Adjust And Adapt Quotes

It ends or it doesn't. That’s what you say. That’s how you get through it. The tunnel, the night, the pain, the love. It ends or it doesn't. If the sun never comes up, you find a way to live without it. If they don’t come back, you sleep in the middle of the bed, learn how to make enough coffee for yourself alone. Adapt. Adjust. It ends or it doesn't. It ends or it doesn't. We do not perish.

Learn to adapt. Things change, circumstances change. Adjust yourself and your efforts to what it is presented to you so you can respond accordingly. Never see change as a threat, because it can be an opportunity to learn, to grow, evolve and become a better person.

It's still ok to dream with a broken heart.

All systems of oppression are adaptive; they can withstand and adjust to challenges and still maintain inequality.

To become a person does not necessarily mean to be well adjusted, well adapted, approved of by others. It means to become who you are. We are meant to become more eccentric, more peculiar, more odd. We are not meant just to fit in. We are here to be different. We are here to be the individual.

The first theft marked Buck as fit to survive in the hostile Northland environment. It marked his adaptability, his capacity to adjust himself to changing conditions, the lack of which would have meant swift and terrible death. It marked, further, the decay or going to pieces of his moral nature, a vain thing and a handicap in the ruthless struggle for existence.

According to Darwin’s Origin of Species, it is not the most intellectual of the species that survives; it is not the strongest that survives; but the species that survives is the one that is able best to adapt and adjust to the changing environment in which it finds itself. —Leon C. Megginson

A sad fact, of course, about adult life is that you see the very things you'll never adapt to coming toward you on the horizon. You see them as the problems they are, you worry like hell about them, you make provisions, take precautions, fashion adjustments; you tell yourself you'll have to change your way of doing things. Only you don't. You can't. Somehow it's already too late. And maybe it's even worse than that: maybe the thing you see coming from far away is not the real thing, the thing that scares you, but its aftermath. And what you've feared will happen has already taken place. This is similar in spirit to the realization that all the great new advances of medical science will have no benefit for us at all, thought we cheer them on, hope a vaccine might be ready in time, think things could still get better. Only it's too late there too. And in that very way our life gets over before we know it. We miss it. And like the poet said: The ways we miss our lives are life.

If you are unwilling or unable to pivot and adapt to the incessant, fluctuating tides of life, you will not enjoy being here. Sometimes, people try to play the cards that they wish they had, instead of playing the hand they’ve been dealt. The capacity to adjust and improvise is arguably the single most critical human ability.

According to Darwin’s Origin of Species, it is not the most intellectual of the species that survives; it is not the strongest that survives; but the species that survives is the one that is best able to adapt and adjust to the changing environment in which it finds itself.

In the end, it seems to me that forgiveness may be the only realistic antidote we are offered in love, to combat the inescapable disappointments of intimacy." “Women’s sense of integrity seems to be entwined with an ethic of care, so that to see themselves as women as to see themselves in a relationship of connection…I believe that many modern women, my mother included, carry within them a whole secret New England cemetery, wherein that have quietly buried in many neat rows– the personal dreams they have given up for their families…(Women) have a sort of talent for changing form, enabling them to dissolve and then flow around the needs of their partners, or the needs of their children, or the needs of mere quotidian reality. They adjust, adapt, glide, accept.” “The cold ugly fact is that marriage does not benefit women as much as it benefits men. From studies, married men perform dazzingly better in life, live longer, accumulate more, excel at careers, report to be happier, less likely to die from a violent death, suffer less from alcoholism, drug abuse, and depression than single man…The reverse is not true. In fact, every fact is reverse, single women fare much better than married women. On average, married women take a 7% pay cut. All of this adds up to what Sociologists called the “Marriage Benefit Imbalance”…It is important to pause here and inspect why so women long for it (marriage) so deeply.

Be wise like water and adapt, adjust, and appreciate whomever you are with and wherever you are.

Certainly sand was not suitable for life. Yet, was a stationary condition absolutely indispensable for existence? Didn't unpleasant competition arise precisely because one tried to cling to a fixed position? If one were to give up a fixed position and abandon oneself to the movement of the sands, competition would soon stop. Actually, in the deserts flowers bloomed and insects and other animals lived their lives. These creatures were able to escape competition through their great ability to adjust--for example, the man's beetle family. While he mused on the effect of the flowing sands, he was seized from time to time by hallucinations in which he himself began to move with the flow.

The systems of stereotypes may be the core of our personal tradition, the defenses of our position in society. They are an ordered more or less consistent picture of the world, to which our habits, our tastes, our capacities, our comforts and our hopes have adjusted themselves. They may not be a complete picture of the world, but they are a picture of a possible world to which we are adapted. In that world, people and things have their well-known places, and do certain expected things. We feel at home there. We fit in. We are members. [...] It is not merely a short cut. It is all these things and something more. It is the guarantee of our self-respect; it is the projection upon the world of our own sense or our own value, our own position, and our own rights. [...] They are the fortress of our traditions, and behind its defenses we can continue to feel ourselves safe in the position we occupy.

When there is inconsistency in belief and action (such as being violated by someone who is supposed to love you) our mind has to make an adjustment so that thought and action are aligned. So sometimes the adjustment that the mind makes is for the victim to bring her or his behavior in line with the violator, since the violator cannot be controlled by the victim. Our greatest source of survival is to adapt to our environment. So increasing emotional intimacy with a person who is forcing physical intimacy makes sense in our minds. It resolves cognitive dissonance.

If you don’t see the images on a screen because people block your view, it is easier to adjust your sitting position than to call for an adjustment of the screen! You need to change yourself!

It is not the most intellectual of the species that survives; it is not the strongest that survives; but the species that survives is the one that is able best to adapt and adjust to the changing environment in which it finds itself.

Yoga is the best way to learn to adapt and adjust to the changing environments.

The needs for safety, belonging, love relations and for respect can be satisfied only by other people, i.e., only from outside the person. This means considerable dependence on the environment. A person in this dependent position cannot really be said to be governing himself, or in control of his own fate. He must be beholden to the sources of supply of needed gratifications. Their wishes, their whims, their rules and laws govern him and must be appeased lest he jeopardize his sources of supply. He must be, to an extent, “other-directed,” and must be sensitive to other people’s approval, affection and good will. This is the same as saying that he must adapt and adjust by being flexible and responsive and by changing himself to fit the external situation. He is the dependent variable; the environment is the fixed, independent variable.

