subject the most mundane objects, activities, or events and find in these something worth lingering over and commemorating in verse: a singing thrush, a snowy woods, a fish, some chilled plums, a patch of mint. Of course, artists have also celebrated the extraordinary, the exotic, and the magnificent. Homer gushes over the splendors of Menelaus’s palace; Gauguin left his home country to seek inspiration in the more exotic environment of Tahiti; Handel composed pieces to accompany momentous ceremonial occasions. Yet it is striking that a humble activity like picking blackberries—the subject of well-known poems by, among others, Sylvia Plath, Seamus Heaney, and Richard Wilbur—appears to be more inspirational to modern poets, more charged with interest and significance, than, say, the construction of the world’s tallest building, the Oscar ceremonies, the space program, or the discovery of DNA’s molecular structure. One might even say that it has now become an established function of art to help us discover the remarkable in the commonplace

But it is not just the aesthetic appreciation of the ordinary that simple living can encourage. Ancient philosophers also pointed out that just about any segment of the natural world, from the starry heavens above one’s fields to the spiderweb in the corner of one’s prison cell, offers abundant material worthy of close observation and poses innumerable fascinating questions to the naturally curious mind. Moreover, the contemplation of nature is recommended not just as a pleasurable activity but also as a source of spiritual refreshment readily available to everyone regardless of rank or fortune since, as Seneca points out, “from any spot whatever eyes can be raised to heaven equally well”50—an attitude that seems to have helped him deal with his own misfortune when he was exiled to Corsica. Once again, there is no reason to assume that the connection being asserted—in this case between a simple lifestyle and a heightened appreciation of the commonplace or the wonders of nature—is universal or inevitable. But prima facie it is plausible to suppose that such appreciation is more likely when we are subjected to fewer exotic and expensive diversions.

From that day on I stopped comparing myself to my peers and started to actively take joy in the success of others. Not only has this made me a happier person in my professional life, but also in my personal interactions. Indeed, I have found that rejecting envy helps you appreciate others more, and helps build lasting friendships and relationships. I hope that my friends and family know that I’m their biggest cheerleader and I always will be, thanks to Richard.

Self-esteem has two aspects: (1) a secure conviction that one’s fundamental purposes are worthwhile and (2) confidence in one’s ability to realize these purposes. So, self-esteem is a kind of self-confidence— confidence in the value of one’s basic ambitions and confidence in one’s ability to realize these aims. Self-esteem is a primary good because in its absence none of our practical aims will seem worthwhile or we won’t attempt to achieve those things we regard as valuable. Apathy, depression, and despair may take over. Rawls views self-esteem as a natural primary good (rather than a social one), because society, and in particular the state, has no mechanism for distributing self-esteem directly. There are, however, social bases of self-esteem that a basic structure can support (or undermine). One’s sense of self-worth is socially supported when those one admires appreciate and affirm one’s values and achievements. We will usually develop and maintain a sense of self-worth provided we belong to at least one association or community within which our activities are publicly affirmed. What should we expect in an unjust society? In an unjust society, there may also be a variety of communities and associations with their own ideals, and these forms of group affiliation may also develop among those who are severely disadvantaged. Moreover, the cultural traits that characterize some of these communities and associations may have been cultivated in response to, or otherwise shaped by, the unjust institutional arrangements.

The natural world delicately captures our attention with artifacts such as big trees, intricate plants, and small animals. We may glance at these things, and approach them for greater appreciation like that musician playing on the corner, but we’re not carefully focusing on them as we would if we were memorizing talking points for a speech or driving in city traffic. Activities like those drain our executive-function batteries, whereas effortlessly absorbing nature does the opposite: It allows the neural resources that guide our voluntary attention to recharge.

By the time we are aware we feel anxious, our thinking center is already engaged. Once that happens, we have access to more than just our habitual responses. We have access to choice. This is the start of control and change. Not just the perceptual kind, but the hardwired kind. Researchers have even put a number on how much control we actually have: 40 percent. According to data compiled by positive psychologist, Sonja Lyubomirsky and detailed in The How of Happiness, approximately 50 percent of variance in happiness is determined by genes, 10 percent of variance in happiness is determined by circumstance, and the rest of our happiness is determined by our actions.33 This is powerful information. “To understand that 40 percent of our happiness is determined by intentional activity,” Lyubomirsky writes, “is to appreciate the promise of the great impact that you can make on your own life through intentional strategies that you can implement to remake yourself as a happier person

Naskar's Folly (The Sonnet) If your perception doesn't evolve with time, It's not a sign of conviction but cowardice. So in this sonnet I take it upon myself, to correct my own early follies. In one of my early works I called America, "a great country, built by great people," while the harsh humanitarian fact of earth is, America is a terrorist nation, built by criminals. I once naively asked to 'appreciate the soldiers', while unintentionally undermining peace-activism. That one line has been eating me alive, until in 2023 I declared, "military is legal terrorism." Own up your follies, use them to sharpen your conviction. Mistakes acknowledged are the beginning of illumination.

It is so important to take the time to refill our own cups before returning to work to take care of everyone else. Burnout is the #1 reason more than half of our nation's school teachers want to leave their field. So, prioritizing our own self care is so important. I want to encourage you all to remember that as we continue on this school year. Need some ideas? Here are 5 ways to practice self care after an emotionally taxing day: 1. take the time to reflect without dwelling on what went wrong. It's important to process and validate your emotions without focusing just on the negative. My suggestion: try spending a few minutes journaling your feelings to get all those thoughts and emotions out of your head and on to paper. 2. Make the space to appreciate everything you did right. It's so easy to get caught up in what went wrong, so try to capture all that went right and honor those things as well. 3. Do an activity that will make you feel better, whether it's a facemask, a long walk, or a stop at your favorite bakery on the way home. Find one way to treat yourself. Try to end your day off on a high note by doing something that makes you feel good. 4. Get some sleep, seriously. Chances are your body needs it. And in order to conquer the next day, its always a good idea to have a well rested body and mind. 5. Know that: just because today was hard, it doesn't mean tomorrow will be too. It's okay to have a bad day. Those are the days that help us appreciate the good ones even more. Try to remember that one bad day doesn't mean that the rest of the year will be the same. And don't forget: You've got this!

