Anticipation Motivational Quotes

The anticipation is an essential part of this whole trip. The excitement of going, the places we'll see, the people we'll meet, that's part of the joy of this whole thing...Never forget that anticipation is an important part of life...without excitement you have nothing, you're cheating yourself if you refuse to enjoy what's coming.

Words of Wisdom (wow): Be Still. Let Go.Flow.Breathe.Believe.Allow.Grow.Align.Be the Light.Be Awake.Be Aware.Anticipate.Participate.Embrace Change.Take that...Chance.Love.You Are Loved.Rise to the Occasion.Fuel your Motivation & make the world become a better place ☯

Life can be awful. Life can be ugly. And still there are those who smile at the darkness, anticipating the beauty of an eventual sunrise.

It is not blindly pushing your own agenda that will enrich the world. It’s is your ability and willingness to understand, appreciate, anticipate, address, serve and support the lives of others that will.

People who see themselves as “good” are much more likely to do “evil” things. This is because believing you are the “good guy” allows you to define your actions as good because you are the one doing them. This is why many successful cultures frame humans as intrinsically wretched. It can seem harsh to raise a child to believe deeply in their own wretchedness, but doing so helps them remember to always second-guess themselves by remembering their lesser, selfishly motivated instincts. Instincts that run counter to your morality and values have every bit as much access to your intelligence as “the better angels” of your consciousness and will use your own knowledge and wit to justify their whims. You can’t outreason your worst impulses without stacking the deck in your favor. Coming from a culture that anticipates bad impulses and steels you against them can do that. That said, cultures will no doubt develop different, less harsh mechanisms for achieving the same outcome.

The zealot may be outwardly motivated by the anticipation of a great reward at the other end—wealth, fame, eternal salvation—but the real recompense is probably the obsession itself. This is no less true for the religious fanatic than for the fanatical pianist or fanatical mountain climber. As a result of his (or

My motivation, even in anticipated shame, lay always in others. You can take the woman out of the upstairs, but you can't take the upstairs out of her.

Envision in your mind what you expect from life, focus on your plan... whether good or bad you can anticipate its arrival. The choice is then yours to accept it.

Thank the past for all the lessons it taught you; anticipate the future for all the blessings it has in store for you.

Yesterday says, “Forget me, but learn from me.” Today says, “Embrace me, yet utilize me.” Tomorrow says, “Anticipate me, then prepare for me.

Table 3–1. Definitions of Cognitive Distortions 1. ALL-OR-NOTHING THINKING: You see things in black-and-white categories. If your performance falls short of perfect, you see yourself as a total failure. 2. OVERGENERALIZATION: You see a single negative event as a never-ending pattern of defeat. 3. MENTAL FILTER: You pick out a single negative detail and dwell on it exclusively so that your vision of all reality becomes darkened, like the drop of ink that colors the entire beaker of water. 4. DISQUALIFYING THE POSITIVE: You reject positive experiences by insisting they “don’t count” for some reason or other. In this way you can maintain a negative belief that is contradicted by your everyday experiences. 5. JUMPING TO CONCLUSIONS: You make a negative interpretation even though there are no definite facts that convincingly support your conclusion. a. Mind reading. You arbitrarily conclude that someone is reacting negatively to you, and you don’t bother to check this out. b. The Fortune Teller Error. You anticipate that things will turn out badly, and you feel convinced that your prediction is an already-established fact. 6. MAGNIFICATION (CATASTROPHIZING) OR MINIMIZATION: You exaggerate the importance of things (such as your goof-up or someone else’s achievement), or you inappropriately shrink things until they appear tiny (your own desirable qualities or the other fellow’s imperfections). This is also called the “binocular trick.” 7. EMOTIONAL REASONING: You assume that your negative emotions necessarily reflect the way things really are: “I feel it, therefore it must be true.” 8. SHOULD STATEMENTS: You try to motivate yourself with shoulds and shouldn’ts, as if you had to be whipped and punished before you could be expected to do anything. “Musts” and “oughts” are also offenders. The emotional consequence is guilt. When you direct should statements toward others, you feel anger, frustration, and resentment. 9. LABELING AND MISLABELING: This is an extreme form of overgeneralization. Instead of describing your error, you attach a negative label to yourself: “I’m a loser.” When someone else’s behavior rubs you the wrong way, you attach a negative label to him: “He’s a goddam louse.” Mislabeling involves describing an event with language that is highly colored and emotionally loaded. 10. PERSONALIZATION: You see yourself as me cause of some negative external event which in fact you were not primarily responsible for.

