Alternative Motive Quotes

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Do not sit still; start moving now. In the beginning, you may not go in the direction you want, but as long as you are moving, you are creating alternatives and possibilities.
Rodolfo Costa (Advice My Parents Gave Me: and Other Lessons I Learned from My Mistakes)
Sometimes, when people have a low opinion of their own worth—or, perhaps, when they refuse responsibility for their lives—they choose a new acquaintance, of precisely the type who proved troublesome in the past. Such people don’t believe that they deserve any better—so they don’t go looking for it. Or, perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past—sometimes, perhaps, to formulate those horrors more precisely, sometimes to attempt more active mastery and sometimes, perhaps, because no alternatives beckon. People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results. It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly … unwillingness to learn? Refusal to learn? Motivated refusal to learn?
Jordan B. Peterson (12 Rules for Life: An Antidote to Chaos)
I do not think it irresponsible to portray even the direst futures if we are to avoid them we must understand that they are possible. But where are the alternatives Where are the dreams that motivate and inspire We long for realistic maps of a world we can be proud to give to our children. Where are the cartographers of human purpose Where are the visions of hopeful futures of technology as a tool for human betterment and not a gun on hair trigger pointed at our heads
Carl Sagan (Pale Blue Dot: A Vision of the Human Future in Space)
He gathered enthusiasm when he thought of the goal, and not the means by which he had accomplished it.
Harry Turtledove (Atlantis and Other Places: Stories of Alternate History)
Schooling that children are forced to endure—in which the subject matter is imposed by others and the “learning” is motivated by extrinsic rewards and punishments rather than by the children’s true interests—turns learning from a joyful activity into a chore, to be avoided whenever possible. Coercive schooling, which tragically is the norm in our society, suppresses curiosity and overrides children’s natural ways of learning. It also promotes anxiety, depression and feelings of helplessness that all too often reach pathological levels.
Peter O. Gray
Philosophy is thinking in slow motion. It breaks down, describes and assesses moves we ordinarily make at great speed - to do with our natural motivations and beliefs. It then becomes evident that alternatives are possible.
John Campbell
When I try to analyze my own cravings, motives, actions and so forth, I surrender to a sort of retrospective imagination which feeds the analytic faculty with boundless alternatives and which causes each visualized route to fork and re-fork without end in the maddeningly complex prospect of my past.
Vladimir Nabokov (Lolita)
Once a person has declared "failure", they cease to look for the alternate open door. When in reality it was just inches away and wide open.
Lindsey Rietzsch (Successful Failures: Recognizing the Divine Role That Opposition Plays in Life's Quest for Success)
Excerpt from Ursula K Le Guin's speech at National Book Awards Hard times are coming, when we’ll be wanting the voices of writers who can see alternatives to how we live now, can see through our fear-stricken society and its obsessive technologies to other ways of being, and even imagine real grounds for hope. We’ll need writers who can remember freedom – poets, visionaries – realists of a larger reality. Right now, we need writers who know the difference between production of a market commodity and the practice of an art. Developing written material to suit sales strategies in order to maximise corporate profit and advertising revenue is not the same thing as responsible book publishing or authorship. Yet I see sales departments given control over editorial. I see my own publishers, in a silly panic of ignorance and greed, charging public libraries for an e-book six or seven times more than they charge customers. We just saw a profiteer try to punish a publisher for disobedience, and writers threatened by corporate fatwa. And I see a lot of us, the producers, who write the books and make the books, accepting this – letting commodity profiteers sell us like deodorant, and tell us what to publish, what to write. Books aren’t just commodities; the profit motive is often in conflict with the aims of art. We live in capitalism, its power seems inescapable – but then, so did the divine right of kings. Any human power can be resisted and changed by human beings. Resistance and change often begin in art. Very often in our art, the art of words. I’ve had a long career as a writer, and a good one, in good company. Here at the end of it, I don’t want to watch American literature get sold down the river. We who live by writing and publishing want and should demand our fair share of the proceeds; but the name of our beautiful reward isn’t profit. Its name is freedom.
Ursula K. Le Guin
Alternative healing does not always offer a quick fix of a symptom, but it does offer a permanent healing that resonates beyond physical well-being. It creates a total uplift in attitude, enhanced spiritual awareness, and so much more that will change the way you appreciate life everyday. Embracing alternative healing by focusing on the cause and trusting the process as it unfolds will be a journey that can be trying or difficult at times, but it will always be extremely rewarding.
Alice McCall
There is a sense in which all cognition can be said to be motivated. One is motivated to understand the world, to be in touch with reality, to remove doubt, etc. Alternately one might say that motivation is an aspect of cognition itself. Nevertheless, motives like wanting to find the truth, not wanting to be mistaken, etc., tend to align with epistemic goals in a way that many other commitments do not. As we have begun to see, all reasoning may be inextricable from emotion. But if a person's primary motivation in holding a belief is to hue to a positive state of mind, to mitigate feelings of anxiety, embarrassment, or guilt for instance. This is precisely what we mean by phrases like "wishful thinking", and "self-deception". Such a person will of necessity be less responsive to valid chains of evidence and argument that run counter to the beliefs he is seeking to maintain. To point out non-epistemic motives in an others view of the world, therefore, is always a criticism, as it serves to cast doubt on a persons connection to the world as it is.
Sam Harris (The Moral Landscape: How Science Can Determine Human Values)
Yeast is to flour as action is to ambition. Rising to success requires adding and alternating starters.
Ryan Lilly
In thinking about these questions I have been stimulated by criticisms of the prevailing scientific world picture... by the defenders of intelligent design. Even though writers like Michael Behe and Stephen C. Meyer are motivated at least in part by their religious beliefs, the empirical arguments they offer against the likelihood that the origin of life and its evolutionary history can be fully explained by physics and chemistry are of great interest in themselves. Another skeptic, David Berlinski, has brought out these problems vividly without reference to the design inference. Even if one is not drawn to the alternative of an explanation by the actions of a designer, the problems that these iconoclasts pose for the orthodox scientific consensus should be taken seriously. They do not deserve the scorn with which they are commonly met. It is manifestly unfair.
Thomas Nagel
I think hard times are coming, when we will be wanting the voices of writers who can see alternatives to how we live now, and can see through our fear-stricken society and its obsessive technologies, to other ways of being. And even imagine some real grounds for hope. We will need writers who can remember freedom: poets, visionaries—the realists of a larger reality. Right now, I think we need writers who know the difference between production of a market commodity and the practice of an art. The profit motive is often in conflict with the aims of art. We live in capitalism. Its power seems inescapable; so did the divine right of kings. … Power can be resisted and changed by human beings; resistance and change often begin in art, and very often in our art—the art of words. I’ve had a long career and a good one, in good company, and here, at the end of it, I really don’t want to watch American literature get sold down the river. … The name of our beautiful reward is not profit. Its name is freedom.
Ursula K. Le Guin
As Jonathan Edwards observed a long time ago, we act on our strongest motive. If our strongest motive, our deepest desire, is to know God, it will generate the discipline that we need to pursue this, because we will want to know God more than anything else. If this is not our strongest motive, we will find ourselves with multiple, alternative, and competing foci.
David F. Wells (God in the Whirlwind: How the Holy-love of God Reorients Our World)
As Jonathan Edwards observed a long time ago, we act on our strongest motive. If our strongest motive, our deepest desire, is to know God, it will generate the discipline that we need to pursue this, because we will want to know God more than anything else. If this is not our strongest motive, we will find ourselves with multiple, alternative, and competing foci. These will inevitably distract us.
David F. Wells (God in the Whirlwind: How the Holy-love of God Reorients Our World)
I was also motivated by a strong sense of fear that we had still not begun to deal with, let alone solve, any of the fundamental issues arising from the gas attack. Specifically, for people who are outside the main system of Japanese society (the young in particular), there remains no effective alternative or safety net. As long as this crucial gap exists in our society, like a kind of black hole, even if Aum is suppressed, other magnetic force fields—"Aum-like" groups—will rise up again, and similar incidents are bound to take place.
Haruki Murakami (Underground: The Tokyo Gas Attack and the Japanese Psyche)
Many conflict-resolution professionals stress the value of curiosity, accompanied by active listening. Many conflicts can be avoided or de-escalated if the parties involved are willing to set aside their prejudgments—and the intense feelings connected to them—and ask a question. And then be curious about the actual answer. Not just any question, though. The question should be genuine and open-ended, a serious request for more information about another person's feelings, intentions or motivations. It should not be a choice between predefined alternatives, or an accusation followed by a demand for a response. It should be, as much as possible, unburdened from what you think will be the answer. That means being curious about what it really is.
Eve Rickert (More Than Two: A Practical Guide to Ethical Polyamory)
One of the most troubling facts I have had to accept is that people are not all angel or all devil. They are both good and awful to varying degrees and in varying circumstances. On any given day, dependent upon the situation, you will be confronted by either the devil of a person or the angel of the same person or a curious mix of both. This means you can, and most likely will, love and hate the same individual alternately throughout your life. This truth I find painfully heartrending.
Richelle E. Goodrich (Being Bold: Quotes, Poetry, & Motivations for Every Day of the Year)
Traditional corporations, particularly large-scale service and manufacturing businesses are organized for efficiency. Or consistency. But not joy. Joy comes from surprise and connection and humanity and transparency and new...If you fear special requests, if you staff with cogs, if you have to put it all in a manual, then the chances of amazing someone are really quite low. These organizations have people who will try to patch problems over after the fact, instead of motivated people eager to delight on the spot. The alternative, it seems, is to organize for joy. These are the companies that give their people the freedom (and the expectation) that they will create, connect and surprise. These are the organizations that embrace someone who make a difference, as opposed to searching the employee handbook for a rule that was violated.
Seth Godin (Poke the Box)
We should not conclude from this that everything depends on waves of irrational psychology. On the contrary, the state of long-term expectation is often steady, and, even when it is not, the other factors exert their compensating effects. We are merely reminding ourselves that human decisions affecting the future, whether personal or political or economic, cannot depend on strict mathematical expectation, since the basis for making such calculations does not exist; and that it is our innate urge to activity which makes the wheels go round, our rational selves choosing between the alternatives as best we are able, calculating where we can, but often falling back for our motive on whim or sentiment or chance.
John Maynard Keynes (The General Theory of Employment, Interest, and Money)
Maturity is the ability to reject good alternatives in order to pursue even better ones.
Michael Matthews (The Little Black Book of Workout Motivation (Muscle for Life))
When you adopt an alternative mindset, you enter a new world.
Francis Shenstone (The Explorer's Mindset: Unlock Health Happiness and Success the Fun Way)
If you fail at an attempt, open your eyes to alternate approaches. If you defend your failure, you lose sight of new approaches.
Israelmore Ayivor (Let's go to the Next Level)
Creative, exploratory learning requires peers currently puzzled about the same terms or problems. Large universities make the futile attempt to match them by multiplying their courses, and they generally fail since they are bound to curriculum, course structure, and bureaucratic administration. In schools, including universities, most resources are spent to purchase the time and motivation of a limited number of people to take up predetermined problems in a ritually defined setting. The most radical alternative to school would be a network or service which gave each man the same opportunity to share his current concern with others motivated by the same concern.