The only thing I was guilty of was being unable to adjust. I could adapt to any kind of work; it was life itself that I could not adjust to. The pain of life, the sadness... and the joy...

Flexibility is a learned mental skill. In today’s dynamic world, your effectiveness as a professional depends on your readiness to adjust quickly to the moments of need or opportunity, adversity, and change.

We adjust ourselves to fit, to adapt to others’ ideas of who we should be. We shift ourselves not in sweeping pivots but in movements so tiny that they are hardly perceptible even in our view. Years can pass before we finally discover that after handing over our power, piece by small piece, we no longer even look like ourselves.

Because we are human. We adapt, we adjust, and we think too damn much.

For no temptation (no trial regarded as enticing to sin), [no matter how it comes or where it leads] has overtaken you and laid hold on you that is not common to man [that is, no temptation or trial has come to you that is beyond human resistance and that is not adjusted and adapted and belonging to human experience, and such as man can bear]. But God is faithful [to His Word and to His compassionate nature], and He [can be trusted] not to let you be tempted and tried and assayed beyond your ability and strength of resistance and power to endure, but with the temptation He will [always] also provide the way out (the

[The] tremendous and still accelerating development of science and technology has not been accompanied by an equal development in social, economic, and political patterns...We are now...only beginning to explore the potentialities which it offers for developments in our culture outside technology, particularly in the social, political and economic fields. It is safe to predict that...such social inventions as modern-type Capitalism, Fascism, and Communism will be regarded as primitive experiments directed toward the adjustment of modern society to modern methods

The cases described in this section (The Fear of Being) may seem extreme, but I have become convinced that they are not as uncommon as one would think. Beneath the seemingly rational exterior of our lives is a fear of insanity. We dare not question the values by which we live or rebel against the roles we play for fear of putting our sanity into doubt. We are like the inmates of a mental institution who must accept its inhumanity and insensitivity as caring and knowledgeableness if they hope to be regarded as sane enough to leave. The question who is sane and who is crazy was the theme of the novel One Flew Over The Cuckoo's Nest. The question, what is sanity? was clearly asked in the play Equus. The idea that much of what we do is insane and that if we want to be sane, we must let ourselves go crazy has been strongly advanced by R.D. Laing. In the preface to the Pelican edition of his book The Divided Self, Laing writes: "In the context of our present pervasive madness that we call normality, sanity, freedom, all of our frames of reference are ambiguous and equivocal." And in the same preface: "Thus I would wish to emphasize that our 'normal' 'adjusted' state is too often the abdication of ecstasy, the betrayal of our true potentialities; that many of us are only too successful in acquiring a false self to adapt to false realities." Wilhelm Reich had a somewhat similar view of present-day human behavior. Thus Reich says, "Homo normalis blocks off entirely the perception of basic orgonotic functioning by means of rigid armoring; in the schizophrenic, on the other hand, the armoring practically breaks down and thus the biosystem is flooded with deep experiences from the biophysical core with which it cannot cope." The "deep experiences" to which Reich refers are the pleasurable streaming sensations associated with intense excitation that is mainly sexual in nature. The schizophrenic cannot cope with these sensations because his body is too contracted to tolerate the charge. Unable to "block" the excitation or reduce it as a neurotic can, and unable to "stand" the charge, the schizophrenic is literally "driven crazy." But the neurotic does not escape so easily either. He avoids insanity by blocking the excitation, that is, by reducing it to a point where there is no danger of explosion, or bursting. In effect the neurotic undergoes a psychological castration. However, the potential for explosive release is still present in his body, although it is rigidly guarded as if it were a bomb. The neurotic is on guard against himself, terrified to let go of his defenses and allow his feelings free expression. Having become, as Reich calls him, "homo normalis," having bartered his freedom and ecstasy for the security of being "well adjusted," he sees the alternative as "crazy." And in a sense he is right. Without going "crazy," without becoming "mad," so mad that he could kill, it is impossible to give up the defenses that protect him in the same way that a mental institution protects its inmates from self-destruction and the destruction of others.

Click. The salamander flared, etching the room with searing white light and dark shadows. Otto screamed. He fell to the floor, clutching at his throat. He sprang to his feet, goggle-eyed and gasping, and staggered, knock-kneed and wobbly-legged, the length of the room and back again. He sank down behind a desk , scattering paperwork with a wildly flailing hand. "Aarghaarghaaaargh..." There was a shocked silence. Otto stood up, adjusted his cravat, and dusted himself off. Only then did he look up at the row of shocked faces. "Vel?" he said sternly. "Vat are you all looking at? It is just a normal reaction, zat is all. I am vorking on it. Light in all its forms is mine passion. Light is my canvas, shadows are my brush." But strong light hurts you!" said Sacharissa. "It hurts vampires!" "Yes. It iss a bit of a bugger, but zere you go.

Imagine a peaceful river running through the countryside. That’s your river of well-being. Whenever you’re in the water, peacefully floating along in your canoe, you feel like you’re generally in a good relationship with the world around you. You have a clear understanding of yourself, other people, and your life. You can be flexible and adjust when situations change. You’re stable and at peace. Sometimes, though, as you float along, you veer too close to one of the river’s two banks. This causes different problems, depending on which bank you approach. One bank represents chaos, where you feel out of control. Instead of floating in the peaceful river, you are caught up in the pull of tumultuous rapids, and confusion and turmoil rule the day. You need to move away from the bank of chaos and get back into the gentle flow of the river. But don’t go too far, because the other bank presents its own dangers. It’s the bank of rigidity, which is the opposite of chaos. As opposed to being out of control, rigidity is when you are imposing control on everything and everyone around you. You become completely unwilling to adapt, compromise, or negotiate. Near the bank of rigidity, the water smells stagnant, and reeds and tree branches prevent your canoe from flowing in the river of well-being. So one extreme is chaos, where there’s a total lack of control. The other extreme is rigidity, where there’s too much control, leading to a lack of flexibility and adaptability. We all move back and forth between these two banks as we go through our days—especially as we’re trying to survive parenting. When we’re closest to the banks of chaos or rigidity, we’re farthest from mental and emotional health. The longer we can avoid either bank, the more time we spend enjoying the river of well-being. Much of our lives as adults can be seen as moving along these paths—sometimes in the harmony of the flow of well-being, but sometimes in chaos, in rigidity, or zigzagging back and forth between the two. Harmony emerges from integration. Chaos and rigidity arise when integration is blocked.