With a particular person in mind, or in anticipation of interacting with them, self-conception adjusts to create a shared reality. This means that when their perception of you is stereotypical, your own mind follows suit. For example, [Princeton University psychologist Stacey] Sinclair manipulated one group of women into thinking that they were about to spend some time with a charmingly sexist man. (Not a woman-hater, but the kind of man who thinks that women deserve to be cherished and protected by men, while being rather less enthusiastic about them being too confident and assertive.) Obligingly, the women socially tuned their view of themselves to better match these traditional opinions. They regarded themselves as more stereotypically feminine, compared with another group of women who were expecting instead to interact with a man with a more modern view of their sex. Interestingly, this social tuning only seems to happen when there is some sort of motivation for a good relationship. This suggests that close or powerful others in your life may be especially likely to act as a mirror in which you perceive your own qualities. (...) No doubt the female self and the male self can be as useful as any other social identity in the right circumstances. But flexible, context-sensitive, and useful is not the same as “hardwired”.

To those who feared oppressive taxes, Hamilton made an argument that anticipated “supply-side economics” of the late twentieth century, saying that officials “can have no temptation to abuse this power, because the motive of revenue will check its own extremes. Experience has shown that moderate duties are more productive than high ones.”10

[He] seemed to possess, beneath it all, an immutable sense of self-assurance, but in addition to that, the look of a man ensnared by what he perceived to be his own Duty. A Duty that effervesced inside of him impatiently, dry at the mouth, shaking feverishly, and holding its breath in anticipation for—not his action, but in fact—the fruits of his actions, however distant these may have been. The goal was to satiate its thirst in as few moves as possible, instilling each action with an almost implied necessity for having a motive by which it must exist, which is to say that no action was to be wasted for anything, but only for that which was rooted in some definable and clear-cut purpose...Every action had to be a step in some direction and there could be no dillydallying, for Duty bubbling in the bloodstream for too long brought with it a kind of sickness...from which it was difficult to recover. Neither could there be any reconsideration, for the values to which one has sworn were unassailable and beyond the powers of one individual to reassess. And so, Duty, once instilled, must be allowed to carry on unabated, diverting sustenance away from other aspects of one’s character—driving them to a weakened state, brow-beaten by circumstances beyond their immediate control and relegated to their own downtrodden acquiescence to the bravado of the Parasitic Superego, and, as such, cognizant of their growing superfluity.

Life is a gift. Treat each moment with anticipation and gratitude.

New Year eve is an ecstasy of new anticipation.

Anticipate the miraculous splendour of everyday wonder.

By using Kamb’s level-up strategy, we multiply the number of motivating milestones we encounter en route to a goal. That’s a forward-looking strategy: We’re anticipating moments of pride ahead.