Ivan Illich (Deschooling Society)
What is fantasy? On one level, of course, it is a game: a pure pretense with no ulterior motive whatever. It is one child saying to another child, “Let’s be dragons,” and then they’re dragons for an hour or two. It is escapism of the most admirable kind—the game played for the game’s sake. On another level, it is still a game, but a game played for very high stakes. Seen thus, as art, not spontaneous play, its affinity is not with daydream, but with dream. It is a different approach to reality, an alternative technique for apprehending and coping with existence. It is not antirational but pararational; not realistic, but surrealistic, superrealistic, a heightening of reality. In Freud’s terminology, it employs primary, not secondary process thinking. It employs archetypes, which, Jung warned us, are dangerous things. Dragons are more dangerous, and a good deal commoner, than bears. Fantasy is nearer to poetry, to mysticism, and to insanity than naturalistic fiction is. It is a real wilderness, and those who go there should not feel too safe. And their guides, the writers of fantasy, should take their responsibilities seriously.
Ursula K. Le Guin
When the minds of men slip from realities to fantasies without thinking of the future consequences, then we must ponder. When the hearts of men are entangled with what though might seem great but yet, specious ambitions without pondering over the resulting footprints, then we ought to take precautions. When the hands of men unwittingly and for the sake of self-gratification find the right weapons and dexterity for the wrong purpose, then massacre and cruelties leave indelible footprints of sorrow and bitterness in the hearts of men. We shall always look back to the footprints of yesterday to say had we know if we don’t take a critical look at today’s footsteps. There is always an alternative that is better than good
Ernest Agyemang Yeboah
Even important biblical exhortations and commands become dislocated from their indicative, gospel habitat. Instead of the gospel giving us new thoughts, experiences, and a motivation for grateful obedience, we lodge the power of God in our own piety and programs.
Michael S. Horton (Christless Christianity: The Alternative Gospel of the American Church)
A teenager’s nature is not laziness, their preferred state is not ignorance, and it is not necessary for extrinsic motivation to be delivered by trained professionals in order to prevent them from bareknuckle boxing under a bridge in exchange for drugs and money.
Brian Huskie (A White Rose: A Soldier's Story of Love, War, and School)
No one ever does anything our of charity," Anna went on. "Every choice we make benefits ourselves directly or indirectly. Even if it looks like a sacrifice, the alternative would be unbearable in some way. If I hadn't helped I wouldn't sleep well , and I need my sleep.
Sara Donati (The Gilded Hour (The Waverly Place #1))
Whatever we do, we do because we get something out of it. If you don't like what it is you do, if you want to change what it is you do, look at what it is that you're getting out of it. Is there another way for you to meet this need? Or, is there something you need to address and heal?
Akiroq Brost
Much of the oxygen we breathe comes from plants that died long ago. We can give thanks to these ancestors of our present-pay foliage, but we can't give back to them. We can, however, give forward. When we are unable to return the favor, we can pay it forward to someone or something else. Using this approach, we can see ourselves as part of a larger flow of giving and receiving throughout time. Receiving from the past, we can give to the future. When tackling issues such as climate change, the stance of gratitude is a refreshing alternative to guilt or fear as a source of motivation.
Joanna Macy & Chris Johnstone
The infinite branches of art are important ingredients of the human race, and the most faithful refuge of creativity where magic is released. Showing us another way of seeing the world, that everything is possible. It shows us alternative ways with our way of living. It is possible to live a life from art and music.
Efrat Cybulkiewicz
Do not get discouraged when things fail to work out as planned; this is often the case. Get busy instead and find another way. There are new strategies to attempt, other trails to tread. Alternate options do exist. They may seem less obvious or less desirable, but in the end they may very well prove to be the best route to your goal.
Richelle E. Goodrich (Being Bold: Quotes, Poetry, & Motivations for Every Day of the Year)
I am drawn to a fourth alternative, natural teleology, or teleological bias, as an account of the existence of the biological possibilities on which natural selection can operate. I believe that teleology is a naturalistic alternative that is distinct from all three of the other candidate explanations: chance, creationism, and directionless physical law. To avoid the mistake that White finds in the hypothesis of nonintentional bias, teleology would have to be restrictive in what it makes likely, but without depending on intentions or motives. This would probably have to involve some conception of an increase in value through the expanded possibilities provided by the higher forms of organization toward which nature tends: not just any outcome could qualify as a telos. That would make value an explanatory end, but not one that is realized through the purposes or intentions of an agent. Teleology means that in addition to physical law of the familiar kind, there are other laws of nature that are "biased toward the marvelous".
Thomas Nagel (Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False)
I asked my mother to repeat her stories so I could get them down for posterity. I also had another motive, to write a novel set in Holland in WW2. Since 1990, I’ve been on holiday with my family to the Veluwe, a beautiful national park where we love to cycle through magnificent woods and across expansive heaths. One year, we came across a World War 2 memorial deep in the woods. It had been designated in memory of a group of Jews who hid from the Germans by living in underground huts in a purpose built village. Several of these huts had been reconstructed and I found it hard to believe that whole families could have lived in these gloomy cramped spaces for years on end. The alternative, deportation to a concentration camp, was too awful to contemplate.
Imogen Matthews (The Hidden Village (book 1))
Both the suicidal and non-suicidal are often angry with others. One way to discharge this anger is to fantasize about violent revenge. The insults of daily life often cause fantasies of revenge to flare up and quickly subside. The people with these fantasies usually do not act on them; they are not motives or goals. They are involuntary responses to perceived insult—ways of coping with rage. The suicidal, whether or not they attempt, suffer tremendous and persistent pain and anger. That this pain should find its way into their fantasies and dreams is no surprise. This ideation is not a motive for action; it is an alternative to action. Fantasizing about suicide is an effort to delay or avoid suicide, not the activity of formulating a motive, goal, or intention. Fantasies doubtlessly succeed in preventing many attempts.
David L. Conroy (Out of the Nightmare: Recovery from Depression and Suicidal Pain)
For both men and women, Good Men can be somewhat disturbing to be around because they usually do not act in ways associated with typical men; they listen more than they talk; they self-reflect on their behavior and motives, they actively educate themselves about women’s reality by seeking out women’s culture and listening to women…. They avoid using women for vicarious emotional expression…. When they err—and they do err—they look to women for guidance, and receive criticism with gratitude. They practice enduring uncertainty while waiting for a new way of being to reveal previously unconsidered alternatives to controlling and abusive behavior. They intervene in other men’s misogynist behavior, even when women are not present, and they work hard to recognize and challenge their own. Perhaps most amazingly, Good Men perceive the value of a feminist practice for themselves, and they advocate it not because it’s politically correct, or because they want women to like them, or even because they want women to have equality, but because they understand that male privilege prevents them not only from becoming whole, authentic human beings but also from knowing the truth about the world…. They offer proof that men can change.
bell hooks (The Will to Change: Men, Masculinity, and Love)
People who suffer the most from a given state of affairs are paradoxically the least likely to question, challenge, reject, or change it.” To explain this peculiar phenomenon, Jost’s team developed a theory of system justification. Its core idea is that people are motivated to rationalize the status quo as legitimate—even if it goes directly against their interests. In one study, they tracked Democratic and Republican voters before the 2000 U.S. presidential election. When George W. Bush gained in the polls, Republicans rated him as more desirable, but so did Democrats, who were already preparing justifications for the anticipated status quo. The same happened when Al Gore’s likelihood of success increased: Both Republicans and Democrats judged him more favorably. Regardless of political ideologies, when a candidate seemed destined to win, people liked him more. When his odds dropped, they liked him less. Justifying the default system serves a soothing function. It’s an emotional painkiller: If the world is supposed to be this way, we don’t need to be dissatisfied with it. But acquiescence also robs us of the moral outrage to stand against injustice and the creative will to consider alternative ways that the world could work.
Adam M. Grant (Originals: How Nonconformists Move the World)
(Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps?) The long history of Christian “just wars” has wrought suffering past all telling, and there is no end in sight. As Yoder has suggested, Niebuhr’s own insight about the “irony of history” ought to lead us to recognize the inadequacy of our reason to shape a world that tends toward justice through violence. Might it be that reason and sad experience could disabuse us of the hope that we can approximate God’s justice through killing? According to the guideline I have proposed, reason must be healed and taught by Scripture, and our experience must be transformed by the renewing of our minds in conformity with the mind of Christ. Only thus can our warring madness be overcome. This would mean, practically speaking, that Christians would have to relinquish positions of power and influence insofar as the exercise of such positions becomes incompatible with the teaching and example of Jesus. This might well mean, as Hauerwas has perceived, that the church would assume a peripheral status in our culture, which is deeply committed to the necessity and glory of violence. The task of the church then would be to tell an alternative story, to train disciples in the disciplines necessary to resist the seductions of violence, to offer an alternative home for those who will not worship the Beast. If the church is to be a Scripture-shaped community, it will find itself reshaped continually into a closer resemblance to the socially marginal status of Matthew’s nonviolent countercultural community. To articulate such a theological vision for the church at the end of the twentieth century may be indeed to take most seriously what experience is telling us: the secular polis has no tolerance for explicitly Christian witness and norms. It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence. Let it be said clearly, however, that the reasons for choosing Jesus’ way of peacemaking are not prudential. In calculable terms, this way is sheer folly. Why do we choose the way of nonviolent love of enemies? If our reasons for that choice are shaped by the New Testament, we are motivated not by the sheer horror of war, not by the desire for saving our own skins and the skins of our children (if we are trying to save our skins, pacifism is a very poor strategy), not by some general feeling of reverence for human life, not by the naive hope that all people are really nice and will be friendly if we are friendly first. No, if our reasons for choosing nonviolence are shaped by the New Testament witness, we act in simple obedience to the God who willed that his own Son should give himself up to death on a cross. We make this choice in the hope and anticipation that God’s love will finally prevail through the way of the cross, despite our inability to see how this is possible. That is the life of discipleship to which the New Testament repeatedly calls us. When the church as a community is faithful to that calling, it prefigures the peaceable kingdom of God in a world wracked by violence.
Richard B. Hays (The Moral Vision of the New Testament: Community, Cross, New CreationA Contemporary Introduction to New Testament Ethic)
And it was inevitable. In every relation of life with others one has to find some moyen de vivre. In your case, one had either to give up to you or to give you up. There was no alternative. Through deep if misplaced affection for you: through great pity for your defects of temper and temperament: through my own proverbial good-nature and Celtic laziness: through an artistic aversion to coarse scenes and ugly words: through that incapacity to bear resentment of any kind which at that time characterised me: through my dislike of seeing life made bitter and uncomely by what to me, with my eyes really fixed on other things, seemed to be mere trifles too petty for more than a moment's thought or interest – through these reasons, simple as they may sound, I gave up to you always. As a natural result, your claims, your efforts at domination, your exactions grew more and more unreasonable. Your meanest motive, your lowest appetite, your most common passion, became to you laws by which the lives of others were to be guided always, and to which, if necessary, they were to be without scruple sacrificed. Knowing that by making a scene you could always have your way, it was but natural that you should proceed, almost unconsciously I have no doubt, to every excess of vulgar violence. At the end you did not know to what goal you were hurrying, or with what aim in view. Having made your own of my genius, my will-power, and my fortune, you required, in the blindness of an inexhaustible greed, my entire existence. You took it.
Oscar Wilde
The parents in these groups were often caricatured as poorly informed, anti-science “denialists,” but they were generally better acquainted with the state of autism research than the outsiders presuming to judge them. They obsessively tracked the latest developments in the field on electronic mailing lists and websites. They virtually transformed their homes into labs, keeping meticulous records of their children’s responses to the most promising alternative treatments. They believed that the fate of their children’s health was too important to the alleged experts who had betrayed and misled families like theirs for decades. Motivated by the determination to relieve their children’s suffering, they became amateur researchers themselves, like the solitary man who calculated the density of the earth in his backyard with the help of his global network of correspondents.