Here’s a quick overview of what happens when groups of passionate believers start to define themselves in opposition to others: A simple message seems obvious to a large population, and those people can’t understand what the opposition could possibly be thinking. They never or almost never engage with someone who holds those different beliefs, and if they do, it’s in the context of the discussion, not in the context of, like, also being a human. The vast majority of those people nod appreciatively and then change the channel and watch NCIS and eat the tacos that they made. It’s their own recipe. They’ve developed it over years, and they like it better than any taco you could get at even a super fancy restaurant. They go to bed at 10:30 and worry a bit about whether their son is adjusting well to college. A very small percentage get really riled up. They’re angry, but they’re mostly worried or even scared and want to cause some kind of action. They call their representatives and do a little organizing. They’re usually motivated not just by agreement in the message but by a hatred of the people trying to fight the message. A tiny percentage of that percentage just go way the fuck overboard. They get so frightened and angry that they need to make something happen. How? Well, that’s simple, right? You eliminate the people who are actively trying to destroy the world. If we’re all really unlucky, and if there are enough of them, those people find each other and they confirm and exacerbate their own extremism.

For the better part of seven decades, watching rockets launch from Cape Canaveral has been a major tourist attraction, a favorite activity of locals, and a taken-for-granted part of Florida life. Few experiences in this lifetime are as awe-inspiring as watching a rocket launch not more than five miles from the launch site. When NASA lights the fuse on these babies, the solid rocket boosters blast the payload into space with several million pounds of thrust. Words cannot adequately describe the sight, sound, and feel of one of these events-- like the Grand Canyon and oral sex, it must be experienced to be appreciated.

And we're cheerful, too. You can count on that.' Obligingly she smiled in a neighbourly way at him. 'It will be a relief to leave Earth with its repressive legislation. We were listening OH the FM to the news about the McPhearson Act.' 'We consider it dreadful,' the adult male said. 'I have to agree with you,' Chic said. 'But what can one do?' He looked around for the mail; as always it was lost somewhere in the mass of clutter. 'One can emigrate,' the adult male simulacrum pointed out. 'Um,' Chic said absently. He had found an unexpected heap of recent-looking bills from parts suppliers; with a feeling of gloom and even terror he began to bills from parts suppliers; with a feeling of gloom and even terror he began to sort through them. Had Maury seen these? Probably. Seen them and then pushed them away immediately, out of sight. Frauenzimmer Associates functioned better if it was not reminded of such facts of life. Like a regressed neurotic, it had to hide several aspects of reality from its percept system in order to function at all. This was hardly ideal, but what really was the alternative? To be realistic would be to give up, to die. Illusion, of an infantile nature was essential for the tiny firm's survival, or at least so it seemed to him and Maury. In any case both of them had adopted this attitude. Their simulacra -- the adult ones -- disapproved of this; their cold, logical appraisal of reality stood in sharp contrast, and Chic always felt a little naked, a little embarrassed, before the simulacra; he knew he should set a better example for them. 'If you bought a jalopy and emigrated to Mars,' the adult male said, 'We could be the famnexdo for you.' 'I wouldn't need any family next-door,' Chic said, 'if I emigrated to Mars. I'd go to get away from people. 'We'd make a very good family next-door to you,' the female said. 'Look,' Chic said, 'you don't have to lecture me about your virtues. I know more than you do yourselves.' And for good reason. Their presumption, their earnest sincerity, amused but also irked him. As next-door neighbours this group of sims would be something of a nuisance, he reflected. Still, that was what emigrants wanted, in fact needed, out in the sparsely-populated colonial regions. He could appreciate that; after all, it was Frauenzimmer Associates' business to understand. A man, when he emigrated, could buy neighbours, buy the simulated presence of life, the sound and motion of human activity -- or at least its ​mechanical nearsubstitute to bolster his morale in the new environment of unfamiliar stimuli and perhaps, god forbid, no stimuli at all. And in addition to this primary psychological gain there was a practical secondary advantage as well. The famnexdo group of simulacra developed the parcel of land, tilled it and planted it, irrigated it, made it fertile, highly productive. And the yield went to the it, irrigated it, made it fertile, highly productive. And the yield went to the human settler because the famnexdo group, legally speaking, occupied the peripheral portions of his land. The famnexdo were actually not next-door at all; they were part of their owner's entourage. Communication with them was in essence a circular dialogue with oneself; the famnexdo, it they were functioning properly, picked up the covert hopes and dreams of the settler and detailed them back in an articulated fashion. Therapeutically, this was helpful, although from a cultural standpoint it was a trifle sterile.