There is a dark side to religious devotion that is too often ignored or denied. As a means of motivating people to be cruel or inhumane -- as a means of inciting evil, to borrow the vocabulary of the devout -- there may be no more potent force than religion. When the subject of religiously inspired bloodshed comes up, many Americans immediately think of Islamic fundamentalism, which is to be expected in the wake of the September 11 attacks on New York and Washington. But men have been committing heinous acts in the name of God ever since mankind began believing in deities, and extremists exist within all religions. Muhammad is not the only prophet whose words have been used to sanction barbarism; history has not lacked for Christians, Jews, Hindus, Sikhs, and even Buddhists who have been motivated by scripture to butcher innocents. Plenty of these religious extremists have been homegrown, corn-fed Americans. Faith-based violence was present long before Osama bin Laden, and it ill be with us long after his demise. Religious zealots like bin Laden, David Koresh, Jim Jones, Shoko Asahara, and Dan Lafferty are common to every age, just as zealots of other stripes are. In any human endeavor, some fraction of its practitioners will be motivated to pursue that activity with such concentrated focus and unalloyed passion that it will consume them utterly. One has to look no further than individuals who feel compelled to devote their lives to becoming concert pianists, say, or climbing Mount Everest. For some, the province of the extreme holds an allure that's irresistible. And a certain percentage of such fanatics will inevitably fixate on the matters of the spirit. The zealot may be outwardly motivated by the anticipation of a great reward at the other end -- wealth, fame, eternal salvation -- but the real recompense is probably the obsession itself. This is no less true for the religious fanatic than for the fanatical pianist or fanatical mountain climber. As a result of his (or her) infatuation, existence overflows with purpose. Ambiguity vanishes from the fanatic's worldview; a narcissistic sense of self-assurance displaces all doubt. A delicious rage quickens his pulse, fueled by the sins and shortcomings of lesser mortals, who are soiling the world wherever he looks. His perspective narrows until the last remnants of proportion are shed from his life. Through immoderation, he experiences something akin to rapture. Although the far territory of the extreme can exert an intoxicating pull on susceptible individuals of all bents, extremism seems to be especially prevalent among those inclined by temperament or upbringing toward religious pursuits. Faith is the very antithesis of reason, injudiciousness a crucial component of spiritual devotion. And when religious fanaticism supplants ratiocination, all bets are suddenly off. Anything can happen. Absolutely anything. Common sense is no match for the voice of God...

The steps to success may be different than what you anticipate. Truth told, most attempts in life do not deliver the expected results. So alter your perception, your vision, your outlook, but do not abandon the end goal.

Daily toll on your willpower reserves can be reduced by setting clear and specific goals, making decisions in advance (every decision costs willpower), minimizing distraction and anticipating problems (and how to deal with them).

Dopamine is not just about reward anticipation; it fuels the goal-directed behavior needed to gain that reward; dopamine “binds” the value of a reward to the resulting work. It’s about the motivation arising from those dopaminergic projections to the PFC that is needed to do the harder thing (i.e., to work). In other words, dopamine is not about the happiness of reward. It’s about the happiness of pursuit of reward that has a decent chance of occurring.fn50,99

Many of us spontaneously anticipate how friends and colleagues will evaluate our choices; the quality and content of these anticipated judgments therefore matters. The expectation of intelligent gossip is a powerful motive for serious self-criticism

It wasn’t in John Candotti’s nature to be suspicious of motives. There were people who loved to play organizational chess, to pit one person against another, to maneuver and plot and anticipate everyone else’s next three moves, but John had no talent for the game

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.

The week before the marathon, sleep well. If normally you “get by” with five hours but require seven, make sure you get seven every night. The sleep you get the week leading up to the marathon is more important than the night before. The night before, you probably won’t sleep well due to anxiety, excitement and anticipation.

Do you know novelty can not only keep us engaged, but also serve as a source of motivation? When we are exposed to novelty, the dopamine pathway (the “pleasure/reward center” in our brain) is activated. Our brain is stimulated with a little rush of motivation, since it anticipates a potential reward and wants to explore further.

Perhaps for many Japanese, autobiographical fiction writing is life. We are a people expected to complement, to harmonize, to anticipate one another's needs. All without a single spoken clue. And the reason is that he's in training to be a writer. Observing detail, understanding irony, interpreting motivation. Hiro knows that acts are symbolic. The hard sour fruit offered too soon in its season carries a message. He has made an error in the timing of his visit. He has inconvenienced that family. This is the Japanese way. Cogitating on inner meaning. Revealing ourselves and perceiving others through carefully crafted scenes. Writing our endless I-stories.

Ambiverts typically . . . • Can process information both internally and externally. They need time to contemplate on their own, but consider the opinions and wisdom from people whom they trust when making a decision. • Love to engage and interact enthusiastically with others, however, they also enjoy calm and profound communication. • Seek to balance between their personal time and social time, they value each greatly. • Are able to move from one situation to the next with confidence, flexibility, and anticipation. “Not everyone is going to like us or understand us. And that is okay. It may have nothing to do with us personally; but rather more about who they are and how they relate to the world.

Habits are a dopamine-driven feedback loop. When dopamine rises, so does our motivation to act. It is the anticipation of a reward—not the fulfillment of it—that gets us to take action. The greater the anticipation, the greater the dopamine spike. Temptation bundling is one way to make your habits more attractive. The strategy is to pair an action you want to do with an action you need to do.