Steve Silberman (NeuroTribes: The Legacy of Autism and How to Think Smarter About People Who Think Differently)
In 1972, the psychologist Irving Janis defined groupthink as, “a mode of thinking that people engage in when they are deeply involved in a cohesive in-group, when the members’ strivings for unanimity override their motivation to realistically appraise alternative courses of action.” Groupthink most commonly affects homogenous, close-knit communities that are overly insulated from internal and external criticism, and that perceive themselves as different from or under attack by outsiders. Its symptoms include censorship of dissent, rejection or rationalization of criticisms, the conviction of moral superiority, and the demonization of those who hold opposing beliefs. It typically leads to the incomplete or inaccurate assessment of information, the failure to seriously consider other possible options, a tendency to make rash decisions, and the refusal to reevaluate or alter those decisions once they’ve been made.
Kathryn Schulz (Being Wrong: Adventures in the Margin of Error)
Patriotism comes from the same Latin word as father. Blind patriotism is collective transference. In it the state becomes a parent and we citizens submit our loyalty to ensure its protection. We may have been encouraged to make that bargain from our public school education, our family home, religion, or culture in general. We associate safety with obedience to authority, for example, going along with government policies. We then make duty, as it is defined by the nation, our unquestioned course. Our motivation is usually not love of country but fear of being without a country that will defend us and our property. Connection is all-important to us; excommunication is the equivalent of death, the finality we can’t dispute. Healthy adult loyalty is a virtue that does not become blind obedience for fear of losing connection, nor total devotion so that we lose our boundaries. Our civil obedience can be so firm that it may take precedence over our concern for those we love, even our children. Here is an example: A young mother is told by the doctor that her toddler is allergic to peanuts and peanut oil. She lets the school know of her son’s allergy when he goes to kindergarten. Throughout his childhood, she is vigilant and makes sure he is safe from peanuts in any form. Eighteen years later, there is a war and he is drafted. The same mother, who was so scrupulously careful about her child’s safety, now waves goodbye to him with a tear but without protest. Mother’s own training in public school and throughout her life has made her believe that her son’s life is expendable whether or not the war in question is just. “Patriotism” is so deeply ingrained in her that she does not even imagine an alternative, even when her son’s life is at stake. It is of course also true that, biologically, parents are ready to let children go just as the state is ready to draft them. What a cunning synchronic-ity. In addition, old men who decide on war take advantage of the timing too. The warrior archetype is lively in eighteen-year-olds, who are willing to fight. Those in their mid-thirties, whose archetype is being a householder and making a mark in their chosen field, will not show an interest in battlefields of blood. The chiefs count on the fact that young braves will take the warrior myth literally rather than as a metaphor for interior battles. They will be willing to put their lives on the line to live out the collective myth of societies that have not found the path of nonviolence. Our collective nature thus seems geared to making war a workable enterprise. In some people, peacemaking is the archetype most in evidence. Nature seems to have made that population smaller, unfortunately. Our culture has trained us to endure and tolerate, not to protest and rebel. Every cell of our bodies learned that lesson. It may not be virtue; it may be fear. We may believe that showing anger is dangerous, because it opposes the authority we are obliged to appease and placate if we are to survive. This explains why we so admire someone who dares to say no and to stand up or even to die for what he believes. That person did not fall prey to the collective seduction. Watching Jeopardy on television, I notice that the audience applauds with special force when a contestant risks everything on a double-jeopardy question. The healthy part of us ardently admires daring. In our positive shadow, our admiration reflects our own disavowed or hidden potential. We, too, have it in us to dare. We can stand up for our truth, putting every comfort on the line, if only we can calm our long-scared ego and open to the part of us that wants to live free. Joseph Campbell says encouragingly, “The part of us that wants to become is fearless.” Religion and Transference Transference is not simply horizontal, from person to person, but vertical from person to a higher power, usually personified as God. When
David Richo (When the Past Is Present: Healing the Emotional Wounds That Sabotage Our Relationships)
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Thank you Neil, and to the givers of this beautiful reward, my thanks from the heart. My family, my agent, editors, know that my being here is their doing as well as mine, and that the beautiful reward is theirs as much as mine. And I rejoice at accepting it for, and sharing it with, all the writers who were excluded from literature for so long, my fellow authors of fantasy and science fiction—writers of the imagination, who for the last 50 years watched the beautiful rewards go to the so-called realists. I think hard times are coming when we will be wanting the voices of writers who can see alternatives to how we live now and can see through our fear-stricken society and its obsessive technologies to other ways of being, and even imagine some real grounds for hope. We will need writers who can remember freedom. Poets, visionaries—the realists of a larger reality. Right now, I think we need writers who know the difference between the production of a market commodity and the practice of an art. Developing written material to suit sales strategies in order to maximize corporate profit and advertising revenue is not quite the same thing as responsible book publishing or authorship. (Thank you, brave applauders.) Yet I see sales departments given control over editorial; I see my own publishers in a silly panic of ignorance and greed, charging public libraries for an ebook six or seven times more than they charge customers. We just saw a profiteer try to punish a publisher for disobedience and writers threatened by corporate fatwa, and I see a lot of us, the producers who write the books, and make the books, accepting this. Letting commodity profiteers sell us like deodorant, and tell us what to publish and what to write. (Well, I love you too, darling.) Books, you know, they’re not just commodities. The profit motive often is in conflict with the aims of art. We live in capitalism. Its power seems inescapable. So did the divine right of kings. Any human power can be resisted and changed by human beings. Resistance and change often begin in art, and very often in our art—the art of words. I have had a long career and a good one. In good company. Now here, at the end of it, I really don’t want to watch American literature get sold down the river. We who live by writing and publishing want—and should demand—our fair share of the proceeds. But the name of our beautiful reward is not profit. Its name is freedom. Thank you.
Ursula K. Le Guin
The liberal international human rights community often defines political internees as those incarcerated for their beliefs, not necessarily their actions. While such instances abound, they are not the only or even the best examples of politically motivated incarceration. Whether someone “did it” ought not to determine fully who receives our support. Instead, political prisoners are best conceived as active participants in resistance movements. Thus the central issue for thinking about political prisoners is not whether they “did it” but what movements did they come from and what are the broader circumstances surrounding their arrest. Most of those incarcerated participated in radical movements seeking fundamental overhauls of structures of power. (...) Political prisoners emerged from movements seeking to stop, to overturn, to develop alternatives to state and extralegal violence of the system. All of America’s political internees did something; some resisted with force, some put their bodies on the line, and others used words and propagated ideas the state deemed too powerful to let slide as just so much free speech. The issue of political prisoners is less one of “innocence” than of defending people’s ability and capacity to resist.
Dan Berger (The Struggle Within: Prisons, Political Prisoners, and Mass Movements in the United States)
Sheepwalking I define “sheepwalking” as the outcome of hiring people who have been raised to be obedient and giving them a brain-dead job and enough fear to keep them in line. You’ve probably encountered someone who is sheepwalking. The TSA “screener” who forces a mom to drink from a bottle of breast milk because any other action is not in the manual. A “customer service” rep who will happily reread a company policy six or seven times but never stop to actually consider what the policy means. A marketing executive who buys millions of dollars’ worth of TV time even though she knows it’s not working—she does it because her boss told her to. It’s ironic but not surprising that in our age of increased reliance on new ideas, rapid change, and innovation, sheepwalking is actually on the rise. That’s because we can no longer rely on machines to do the brain-dead stuff. We’ve mechanized what we could mechanize. What’s left is to cost-reduce the manual labor that must be done by a human. So we write manuals and race to the bottom in our search for the cheapest possible labor. And it’s not surprising that when we go to hire that labor, we search for people who have already been trained to be sheepish. Training a student to be sheepish is a lot easier than the alternative. Teaching to the test, ensuring compliant behavior, and using fear as a motivator are the easiest and fastest ways to get a kid through school. So why does it surprise us that we graduate so many sheep? And graduate school? Since the stakes are higher (opportunity cost, tuition, and the job market), students fall back on what they’ve been taught. To be sheep. Well-educated, of course, but compliant nonetheless. And many organizations go out of their way to hire people that color inside the lines, that demonstrate consistency and compliance. And then they give these people jobs where they are managed via fear. Which leads to sheepwalking. (“I might get fired!”) The fault doesn’t lie with the employee, at least not at first. And of course, the pain is often shouldered by both the employee and the customer. Is it less efficient to pursue the alternative? What happens when you build an organization like W. L. Gore and Associates (makers of Gore-Tex) or the Acumen Fund? At first, it seems crazy. There’s too much overhead, there are too many cats to herd, there is too little predictability, and there is way too much noise. Then, over and over, we see something happen. When you hire amazing people and give them freedom, they do amazing stuff. And the sheepwalkers and their bosses just watch and shake their heads, certain that this is just an exception, and that it is way too risky for their industry or their customer base. I was at a Google conference last month, and I spent some time in a room filled with (pretty newly minted) Google sales reps. I talked to a few of them for a while about the state of the industry. And it broke my heart to discover that they were sheepwalking. Just like the receptionist at a company I visited a week later. She acknowledged that the front office is very slow, and that she just sits there, reading romance novels and waiting. And she’s been doing it for two years. Just like the MBA student I met yesterday who is taking a job at a major packaged-goods company…because they offered her a great salary and promised her a well-known brand. She’s going to stay “for just ten years, then have a baby and leave and start my own gig.…” She’ll get really good at running coupons in the Sunday paper, but not particularly good at solving new problems. What a waste. Step one is to give the problem a name. Done. Step two is for anyone who sees themselves in this mirror to realize that you can always stop. You can always claim the career you deserve merely by refusing to walk down the same path as everyone else just because everyone else is already doing it.
Seth Godin (Whatcha Gonna Do with That Duck?: And Other Provocations, 2006-2012)
Richard Lovelace makes a compelling case that the best defense is a good offense. “The ultimate solution to cultural decay is not so much the repression of bad culture as the production of sound and healthy culture,” he writes. “We should direct most of our energy not to the censorship of decadent culture, but to the production and support of healthy expressions of Christian and non-Christian art.”10 Public protests and boycotts have their place. But even negative critiques are effective only when motivated by a genuine love for the arts. The long-term solution is to support Christian artists, musicians, authors, and screenwriters who can create humane and healthy alternatives that speak deeply to the human condition. Exploiting “Talent” The church must also stand against forces that suppress genuine creativity, both inside and outside its walls. In today’s consumer culture, one of the greatest dangers facing the arts is commodification. Art is treated as merchandise to market for the sake of making money. Paintings are bought not to exhibit, nor to grace someone’s home, but merely to resell. They are financial investments. As Seerveld points out, “Elite art of the New York school or by approved gurus such as Andy Warhol are as much a Big Business today as the music business or the sports industry.”11 Artists and writers have been reduced to “talent” to be plugged into the manufacturing process. That approach may increase sales, but it will suppress the best and highest forms of art. In the eighteenth century, the world nearly lost the best of Mozart’s music because the adults in the young man’s life treated him primarily as “talent” to exploit.