Starting today, declare your devotion to remembering the sublime soul, brave warrior and undefeatable creator that your natural wisdom is calling on you to be. The trials of your past have skillfully served to reinvent you into one who is tougher, more aware of the powers that make you special and more grateful for the basic blessings of a life beautifully lived—splendid health, a happy family, a job that fulfils and a hopeful heart. These apparent difficulties have actually been the stepping stones for your current and future victories. The former limits that have shackled you and the “failures” that have hurt you have been necessary for the realization of your mastery. All is unfolding for your benefit. You truly are favored. Oh yes, whether you accept this or not, you are a lion, not a sheep. A leader, never a victim. A person worthy of exceptional accomplishment, uplifting adventure, flawless contentment and the self-respect that, over time, rises steeply into a reservoir of self-love that no one and no thing can ever conquer. You are a mighty force of nature and a dynamic producer, not a slumbering casualty caught flat-footed in a world of degrading mediocrity, dehumanizing complaint, compliance and entitlement. And with steadfast commitment and regular effort, you will evolve into an idealist, an unusual artist and a potent exceptionalist. A genuine world-changer, in your own most honest and excellent way. So be not a cynic, critic and naysayer. For doubters are degenerated dreamers. And average is absolutely unworthy of you. Today, and for each day that follows of your uniquely glorious, brilliantly luminous and most-helpful-to-many life, stand fiercely in the limitless freedom to shape your future, materialize your ambitions and magnify your contributions in high esteem of your dreams, enthusiasms and dedications. Insulate your cheerfulness, polish your prowess and inspire all witnesses fortunate enough to watch your good example of how a great human being can behave. We will watch your growth, applaud your gifts, appreciate your valor and admire your eventual immortality. As you remain within the hearts of many.

Historically, mathematics does not seem to enjoy tolerating undecidable propositions. It may elevate such a proposition to the status of an axiom, and through repeated exposure it may become quite widely accepted. This is more or less the case with the Axiom of Choice. I would characterize this tendency quite simply as opportunism. It is of course an impersonal and quite constructive opportunism. Nevertheless, the feeling that mathematics is a worthwhile and relevant activity should not completely erase in our minds an honest appreciation of the problems which beset us.

James Aka, a Mississauga resident, adores the city's architecture, from the sleek lines of its modern buildings to the historical charm of its landmarks. Passionate about urban design, James explores Mississauga's diverse architectural landscape with enthusiasm, finding beauty and inspiration in every structure. As an avid photographer, he captures the city's skyline from different angles, showcasing its dynamic evolution. James actively engages in discussions about urban planning and preservation, advocating for sustainable development while honoring the city's heritage. With a deep appreciation for the unique character of Mississauga's built environment, James celebrates its architectural diversity and contributes to shaping its future with his keen eye and passionate advocacy.

Only through the consistent application of discipline can we prevent the negative tendencies of life from destroying our plans. With the passing of a little time and the attainment of a little success, we can become careless. That is why those in pursuit of the good life must develop a new sense of appreciation for discipline, and become aware of all that they can do and all that they can have. What each of us can do is remarkable. People can do the most amazing things, once they have made the decision to tackle the disciplines that lead to a new philosophy, a new attitude, and a new and intense level of activity. What people will do, however, is sometimes disappointing.

We intuitively know that the heart is the center of love and empathy, and studies are showing this to be true. In fact, empathy manifests in the electromagnetic field (EMF), which is generated by the heart in amounts greater than anywhere else in the body. The heart’s EMF emits fifty thousand femtoteslas (a measure of EMF), in contrast to the ten generated by the brain.37 Other research shows that when separated from the magnetic field, the heart’s electrical field is sixty times greater in amplitude than the brain’s field.38 Through this field, a person’s nervous system tunes in to and responds to the magnetic fields produced by the hearts of other people.39 The heart’s field is therefore one of the means by which a practitioner affects patients. This effect leads to the question, What do you want to share? To generate positive outcomes for a patient, a practitioner must hold positive feelings in his or her own heart. Not only does good will profit the client, but it also benefits the practitioner as a person. A set of studies by researcher Dr. Rollin McCraty of the HeartMath Institute in California, and described in his e-book, The Energetic Heart, helps explain the importance of positive energy.40 For decades, scientists have known that information is encoded in the nervous system in the time intervals between activities or in the pattern of electrical activity. Recent studies also reveal that information is captured in hormone pulses. Moreover, there is a hormone pulse that coincides with heart rhythms, which means that information is also shared in the interbeat intervals of the pressure and electromagnetic waves produced by the heart. Negative emotions such as anger, frustration, or anxiety disturb the heart rhythm. Positive emotions such as appreciation, love, or compassion produce coherent or functional patterns. Feelings, distributed throughout the body, produce chemical changes within the entire system. Do you want to be a healthy person? Be sincerely positive as often as you can. You thus “increase the probability of maintaining coherence and reducing stress, even during challenging situations.”41 What you as a practitioner believe will be shared—everywhere and with everyone you meet.

Ehsan Sehgal Quotes about Media — — — * Words matter and mirror if your head is a dictionary of insight and your feelings are alive. * Sure, fake news catches and succeeds attention, but for a while; however, it embraces disregard and unreliability forever. * Media rule the incompetent minds and pointless believers. * A real journalist only states, neither collaborates nor participates. * The majority of journalists and anchors have the information only but not the sense of knowledge. * When the media encourages and highlights the wrong ones, anti-democratic figures, criminals in uniform, and dictators in a supreme authority and brilliant context, sure, such a state never survives the breakdown of prosperity and civil rights, as well as human rights. Thus, the media is accountable and responsible for this as one of the democratic pillars. *Media cannot be a football ground or a tool for anyone. It penetrates the elementary pillar of a state, it forms and represents the language of entire humanity within its perception of love, peace, respect, justice, harmony, and human rights, far from enmity and distinctions. Accordingly, it demonstrates its credibility and neutrality. * When the non-Western wrongly criticizes and abuses its culture, religion, and values, the Western media highlights that often, appreciating in all dimensions. However, if the same one even points out only such subjects, as a question about Western distinctive attitude and role, the West flies and falls at its lowest level, contradicting its principles of neutrality and freedom of press and speech, which pictures, not only double standards but also double dishonesty with itself and readers. Despite that, Western media bother not to realize and feel ignominy and moral and professional stigma. * Social Media has become the global dustbin of idiocy and acuity. It stinks now. Anyone is there to separate and recycle that. Freedom of speech doesn’t mean to constitute insulting, abusing, and harming deliberately in a distinctive and discriminative feature and context, whereas supporting such notions and attempts is a universal crime. * Social media is a place where you share your favourite poetry, quotes, songs, news, social activities, and reports. You can like something, you can comment, and you can use humour in a civilised way. It is social media, but it is not a place to love or be loved. Any lover does not exist here, and no one is serious in this regard. Just enjoy yourself and do not try to fool anyone. If you do that, it means you are making yourself a fool; it is a waste of time, and it is your defeat too. * I use social media only to devote and denote my thoughts voluntarily for the motivation of knowledge, not to earn money as greedy-minded. * One should not take seriously the Social-Media fools and idiots. * Today, on social media, how many are on duty? * Journalists voluntarily fight for human rights and freedom of speech, whereas they stay silent for their rights and journalistic freedom on the will and restrictions of the boss of the media. Indeed, it verifies that The nearer the church, the farther from god. * The abuse, insult, humiliation, and discrimination against whatever subject is not freedom of expression and writing; it is a violation and denial of global harmony and peace. * Press freedom is one significant pillar of true democracy pillars, but such democracy stays deaf, dumb, and blind, which restricts or represses the media. * Press and speech that deliberately trigger hatred and violation fall not under the freedom of press and speech since restrictions for morale and peace apply to everyone without exemption. * Real press freedom is just a dream, which nowhere in the world becomes a reality; however, journalists stay dreaming that.