Cornel West says: “If your success is defined as being well adjusted to injustice and well adapted to indifference, then we don’t want successful leaders.

I call this building an adaptive organization, one that automatically adjusts its process and performance to current conditions.

Without parlaying with the renunciation of the world, a person must establish a means to live in harmony with the uncertainties of a chaotic world.

Every crisis demands self-discipline, patience, early adaptation and adjustment to the changing situation.

This first theft marked Buck as fit to survive in the hostile Northland environment. It marked his adaptability, his capacity to adjust himself to changing conditions, the lack of which would have meant swift and terrible death. It marked, further, the decay or going to pieces of his moral nature, a vain thing and a handicap in the ruthless struggle for existence.

How to adjust to a world in which the climax of a scene— and sometimes the central event— is going to sleep? We’re going to have to adapt, maybe even invert our sense of priority and our assumptions about what constitutes drama, as most of us foreigners have to do when traveling to Japan.

We adjust ourselves to fit, to adapt to others’ ideas of who we should be. We shift ourselves not in sweeping pivots, but in movements so tiny that they are hardly perceptible, even in our view. Years can pass before we finally discover that, after handing over our power piece by small piece, we no longer even look like ourselves.

Fungi are veteran survivors of ecological disruption. Their ability to cling on—and often flourish—through periods of catastrophic change is one of their defining characteristics. They are inventive, flexible, and collaborative. With much of life on Earth threatened by human activity, are there ways we can partner with fungi to help us adapt? These may sound like the delirious musings of someone buried up to their neck in decomposing wood chips, but a growing number of radical mycologists think exactly this. Many symbioses have formed in times of crisis. The algal partner in a lichen can’t make a living on bare rock without striking up a relationship with a fungus. Might it be that we can’t adjust to life on a damaged planet without cultivating new fungal relationships

As Lynn Margulis writes: “All the world’s bacteria essentially have access to a single gene pool and hence to the adaptive mechanisms of the entire bacterial kingdom. The speed of recombination over that of mutation is superior: it could take eukaryotic organisms a million years to adjust to a change on a worldwide scale that bacteria can accommodate in a few years.

The time scale for evolutionary or genetic change is very long. A characteristic period for the emergence of one advanced species from another is perhaps a hundred thousand years; and very often the difference in behavior between closely related species-say, lions and tigers-do not seem very great... But today we do not have ten million years to wait for the next advance. We live in a time when our world is changing at an unprecedented rate. While the changes are largely of our own making, they cannot be ignored. We must adjust and adapt and control, or we perish.

The particularities of your parents’ limitations and dysfunctions became the imperfect “holding environment” you adjusted to. That adjustment, that adaptation, becomes your particular version of you and me consciousness, the imprint on your limbic system of your unique Adaptive Child.

By adapting and adjusting to randomness, you shape but do not control your endpoint.

Life is pretty much about managing expectations. The people who are well-adjusted and happiest are not without expectations, but they are people who are adaptable.

The world is fast changing and until you learn to adapt and adjust to stand out from the masses, you will fade into oblivion

One of the key ingredients to creating a lasting brand is the ability to adapt and adjust despite adverse conditions while still staying relevant.

Healthy Relationships... Don't let outside circumstances diminish your inner fire. Adapt, adjust, and keep the romance alive.

But, as I’d come to realize about life during a war, nothing stayed the same for long. Just when you thought you’d adjusted and adapted and found a way to cope, the situation changed.

Every living thing is an elaboration on a single original plan. As humans we are mere increments - each of us a musty archive of adjustments, adaptations, modifications, and providential tinkerings stretching back 3.8 billion years. Remarkably, we are even quite closely related to fruit and vegetables. About half the chemical functions that take place in a banana are fundamentally the same as the chemical functions that take place in you. It cannot be said too often: all life is one. That is, and I suspect will forever prove to be, the most profound true statement there is.

[...] our 'normal' 'adjusted' state is too often the abdication of ecstasy, the betrayal of our true potentialities, that many of us are only too successful in acquiring a false self to adapt to false realities.

With making changes, the difficult part of trying to implement a new way, idea or thought, is getting people to believe the effect of your notion, and have them believe in themselves of adapting to something new.

In order to win life's daily struggles, you must have a winner's mind. One that is in control and proclaims that you will conquer today's challenges and that you will adapt and overcome any obstacle put or placed in your way. But if you continue to nurture a mind set on losing or quitting, you will find yourself in a losing position every time. Today, adjust your mind set and proclaim "I am a winner because winning is within me.

Settling” is a coarse way of saying “adjusting my expectations,” and I think that gets a bad rap. Dude, I would rather settle than be “chronically unfulfilled due to my outsize desires.” I don’t mean that you should marry someone you hate just because they won’t go away, but I do think it’s worth examining what you actually want while being honest about what is important to you. Then it won’t feel like such a compromise, you know? On top of that, it’s totally unfair to make a flesh-and-bone person compete against an imaginary ideal that was imprinted on you when you were too young to understand what was happening. Shit, growing up I wanted to marry the Beast from Beauty and the Beast. A strong, virile creature who read tons of books and could fuck up a wolf ? Yes please! Sign me up! I could’ve lain awake every night waiting for Mufasa to save me from a wildebeest stampede in a gorge, but do I climb into bed next to a fucking lion? No, bitch, because I am realistic. Instead, I married this person who makes her own kombucha and charges her crystals under the new moon. Girl, adapt!

This first theft marked Buck as fit to survive in the hostile Northland environment. It marked his adaptability, his capacity to adjust himself to changing conditions, the lack of which would have meant swift and terrible death. It marked, further, the decay or going to pieces of his moral nature, a vain thing and a handicap in the ruthless struggle for existence. It was all well enough in the Southland, under the law of love and fellowship, to respect private property and personal feelings; but in the Northland, under the law of club and fang, whoso took such things into account was a fool, and in so far as he observed them he would fail to prosper.

The seasons change to teach us the very inevitability of change. Our duty is to adjust our sails and flow with the current of change – adjust and learn, adapt and modify to the newness that life presents from time to time.

Organizations can’t stop the world from changing. The best they can do is adapt. The smart ones change before they have to. The lucky ones manage to scramble and adjust, when push comes to shove. The rest are losers, and they become history.