Nancy R. Pearcey (Saving Leonardo: A Call to Resist the Secular Assault on Mind, Morals, and Meaning)
Conspiracy theories have long been used to maintain power: the Soviet leadership saw capitalist and counter-revolutionary conspiracies everywhere; the Nazis, Jewish ones. But those conspiracies were ultimately there to buttress an ideology, whether class warfare for Communists or race for Nazis. With today’s regimes, which struggle to formulate a single ideology – indeed, which can’t if they want to maintain power by sending different messages to different people – the idea that one lives in a world full of conspiracies becomes the world view itself. Conspiracy does not support the ideology; it replaces it. In Russia this is captured in the catchphrase of the country’s most important current affairs presenter: ‘A coincidence? I don’t think so!’ says Dmitry Kiselev as he twirls between tall tales that dip into history, literature, oil prices and colour revolutions, which all return to the theme of how the world has it in for Russia. And as a world view it grants those who subscribe to it certain pleasures: if all the world is a conspiracy, then your own failures are no longer all your fault. The fact that you achieved less than you hoped for, that your life is a mess – it’s all the fault of the conspiracy. More importantly, conspiracy is a way to maintain control. In a world where even the most authoritarian regimes struggle to impose censorship, one has to surround audiences with so much cynicism about anybody’s motives, persuade them that behind every seemingly benign motivation is a nefarious, if impossible-to-prove, plot, that they lose faith in the possibility of an alternative, a tactic a renowned Russian media analyst called Vasily Gatov calls ‘white jamming’. And the end effect of this endless pile-up of conspiracies is that you, the little guy, can never change anything. For if you are living in a world where shadowy forces control everything, then what possible chance do you have of turning it around? In this murk it becomes best to rely on a strong hand to guide you. ‘Trump is our last chance to save America,’ is the message of his media hounds. Only Putin can ‘raise Russia from its knees’. ‘The problem we are facing today is less oppression, more lack of identity, apathy, division, no trust,’ sighs Srdja. ‘There are more tools to change things than before, but there’s less will to do so.
Peter Pomerantsev (This Is Not Propaganda: Adventures in the War Against Reality)
Reduce Self-Criticism Reducing self-criticism is a critical part of reducing rumination. Self-criticism is a fuel source for your rumination fire. People use self-criticism to try to encourage themselves to do better in the future. For example, someone might ruminate after overeating or if she perceives she has mucked up a social situation, and then mentally beat herself up about her mistakes. However, harsh self-criticism doesn’t help you move forward because it isn’t a very effective motivational tool, especially if you’re already ruminating. People who are in a pattern of trying to use self-criticism as motivation often fear that reducing it will make them lazy. It won’t. In fact, giving yourself a compassionate rather than a critical message will often lead to working harder. For example, one study showed that people who took a hard test and got a compassionate message afterward were willing to study longer for a future similar test, compared to a group of people who took the same test but didn’t get a compassionate message. Giving yourself a simple “don’t be too hard on yourself” message will propel you toward taking useful problem-solving steps. Acknowledging the emotions you’re feeling (such as embarrassed, disappointed, upset) and then giving yourself compassion will lead to your making better choices than criticizing yourself will. Self-compassion will give you the clear mental space you need to make good decisions. Experiment: To practice using self-compassion as an alternative to self-criticism, try the following three-minute writing exercise. There are two versions of this exercise—one that involves thinking about a past mistake and another that involves thinking about something you perceive as a major weakness. Identify a mistake or weakness that you want to focus on, and then write for three minutes using the following instructions: “Imagine that you are talking to yourself about this weakness (or mistake) from a compassionate and understanding perspective. What would you say?” Try this experiment now, or store it away for a future situation in which you find yourself ruminating about a mistake or weakness. This experiment comes from the same series of research studies as the one involving the hard test mentioned earlier. Note that the study participants didn’t receive training in how to write compassionate messages. What they naturally came up with in response to the prompt worked.
Alice Boyes (The Anxiety Toolkit: Strategies for Fine-Tuning Your Mind and Moving Past Your Stuck Points)
The great majority of those who, like Frankl, were liberated from Nazi concentration camps chose to leave for other countries rather than return to their former homes, where far too many neighbors had turned murderous. But Viktor Frankl chose to stay in his native Vienna after being freed and became head of neurology at a main hospital in Vienna. The Austrians he lived among often perplexed Frankl by saying they did not know a thing about the horrors of the camps he had barely survived. For Frankl, though, this alibi seemed flimsy. These people, he felt, had chosen not to know. Another survivor of the Nazis, the social psychologist Ervin Staub, was saved from a certain death by Raoul Wallenberg, the diplomat who made Swedish passports for thousands of desperate Hungarians, keeping them safe from the Nazis. Staub studied cruelty and hatred, and he found one of the roots of such evil to be the turning away, choosing not to see or know, of bystanders. That not-knowing was read by perpetrators as a tacit approval. But if instead witnesses spoke up in protest of evil, Staub saw, it made such acts more difficult for the evildoers. For Frankl, the “not-knowing” he encountered in postwar Vienna was regarding the Nazi death camps scattered throughout that short-lived empire, and the obliviousness of Viennese citizens to the fate of their own neighbors who were imprisoned and died in those camps. The underlying motive for not-knowing, he points out, is to escape any sense of responsibility or guilt for those crimes. People in general, he saw, had been encouraged by their authoritarian rulers not to know—a fact of life today as well. That same plea of innocence, I had no idea, has contemporary resonance in the emergence of an intergenerational tension. Young people around the world are angry at older generations for leaving as a legacy to them a ruined planet, one where the momentum of environmental destruction will go on for decades, if not centuries. This environmental not-knowing has gone on for centuries, since the Industrial Revolution. Since then we have seen the invention of countless manufacturing platforms and processes, most all of which came to be in an era when we had no idea of their ecological impacts. Advances in science and technology are making ecological impacts more transparent, and so creating options that address the climate crisis and, hopefully, will be pursued across the globe and over generations. Such disruptive, truly “green” alternatives are one way to lessen the bleakness of Earth 2.0—the planet in future decades—a compelling fact of life for today’s young. Were Frankl with us today (he died in 1997), he would no doubt be pleased that so many of today’s younger people are choosing to know and are finding purpose and meaning in surfacing environmental facts and acting on them.
Viktor E. Frankl (Yes to Life: In Spite of Everything)
You are a thinker. I am a thinker. We think that all human beings are thinkers. The amazing fact is that we tend to think against artificial intelligence — that various kind of computers or artificial robots can think, but most of us never cast any doubt on human thinking potential in general. If during natural conservation with human any computer or artificial robot could generate human-like responses by using its own ‘brain’ but not ready-form programming language which is antecedently written and included in the brain design and which consequently determine its function and response, then that computer or artificial robot would unquestionably be acknowledged as a thinker as we are. But is it absolutely true that all humans are capable of using their own brain while interpreting various signals and responding them? Indeed, religion or any other ideology is some kind of such program which is written by others and which determines our vision, mind and behavior models, depriving us of a clear and logical thinking. It forces us to see the world with its eyes, to construct our mind as it says and control our behavior as it wants. There can be no freedom, no alternative possibilities. You don’t need to understand its claims, you need only believe them. Whatever is unthinkable and unimaginable for you, is said higher for your understanding, you cannot even criticise what seems to be illogical and absurd for you. The unwritten golden rule of religion and its Holy Scripture is that — whatever you think, you cannot contradict what is written there. You can reconcile what is illogical and absurd in religion with logic and common sense, if it is possible, if not, you should confine your thinking to that illogicality and absurdity, which in turn would make you more and more a muddled thinker. For instance, if it is written there that you should cut head or legs of anyone who dare criticize your religion and your prophet, you should unquestionably believe that it is just and right punishment for him. You can reason in favor of softening that cruel image of your religion by saying that that ‘just and right punishment’ is considered within religious community, but not secular society. However, the absurdity of your vision still remains, because as an advocate of your religion you dream of its spread all over the world, where the cruel and insane claims of your religion would be the norm and standard for everyone. If it is written there that you can sexually exploit any slave girl or woman, especially who doesn’t hold your religious faith or she is an atheist, you should support that sexual violence without any question. After all of them, you would like to be named as a thinker. In my mind, you are a thinker, but a thinker who has got a psychological disorder. It is logical to ask whether all those ‘thinkers’ represent a potential danger for the humanity. I think, yes. However, we are lucky that not all believers would like to penetrate into deeper ‘secrets’ of religion. Many of them believe in God, meditate and balance their spiritual state without getting familiar with what is written in holy scriptures or holding very vague ideas concerning their content. Many believers live a secular life by using their own brain for it. One should love anybody only if he thinks that he should love him/her; if he loves him/her because of God, or religious claims, he can easily kill him/her once because of God, or religious claims, too. I think the grave danger is the last motive which religion cause to arise.
Elmar Hussein
Tarzan making his way across the jungle swinging from vine to well-placed vine. It is important to maintain momentum in order to create a bandwagon effect that makes it natural for the next group to want to buy in. Too much of a delay and the effect would be something like hanging from a motionless vine—nowhere to go but down. (Actually, going down is the graceful alternative. What happens more often is a desperate attempt to re-create momentum, typically through some highly visible form of promotion, which ends up making the company look like Tarzan frantically jerking back and forth, trying to get a vine moving with no leverage. This typically leads the other animals in the jungle just to sit and wait for him to fall.) There is an additional motive for maintaining momentum
An opportunity lost may have motivated us to find a satisfying alternative. Adversity or suffering may have taught us certain important skills. Some writers have felt new appreciation for their lives after surviving a serious illness or disability. A fortunate outcome does not invalidate the unfortunate aspect.
Nan Merrick Phifer (Memoirs of the Soul: A Writing Guide)
When doing what we most love transforms us into the best possible version of ourselves and that version hints at even greater future possibilities, the urge to explore those possibilities becomes feverish compulsion. Intrinsic motivation goes through the roof. Thus flow becomes an alternative path to mastery, sans the misery.
Steven Kotler (The Rise of Superman: Decoding the Science of Ultimate Human Performance)
My brand of Satanism is the ultimate conscious alternative to herd mentality and institutionalized thought. It is a studied and contrived set of principles and exercises designed to liberate individuals from a contagion of mindlessness that destroys innovation. I have termed my thought “Satanism” because it is most stimulating under that name. Self-discipline and motivation are effected more easily under stimulating conditions. Satanism means “the opposition” and epitomizes all symbols of nonconformity. Satanism calls forth the strong ability to turn a liability into an advantage, to turn alienation into exclusivity. In other words, the reason it’s called Satanism is because it’s fun, it’s accurate, and it’s productive.
It is clear today that the ecological and political situation of this planet will force upon humanity enormous changes within this coming century. Among the future alternatives are such extremes as have been phrased, “utopia or oblivion.” Certainly the planetary situation is one of unprecedented complexity. And just as certainly, what is needed is unprecedented vision: both to avoid catastrophe and to find the path to a better future. And it is the dream that holds the key to this vision, allowing us, in Dement’s words, “to experience a future alternative as if it were real, and thereby to provide a supremely enlightened motivation to act upon this knowledge.
Stephen LaBerge (Lucid Dreaming: A Concise Guide to Awakening in Your Dreams and in Your Life)
Black suffrage, of course, was the most radical element of Congressional Reconstruction, but this too derived from a variety of motives and calculations. For Radicals, it represented the culmination of a lifetime of reform. For others, it seemed less the fulfillment of an idealistic creed than an alternative to prolonged federal intervention in the Southh, a means of enabling blacks to defend themselves against abuse, while relieving the nation of that responsibility. Many Republicans placed utopian burdens upon the right to votet. "The vote," Radical Senator Richard Yates exclaimed, "will finish the negro question; it will settle everything connected with this question...We need no vast expenditures, we need no standing army....Sir, the ballot is the freedman's Moses." When such expectations proved unrealistic, disillusionment was certain to follow.