That’s because we want to believe that people are infinitely complex, with millions of motivations and varieties of behavior. It is not so. We want to believe that with all the possible combinations of human beings and human feelings, predicting violence is as difficult as picking the winning lottery ticket, yet it usually isn’t difficult at all. We want to believe that human violence is somehow beyond our understanding, because as long as it remains a mystery, we have no duty to avoid it, explore it, or anticipate it.

The passion for such children contains no ego motive of anticipated reciprocity; one is choosing against, in the poet Richard Wilbur's phrase, 'loving things for reasons'. You find beauty and hope in the existence, rather than the achievements, of such a child. Most parenthood entails some struggle to change, educate and improve one's children; people with multiple severe disabilities may not become anything else, and there is a compelling purity in parental engagement not with what might or should or will be, but with, simply, what is.

The child starts out by being attached to his mother as "the ground of all being." He feels helpless and needs the all-enveloping love of mother. He then turns to father as the new center of his affections, father being a guiding principle for thought and action; in this stage he is motivated by the need to acquire father's praise, and to avoid his displeasure. In the stage of full maturity he has freed himself from the person of mother and of father as protecting and commanding powers; he has established the motherly and fatherly principles in himself. He has become his own father and mother; he is father and mother. In the history of the human race we see—and can anticipate—the same development: from the beginning of the love for God as the helpless attachment to a mother Goddess, through the obedient attachment to a fatherly God, to a mature stage where God ceases to be an outside power, where man has incorporated the principles of love and justice into himself, where he has become one with God, and eventually, to a point where he speaks of God only in a poetic, symbolic sense.

(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.

There is at least one more important violation of expectation that is engendered by twelve-tone music. Recall that people are motivated to attend concerts because of the sweet anticipation of enjoyment. Most listeners have learned to expect music to evoke a state of pleasure. Apart from the failure to predict musical events, unsuspecting listeners who attend a concert of twelve-tone music may also feel betrayed by the fact that the music fails to evoke much pleasure. Their imaginative anticipation of musical enjoyment will lead to disappointment. No wonder audiences were so disturbed by Schoenberg's music.

The past has it's place: As a warning system to help prevent us from repeating the same mistakes over and over, and as a place to preserve precious memories that when reflected upon bring us happiness and joy. The future also has it's place: It's where we anticipate achieving our goals, dreams and desires. The future gives us hope of a better tomorrow and motivates us to become the best we can for ourselves and those we expect to have in our lives. But the present is where we all currently reside; where life is most meaningful and full of purpose. It's the only place where you can actively use faith, consciously be productive, and focus on making great decisions that better your life and the lives of others.

The zealot may be outwardly motivated by the anticipation of a great reward at the other end—wealth, fame, eternal salvation—but the real recompense is probably the obsession itself. This is no less true for the religious fanatic than for the fanatical pianist or fanatical mountain climber. As a result of his (or her) infatuation, existence overflows with purpose. Ambiguity vanishes from the fanatic’s worldview; a narcissistic sense of self-assurance displaces all doubt. A delicious rage quickens his pulse, fueled by the sins and shortcomings of lesser mortals, who are soiling the world wherever he looks. His perspective narrows until the last remnants of proportion are shed from his life. Through immoderation, he experiences something akin to rapture.

In short it is possible, with a kind of selective squinting, to endow the alternative claimants with the necessary time, talent, and motive for anonymity to write the plays of William Shakespeare. But what no one has ever produced is the tiniest particle of evidence to suggest that they actually did so. These people must have been incredibly gifted—to create, in their spare time, the greatest literature ever produced in English, in a voice patently not their own, in a manner so cunning that they fooled virtually everyone during their own lifetimes and for four hundred years afterward. The Earl of Oxford, better still, additionally anticipated his own death and left a stock of work sufficient to keep the supply of new plays flowing at the same rate until Shakespeare himself was ready to die a decade or so later. Now that is genius! If it was a conspiracy, it was a truly extraordinary one.