Brendan Corkery, nurtured in a tranquil small town, fondly recalls a childhood of simplicity and local schooling. Transitioning into retail, his dedication and proficiency propelled him from clerk to store manager. Beyond work, he finds solace and adventure in outdoor activities, such as soccer, scenic hikes, and cinematic appreciation.

Your partner is inconsistently there for you when you need them. Your partner ignores your texts, emails or calls or inconsistently responds to your texts, emails or calls. Your partner ignores your explicit requests for time together or they keep saying that they want to do things with you but there is little to no follow-through. Your partner does things that make you question if you are accepted, appreciated or valued. Your partner is inconsistent about the information they share about themselves, other partners or sexual activity. Relationship and/or sexual agreements are being broken. Your partner uses their other partners as an excuse for their own behavior. Your partner uses criticism, defensiveness, contempt or stonewalling. Your feelings, needs or opinions are not heard or don’t carry much weight. Despite what your partner says about how much they care about you or how they don’t practice hierarchy, other partners are getting preferential treatment. Your partner is effusively affectionate over text, but uncomfortable with verbal or physical affection in person. You are giving more than you are receiving. You are being asked to keep your relationship a secret or lie about your relationship in front of certain people. You get more information from your metamours pertaining to important things about your partner than from your actual partner.

The more we build the habit of allowing ourselves to be deflected by dreams that fascinate us but that we cannot yet understand—that is, the more we pay attention to and appreciate our dreams upon waking without knowing their meaning—the more we will find, later, that we have been actively shaping our past through our amazement at our precognition and what it reveals about our biography. And the more we honor our precognitive hits or confirmations, for instance through art or by keeping or making souvenirs, the more exciting they are and the more they will become a target of our dreams, and the more we will notice precognition happening. By building a habit of honoring your dreamlife, you will sow the seeds for amazing discoveries in your future, which then feed into and shape your past.

I shook my head, feeling stupid. Hating that I felt stupid. Because the truth was, I didn’t want the solution to midlife to be young again. I wanted to be accepted for being my age. I wanted it to be okay for a woman to have wrinkles. Graying hair. A few sagging areas due to child birth and the passing of years. As a woman excited to start this new chapter, I wanted to feel…normal. Accepted. But the truth was, I didn’t feel accepted. I didn’t feel acknowledged for my service in raising the next generation, for my active role in the community, or even for being human sometimes. I felt utterly ignored. I felt invisible or, worse, frowned upon. Most of the time, when I looked in the mirror, I saw only my flaws. I saw all the things that advertisements and social media said was wrong with me. I wanted to focus on what was right about this version of myself, like the way I’d learned to take life a little slower and enjoy each moment. Like my appreciation for people’s differences, and for beauty found in unlikely places. For my friendships, new and old. I wanted it to be okay that I wasn’t worried about beauty anymore, or worried about looking young. I just wanted to look like me, however me looked in any given year.

It is imperative for parents to actively affirm their children’s capabilities, identifying and appreciating their unique qualities. By instilling in children a sense of equal competence and self-worth, parents can promote a healthy, positive mindset.

the other men. Efficiency is his great characteristic. He is exacting, critical, often irritable and suffers from liver. Great powers of expression; active and energetic mentally and physically, but especially mentally. This man supplies what the others have not; excellent reflective powers. Ascetic, idealistic, philosophical, theoretical, analytical and constructive in the mental line. Great literary powers. Exacting on every one but more exacting on himself. Has benevolence and veneration. Dominated by the intellectual. Enthusiastic, appreciates the beautiful, the grand, the sublime.

The woman I’m in love with told me she’s pregnant and instead of… I don’t know, being happy or at least asking if you’re okay, my defensiveness just activated. I spewed a lot of nonsense.” “It was pretty shitty.” “And as always, I appreciate that you don’t take my shit. Maybe that’s one of the things I love the most about you.