Eric Foner (Reconstruction: America's Unfinished Revolution 1863-1877)
Predictions of Nazi decline ignore the very potent electoral advantages the party retained even after the November setback. To begin with, they had made themselves the most diverse, most wide-ranging political party in the country. The other right-wing parties were devoted to the past, enmeshed with the hated economic establishment or, worse from a popular point of view, yearning for a restoration of the monarchy. (They often referred to the Weimar years as the “Kaiserless time.”) Those positions would do nothing to enhance their electability in popular elections. The left-wing parties, on the other hand, preached a Marxism either in its hard version (Communism) or soft version (Socialism) that alienated more people than it attracted. And the centrist parties had simply evaporated as weak alternatives with no real ideas or solutions. Gregor Strasser explained the inherent strength of his party’s political thinking: “From the right we shall take nationalism, which has so disastrously allied itself with capitalism, and from the left we shall take socialism, which has made such an unhappy union with internationalism. Thus we shall form the National Socialism which will be the motive force of a new Germany and a new Europe.” Hitler was more succinct; no one summed up the political situation better than he did: “The nationalists on the right lacked social awareness,” he said, and “the socialists on the left lacked national awareness.” The political genius of the Nazis was to recognize an opening that once taken advantage of became so large that a Panzer division could drive through it.
Barry Gewen (The Inevitability of Tragedy: Henry Kissinger and His World)
Hair •​Stop using chemical-laden personal care products and switch to all-natural versions. Throw out anything containing phthalates, parabens, and benzophenones. And if you are a woman, consider alternatives to hormonal birth control. •​To avoid grays, ramp up your catalase production by taking antioxidants like ashwagandha, curcumin, saw palmetto, and vitamin E. •​For baldness, try a DHT-blocking shampoo instead of prescription meds that have unwanted side effects. •​Deal with your stress, already! Seriously. If the threat of the Four Killers wasn’t enough, maybe avoiding baldness will finally motivate you. This is not optional. •​If you are balding prematurely, get your thyroid levels tested by a knowledgeable anti-aging doctor, and make sure to check your levels of T3/RT3. •​To stimulate blood flow to the scalp, get a head massage or purchase an at-home massager.
Dave Asprey (Super Human: The Bulletproof Plan to Age Backward and Maybe Even Live Forever)
Phased engagements, pilot projects, money-back guarantees and case studies framed in defined methodologies are among the many viable alternative forms of reassurance. The key is to respond to the motivation and not necessarily the request.
Blair Enns (The Win Without Pitching Manifesto)
Of all the current social theories, the rational/utilitarian tradition, in its modern incarnation, is most finely tuned to a way of making social policies work. The conflict tradition, with its tradition of conflicting movements and revolutionary upheavals, has a tendency to focus on the evils that exist, and the conditions that will bring about an uprising against them. Where conflict theory is weak is in explaining what will happen after the revolution, or after a successful movement has won some power. Its attitude tends to be: put the oppressed peoples in charge and everything will be great. At this point conflict theory stops being realistic. In their own ways, the other lines of social theory also tend to be vague about social theory. The Durkheimian tradition, with its emphasis on the conditions that produce solidarity and its ideals, doesn’t see people as very capable of generating specific social results; its victories are symbolic and emotional rather than practical. The micro-interaction theories, with their emphasis on the shifting cognitive interpretations of social reality, are also not very good at specific social policies. They assume either that somehow a social belief will be created that people find satisfactory, or that people live in their own little worlds of cognitive reality-construction, like separate bubbles in a stream. The modern rational/utilitarians, for all their faults, nevertheless are no the forefront in attempting to apply sociological insights to propose policies that have a realistic chance of succeeding. That is not to say that the theoretical basis of rational/utilitarian theory is necessarily adequate yet to this task. We have seen a consistent problem in the utilitarian tradition, on the level of how to motivate people for collective action. Can the appeal to interests alone motivate people to adopt great reforms, whether this appeal is embodies in the legal codes advocated by Bentham, in Adam Smith’s freedom of the market, or in schemes for new rules of the social game such as those proposed by Rawls, Buchanan, or Coleman? There is an element of pulling oneself up by one’s own bootstraps in these proposals, as long as one starts from the isolated individual concerned for his or her own interests. As an alternative, we may still need to draw on the conflict theory, which suggests that people fight for their interests rather blindly, solving one problem but creating new ones. The other alternative is the Durkheimian tradition of social solidarity, which explains precisely the emotional links among people that rational/utilitarian theory leaves out.
Randall Collins (Four Sociological Traditions)
When I talk about kindness in business, a few people scoff. They say, “Steve Jobs and the leaders at Apple created a pressure-cooker environment but it produced category-defining products that people love and obsess over.” That is the point — the results are not worth the cost, because there is an alternative. The goal of TRM is to create a kind, sustainable, and fulfilling experience for everyone. Caring and a sense of purpose evoke better performance than pressure and fear. The idea that only obsessive egomaniacs can produce breakthroughs is nonsense. People are the most important resource for any business, and people — whether they are employees, vendors, or customers — respond best to kindness, respect, humility, and empathy. You never know what other people are going through in their lives. Many of us are under great stress, especially when business cycles shift and economic pressures build. Others are struggling in relationships. When everyone feels valued and heard, they are more likely to show up fully and bring their best each day. Kindness is the alternative to the unnecessary “business is war” analogies that are not only tiresome but borderline offensive. It is the opposite of the “outcome justified the means” mentality that drives many entrepreneurs to consider sacrificing everything (including their morals) to build $100 million businesses in seven years. It’s success without the collateral damage. This aspect of TRM creates a healthy framework for daily interactions and long-term goals and helps people avoid burnout even when they put in heavy hours over long periods of time. We are all naturally optimistic, motivated to be better tomorrow than we are today. A kind organization understands that and leverages it. Your goal is to build a product that lasts, but to do that, you must also build an organization, a work environment, and a fabric of relationships that last too. People will remain engaged and focused on achievements when they are doing something meaningful that they care about in an organization that lets them live the way they want to live. “Caring and a sense of purpose evoke better performance than pressure and fear. The idea that only egomaniacs can produce breakthroughs is nonsense.
Brian de Haaff (Lovability: How to Build a Business That People Love and Be Happy Doing It)
By exercising my fabled management skills, I alternately teased, bribed, threatened, called in favours, drowned them in tea, and refused to release them until I got what I wanted. I really can’t understand why some managers find it so difficult to motivate their teams.
Jodi Taylor (No Time Like The Past (The Chronicles of St Mary's, #5))
Push versus Pull Marketing. Who wants to be pushed around? I certainly don’t. Statements push and questions pull. Don’t you prefer the latter? Questions pique interest and can keep the dialogue flowing when your other alternatives aren’t as attractive or magnetic.
Susan C. Young (The Art of Connection: 8 Ways to Enrich Rapport & Kinship for Positive Impact (The Art of First Impressions for Positive Impact, #6))
High fives and fist bumps have become the popular alternatives to traditional handshakes, especially among the younger generations. As a new social norm, they are used as a greeting, an approval, an acknowledgement, a celebration, and a gesture of understanding. High fives and fist bumps are also viewed as a healthier alternative to traditional handshakes because they don’t spread germs.
Susan C. Young (The Art of Body Language: 8 Ways to Optimize Non-Verbal Communication for Positive Impact (The Art of First Impressions for Positive Impact, #3))
Keep an open mind: If you get trapped in your old ways of thinking, it’s a lot harder to work with others to solve problems. Other people can also have good ideas. By opening yourself up to other’s ideas, you will see more options and alternative ways of resolving problems.
Jason Lee
When I try to analyze my own cravings, motives, actions and so forth, I surrender to a sort of retrospective imagination which feeds the analytic faculty with boundless alternatives and which causes each visualized route to fork and re-fork without end in the maddeningly complex prospect of my past. I am convinced, however, that in a certain magic and fateful way Lolita began with Annabel.
Vladimir Nabokov (Lolita)
The socialism that soon afterward became so attractive to me as an alternative proved equally insubstantial; with time, I came to understand, through the great George Orwell, that much of such thinking found its motivation in hatred of the rich and successful, instead of true regard for the poor.
Jordan B. Peterson (12 Rules for Life: An Antidote to Chaos)
Another antidote to despair over the ultimate baseness of human motivation is, oddly enough, gratitude. If you don’t feel thankful for the somewhat twisted moral infrastructure of our species, then consider the alternative. Given the way natural selection works, there were only two possibilities at the dawn of evolution: (a) that eventually there would be a species with conscience and sympathy and even love, all grounded ultimately in genetic self-interest; (b) that no species possessing these things would ever exist.
Robert Wright (The Moral Animal: Why We Are the Way We Are - The New Science of Evolutionary Psychology)
I have all gifts on earth minus one....Patience to do what the devil wants me to do. My bible taught me a lot about taking some things in my life by force. People do tell me sometimes take it easy, God didn´t tell me to take things easy, He says take Charge. Some people do tell me to be careful! But my bible didn´t tell me to be careful but it says I should be careful for nothing. Some people tell me to take time but my bibles says take charge. Some people says be patient but my bible says whatever your hands finds to do, do it quickly. So don´t only memorise your weakness, try to saturate your strength with the power of God, always have an alternative for any negative suggestion.
Patience Johnson (Why Does an Orderly God Allow Disorder)
groupthink occurs when people “are deeply involved in a cohesive in-group,” and their “strivings for unanimity override their motivation to realistically appraise alternative courses of action.
Adam M. Grant (Originals: How Nonconformists Move the World)
Today, many of us experience a profound sense of duality. The body is a vast, dark and mysterious unknown. It’s not to be trusted; it’s treacherous, traitorous and unpredictable. Anything could bring us down: a genetic wild card, an environmental toxin, a renegade organ, hormone or neurotransmitter. According to this view, we are mere victims of our physiology; things can go wrong without warning and we have no control. For others, the relationship with the body is adversarial. The body must be beaten into shape, tamed and brought to heel. We exercise like demons, living the belief that the body must be pounded into condition with endless sweating, suffering and pain. If we let up our efforts for a day or a week, we’ll degenerate into obesity, sloth and disease. Alternately, we abuse our bodies with all manner of substances and behaviors, trying to punish it for sensations, emotions and motives that we don’t understand or know what to do with. For still others, the primal relationship is marked by apathy and ignorance. The body is something far away; it’s a foreign land. We don’t know what it’s capable of and we don’t much care. As long as it gets us to work and back home at the end of the day, we’re content to leave it to its own devices. If something goes wrong, we’ll just take it in to the shop and all will be well. We’re not even curious about what it is or what it might become.
Frank Forencich (Beautiful Practice: A Whole-Life Approach to Health, Performance and the Human Predicament)
To sum up. This report has serious shortcomings. It pulls its punches. It insinuates much about the Mob and JFK’s death which it then says it doesn’t really mean. It is alternately confused and dogmatic on the subject of Oswald’s motive. It tells us it could not see all the way into the heart of CIA or FBI darkness, yet assures us that we are secure.
Gaeton Fonzi (The Last Investigation: A Former Federal Investigator Reveals the Man behind the Conspiracy to Kill JFK)
The Austrian School of economics is an alternative to the mainstream approach. It places economics on a sound, human basis. It avoids the traps that plague most of modern economics: the assumption of selfishness as the basic human motivation, a narrow definition of rational behavior, and the overuse of unrealistic models.