People who see themselves as “good” are much more likely to do “evil” things. This is because believing you are the “good guy” allows you to define your actions as good because you are the one doing them. This is why many successful cultures frame humans as intrinsically wretched. It can seem harsh to raise a child to believe deeply in their own wretchedness, but doing so helps them remember to always second-guess themselves by remembering their lesser, selfishly motivated instincts. Instincts that run counter to your morality and values have every bit as much access to your intelligence as “the better angels” of your consciousness and will use your own knowledge and wit to justify their whims. You can’t outreason your worst impulses without stacking the deck in your favor. Coming from a culture that anticipates bad impulses and steels you against them can do that. That said, cultures will no doubt develop different, less harsh mechanisms for achieving the same outcome.

This is central to understanding the nature of motivation, as well as its failures (e.g., during depression, where there is inhibition of dopamine signaling thanks to stress, or in anxiety, where such inhibition is caused by projections from the amygdala).100 It also tells us about the source of the frontocortical power behind willpower. In a task where one chooses between an immediate and a (larger) delayed reward, contemplating the immediate reward activates limbic targets of dopamine (i.e., the mesolimbic pathway), whereas contemplating the delayed reward activates frontocortical targets (i.e., the mesocortical pathway). The greater the activation of the latter, the more likely there’ll be gratification postponement. These studies involved scenarios of a short burst of work soon followed by reward.101 What about when the work required is prolonged, and reward is substantially delayed? In that scenario there is a secondary rise of dopamine, a gradual increase that fuels the sustained work; the extent of the dopamine ramp-up is a function of the length of the delay and the anticipated size of the reward:

Do countries require a crisis to motivate them to act, or do nations ever act in anticipation of problems? The crises discussed in this book illustrate both types of responses to this frequently asked question. Meiji Japan avoided dealing with the growing danger from the West, until forced into responding to Perry’s visit. From the Meiji Restoration of 1868 onwards, however, Japan did not require any further external shocks to motivate it to embark on its crash program of change: Japan instead changed in anticipation of the risk of further pressure from the West. Similarly, Finland ignored Soviet concerns until it was forced to pay attention by the Soviet attack of 1939. But from 1944 onwards, the Finns did not require any further Soviet attacks to galvanize them: instead, their foreign policy aimed at constantly anticipating and forestalling Soviet pressure. In Chile, Allende’s policies were in response to Chile’s chronic polarization, and not in response to a sudden crisis, so Allende was anticipating future problems as well as addressing current ones. In contrast, the Chilean military launched their coup in response to what

Humans are not innately good (just as they are not innately evil), but they come equipped with motives that can orient them away from violence and toward cooperation and altruism. Empathy (particularly in the sense of sympathetic concern) prompts us to feel the pain of others and to align their interests with our own. Self-control allows us to anticipate the consequences of acting on our impulses and to inhibit them accordingly. The moral sense sanctifies a set of norms and taboos that govern the interactions among people in a culture, sometimes in ways that decrease violence, though often (when the norms are tribal, authoritarian, or puritanical) in ways that increase it. And the faculty of reason allows us to extricate ourselves from our parochial vantage points, to reflect on the ways in which we live our lives, to deduce ways in which we could be better off, and to guide the application of the other better angels of our nature. In one section I will also examine the possibility that in recent history Homo sapiens has literally evolved to become less violent in the biologist’s technical sense of a change in our genome. But the focus of the book is on transformations that are strictly environmental: changes in historical circumstances that engage a fixed human nature in different ways.

1. Connect with Your Why Start by identifying your key motivations. Why do you want to reach your goal in the first place? Why is it important personally? Get a notebook or pad of paper and list all the key motivations. But don’t just list them, prioritize them. You want the best reasons at the top of your list. Finally, connect with these motivations both intellectually and emotionally. 2. Master Your Motivation There are four key ways to stay motivated as you reach for your goals: Identify your reward and begin to anticipate it. Eventually, the task itself can become its own reward this way. Recognize that installing a new habit will probably take longer than a few weeks. It might even take five or six months. Set your expectations accordingly. Gamify the process with a habit app or calendar chain. As Dan Sullivan taught me, measure the gains, not the gap. Recognize the value of incremental wins. 3. Build Your Team It’s almost always easier to reach a goal if you have friends on the journey. Intentional relationships provide four ingredients essential for success: learning, encouragement, accountability, and competition. There are at least seven kinds of intentional relationships that can help you grow and reach your goals: ​‣ ​Online communities ​‣ ​Running and exercise groups ​‣ ​Masterminds ​‣ ​Coaching and mentoring circles ​‣ ​Reading and study groups ​‣ ​Accountability groups ​‣ ​Close friendships If you can’t find a group you need, don’t wait. Start your own.