Gaia is a thin spherical shell of matter that surrounds the incandescent interior; it begins where the crustal rocks meet the magma of the Earth’s hot interior, about 100 miles below the surface, and proceeds another 100 miles outwards through the ocean and air to the even hotter thermosphere at the edge of space. It includes the biosphere and is a dynamic physiological system that has kept our planet fit for life for over three billion years. I call Gaia a physiological system because it appears to have the unconscious goal of regulating the climate and the chemistry at a comfortable state for life. Its goals are not set points but adjustable for whatever is the current environment and adaptable to whatever forms of life it carries.

The things that worry the pedestrian worry us not at all; but to control a new element your Yama must be that biological principle of adaptation to the new conditions, adjustment of the faculties to those conditions, and consequent success in those conditions

Darwin’s Origin of Species, it is not the most intellectual of the species that survives; it is not the strongest that survives; but the species that survives is the one that is able best to adapt and adjust to the changing environment in which it finds itself.

According to Darwin’s Origin of Species, it is not the most intellectual of the species that survives; it is not the strongest that survives; but the species that survives is the one that is able best to adapt and adjust to the changing environment in which it finds itself.

Every symbiosis is in its degree underlain by hostility, and only by proper regulation and often elaborate adjustment, can the state of mutual benefit be maintained. Even in human affairs, partnerships for mutual benefit are not so easily kept up, in spite of men being endowed with intelligence and so being able to grasp the meaning of such a relation. But in lower organisms, there is no such comprehension to help keep the relationship going. Mutual partnerships are adaptations as blindly entered into and as unconsciously brought about as any others.

The time scale for evolutionary or genetic change is very long. A characteristic period for the emergence of one advanced species from another is perhaps a hundred thousand years; and very often the difference in behavior between closely related species -say, lions and tigers- do not seem very great... But today we do not have ten million years to wait for the next advance. We live in a time when our world is changing at an unprecedented rate. While the changes are largely of our own making, they cannot be ignored. We must adjust and adapt and control, or we perish.

According to Darwin’s Origin of Species, it is not the most intellectual of the species that survives; it is not the strongest that survives; but the species that survives is the one that is able best to adapt and adjust to the changing environment in which it finds itself.—Leon C. Megginson

So as a leader it is critical to balance the strict discipline of standard procedures with the freedom to adapt, adjust, and manoeuvre to do what is best to support the overarching commander's intent and achieve victory. For leaders, in combat, business, and life, be disciplined, but not rigid.

According to Darwin’s Origin of Species, it is not the most intellectual of the species that survives; it is not the strongest that survives; but the species that survives is the one that is able best to adapt and adjust to the changing environment in which it finds itself. —Leon C. Megginson ONE

Here a critical attitude is justifiable, especially when we consider the oft-repeated observation that the moment of the outbreak of neurosis is not just a matter of chance; as a rule it is most critical. It is usually the moment when a new psychological adjustment, that is, a new adaptation, is demanded.

the brain reads the state of the body and makes fine adjustments, even while it reads the environment and directs the body in reacting to it. In addition, that process continually reshapes the brain by making new connections. All of this is aimed at one thing only: adaptation, which is another word for survival.

Feeling Faint Issue: I’m happy losing weight with a low carbohydrate diet, but I’m always tired, get light headed when I stand up, and if I exercise for more than 10 minutes I feel like I’m going to pass out. Response: Congratulations on your weight loss success, and with just a small adjustment to your diet, you can say goodbye to your weakness and fatigue. The solution is salt…a bit more salt to be specific. This may sound like we’re crazy when many experts argue that we should all eat less salt, however these are the same experts who tell us that eating lots of carbohydrates and sugar is OK. But what they don’t tell you is that your body functions very differently when you are keto-adapted. When you restrict carbs for a week or two, your kidneys switch from retaining salt to rapidly excreting it, along with a fair amount of stored water. This salt and water loss explains why many people experience rapid weight loss in the first couple of weeks on a low carbohydrate diet. Ridding your body of this excess salt and water is a good thing, but only up to a point. After that, if you don’t replace some of the ongoing sodium excretion, the associated water loss can compromise your circulation The end result is lightheadedness when you stand up quickly or fatigue if you exercise enough to get ‘warmed up’. Other common side effects of carbohydrate restriction that go away with a pinch of added salt include headache and constipation; and over the long term it also helps the body maintain its muscles. The best solution is to include 1 or 2 cups of bouillon or broth in your daily schedule. This adds only 1-2 grams of sodium to your daily intake, and your ketoadapted metabolism insures that you pass it right on through within a matter of hours (allaying any fears you might have of salt buildup in your system). This rapid clearance also means that on days that you exercise, take one dose of broth or bouillon within the hour before you start.

Are there things about yourself which you have never told anyone? Way back upon the creaky floors of your childhood, in your solitude, the shadows of your private mind, the things you’ve done and said and thought that compound and contain you: shameful things, sexual things, often solitary acts, but sometimes not, sometimes agonizing stabs of cruelty you’ve inflicted on people you love, or the moments where reality itself seemed to tear as they looked into your eyes and told you ‘you are nothing’. And for a moment you stand there adjusting to the pain, the pain that someone could say that to you, and what that must mean about who you are. Or what it means to be cruel, to have hurt someone, to feel the cords of love that bind, split and flail and to fall away, into yourself, engulfed but absolutely alone. And you do what humans do: you accept and you adapt. You build the pain into the story of who you are until it isn’t pain anymore, it’s just another piece of who you are.

We don't normally think of it as such, but writing is a technology, which means that a literate person is someone whose thought processes are technologically mediated. We became cognitive cyborgs as soon as we became fluent readers, and the consequences of that were profound. Before a culture adopts the use of writing, when its knowledge is transmitted exclusively through oral means, it can very easily revise its history. It's not intentional, but it is inevitable; throughout the world, bards and griots have adapted their material to their audiences and thus gradually adjusted the past to suit the needs of the present. The idea that accounts of the past shouldn't change is a product of literate cultures' reverence for the written word. Anthropologists will tell you that oral cultures understand the past differently; for them, their histories don't need to be accurate so much as they need to validate the community's understanding of itself. So it wouldn't be correct to say that their histories are unreliable; their histories do what they need to do. Right now each of us is a private oral culture. We rewrite our pasts to suit our needs and support the story we tell about ourselves. With our memories we are all guilty of a Whig interpretation of our personal histories, seeing our former selves as steps toward our glorious present selves.