Gene Callahan (Economics for Real People: An Introduction to the Austrian School)
They broke up into pairs, and the other two wandered afield and came across a small, humble house that was home to some monks. Welcomed inside, one of Ponticianus’s friends, scanning the shelves, picked up The Life of Antony, a biography of the Egyptian monk by Athanasius. He was immediately pulled in by the book and “set on fire.” Suddenly he was filled with holy love and sobering shame. Angry with himself, he turned his eyes on his friend and said to him: “Tell me, I beg of you, what do we hope to achieve with all our labours? What is our aim in life? What is the motive of our service to the state? Can we hope for any higher office in the palace than to be Friends of the Emperor? And in that position what is not fragile and full of dangers? How many hazards must one risk to attain a position of even greater danger? And when will we arrive there? Whereas, if I wish to become God’s friend, in an instant I may become that now.”19 What is our aim in life? What are we aiming for when we aim our lives at some aspiration? The question isn’t whether we aim our lives. Our existence is like an arrow on a taut string: it will be sent somewhere. It’s not a matter of quelling ambition, of “settling,” as if that were somehow more virtuous (or even possible). The alternative to disordered ambition that ultimately disappoints is not some holy lethargy or pious passivity. It’s recalibrated ambition that aspires for a different end and does so for different reasons. What
James K.A. Smith (On the Road with Saint Augustine: A Real-World Spirituality for Restless Hearts)
1. Steampunk socialization of personality is a carefully controlled animatronics of logic in the human psyche, in which a cyberpunk of another’s imagination is formed. 2. To understand yourself, you just need to put a small doll in the form of a clown on your hand so as not to go crazy, and on your second hand a toy sock, do not give them alternative personalities, but make them an extension of your soul to see yourself from the outside and listen to yourself. Your alternative personalities will help you understand yourself, but do not allow personalities to multiply by budding. 3. The same life every time in a new birth, the same dream, you either become a philosopher or find yourself insane, maybe we are ghosts locked in their time and everything repeats and we are holograms of memories of us, but in any case, you in a temporary trap where you need to learn one lesson: life without sins. Oblivion here is a dead loop of memory that gives a chance to rethink everything that was in your life, erasing memory as an anesthetic and antidepressant of the psyche, but oblivion prevents you from understanding a cruel joke about yourself. 4. The aphorism of philosophy is one of the many computer codes that turns into the algorithm of power over you in the subconscious. Starting to think in your own way, you disconnect from the network of global thinking and you are considered a defective crazy person whose logic algorithms whose name is deactivated are deactivated. 5. Better than money, only their lifelong dreams govern people. 6. Awareness of the name of his will and the interaction of the race of vision, a sincere world without selfishness. The reality of humanity will finally be included in the network and telephone communications of empathy. 7. The human world is a magnificent shadow theater, which demonstrates a truly brutal show. 8. Self-hypnosis stickers peel off from your brain over time. 9. The philosophy of good and light is an acupuncture of thinking, wellness acupuncture, the direction of the flow of worldview. 10. Silence makes you dumb, vulnerable and so brilliant. 11. Sleepy paralysis of laziness in the psyche of people is parasitized by fear. Whereas dreams are the levitation of the body in reality while the person is sleeping. 12. Life is like a children's dollhouse of a princess, where the whole machine form of zombies of life is visible in the palm of your hand, in this house and home and work, you are not asked for permission, you only have the inevitability and the schedule of the intended, vicious circle of the law of meanness, repeating deja vu dream samsara’s wheels like a hamster’s wheel is like a treadmill in the gym, you run to your goals, but you run on the spot. You hold your figure, that is, your body as a voodoo doll of self-deception. There is also a secret room where disputes with oneself do not cease, there are such rooms as reality, dreams, dreams. All life is a children's toy of higher powers, it is very similar to a hamster cage with pipes of illusions, it is a karmic cage of ironic humor about materialism. All this was created to understand a person, it is impossible to understand that until the end, because it will forever change depending on new and new accidents. 13. Any industry is a gas burner of angry motivation of the authorities. 14. Will is a shotgun as a very fantastic cosmo-blaster made of beautiful carved snow-white bones with an open jaw on the skull at the end. Weapons shooting energy of the spirit.
Musin Almat Zhumabekovich
the concept of “creative freedom,” in which the origin and stimulation of the action is entirely in the agent, as against “choice-freedom,” in which the stimulus of the act is in the agent's environment, which presents the alternatives and evokes the motive for choosing between them. One who exercises creative freedom may not experience choosing and yet not be compelled, and this realization should mean a more profound appreciation of what freedom, action, and the person as agent really are. This has something to do with the identity that I think we discover in prayer, and I will come back to this point.
Thomas Keating (Spirituality, Contemplation, and Transformation)
Most people find it counterintuitive that a system motivated exclusively by greed and cutthroat competition would bring the greatest benefits to the greatest number of people. We now see that there is a good reason people find this claim counterintuitive: it is false. Abuses are only overcome when governments, multinational agencies, labor groups, consumer advocates, and a well-organized system of checks and balances all serve as watchdogs over market competition.
Philip Clayton (Organic Marxism: An Alternative to Capitalism and Ecological Catastrophe (Toward Ecological Civilization))
In fact, with experience and maturity we learn to worry less about others’ intent and more about the effect others’ actions are having on us. No longer are we in the game of rooting out unhealthy motives. And here’s the good news. When we reflect on alternative motives, not only do we soften our emotions, but equally important, we relax our absolute certainty long enough to allow for dialogue— the only reliable way of discovering others’ genuine motives.
Kerry Patterson (Crucial Conversations Tools for Talking When Stakes Are High)
Writing on this subject in 1904 Freud gave the reason for our unshakable conviction of freedom of choice. He remarked that it is far stronger with trivial decisions than with weighty ones; with the latter we commonly feel that our inner nature compels us, that we really have no alternative. With the former, however, for example the arbitrary choice of a number, we discern no motive and therefore feel it is an uncaused act on the part of our ego. If we now subject the example to a psycho-analysis we discover that the choice has after all been determined, but this time the motive is an unconscious one. We actually leave the matter to be decided by our unconscious mind and then claim the credit for the outcome. If unconscious motivation is taken into account, therefore, the rule of determinism is of general validity. Freud never wavered in this attitude and all his researches into the workings of the mind are entirely based on a belief in a regular chain of mental events. He would have endorsed the views of the great anthropologist Tylor that 'the history of mankind is part and parcel of the history of Nature, that our thoughts, will and actions accord with laws as definite as those which govern the motion of the waves'. When enumerating the essential elements of psycho-analytical theory, in 1924, he included 'the thorough-going meaningfulness and determinism of even the apparently most obscure and arbitrary mental phenomena.
Ernest Jones (The Life and Work of Sigmund Freud Volume One: The Formative Years and the Great Discoveries 1856-1900)
The Lockean logic of custom suggests strongly that open-source hackers observe the customs they do in order to defend some kind of expected return from their effort. The return must be more significant than the effort of homesteading projects, the cost of maintaining version histories that document “chain of title”, and the time cost of making public notifications and waiting before taking adverse possession of an orphaned project. Furthermore, the “yield” from open source must be something more than simply the use of the software, something else that would be compromised or diluted by forking. If use were the only issue, there would be no taboo against forking, and open-source ownership would not resemble land tenure at all. In fact, this alternate world (where use is the only yield, and forking is unproblematic) is the one implied by existing open-source licenses. We can eliminate some candidate kinds of yield right away. Because you can’t coerce effectively over a network connection, seeking power is right out. Likewise, the open-source culture doesn’t have anything much resembling money or an internal scarcity economy, so hackers cannot be pursuing anything very closely analogous to material wealth (e.g. the accumulation of scarcity tokens). There is one way that open-source activity can help people become wealthier, however — a way that provides a valuable clue to what actually motivates it. Occasionally, the reputation one gains in the hacker culture can spill over into the real world in economically significant ways. It can get you a better job offer, or a consulting contract, or a book deal. This kind of side effect, however, is at best rare and marginal for most hackers; far too much so to make it convincing as a sole explanation, even if we ignore the repeated protestations by hackers that they’re doing what they do not for money but out of idealism or love. However, the way such economic side effects are mediated is worth examination.
Eric S. Raymond (Cathedral and the Bazaar: Musings on Linux and Open Source by an Accidental Revolutionary)
Tripolar spirituality is not a desirable consequence or an optional third way; it is not an extra or additive dimension. Rather, it is a radical alternative to both monopolar and bipolar spirituality. When love for God and neighbor are interdependent and inseparable, a pivotal redirection results, and an acute deviation from social norms ensues. Committing oneself to tripolar spirituality is making a painful decision to depart from cultural mandates and to risk countercultural actions motivated by a new agenda that becomes the prime factor revolutionizing one’s life.
David Augsburger (Dissident Discipleship: A Spirituality of Self-Surrender, Love of God, and Love of Neighbor)
I have just initiated a new public field of research which I call: Abrahamology. It is the same discipline that I have been working on, however, this is the first time I am announcing the existence of this platform for the large amount of information and body of knowledge that I was able to generate so far. My motivation is driven by it and for eventually making this theoretical construct stand alongside other disciplines of research, however, using an Islamic (i.e., Strict & Uncompromising Abrahamic Orthodoxy) lens of interpretation. To establish it as a genuine field of study is therefore the path which will mark my future endeavors while presenting, advancing, scrutinizing and validating my assertions. There are no tools of Gematria, Philosophy, Kabbalah, Shamanism, Esotery, Gnosticism, Proselytization, or Synchronicity used, but rather the methods of inquiry which are found in Observation, Useful Knowledge, Debates, Discussions, Mathematics, Alternative (alongside Academia), Science and Reason are those which are utilized.
Ibrahim Ibrahim (Quotable: My Worldview)
The reason shadow histories remained in the shadows lay in the centralization of information: If an idea wasn't discussed on one of three major networks or on the pages of a major daily newspaper or national magazine, it was almost impossible for that idea to gain traction with anyone who wasn't consciously searching for alternative perspectives. That era is now over. There is no centralized information, so every idea has the same potential for distribution and acceptance. Researching the events of the 9/11 attack on the World Trade Center is no harder or easier than absorbing the avalanche of arguments from those who believe 9/11 was orchestrated by the US government. There will be no shadow history of the 2008 financial crisis or the 2014 New England Patriots' "Deflategate" scandal, because every possible narrative and motive was discussed in public, in real time, across a mass audience, as the events transpired. Competing modes of discourse no longer "compete." They coexist.