In Seattle, Washington, in 1971, Howard Schultz, the owner of a local coffee roasting and distribution company, noted the increasing affluence of the American public and their desire to receive gracious treatment in their daily activities. Schultz recognized that there was a market for small businesses featuring top quality coffee and an opportunity to relax in an attractive environment. To take advantage of these emerging Minitrends, Mr. Schultz initiated the very successful Starbucks chain which offers top quality coffee drinks in a friendly and relaxed atmosphere Starbucks has a long record of appreciating Minitrends, but failed to recognize the trend that more economically-stressed customers were beginning to opt for similar, lower-cost drinks offered by fast food restaurants such as McDonald’s. While still popular, in summer 2008, the Starbucks company announced the termination of 1,000 employees, and in November 2008, the company reported a 98 percent decline in profit for the third quarter of the year. To be more economically competitive, Starbucks has recently introduced a line of instant coffee.

both hands against the door. “Feet wider apart. That’s right. Like in the American movies.” Satisfied, Qazi patted the man down. “What, no gun? A GRU man without a gun …” Qazi carefully felt the man’s crotch and the arms above the wrists. “First humor and now this! The GRU will become a laughingstock. But of course there is a microphone.” Qazi lifted all the pens from the Russian’s shirt pocket and examined them, one by one. “It had better be here, Chekhov, or you will have to part with your buttons and your shoes.” It was in the third pen. “Now turn around and sit against the door.” The Russian’s face was covered with perspiration, his fleshy lips twisted in a sneer. “The shoes.” Qazi examined them carefully and tossed them back. “Now the coat.” This he scrutinized minutely. From the uppermost of the large three buttons on the front of the coat a very fine wire was just visible buried amid the thread that held the button on. Qazi sawed the button free with a small pocketknife, then dropped the pen and button down a commode. He tossed the coat back to Chekhov. “And the belt.” After a quick glance, Qazi handed it back. “Hurry, we have much to say to each other.” He unscrewed the silencer and replaced the pistol in his ankle holster. He opened the door as the Russian scrambled awkwardly to his feet. An hour later the two men were seated in the Sistine Chapel against the back wall, facing the altar and Michelangelo’s masterpiece The Last Judgment behind it. On the right the high windows admitted a subdued light. Qazi kept his eyes on the tourists examining the paintings on the ceiling and walls. “Is it in Rome, as General Simonov promised?” “Yes. But you must tell us why you want it.” “Is it genuine, or is it a masterpiece from an Aquarium print shop?” The Aquarium was the nickname for GRU headquarters in Moscow. The Russian’s lips curled, revealing yellow, impacted teeth. This was his smile. “We obtained it from Warrant Officer Walker.” “Ah, those Americans! One wonders just how long they knew about Walker’s activities.” The Russian raised his shoulders and lowered them. “Why do you want the document?” “El Hakim has not authorized me to reveal his reasons. Not that we don’t trust you. We value the goodwill of the Soviet Union most highly. And we intend to continue to cultivate that goodwill. But to reveal what you do not need to know is to take the risk that the Americans will learn of our plans through their activities against you.” “If you are implying they have penetrated—” “Chekhov, I am not implying anything. I am merely weighing risks. And I am being very forthright with you. No subterfuge. No evasion. Just the plain truth. Surely a professional like you can appreciate that?” “This document is very valuable.

Consistency in action is easy once you convert your daily disciplines and activities into habits.

Your success will be in direct proportion to your level of consistency in your application of the daily activities and actions needed for success.

I shun all activities and you have none. You have freed yourself from all duties which had been forced on you. And so you need not know what time of the day or what time of the week, or numbers, reckoning of before and after, when and how far; in short you don’t have to know the business of counting, which habit has made us human beings miserable in many ways. We have lost the faculty of appreciating the present living moment. We are always looking forward or backward and waiting for one or sighing for the other, and lose the pleasure of awareness of the moment in which we actually exist.

My eyes widened and my face turned red as embarrassment gushed through my person. I had never thought of myself in such a manner. But now I knew the reasons I was sought after by dominant, bearded Arab men. I understood why I had the power to make men feeble in the knees and languid at my commands. Victor’s words that morning certainly took on a new meaning in my adolescent life. Before I could continue to bask in this glorious revelation, my teacher suggested, “Use your temporal assets wisely, or you may end up like many before you, in self destructive jeopardy.” I stared at him, speechless. “Pay attention, young man…” he proceeded slowly. “There are four basic homoerotic notions in Arab societies: * First, the acknowledgment of male beauty, even in other males’ eyes, and its capability of inducing ‘fitna’ (disorder). * Second, the recognition of the natural vulnerability of a grown man to be charmed by a handsome adolescent, to the point that mainstream scholars and theologians urged readers to resist the related temptation that follows this natural appreciation. * Third, the affirmation that love and passion exist hand in hand with related dangers - and not just sexual desires - that might be the driving force in a man-to-man attraction. * Fourth, and certainly not the least, the focus in classical literature and poetry on man-boy love, whereas grown male attraction is marginalized and regarded as mujun (ribaldry) or sukhf (obscenity).”               Señor Victor Angel Triqueros added, “No social definition of homosexuality existed in the Arab world during the reign of the Ottoman Empire. There was no native concept applicable to all and only those men who were sexually attracted to members of their own sex rather than to women. Therefore, no single word exists in Arabic to describe men engaging in same-sex relationships. But there is a categorization of sexual acts: language that uses such specific terms as liwat (anal sex), luti (active sodomite who prefers boys over women, ma’bun (passive sodomite), mukhannath (effeminate passive sodomite), mu’ajir (passive male prostitute), dabb (active sodomite who likes raping his victims in their sleep regardless of their age), musahiqa (lesbian), along with a string of others.

To appreciate how income taxation reduces prosperity form what it could be, imagine a 100 percent tax on incomes. We wouldn't expect much prosperity in such a society. People would have no incentive to earn money. They would devote resources to hiding the little they did earn. No investments would be made. No savings would exist to increase living standards. People's activities would be grossly influenced by the tax. If we lower the rate from 100 percent, the principle does not change. . . If you want less of something, tax it.

Passion is an intense feeling of conviction and a strong desire or devotion to an activity or concept.

Never start a day or activity without a plan. Learn to plan your work, and then work your plan.