I have a feeling that if Darwin turns out to be right, the Christian faith won’t fall apart after all. Faith is more resilient than that. Like a living organism, it has a remarkable ability to adapt to change. At our best, Christians embrace this quality, leaving enough space within orthodoxy for God to surprise us every now and then. At our worst, we kick and scream our way through each and every change, burning books and bridges and even people along the way. But if we can adjust to Galileo’s universe, we can adjust to Darwin’s biology — even the part about the monkeys. If there’s one thing I know for sure, it’s that faith can survive just about anything, so long as it’s able to evolve.

Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflicting claims of id, ego and superego, or in the mere adaptation and adjustment to society and environment.

I think I've done a reasonable job of conforming to the conventions of this world. I've made adjustments, I've modernized, I've adapted. But one thing I refuse to concede is my right to punch the lights out of any man who dares to insult you. Not because you're helpless; God knows you're not. But because no man can stand by idly and see his idol defamed.

The way of life is towards fulfillment, however, wherever it may lead. To restore a human being to the current of life means not only to impart self-confidence but also an abiding faith in the processes of life. A man who has confidence in himself must have confidence in others, confidence in the fitness and Tightness of the universe. When a man is thus anchored he ceases to worry about the fitness of things, about the behavior of his fellow-men, about right and wrong and justice and injustice. If his roots are in the current of life he will float on the surface like a lotus and he will blossom and give forth fruit. He will draw his nourishment from above and below; he will send his roots down deeper and deeper, fearing neither the depths nor the heights. The life that’s is in him will manifest itself in growth, and growth is an endless eternal process. He will not be afraid of withering, because decay and death are part of growth. As a seed he began and as a seed he will return. Beginnings and endings are only partial steps in the eternal process. The process is everything … the way … the Tao. The way of life! A grand expression. Like saying Truth. There is nothing beyond it … it is all. And so the analyst says Adapt yourself! He does not mean, as some wish to think—adapt yourself to this rotten state of affairs! He means: adapt yourself to life! Become an adept! That is the highest adjustment—to make oneself an adept.

Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflicting claims of id, ego and superego, or in the mere adaptation and adjustment to society and environment. Noö-Dynamics

They were castaways in one of the most savage regions of the world, drifting they knew not where, without a hope of rescue, subsisting only so long as Providence sent them food to eat. And yet they had adjusted with surprisingly little trouble to their new life, and most of them were quite sincerely happy. The adaptability of the human creature is such that they actually had to remind themselves on occasion of their desperate circumstances. On November 4, Macklin wrote in his diary: "It has been a lovely day, and it is hard to think we are in a frightfully precarious situation." It was an observation typical of the entire party. There was not a hero among them, at least not in the fictional sense. Still not a single diary reflected anything beyond the matter-of-fact routine of each day's business.

Family is the nucleus unit of any society. Although modern science allows us to create life in a petri dish, I believe God designed humans—like all other animals—to be born of a male and a female union in the context of family according to His divine plan for our spiritual development. Family grounds us and grows us. We first learn how to relate to others through our family relationships. We learn to change and adapt according to the needs of our family. For instance, a mother will notice the subtle moves and shiftings of her baby in her womb. As the baby squirms and moves about, the mother will adjust her body to make the baby more comfortable. Sometimes I think back to the days when I carried my own babies. Tending to their tiniest needs, I began to understand that God tends to our smallest needs just as well.

As an example, teachers at any leader-centric course should “refer to Army operations or mission as “evolutions,” a term that has biological connotations rather than mechanistic ones. This suggests that the theme of curriculums, which deal with leader development, should be “adaptation and adjustment” rather than “precise planning and detailed schedule” curriculums and training plans that “enforce” procedures.148

They are an ordered, more or less consistent picture of the world, to which our habits, our tastes, our capacities, our comforts and our hopes have adjusted themselves. They may not be a complete picture of the world, but they are a picture of a possible world to which we are adapted. In that world people and things have their well-known places, and do certain expected things. We feel at home there. We fit in. We

Up until then humans had displayed some innovative adaptations and behaviours, but their effect on their environment had been negligible. They had demonstrated remarkable success in moving into and adjusting to various habitats, but they did so without drastically changing those habitats. The settlers of Australia, or more accurately, its conquerors, didn’t just adapt, they transformed the Australian ecosystem beyond recognition.

(“Becoming cultured” and “being adjusted to the social group” are taken almost as synonymous.) Either way, it follows that you can teach people anything; you can adapt them to anything if you use the right techniques of “socializing” or “communicating.” The essence of “human nature” is to be pretty indefinitely malleable. “Man,” as C. Wright Mills suggests, is what suits a particular type of society in a particular historical stage. This

In addition to the Self, Jung postulated archetypal components which play specific roles in the psychic development and social adjustment of everyone. These include the ego, persona, shadow, anima, and animus. Jung considered these to be archetypal structures which are built into the personal psyche in the form of complexes during the course of development. Each is a psychic organ operating in accordance with the biological principles of adaptation, homeostasis, and growth.

You’re itching to be on your own. You don’t want anybody telling you what time you have to be in at night or how to raise your baby. You’re going to leave your mother’s big comfortable house and she won’t stop you, because she knows you too well. But listen to what she says: When you walk out of my door, don’t let anybody raise you—you’ve been raised. You know right from wrong. In every relationship you make, you’ll have to show readiness to adjust and make adaptations. Remember, you can always come home. You will go home again when the world knocks you down—or when you fall down in full view of the world. But only for two or three weeks at a time. Your mother will pamper you and feed you your favorite meal of red beans and rice. You’ll make a practice of going home so she can liberate you again—one of the greatest gifts along with nurturing your courage, that she will give you. Be courageous, but not foolhardy. Walk proud as you are.