Skills Unlocked: How to Build Heroic Character Strengths If you want to make a change for the better or achieve a tough goal, don’t worry about motivation. Instead, focus on increasing your self-efficacy: confidence in your ability to solve your own problems and achieve your goals. The fastest and most reliable way to increase your self-efficacy is to learn how to play a new game. Any kind of game will do, because all games require you to learn new skills and tackle tough goals. The level of dopamine in your brain influences your ability to build self-efficacy. The more you have, the more determined you feel, and the less likely you are to give up. You’ll learn faster, too—because high dopamine levels improve your attention and help you process feedback more effectively. Keep in mind that video games have been shown to boost dopamine levels as much as intravenous amphetamines. Whenever you want to boost your dopamine levels, play a game—or make a prediction. Predictions prime your brain to pay closer attention and to anticipate a reward. (Playing “worst-case scenario bingo” is an excellent way to combine these two techniques!) You can also build self-efficacy vicariously by watching an avatar that looks like you accomplish feats in a virtual world. Whenever possible, customize video game avatars to look like you. Every time your avatar does something awesome, you’ll get a vicarious boost to your willpower and determination. Remember, self-efficacy doesn’t just help you. It can inspire you to help others. The more powerful you feel, the more likely you are to rise to the heroic occasion. So the next time you feel superpowerful, take a moment to ask yourself how you can use your powers for good.

The main signpost that helps political realism to find its way through the landscape of international politics is the concept of interest defined in terms of power. This concept provides the link between reason trying to understand international politics and the facts to be understood. It sets politics as an autonomous sphere of action and understanding apart from other spheres, such as economics (understood in terms of interest defined as wealth), ethics, aesthetics, or religion. Without such a concept a theory of politics, international or domestic, would be altogether impossible, for without it we could not distinguish between political and nonpolitical facts, nor could we bring at least a measure of systematic order to the political sphere. We assume that statesmen think and act in terms of interest defined as power, and the evidence of history bears that assumption out. That assumption allows us to retrace and anticipate, as it were, the steps a statesman - past, present, or future - has taken or will take on the political scene. We look over his shoulder when he writes his dispatches; we listen in on his conversation with other statesmen; we read and anticipate his very thoughts. Thinking in terms of interest defined as power, we think as he does, and as disinterested observers we understand his thoughts and actions perhaps better than he, the actor on the political scene, does himself. The concept of interest defined as power imposes intellectual discipline upon the observer, infuses rational order into the subject matter of politics, and thus makes the theoretical understanding of politics possible. On the side of the actor, it provides for rational discipline in action and creates that astounding continuity in foreign policy which makes American, British, or Russian foreign policy appear as an intelligible, rational continuum, by and large consistent within itself, regardless of the different motives, preferences, and intellectual and moral qualities of successive statesmen.

1. ALL-OR-NOTHING THINKING: You see things in black-and-white categories. If your performance falls short of perfect, you see yourself as a total failure. 2. OVERGENERALIZATION: You see a single negative event as a never-ending pattern of defeat. 3. MENTAL FILTER: You pick out a single negative detail and dwell on it exclusively so that your vision of all reality becomes darkened, like the drop of ink that colors the entire beaker of water. 4. DISQUALIFYING THE POSITIVE: You reject positive experiences by insisting they “don’t count” for some reason or other. In this way you can maintain a negative belief that is contradicted by your everyday experiences. 5. JUMPING TO CONCLUSIONS: You make a negative interpretation even though there are no definite facts that convincingly support your conclusion. a. Mind reading. You arbitrarily conclude that someone is reacting negatively to you, and you don’t bother to check this out. b. The Fortune Teller Error. You anticipate that things will turn out badly, and you feel convinced that your prediction is an already-established fact. 6. MAGNIFICATION (CATASTROPHIZING) OR MINIMIZATION: You exaggerate the importance of things (such as your goof-up or someone else’s achievement), or you inappropriately shrink things until they appear tiny (your own desirable qualities or the other fellow’s imperfections). This is also called the “binocular trick.” 7. EMOTIONAL REASONING: You assume that your negative emotions necessarily reflect the way things really are: “I feel it, therefore it must be true.” 8. SHOULD STATEMENTS: You try to motivate yourself with shoulds and shouldn’ts, as if you had to be whipped and punished before you could be expected to do anything. “Musts” and “oughts” are also offenders. The emotional consequence is guilt. When you direct should statements toward others, you feel anger, frustration, and resentment. 9. LABELING AND MISLABELING: This is an extreme form of overgeneralization. Instead of describing your error, you attach a negative label to yourself: “I’m a loser.” When someone else’s behavior rubs you the wrong way, you attach a negative label to him: “He’s a goddam louse.” Mislabeling involves describing an event with language that is highly colored and emotionally loaded. 10. PERSONALIZATION: You see yourself as me cause of some negative external event which in fact you were not primarily responsible for.