Also today when you sit down to eat your meal, no matter where you are, try to think about the many people who have made the meal possible.  See if you can engage in this activity while you eat slowly.  Let appreciation well up from within you as your taste buds are activated.  Think of the people who built your car with all of its complex components that work together to provide transportation.  Or think of the bus driver or train engineers.  Think of those who laid the roads or rails.  Think of the cashier who stands on their feet all day long ringing up purchases.  Think of the truck driver who delivered the merchandise to the store.  Think of the packagers.  Think of the farm laborers who make the food possible.  Think of those in oil producing countries who provide their natural resources and labor.  The list is almost endless.  I can imagine that by the end of the meal you still have not thought of all the countless labors, big and small, that made that meal possible.  Don’t forget to include your own labors as well.

If we are to make the ordinary man aware of the spiritual uity out of which asll the separate activities of our civilization have arisen, it is necessary in the first place to look at Western civilization as a whole and to treat it wit the same objective appreciation and respect which the humanists of the past devoted to the civilization of antiquity. This does not seem much to ask; yet there have always been a number of reasons which stood in the way of its fulfillment. In the first place, there has been the influence of modern nationalism, which has led every European people to insist on what distinguished it from the rest, instead of what united it with them. It is not necessary to seek for examples in the extremism of German racial nationalists and their crazy theories, proving that everything good in the world comes from men with Germanic blood. Leaving all these extravagances out of account, we still have the basic fact that modern education in general teaches men the history of their country and the literature of their own tongue, as though these were complete wholes and not part of a greater unity. In the second place, there has been the separation between religion and culture, which arose partly from the bitterness of the internal divisions of Christendom and partly from a fear lest the transcendent divine values of Christianity should be endangered by any identification or association of them with the relative human values of culture. Both these factors have been at work, long before our civilization was actually secularized. They had their origins in the Reformation period, and it was Martin Luther in particular who stated the theological dualism of faith and works in such a drastic form as to leave no room for any positive conception of a Christian culture, such as had hitherto been taken for granted. And in the third place, the vast expansion of Western civilization in modern times has led to a loss of any standard of comparison or any recognition of its limits in time and space. Western civilization has ceased to be one civilization amongst others: it became civilization in the absolute sense. It is the disappearance or decline of this naive absolutism and the reappearance of a sense of the relative and limited character of Western civilization as a particular historic culture, which are the characteristic features of the present epoch.

By your practice of active listening, everyone involved benefits because you . . . • are more engaged and engaging; • demonstrate that you are interested in others and what they have to say; • make others feel important, respected, understood, and appreciated; • improve your memory and retention; • affirm to others that you are an authentic, caring, and compassionate person; make a great first and last impression

Active listening is the ultimate "Golden Rule" for sensational customer service. Just as the important people in your life will feel more valued and appreciated when you actively listen, so will your customers.

Next to knowledge, commerce was the mainspring of the mobility of Muslim society. The power of money was fully understood by scholars. Their own relative poverty as contrasted to the wealth of the commercial and landholding segments of society remained for them an article of faith - rmly to be believed in and constantly to be proclaimed. Not very many among them might have shown appreciation for the sentiment that the principal merit of knowledge was to help a poor man to be satisfi ed with his lot. As so many other vital concerns, the bitterness of the poorly rewarded intellectual was most vividly put into words by Abû Hayyân at-Tawhidî in the tenth century. From later times, we can document what no doubt had always been the actual situation, namely, that a certain middle-class prosperity based on commercial activity was the background from which scholars most commonly came (unless, perhaps, they happened to be born into a scholarly family of established standing, but even these usually possessed commercial connections). Those who overcame grinding poverty to become prominent in scholarship were but a small minority, albeit a remarkable one. It would be diffi cult to venture any kind of general statement on the social background of Muslim mystics. Whatever it was, they quite naturally rejected wealth in favor of spiritual values, at least in theory.

I was once hired by an organization to deliver a workshop on networking. The goal was to provide their engineers with tools and strategies for expanding their circles of influence—to foster innovation, collaboration, and teambuilding. One of the engineers raised her hand in the middle of the program and bluntly said, “I’m happy with the people in my life and don’t care to add any more.” I respect and appreciate her position and have sometimes felt the same way. But, as long as we are alive, we will meet, greet, and interact with new people. Even if we are not inviting them into our personal lives, being socially brave will open new doors which may have remained closed otherwise.

Polite people tend to be more respected, admired, and appreciated than their rude counterparts.

Finding the good in others is mutually rewarding for both you and the fortunate recipient of your kind words. Don’t you love being around people who make you feel great about yourself? Don’t you want to do business with people who make you feel valued and important? Wouldn’t you rather work with people who appreciate and respect you? Of course you would! Now go out and do that for others! When you become a generous good-finder you will infuse positive energy, optimism, and good will into their lives, as well as your own.

To Polish the Gold & Help Others Shine . . . Make a list of positives: Whether you would like to nurture a healthy relationship or improve a toxic one, make a list of positives which you admire about the other person. Begin by identifying, acknowledging, and focusing on their good qualities. Your perspective and how you feel about the person will begin to shift. You will find it much easier to polish the gold from a perspective of gratitude and appreciation.