Chuck Klosterman (But What If We're Wrong? Thinking About the Present As If It Were the Past)
Car Accident Lawyer San Diego Gateway Injury Law As indicated by California Office of Safety, there were more than 10,000 individuals harmed or executed a car crashes in San Diego County in 2013. In the event that you have been harmed in an auto crash, at that point you may have a claim for individual damage. At the point when a car collision happens, somebody is ordinarily to blame. Regardless of whether the individual to blame slammed into your vehicle, or drove a vehicle in which you were a traveler, you may have the privilege to recoup a considerable whole of cash. You may have the privilege to be remunerated for therapeutic costs as well as for lost wages and any torment or experiencing coming about the mishap with the assistance of a car accident lawyer San Diego gateway injury law. Another related claim in a pile up case is called loss of consortium. Loss of consortium is a claim that is brought by the life partner of a man who has been harmed in a mischance case. The sort of wounds asserted in lost consortium guarantee are loss of fellowship, loss of help with housework, loss of an accomplice for sexual relations and loss of help with tyke mind. On the off chance that you have been harmed in a vehicle mischance, odds are that you have endured as well as your family has endured too. Counseling a car accident lawyer San Diego gateway injury law will enable you to comprehend your rights and take in your best alternatives. Normal Causes of Car Accidents There are numerous methods for confirming that a man is to blame for car crash. For instance, moving to another lane without flagging, neglecting to stop in time, or running a red light are for the most part careless acts that can imply that the driver is to blame in an auto crash. There are a few cases in which the driver who raise finished the auto before them would not be to blame for a mischance. For instance, let us assume that a driver in car one is cruising along at 65 mph on the expressway, and auto two swerves into the path involved via auto one, only 5 feet before auto one, and auto two pummels on its brakes before auto one for no clear reason. For a situation like that the driver in auto two would presumably be to blame, not the driver in auto one. In any case, in most by far of cases, the driver who raise finished the auto before him is the gathering to blame. The motivation behind why is on the grounds that the California vehicle code forces an obligation on drivers to lessen speed to keep away from a mischance. It is typically truly simple to demonstrate that a driver who raise finished another auto neglected to diminish speed to keep away from a mishap on the grounds that, had the driver backed off, the impact would not have occurred. A car accident attorney san diego gateway injury law may make the contention that a driver who raise finished another auto neglected to diminish speed to stay away from an impact. A car crash can truly be an extraordinary affair. A few people lose their activity because of an a mischance. For instance, a few people who have a work area work that expects them to sit for drawn out stretches of time can't proceed at their activity after a car crash. Other individuals who have work that expects them to lift substantial items will be not able proceed at their activity after an auto collision. It is constantly prescribed to contact respectable car accident lawyer san diego gateway injury law.
Douglas Gilliland
I assembled my carefully selected victims and once they were all present, got Miss Lee to lock the door. By exercising my fabled management skills, I alternately teased, bribed, threatened, called in favours, drowned them in tea, and refused to release them until I got what I wanted. I really can’t understand why some managers find it so difficult to motivate their teams.
Jodi Taylor (No Time Like The Past (The Chronicles of St Mary's, #5))
Processed foods are made to be addictive which is why we can't stop craving them.
Nancy S. Mure
Mystification is a very effective form of oppression: when a women does not have access to all the facts because they have been hidden from her, she is naturally confused and uncertain about how to respond in particular situations. She feels powerless. Added to this, she lacks confidence and feels incompetent due to her confusion, uncertainty and powerlessness, and blame herself for not being able to cope. Consequently, the strength required to begin questioning the reality she is experiencing is difficult to find as a lone woman living in the midst of her oppression. In an attempt to define mystification...It is the deliberate use of mystery, deceit, lies and half-truths for the purpose of presenting a false reality. While it is acknowledged that mystification can occur as a result of either protectionist or sinister motives, it must be stressed that mystification is always oppressive, regardless of motive.
Betty McLellan (Beyond Psychoppression: A Feminist Alternative Therapy)
To oppose something is to maintain it. They say here "all roads lead to Mishnory." To be sure, if you turn your back on Mishnory and walk away from it, you are still on the Mishnory road. To oppose vulgarity is inevitably to be vulgar. You must go somewhere else; you must have another goal; then you walk a different road. Yegey in the Hall of the Thirty-Three today: 'I unalterably oppose this blockade of grain-exports to Karhide, and the spirit of competition which motivates it.' Right enough, but he will not get off the Mishnory road going that way. He must offer an alternative. Orgoreyn and Karhide both must stop following the road they're on, in either direction; they must go somewhere else, and break the circle.
Ursula K. Le Guin
Motive Waves There are two types of Motive Waves: Impulse Waves and Diagonal Triangles. Impulse Waves The basic characteristics of Impulse Waves are as follows: 1.      Wave 2 never retraces (corrects) more than 100% of Wave 1. 2.      Most of the times Wave 3 is the longest wave in the 5 Wave series but is never the shortest. 3.      Wave 4 never overlaps Wave 1. 4.      Wave 2 and Wave 4 always alternate i.e., if Wave 2 is a zigzag, Wave 4 will be a complex correction and vice-versa. 5.      Wave 4 retraces atleast until the end of fourth wave of lower degree. 6.      Impulse waves occur within parallel trend channels i.e. when we connect the ends of wave 2 and 4, and draw a line parallel to it from the end of wave 3, Wave 5 can be expected to end at the upper trend line. 7.      Impulse Wave formations during bull and bear markets are as shown in Figures below.
Jasjeet Kaur (How to trade using Elliott Wave Theory)
The alternative to the myth of pure evil is that most of the harm that people visit on one another comes from motives that are found in every normal person.
Steven Pinker (The Better Angels of Our Nature: Why Violence Has Declined)
Lync has its title altered. And so what sort of computer software is it now? Well, it is identified as Lync Mac Business. The particular motive for carrying this out is a need to combine the familiar experience and level of popularity from consumers associated with Lync Mac along with security regarding Lync as well as control feature set. Yet another thing which Lync has got influenced in this specific new version of Lync happens to be the transformation associated with particular graphical user interface aspects which are used in the popular program of Lync Mac. It has been chose to utilize the same icons as in Lync as an alternative to attempting to make new things. Microsoft Company furthermore included the particular call monitor screen which happens to be applied within Lync in order that consumers could preserve an active call seen inside a small display when customers happen to be focusing on yet another program. It is additionally essential to point out that absolutely no features which were obtainable in Lync are already eliminated. And you should additionally understand that Lync Mac happens to be nevertheless utilizing the foundation regarding Lync. And it is very good that the actual software is nevertheless operating on the previous foundation since it happens to be known for the security. However what helps make Lync Mac a great choice if perhaps you're searching for an immediate texting software? There are a wide range of advantages which this particular application has got and we'll have a look at a few of these. Changing from instantaneous messaging towards document sharing won't take a great deal of time. Essentially, it provides a flawless incorporation associated with the software program. An improved data transfer administration is yet another factor that you'll be in a position enjoy from this program. Network supervisors can assign bandwidth, limit people and also split video and audio streams throughout each application and control the effect of bandwidth. In case you aren't making use of Microsoft Windows operating system and prefer Lync in that case possibly you're concerned that you will not be able to utilize this particular application or it is going to possess some constraints? The reply happens to be no. As we've talked about many times currently, Lync is currently best-known as being Lync For Mac Business .There is nothing that is actually extracted from the main edition therefore the full functionality is actually offered for you. And it is certainly great to understand the fact that Lync that we should simply call Lync For Mac version is actually capable to provide you all the characteristics which you'll need. If you happen to be trying to find a fantastic application for your own organization, in that case this is the one particular you are in search of Lync For Mac which will still be acknowledged as being Lync for a long period edition is actually competent to present you with everything that is actually necessary for your organization even if you decided to not utilize Microsoft operating system. Know about more detail please visit
Addan smith
Association of dissimilar ideas “I had earlier devised an arrangement for beam steering on the two-mile accelerator which reduced the amount of hardware necessary by a factor of two…. Two weeks ago it was pointed out to me that this scheme would steer the beam into the wall and therefore was unacceptable. During the session, I looked at the schematic and asked myself how could we retain the factor of two but avoid steering into the wall. Again a flash of inspiration, in which I thought of the word ‘alternate.’ I followed this to its logical conclusion, which was to alternate polarities sector by sector so the steering bias would not add but cancel. I was extremely impressed with this solution and the way it came to me.” “Most of the insights come by association.” “It was the last idea that I thought was remarkable because of the way in which it developed. This idea was the result of a fantasy that occurred during Wagner…. [The participant had earlier listened to Wagner’s ‘Ride of the Valkyries.’] I put down a line which seemed to embody this…. I later made the handle which my sketches suggested and it had exactly the quality I was looking for…. I was very amused at the ease with which all of this was done.” 10. Heightened motivation to obtain closure “Had tremendous desire to obtain an elegant solution (the most for the least).” “All known constraints about the problem were simultaneously imposed as I hunted for possible solutions. It was like an analog computer whose output could not deviate from what was desired and whose input was continually perturbed with the inclination toward achieving the output.” “It was almost an awareness of the ‘degree of perfection’ of whatever I was doing.” “In what seemed like ten minutes, I had completed the problem, having what I considered (and still consider) a classic solution.” 11. Visualizing the completed solution “I looked at the paper I was to draw on. I was completely blank. I knew that I would work with a property three hundred feet square. I drew the property lines (at a scale of one inch to forty feet), and I looked at the outlines. I was blank…. Suddenly I saw the finished project. [The project was a shopping center specializing in arts and crafts.] I did some quick calculations …it would fit on the property and not only that …it would meet the cost and income requirements …it would park enough cars …it met all the requirements. It was contemporary architecture with the richness of a cultural heritage …it used history and experience but did not copy it.” “I visualized the result I wanted and subsequently brought the variables into play which could bring that result about. I had great visual (mental) perceptibility; I could imagine what was wanted, needed, or not possible with almost no effort. I was amazed at my idealism, my visual perception, and the rapidity with which I could operate.
James Fadiman (The Psychedelic Explorer's Guide: Safe, Therapeutic, and Sacred Journeys)
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Amanda Flowers
Much science in many disciplines consists of a toolkit of very simple mathematical models. To many not familiar with the subtle art of the simple model, such formal exercises have two seemingly deadly flaws. First, they are not easy to follow. […] Second, motivation to follow the math is often wanting because the model is so cartoonishly simple relative to the real world being analyzed. Critics often level the charge ‘‘reductionism’’ with what they take to be devastating effect. The modeler’s reply is that these two criticisms actually point in opposite directions and sum to nothing. True, the model is quite simple relative to reality, but even so, the analysis is difficult. The real lesson is that complex phenomena like culture require a humble approach. We have to bite off tiny bits of reality to analyze and build up a more global knowledge step by patient step. […] Simple models, simple experiments, and simple observational programs are the best the human mind can do in the face of the awesome complexity of nature. The alternatives to simple models are either complex models or verbal descriptions and analysis. Complex models are sometimes useful for their predictive power, but they have the vice of being difficult or impossible to understand. The heuristic value of simple models in schooling our intuition about natural processes is exceedingly important, even when their predictive power is limited. […] Unaided verbal reasoning can be unreliable […] The lesson, we think, is that all serious students of human behavior need to know enough math to at least appreciate the contributions simple mathematical models make to the understanding of complex phenomena. The idea that social scientists need less math than biologists or other natural scientists is completely mistaken.
Robert Boyd, Peter J. Richerson (The Origin and Evolution of Cultures)
The Doctor In You. Anyone can attain & maintain excellence in health at any age.
Marva Riley (Eat! Sleep! Meditate! A Nurse’s Guide to Health)
Until you get into the swing of it, play her subtly different on alternate readings. Hamlet's been doing it for years. Of course, he has twenty-six different ways of playing himself, but then he's had a lot of practice. In fact, I don't think even he knows his motivation any more- unless you count confusing readers and giving useful employment to Shakespearean scholars.
Jasper Fforde (One of Our Thursdays Is Missing (Thursday Next, #6))
Why were self-imposed abortions and reluctant acts of infanticide such common occurrences during slavery? Not because Black women had discovered solutions to their predicament, but rather because they were desperate. Abortions and infanticides were acts of desperation, motivated not by the biological birth process but by the oppressive conditions of slavery. Most of these women, no doubt, would have expressed their deepest resentment had someone hailed their abortions as a stepping stone toward freedom. During the early abortion rights campaign it was too frequently assumed that legal abortions provided a viable alternative to the myriad problems posed by poverty. As if having fewer children could create more jobs, higher wages, better schools, etc., etc. This assumption reflected the tendency to blur the distinction between abortion rights and the general advocacy of abortions. The campaign often failed to provide a voice for women who wanted the right to legal abortions while deploring the social conditions that prohibited them from bearing more children.