Can you drive it?" "No. I can't drive a stick at all. It's why I took Andy's car and not one of yours." "Oh people, for goodness' sake...move over." Choo Co La Tah pushed past Jess to take the driver's seat. Curious about that, she slid over to make room for the ancient. Jess hesitated. "Do you know what you're doing?" Choo Co La Tah gave him a withering glare. "Not at all. But I figured smoeone needed to learn and no on else was volunteering. Step in and get situated. Time is of the essence." Abigail's heart pounded. "I hope he's joking about that." If not, it would be a very short trip. Ren changed into his crow form before he took flight. Jess and Sasha climbed in, then moved to the compartment behind the seat. A pall hung over all of them while Choo Co La Tah adjusted the seat and mirrors. By all means, please take your time. Not like they were all about to die or anything... She couldn't speak as she watched their enemies rapidly closing the distance between them. This was by far the scariest thing she'd seen. Unlike the wasps and scorpions, this horde could think and adapt. They even had opposable thumbs. Whole different ball game. Choo Co La Tah shifted into gear. Or at least he tried. The truck made a fierce grinding sound that caused jess to screw his face up as it lurched violently and shook like a dog coming in from the rain. "You sure you odn't want me to try?" Jess offered. Choo Co La Tah waved him away. "I'm a little rusty. Just give me a second to get used to it again." Abigail swallowed hard. "How long has it been?" Choo Co La Tah eashed off the clutch and they shuddred forward at the most impressive speed of two whole miles an hour. About the same speed as a limping turtle. "Hmm, probably sometime around nineteen hundred and..." They all waited with bated breath while he ground his way through more gears. With every shift, the engine audibly protested his skills. Silently, so did she. The truck was really moving along now. They reached a staggering fifteen miles an hour. At this rate, they might be able to overtake a loaded school bus... by tomorrow. Or at the very least, the day after that. "...must have been the summer of...hmm...let me think a moment. Fifty-three. Yes, that was it. 1953. The year they came out with color teles. It was a good year as I recall. Same year Bill Gates was born." The look on Jess's and Sasha's faces would have made her laugh if she wasn't every bit as horrified. Oh my God, who put him behind the wheel? Sasha visibly cringed as he saw how close their pursuers were to their bumper. "Should I get out and push?" Jess cursed under his breath as he saw them, too. "I'd get out and run at this point. I think you'd go faster." Choo Co La Tah took their comments in stride. "Now, now, gentlemen. All is well. See, I'm getting better." He finally made a gear without the truck spazzing or the gears grinding.

One does not need education to be intelligent, and these men might be short on what educated men use in the way of information, but their wits were sharp, their minds were alert, they were prepared to move, to change, to adapt at the slightest need. “All about them were conditions and circumstances to which they must adjust, attack by Indians or outlaw trappers was an ever-present danger, they lived on the very knife-edge of reality, and when this is so, the mind becomes a beautifully tuned instrument.

A woman’s mate value even varies over the monthly ovulation cycle. Subtle changes in women’s attractiveness reflect the ovulatory phase. Their skin glows a bit more, their waist-to-hip ratio becomes slightly lower, and their voices rise a bit, all qualities found to enhance perceptions of female beauty. The fact that women become more exacting in their mate preferences at precisely this time in their cycle might reflect an adaptation to monitor their own mate value and adjust their standards accordingly.

More familiar is the argument from design, an approach that penetrates deeply into issues of fundamental scientific concern. This argument was admirably summarized by David Hume: “Look round the world: contemplate the whole and every part of it; you will find it to be nothing but one great machine, subdivided into an infinite number of lesser machines.… All these various machines, even their most minute parts, are adjusted to each other with an accuracy which ravishes into admiration all men who have ever contemplated them. The curious adapting of means to ends, throughout all nature, resembles exactly, though it much exceeds, the production of human contrivance; of human design, thought, wisdom, and intelligence. Since therefore the effects resemble each other, we are led to infer, by all the rules of analogy, that the causes also resemble; and that the Author of Nature is somewhat similar to the mind of man; though possessed of much larger faculties proportioned to the grandure of the work which he has executed.

Having a narcissistic parent is an early manifestation of a phenomenon termed by some as “co-narcissism.” Alan Rappoport describes this as unconsciously adapting to and supporting the narcissistic patterns of another person. He argues that this pattern starts in childhood, with the child having to adjust and calibrate to the narcissistic parent. Narcissistic parents are not tuned into their children, and the narcissistic parent largely views the child as an object with which to satisfy his or her needs. Narcissistic parents will be overly indulgent and intrusive about some things and detached and uninterested in others. Children in these situations often believe life is unpredictable and strive hard to please “unpleasable” and distracted parents. If you grow up like this, you learn that you are valued for what you did, but only if it was aligned with your parent’s wants and needs. It can be a confusing way to grow up and also the perfect set-up for accepting narcissistic behavior as “normal” and then tolerating it from a partner or in other close relationships.

Shifting customer needs are common in today's marketplace. Businesses must be adaptive and responsive to change while delivering an exceptional customer experience to be competitive. Traditional development and delivery frameworks such as waterfall are often ineffective. In contrast, Scrum is a value-driven agile approach which incorporates adjustments based on regular and repeated customer and stakeholder feedback. And Scrum’s built-in rapid response to change leads to substantial benefits such as fast time-to-market, higher satisfaction, and continuous improvement—which supports innovation and drives competitive advantage.

Thinking of the Bible as shifting and moving may feel spiritually risky, bordering on heretical, but it isn’t. Sermons, Bible study materials, prayer books, and the like adapt the ancient words for modern benefit all the time. Biblical psalms that praise the Lord and then ask God to squash the enemy are often edited for church consumption. Generally speaking, Christians think asking God to kill their enemies is wrong (Jesus said so), so adjustments are made to those parts of the Bible that say exactly that. Laws that assume the legitimacy of slavery or virgins as their fathers’ property are omitted or given a more spiritual spin. The list goes on.

Before a culture adopts the use of writing, when its knowledge is transmitted exclusively through oral means, it can very easily revise its history. It’s not intentional, but it is inevitable; throughout the world, bards and griots have adapted their material to their audiences and thus gradually adjusted the past to suit the needs of the present. The idea that accounts of the past shouldn’t change is a product of literate cultures’ reverence for the written word. Anthropologists will tell you that oral cultures understand the past differently; for them, their histories don’t need to be accurate so much as they need to validate the community’s understanding of itself. So it wouldn’t be correct to say that their histories are unreliable; their histories do what they need to do.

It seems comfortable to sink down on a sofa in a corner, to look, to listen. Then it happens that two figures standing with their backs against the window appear against the branches of a spreading tree. With a shock of emotion one feels 'There are figures without features robed in beauty'. In the pause that follows while the ripples spread, the girl to whom one should be talking says to herself, 'He is old'. But she is wrong. It is not age; it is that a drop has fallen; another drop. Time has given the arrangement another shake. Out we creep from the arch of the currant leaves, out into a wider world. The true order of things – this is our perpetual illusion – is now apparent. Thus in a moment, in a drawing-room, our life adjusts itself to the majestic march of day across the sky.