Grace regarded her participation in the March on Washington Movement (MOWM) in Chicago as “the turning point in my life” because, as she told Horace Cayton years later, she had come to Chicago searching for the basis of a “new civilization” and found it “in the Negroes mobilizing themselves for the March on Washington. I shall never forget the transformation that took place in them with the call for the march.” 17 As a young, emerging radical, the sense of political possibility embodied in the MOWM made a considerable impression on her thinking. Specifically, it gave her a workable model and clear vision of a mass movement. Furthermore, it gave her an appreciation for the potential of grassroots politics not only to confront social injustice but also to effect individual and community transformation. Finally, the MOWM cemented Grace’s commitment to black political struggle. “The March on Washington changed my life,” she wrote more than half a century later. It “taught me lessons that have shaped my activities ever since.” One of these lessons was “that a movement begins when large numbers of people, having reached the point where they feel they can’t take the way things are any longer, find hope for improving their daily lives in an action that they can take together.” Even more important for her own political trajectory, she “also discovered the power that the black community has within itself to change this country when it begins to move. As a result, I decided that what I wanted to do with the rest of my life was to become a movement activist in the black community.” 18

These qualities make a great impression on your boss, your teams, and your customers. You will be more respected, noticed, and appreciated in the process. As your own "CEO of Self," projecting this positive level of engagement furthers your own personal reputation and interests for healthy communication, networking, and positive first impressions. An added bonus is that YOU will receive great benefits from putting forth this type of effort. Whether it be self-esteem, new training, cooperation, experience, or a raise or bonus, the rewards are extensive and many.

Manners Matter. Courteous behavior is the hallmark of healthy relations and human interaction. Manners ensure you will be more respected, admired, and appreciated. Thank you!

Refusing someone’s kind words can cause the one doing the complimenting to feel bad. Not only might they regret trying to be nice, but you may have cut off your chances of being complimented by them ever again. Being humble is one thing; being rude is another. Practice receiving compliments with grace, dignity, appreciation, and gratitude. The perfect response to a fine compliment is simply, “Thank you!

Service Beyond Self is Essential for Success Because It . . . • Builds credibility, trust, and customer satisfaction. • Strengthens your personal reputation and public image. • Fosters goodwill and makes people feel appreciated. • Helps you build healthy relationships with others. • Nurtures collaboration, participation, and cooperation. • Reaffirms a continuity of service for quality assurance, integrity, and reliability. • Saves money—it costs less to keep existing customers than it does to create new ones. When you do it right the first time, you don’t have to fix it the next time. • Improves communication and builds rapport. • Fosters mutual respect and understanding • By providing other people with what they want, you will get more of what you want!

13 Simple Ways to Deliver Service Beyond Self 1. Make it Easy for People to Do Business with You. 2. Be an Awesome, Sincere Listener. 3. Listen to Customers’ Words and tone of voice, body language, and how they feel. Ask questions, listen, and meet them on their level. Explain, guide, educate, assist and do what is necessary to help them get the information they need to fully understand regarding their question or issue. 4. Show Enthusiasm. Greet customers with genuine interest. Give them your best. Think, act, and talk with positive enthusiasm and you will attract positive results. Your attitude is contagious! 5. Identify and Anticipate Needs. Most customer needs are more emotional rather than logical. 6. Under Promise & Over Deliver. Apply the principle of “Service Beyond Self” . . . give more than expected. Meet and exceed their expectations. If you can’t serve their needs, connect them with whoever can. 7. Make them Feel Important. Our deepest desire is to feel important. People rarely care how much you know until they know how much you care. Use their names, find ways to compliment them—and be sincere. 8. Take Responsibility for their Satisfaction. Do whatever is necessary to help them solve their problems. Let them know that if they can’t find answers to their questions to come back to you for help. 9. Treat your TEAM well. Fellow colleagues are your internal customers and need a regular dose of appreciation. Thank them and find ways to let them know how important they are. Treat your colleagues with respect; chances are they will have a higher regard for customers. 10. Choose an Attitude of Gratitude. Gratitude changes your perspective and helps you appreciate the good rather than simply taking it for granted. 11. Perform, Provide and Follow-Up. Always perform or provide your service in a spirit of excellence and integrity. If you say you’re going to do something—DO IT! There is tremendous value in being a resource for your customer. If you can help them to succeed, they are more likely to help you succeed. 12. Use Gracious Words. "Thank you, thank you very much.

12 Simple Ways to Deliver Service Beyond Self 1. Make it Easy for People to Do Business with You. 2. Be an Awesome, Sincere Listener. 3. Listen to Customers’ Words and tone of voice, body language, and how they feel. Ask questions, listen, and meet them on their level. Explain, guide, educate, assist and do what is necessary to help them get the information they need to fully understand regarding their question or issue. 4. Show Enthusiasm. Greet customers with genuine interest. Give them your best. Think, act, and talk with positive enthusiasm and you will attract positive results. Your attitude is contagious! 5. Identify and Anticipate Needs. Most customer needs are more emotional rather than logical. 6. Under Promise & Over Deliver. Apply the principle of “Service Beyond Self” . . . give more than expected. Meet and exceed their expectations. If you can’t serve their needs, connect them with whoever can. 7. Make them Feel Important. Our deepest desire is to feel important. People rarely care how much you know until they know how much you care. Use their names, find ways to compliment them—and be sincere. 8. Take Responsibility for their Satisfaction. Do whatever is necessary to help them solve their problems. Let them know that if they can’t find answers to their questions to come back to you for help. 9. Treat your TEAM well. Fellow colleagues are your internal customers and need a regular dose of appreciation. Thank them and find ways to let them know how important they are. Treat your colleagues with respect; chances are they will have a higher regard for customers. 10. Choose an Attitude of Gratitude. Gratitude changes your perspective and helps you appreciate the good rather than simply taking it for granted. 11. Perform, Provide and Follow-Up. Always perform or provide your service in a spirit of excellence and integrity. If you say you’re going to do something—DO IT! There is tremendous value in being a resource for your customer. If you can help them to succeed, they are more likely to help you succeed. Use Gracious Words. "Thank you, thank you very much.