Angela Y. Davis (Women, Race & Class)
Attitude is everything. If you have the right attitude, anything is possible. The concept is indispensable for success, but it is metaphor and not literal fact. Attitude is not really everything. Training, ability, specific knowledge, and clear direction all count for something. In the minds of Histrionics, however, metaphors are always preferable to boring details. These vampires truly believe that being motivated enough to put on a good show can exempt them from having to pay attention to tedious day-to-day technicalities. It is a simple, comforting alternate reality, very easy to buy into, especially if your job involves the difficult and confusing task of managing other people. It’s much easier to tell subordinates what they’re supposed to feel than what they’re supposed to do and how to do it.
Albert J. Bernstein (Emotional Vampires: Dealing with People Who Drain You Dry)
These changes have been steadily eroding the barrier between scholarship and activism. It used to be considered a failure of teaching or scholarship to work from a particular ideological standpoint. The teacher or scholar was expected to set aside her own biases and beliefs in order to approach her subject as objectively as possible. Academics were incentivized to do so by knowing that other scholars could—and would—point out evidence of bias or motivated reasoning and counter it with evidence and argument. Teachers could consider their attempts at objectivity successful if their students did not know what their political or ideological positions were. This is not how Social Justice scholarship works or is applied to education. Teaching is now supposed to be a political act, and only one type of politics is acceptable—identity politics, as defined by Social Justice and Theory. In subjects ranging from gender studies to English literature, it is now perfectly acceptable to state a theoretical or ideological position and then use that lens to examine the material, without making any attempt to falsify one’s interpretation by including disconfirming evidence or alternative explanations. Now, scholars can openly declare themselves to be activists and teach activism in courses that require students to accept the ideological basis of Social Justice as true and produce work that supports it.38 One particularly infamous 2016 paper in Géneros: Multidisciplinary Journal of Gender Studies even favorably likened women’s studies to HIV and Ebola, advocating that it spread its version of feminism like an immune-suppressing virus, using students-turned-activists as carriers.39
Helen Pluckrose (Cynical Theories: How Activist Scholarship Made Everything about Race, Gender, and Identity—and Why This Harms Everybody)
I can give you a methodology, alternative for the guru seva, because unfortunately, most of you can’t live around me at least as on now. Have the atma murti. Live with it whole day. When you wake up, brush your teeth. When you eat food, give him food. Before you go to bed, put him to bed. Living with him can detox all the parasites sitting in your bio energy.You can get rid of all those parasites, detox your bio energy through living with atma murti. Atma murti is your personal deity of the guru, personal intimate version of the guru in the form of deity.
Paramahamsa Nithyananda
The Kickstart Question: “What’s on your mind?” A perfect way to start many conversations. Both open and focusing at the same time. The AWE Question: “And what else?” The best coaching question in the world—because their first answer is never their only answer, and rarely their best answer. The Focus Question: “What’s the real challenge here for you?” We’re all wasting too much time and effort solving the wrong problem because we were seduced into thinking the first challenge is the real challenge. The Foundation Question: “What do you want?” This is where motivated and informed action best begins. The Strategy Question: “If you’re saying Yes to this, what must you say No to?” Strategy is about courageous choice, and this question makes commitment and opportunity cost absolutely clear. The Lazy Question: “How can I help?” The most powerful question to stop us from “rescuing” the other person. An alternative is, “What do you want from me?” The Learning Question: “What was most useful or valuable here for you?” Learning doesn’t happen when you tell them something, it happens when they figure it out for themselves.
Michael Bungay Stanier (The Advice Trap: Be Humble, Stay Curious & Change the Way You Lead Forever)
Few things faze me. My reflex is to plot the next move, take calculated risks, set a target, and reach it- even if it means exercising tremendous patience and attempting countless alternative routes to my goal.
Chaker Khazaal (Ouch!: A memoir with a twist…)
Consider the experience of buying a stereo system, as conveyed by Shane Frederick, Nathan Novemsky, Jing Wang, Ravi Dhar, and Stephen Nowlis in an aptly named paper, “Opportunity Cost Neglect.” In their experiment, one group of participants was asked to decide between a $1,000 Pioneer and a $700 Sony. A second group was asked to pick between the $1,000 Pioneer and a package deal where for $1,000 they could get the Sony plus $300 to be spent only on CDs. In reality both groups were choosing between different ways of spending that $1,000. The first group chose between spending all of it on a Pioneer or spending $700 on a Sony and $300 on other things. The second group chose between spending all of it on a Pioneer or spending $700 on a Sony and $300 on music. The results showed that the Sony stereo was a much more popular choice when it was accompanied by $300 of CDs than when it was sold without them. Why is this odd? Well, strictly speaking, an unconstrained $300 is worth more than $300 that must be spent on CDs because we can buy anything with the unconstrained money—including CDs. But when the $300 was framed as being dedicated to CDs, the participants found it more appealing. That’s because $300 worth of CDs is much more concrete and defined than just $300 of “anything.” In the $300-for-CD case we know what we’re getting. It is tangible and easy to evaluate. When the $300 is abstract and general, we don’t conjure up the specific images of how we’re going to spend it, and the emotional, motivational forces on us are less powerful. This is just one more example of how when we represent money in a general way, we end up undervaluing it compared to when we have a specific representation of that money.1 Yes, CDs are the example here, which nowadays is like thinking about the gas efficiency of a stegosaurus, but the point remains: People are somewhat surprised when we simply remind them that there are alternative ways to spend money, whether it’s on a vacation or on a pile of CDs. That surprise suggests that people don’t tend to naturally consider alternatives, and without considering alternatives, we can’t possibly take opportunity costs into account. This tendency for neglecting opportunity costs shows us the basic flaw in our thinking.
Dan Ariely (Dollars and Sense: How We Misthink Money and How to Spend Smarter)
Motivational interviewing starts with an attitude of humility and curiosity. We don’t know what might motivate someone else to change, but we’re genuinely eager to find out. The goal isn’t to tell people what to do; it’s to help them break out of overconfidence cycles and see new possibilities. Our role is to hold up a mirror so they can see themselves more clearly, and then empower them to examine their beliefs and behaviors. That can activate a rethinking cycle, in which people approach their own views more scientifically. They develop more humility about their knowledge, doubt in their convictions, and curiosity about alternative points of view.
Adam M. Grant (Think Again: The Power of Knowing What You Don't Know)
A fierce battle was taking place at Tobruk, and nothing thrilled him more than spirited warfare and the prospect of military glory. He stayed up until three-thirty, in high spirits, “laughing, chaffing and alternating business with conversation,” wrote Colville. One by one his official guests, including Anthony Eden, gave up and went to bed. Churchill, however, continued to hold forth, his audience reduced to only Colville and Mary’s potential suitor, Eric Duncannon. Mary by this point had retired to the Prison Room, aware that the next day held the potential to change her life forever. — IN BERLIN, MEANWHILE, HITLER and Propaganda Minister Joseph Goebbels joked about a newly published English biography of Churchill that revealed many of his idiosyncrasies, including his penchant for wearing pink silk underwear, working in the bathtub, and drinking throughout the day. “He dictates messages in the bath or in his underpants; a startling image which the Führer finds hugely amusing,” Goebbels wrote in his diary on Saturday. “He sees the English Empire as slowly disintegrating. Not much will be salvageable.” — ON SUNDAY MORNING, a low-grade anxiety colored the Cromwellian reaches of Chequers. Today, it seemed, would be the day Eric Duncannon proposed to Mary, and no one other than Mary was happy about it. Even she, however, was not wholly at ease with the idea. She was eighteen years old and had never had a romantic relationship, let alone been seriously courted. The prospect of betrothal left her feeling emotionally roiled, though it did add a certain piquancy to the day. New guests arrived: Sarah Churchill, the Prof, and Churchill’s twenty-year-old niece, Clarissa Spencer-Churchill—“looking quite beautiful,” Colville noted. She was accompanied by Captain Alan Hillgarth, a raffishly handsome novelist and self-styled adventurer now serving as naval attaché in Madrid, where he ran intelligence operations; some of these were engineered with the help of a lieutenant on his staff, Ian Fleming, who later credited Captain Hillgarth as being one of the inspirations for James Bond. “It was obvious,” Colville wrote, “that Eric was expected to make advances to Mary and that the prospect was viewed with nervous pleasure by Mary, with approbation by Moyra, with dislike by Mrs. C. and with amusement by Clarissa.” Churchill expressed little interest. After lunch, Mary and the others walked into the rose garden, while Colville showed Churchill telegrams about the situation in Iraq. The day was sunny and warm, a nice change from the recent stretch of cold. Soon, to Colville’s mystification, Eric and Clarissa set off on a long walk over the grounds by themselves, leaving Mary behind. “His motives,” Colville wrote, “were either Clarissa’s attraction, which she did not attempt to keep in the background, or else the belief that it was good policy to arouse Mary’s jealousy.” After the walk, and after Clarissa and Captain Hillgarth had left, Eric took a nap, with the apparent intention (as Colville
Erik Larson (The Splendid and the Vile: A Saga of Churchill, Family, and Defiance During the Blitz)
From Alan Thein Durning: The extreme disruption of ecosystems will end. The question is whether people will end it voluntarily and creatively, or whether nature will end it for them, savagely and catastrophically... Humanity’s failure to act in defense of the Earth is conventionally explained as a problem of knowledge: not enough people yet understand the dangers or know what to do about them. An alternative explanation is that this failure reflects a fundamental problem of motivation. People know enough, but they don’t care enough. They do not care enough because they do not identify themselves with the world as a whole. The Earth is such a big place that it might as well be no place at all. If places motivate but the planet does not, a curious paradox emerges. The wrenching global problems that the world’s leading thinks so earnestly warn about- crises such as deforestation, hunger, population growth, climate change, loss of cultural and biological diversity- may submit to solutions only obliquely. The only cures possible may be local and motivated by a sentiment- the love of home- that global thinkers often regarded as divisive and or provincial. Thus, it may be possible to diagnose problems globally, but impossible to solve them globally. There may not be any ways to save to world that are not, first and foremost, ways for people to say their own places. Here is the hope: that this generation becomes the next wave of natives, first in this place on Earth and then in others. This newfound permanence allows the quiet murmur of localities to become audible again. And that not long thereafter, perhaps very soon, the places of this Earth will be healed and whole again. ...AJ Auden said, “We have spent thee past 250 years in restless movement, recklessly skimming off the cream of superabundant resources, but we have not used the land in the true sense of the word, not have we done ourselves much permanent good. It’s high times that we settled down, not for a hundred years, but for a thousand, forever.
David Landis Barnhill (At Home on the Earth: Becoming Native to Our Place: A Multicultural Anthology)
The factors involved in something as broad as religious commitment are always complex and include conscious choice, external pressure, and internal drives. Some of your motivations may still seem reasonable and natural, such as wanting to be safe after death or wanting to belong to a group. Others may now seem obscure and can be better understood as manipulations. Examples of manipulations include the inculcation of severe guilt for minor behaviors, and the obstruction of alternatives.
Marlene Winell (Leaving the Fold: A Guide for Former Fundamentalists and Others Leaving Their Religion)