Without sex, the only way for bacteria to adapt is through mutation, which is caused by reproductive error or environmental damage. Most mutations are hurtful; they make for even less successful bacteria—though eventually, with luck, a mutation would arise that made for a more heat-resistant bacterium. Asexual adaptation is problematic because the dictate of the world, “Change or die,” runs directly counter to one of the primary dictates of life: “Maintain the integrity of the genome.” In engineering, this type of clash is called a coupled design. Two functions of a system clash so that it is not possible to adjust one without negatively affecting the other. In sexual reproduction, by contrast, the inherent scrambling, or recombination, affords a vast scope for change, yet still maintains genetic integrity.

The spiral staircase suddenly narrows, swirls like a stream drying up. Can he still get through up there, or is he going to be crushed against the sides? All at once the darkness increased. Borluut felt he had already climbed more than a hundred steps, but he had not thought to count. By now his pace had adjusted to a rhythmical tread, instinctively shortened to adapt to the stone steps. But plunging into impenetrable darkness disoriented his senses. Borluut no longer knew in which direction he was going, whether forwards or backwards, whether up or down. Unable to see himself, it was in vain that he tried to determine which way his steps were taking him. He had the feeling he was descending, making his way down a subterranean staircase, in a deep mine, far from the light of day, through motionless landscapes of coal, and that he was going to come to a lake...

When children are born, they have five natural characteristics that make them authentic human beings: children are valuable, vulnerable, imperfect, dependent, and immature. All children are born with these attributes. Functional parents help their children to develop each separate characteristic properly, so that they arrive in adulthood as mature, functional adults who feel good about themselves. In addition, children have three other qualities that make it possible for them to mature properly or to survive and cope in spite of remarkable abuse: (1) children must be centered on themselves to develop internally; (2) they are full of boundless energy in order to do the very hard work of growing up; and (3) they are adaptable, so that they can easily go through the maturation process that requires constant adjusting and change. A functional family accepts these traits in their children and supports the children as they move through each stage of development.

We don’t normally think of it as such, but writing is a technology, which means that a literate person is someone whose thought processes are technologically mediated. We became cognitive cyborgs as soon as we became fluent readers, and the consequences of that were profound. Before a culture adopts the use of writing, when its knowledge is transmitted exclusively through oral means, it can very easily revise its history. It’s not intentional, but it is inevitable; throughout the world, bards and griots have adapted their material to their audiences, and thus gradually adjusted the past to suit the needs of the present. The idea that accounts of the past shouldn’t change is a product of literate cultures’ reverence for the written word. Anthropologists will tell you that oral cultures understand the past differently; for them, their histories don’t need to be accurate so much as they need to validate the community’s understanding of itself. So it wouldn’t be correct to say that their histories are unreliable; their histories do what they need to do.

[T]he Christian reverence due to suffering—was simply gammon, resting as it did on a misconception, on mistaken sympathy, on erroneous psychology. The pity the well person felt for the sick—a pity that almost amounted to awe, because the well person could not imagine how he himself could possibly bear such suffering—was very greatly exaggerated. The sick person had no real right to it. It was, in fact, the result of an error in thinking, a sort of hallucination; in that the well man attributed to the sick his own emotional equipment, and imagined that the sick man was, as it were, a well man who had to bear the agonies of a sick one—than which nothing was further from the truth. For the sick man was—precisely that, a sick man: with the nature and modified reactions of his state. Illness so adjusted its man that it and he could come to terms; there were sensory appeasements, short circuits, a merciful narcosis; nature came to the rescue with measures of spiritual and moral adaptation and relief, which the sound person naïvely failed to take into account.

Logotherapy regards its assignment as that of assisting the patient to find meaning in his life. Inasmuch as logotherapy makes him aware of the hidden logos of his existence, it is an analytical process. To this extent, logotherapy resembles psychoanalysis. However, in logotherapy's attempt to make something conscious again it does not restrict its activity to instinctual facts within the individual's unconscious but also cares for existential realities, such as the potential meaning of his existence to be fulfilled as well as his will to meaning. Any analysis, however, even when it refrains from including the noölogical dimension in its therapeutic process, tries to make the patient aware of what he actually longs for in the depth of his being. Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflicting claims of id, ego and superego, or in the mere adaptation and adjustment to society and environment.

Processing Change One of the ways people fundamentally differ from one another is that individuals vary in how much emotional energy it takes for them to process change or the idea of change. For example, some people may find it incredibly jarring when they have to deal with last-minute changes in plans or they have to work with different people from those they usually work with. People who need time and psychological space to adjust to change won’t necessarily be anxious. However, they’ll tend to develop anxiety if they aren’t allowed, or don’t allow themselves, the time they need to adjust to change, or if they don’t have any emotional energy in their tank to cope with small changes in plans. Are folks who require more energy to process change always rigid and unadaptable? No. They can still be very good at adapting—if they have the self-knowledge to navigate changes in a way that works for their nature. They will generally function best if they have habits, routines, and relationships in their life that give them a base level of consistency and familiarity. This could be as simple as eating the same thing for breakfast every day, having stable long-term relationships, or having particular routines for what they like to do on the weekend. Having some stable, familiar elements to life can help people tolerate changes in other areas.