The Need for Admiration – Your spouse also has a need for admiration. Most people’s emotional stability is enhanced or diminished by what others think and say about them. Some of us go months and even years without giving a personal word of admiration to our spouse, and wonder why the relationship seems to be in a rut. When you affirm your spouse with loving words and deeds, your spouse is more likely to love you deeper. To build a great marriage on a daily basis, actively look for the positive. Concentrate on your spouse's strengths. You already know the weak areas, so look for strengths. Give honest compliments. Fight the urge to point out his or her shortcomings and focus on what you appreciate about your spouse.

when subjects focus in the heart area and activate a core heart feeling such as love, appreciation, or care, this focus immediately shifts their heart rhythms. When the rhythms become more coherent, a cascade of neural and biochemical events begins that affects virtually every organ in the body.

Positive emotions such as happiness, appreciation, compassion, care, and love not only change patterns of activity in the nervous system; they also reduce the production of the stress hormone cortisol.

You need to get to know who your constituents are, how they feel, and what they think. You need to repeatedly walk the halls and plant floors, regularly meet with small groups, and frequently hit the road for visits with associates, key suppliers, and customers. Paying attention, personalizing recognition, and creatively and actively appreciating others increases their trust in you.

Every hope and every fear of his fellow citizens, almost every aspect of their wealth and activity, falls within the scope of his concern—indeed, within the scope of his duty,” Harry Truman said. “Only a man who has held the office can really appreciate that.

Novelty is stimulating, for we are all apt to be bored; familiarity is restful for we are all apt to be lazy; and these two weaknesses infect all our activities, intellectual, moral, and aesthetic. But perhaps no counterfeit aesthetic experience is so obvious as that of the man who only likes what is old or what is the latest novelty or the latest archaism. No taste is more worthless than one confined to plays that are all the rage, or to the book of the year, or to the picture exhibition which is a succès de scandale, the chatter of all the studios and bitterly controverted in the Press. To be merely and eagerly in the fashion shows little taste in dress. Yet here again it is impossible to be quite certain about other people and difficult about oneself. It admittedly requires as much talent to appreciate the poetry or painting of an age whose history and civilization are unknown to us as to accept the innovations of original genius.

Another reason, he said, was that it was important for a father to show his son the type of work he did. A child should learn from early on what kind of activity supported his daily life, and he should appreciate the importance of labor.

It was the missionaries who became the brave storm troopers of Christianity, slashing their way through jungles, going where no one had gone before. Mission was now reserved for work among the unreached nations and no longer simply happened next door or around the corner. But the churches that had outsourced their missionary activity to the mission societies tended to drift languidly into the role of fund-raiser for the mission societies. This dilemma was seriously exacerbated when, after World War II, a number of parachurch societies, mainly aimed at reaching young people, were formed. These included Youth for Christ, the Navigators, Campus Crusade for Christ, and so on, and were aimed at reaching students and teens right under the noses of existing churches. Once again, mission was outsourced to specialist agencies, leaving the local church focused primarily around pastoral issues and Sunday worship. Not only did this create the great stepchild, the parachurch, it crippled the church’s witness beyond the Sunday gathering. And again, given the significant cultural effect of the postwar baby boom, we understand the historical reasons why such specialization of local mission occurred. But it only deepened the cleft between missionary activity and church activity. Again, long before all this happened, Roland Allen was deeply concerned. We may compare the relation of the societies to the Church with the institution of divorce in relation to marriage. Just as divorce was permitted for the hardness of men’s hearts because they were unable to observe the divine institution of marriage in its original perfection, so the organization of missionary societies was permitted for the hardness of our hearts, because we had lost the power to appreciate and to use the divine organization of the Church in its simplicity for the purpose for which it was first created.[155] In the end Allen himself despondently capitulated to this great divorce, concluding that “the divine perfection of the Church as a missionary society cannot be recovered simply by abolishing the missionary societies, and saying, let the Church be her own missionary society.”[156] Maybe not in 1926, but today there is an increasing unease with this “divorce” between mission and church. Allen was ahead of his time. He forecast the situation we now find ourselves in—with missionless churches and churchless missions, and neither one being all it should be. We contend that the whole missional church conversation was one that the church has been building toward for over a century. And now is the time to have it. A new generation of young Christians is desperate for the adventure of mission. They were raised in the hermetically sealed environment of missionless church, and those who have emerged with their faith still intact are hungry for the risk and ordeal that only true missional activity can offer.

I see professional advisors cold-call perfect strangers rather than do a call rotation for existing clients. I see advisors do prospecting seminars rather than a client advisory council or client appreciation event, and I see advisors run advertising campaigns rather than network with existing strategic allies and other professional influencers. “Spray and pray” marketing strategies are flawed on so many levels. Why, then, do so many advisors still attempt them? The reason for this is simple; nurturing existing relationships and other tried and true strategies can be boring and rarely results in instant gratification. Too many advisors want to find the next “new idea”, something with some “sizzle”, and, as a result, are continually searching for and dabbling with concepts that ultimately have minimal impact. It’s not unlike investing. How many times have you seen someone try to hit a home-run with a high-risk investment opportunity rather than stick with a methodical long-term approach? It’s not just money that compounds. As I’ve said before, discipline compounds, too. You have to be patient and let your efforts gather momentum. Too many advisors get themselves into the proverbial “Red Zone” and, rather than stick to the plan and see it through, they self-sabotage by abandoning the fundamentals and trying something new. Neglect also compounds. If we neglect our existing relationships it’s only a matter of time before they’ll be lured away and we’ll have to throw our own Hail Mary. Don’t deviate from your process. Identify the most fundamentally sound and proven trust-building activities, stick with them and tune out all the other noise. It’s much more effective to strengthen and nurture existing relationships over the long haul, rather than perpetually trying to start new ones. The prospecting treadmill is draining and you are building a business that is chaotic and unfocused. Relationships are proprietary and are a big part of the equity that you are building in your business.

The sobering fact is that, even with all this activity, probably 24-27% of the world's population have not had the good news presented to them in a way they could appreciate and meaningfully respond to.