Auric Colors and Their Meanings. Ÿ Black: represents hatred, malice, revenge, and similar feelings. Ÿ Gray: of a bright shade, represents selfishness. Ÿ Gray: of a peculiar shade (almost that of a corpse) , represents fear and terror. Ÿ Gray: of a dark shade, represents depression and melancholy. Ÿ Green: of a dirty shade, represents jealousy. If much anger is mingled with the jealousy, it will appear as red flashes on the green background. Ÿ Green: of almost a slate color shade, represents low deceit. Ÿ Green: of a peculiar bright shade, represents tolerance to the opinions and beliefs of others, easy adjustment to changing conditions, adaptability, tact, politeness, worldly wisdom, etc., and qualities which some might possibly consider "refined deceit." Ÿ Red: of a shade resembling the dull flame when it bursts out of a burning building, mingled with the smoke, represents sensuality and the animal passions. Ÿ Red: seen in the shape of bright red flashes resembling the lightning flash in shape, indicates anger. These are usually shown on a black background in the case of anger arising from hatred or malice, but in cases of anger arising from jealousy they appear on a greenish background. Anger arising from indignation or defense of a supposed "right," lacks these backgrounds, and usually shows as red flashes independent of a background. Ÿ Blue: of a dark shade, represents religious thought, emotion, and feeling. This color, however, varies in clearness according to the degree of unselfishness manifest in the religious conception. The shades and degrees of clearness vary from a dull indigo to Ÿ Crimson: represents love, varying in shade according to the character of the passion. A gross sensual love will be a dull and heavy crimson, while one mixed with higher feelings will appear in lighter and more pleasing shades. A very high form of love shows a color almost approaching a beautiful rose color. Ÿ Brown: of a reddish tinge, represents avarice and greed. Ÿ Orange: of a bright shade, represents pride and ambition. Ÿ Yellow: in its various shades, represents intellectual power. If the intellect contents itself with things of a low order, the shade is a dark, dull yellow; and as the field of the intellect rises to higher levels, the color grows brighter and clearer, a beautiful golden yellow betokening great intellectual attainment, broad and brilliant reasoning, etc. a beautiful rich violet, the latter representing the highest religious feeling. § Light Blue: of a peculiarly clear and luminous shade, represents spirituality. Some of the higher degrees of spirituality observed in ordinary mankind show themselves in this shade of blue filled with luminous bright points, sparkling and twinkling like stars on a clear winter night.

The future of democracy in developed countries will depend on their ability to deal with the problem of a disappearing middle class. In the wake of the financial crisis there has been a rise of new populist groups from the Tea Party in the United States to various anti-EU, anti-immigrant parties in Europe. What unites all of them is the belief that elites in their countries have betrayed them. And in many ways they are correct: the elites who set the intellectual and cultural climate in the developed world have been largely buffered from the effects of middle-class decline. There has been a vacuum in new approaches to the problem, approaches that don’t involve simply returning to the welfare state solutions of the past. The proper approach to the problem of middle-class decline is not necessarily the present German system or any other specific set of measures. The only real long-term solution would be an educational system that succeeded in pushing the vast majority of citizens into higher levels of education and skills. The ability to help citizens flexibly adjust to the changing conditions of work requires state and private institutions that are similarly flexible. Yet one of the characteristics of modern developed democracies is that they have accumulated many rigidities over time that make institutional adaptation increasingly difficult. In fact, all political systems—past and present—are liable to decay. The fact that a system once was a successful and stable liberal democracy does not mean that it will

In consequence of the inevitably scattered and fragmentary nature of our thinking, which has been mentioned, and of the mixing together of the most heterogeneous representations thus brought about and inherent even in the noblest human mind, we really possess only *half a consciousness*. With this we grope about in the labyrinth of our life and in the obscurity of our investigations; bright moments illuminate our path like flashes of lighting. But what is to be expected generally from heads of which even the wisest is every night the playground of the strangest and most senseless dreams, and has to take up its meditations again on emerging from these dreams? Obviously a consciousness subject to such great limitations is little fitted to explore and fathom the riddle of the world; and to beings of a higher order, whose intellect did not have time as its form, and whose thinking therefore had true completeness and unity, such an endeavor would necessarily appear strange and pitiable. In fact, it is a wonder that we are not completely confused by the extremely heterogeneous mixture of fragments of representations and of ideas of every kind which are constantly crossing one another in our heads, but that we are always able to find our way again, and to adapt and adjust everything. Obviously there must exist a simple thread on which everything is arranged side by side: but what is this? Memory alone is not enough, since it has essential limitations of which I shall shortly speak; moreover, it is extremely imperfect and treacherous. The *logical ego*, or even the *transcendental synthetic unity of apperception*, are expressions and explanations that will not readily serve to make the matter comprehensible; on the contrary, it will occur to many that “Your wards are deftly wrought, but drive no bolts asunder.” Kant’s proposition: “The *I think* must accompany all our representations ,” is insufficient; for the “I” is an unknown quantity, in other words, it is itself a mystery and a secret. What gives unity and sequence to consciousness, since by pervading all the representations of consciousness, it is its substratum, its permanent supporter, cannot itself be conditioned by consciousness, and therefore cannot be a representation. On the contrary, it must be the *prius* of consciousness, and the root of the tree of which consciousness is the fruit. This, I say, is the *will*; it alone is unalterable and absolutely identical, and has brought forth consciousness for its own ends. It is therefore the will that gives unity and holds all its representations and ideas together, accompanying them, as it were, like a continuous ground-bass. Without it the intellect would have no more unity of consciousness than has a mirror, in which now one thing now another presents itself in succession, or at most only as much as a convex mirror has, whose rays converge at an imaginary point behind its surface. But it is *the will* alone that is permanent and unchangeable in consciousness. It is the will that holds all ideas and representations together as means to its ends, tinges them with the colour of its character, its mood, and its interest, commands the attention, and holds the thread of motives in its hand. The influence of these motives ultimately puts into action memory and the association of ideas. Fundamentally it is the will that is spoken of whenever “I” occurs in a judgement. Therefore, the will is the true and ultimate point of unity of consciousness, and the bond of all its functions and acts. It does not, however, itself belong to the intellect, but is only its root, origin, and controller.

Not every conflict is necessarily neurotic; some amount of conflict is normal and healthy. In a similar sense suffering is not always a pathological phenomenon; rather than being a symptom of neurosis, suffering may well be a human achievement, especially if the suffering grows out of existential frustration. I would strictly deny that one's search or a meaning to his existence, or even his doubt of it, in every case is derived from, or results in, any disease. Existential frustration is neither pathological or pathogenic. A man's concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease. it may well be that interpreting the first in terms of the latter motivates a doctor to bury his patient's existential despair under a heap of tranquilizing drugs. It is his task, rather, to pilot the patient through his existential crises of growth and development. Logotherapy regards its assignment as that of assisting the patient to find meaning in his life. Inasmuch as logotherapy makes him aware of the hidden logos of his existence, it is an analytical process. To this extent, logotherapy resembles psychoanalysis. However, in logotherapy's attempt to make something conscious again it does not restrict its activity to instinctual facts within the individual's unconscious bu also cares for existential realities, such as the potential meaning of his existence to be fulfilled as well as his will to meaning. Any analysis, however, even when it refrains from including the noological dimension in its therapeutic process, tries to make the patient aware of what he actually longs for in the depth of his being. Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflict claims of id, ego and supergo, or in the mere adaptation and adjustment to society and environment.