WHY ADDICTION IS NOT A DISEASE In its present-day form, the disease model of addiction asserts that addiction is a chronic, relapsing brain disease. This disease is evidenced by changes in the brain, especially alterations in the striatum, brought about by the repeated uptake of dopamine in response to drugs and other substances. But it’s also shown by changes in the prefrontal cortex, where regions responsible for cognitive control become partially disconnected from the striatum and sometimes lose a portion of their synapses as the addiction progresses. These are big changes. They can’t be brushed aside. And the disease model is the only coherent model of addiction that actually pays attention to the brain changes reported by hundreds of labs in thousands of scientific articles. It certainly explains the neurobiology of addiction better than the “choice” model and other contenders. It may also have some real clinical utility. It makes sense of the helplessness addicts feel and encourages them to expiate their guilt and shame, by validating their belief that they are unable to get better by themselves. And it seems to account for the incredible persistence of addiction, its proneness to relapse. It even demonstrates why “choice” cannot be the whole answer, because choice is governed by motivation, which is governed by dopamine, and the dopamine system is presumably diseased. Then why should we reject the disease model? The main reason is this: Every experience that is repeated enough times because of its motivational appeal will change the wiring of the striatum (and related regions) while adjusting the flow and uptake of dopamine. Yet we wouldn’t want to call the excitement we feel when visiting Paris, meeting a lover, or cheering for our favourite team a disease. Each rewarding experience builds its own network of synapses in and around the striatum (and OFC), and those networks continue to draw dopamine from its reservoir in the midbrain. That’s true of Paris, romance, football, and heroin. As we anticipate and live through these experiences, each network of synapses is strengthened and refined, so the uptake of dopamine gets more selective as rewards are identified and habits established. Prefrontal control is not usually studied when it comes to travel arrangements and football, but we know from the laboratory and from real life that attractive goals frequently override self-restraint. We know that ego fatigue and now appeal, both natural processes, reduce coordination between prefrontal control systems and the motivational core of the brain (as I’ve called it). So even though addictive habits can be more deeply entrenched than many other habits, there is no clear dividing line between addiction and the repeated pursuit of other attractive goals, either in experience or in brain function. London just doesn’t do it for you anymore. It’s got to be Paris. Good food, sex, music . . . they no longer turn your crank. But cocaine sure does.

But at keast we know that the Brotherhood was both a scientific academy and a monastic order; that its members led an ascetic communal life where all property was shared, thus anticipating the Essenes and the primitive Christian communities. We know that much of their time was spent in contemplation, and that initiation into the higher mysteries of mathematics, astronomy, and medicine depended upon the purification of spirit and body, which the aspirant had to achieve by abstinences and examinations of conscience. Pythagoras himself, like St. Francis, is said to have preached to animals; the whole surviving tradition indicates that his disciples, while engaged in number-lore and astronomical calculations, firmly believed that a true scientist must be a saint, and that the wish to become one was the motivation of his labours.

Martine was intrigued by the propensity and intracies of activities this new artificial social life was offering. The web of possibilities could provide her with an imaginative and creative outlet to her somewhat stagnant social life. She was motivated to participate fully and explore the various types of satisfaction and pleasure it could yield. Almost overnight her social life would be transformed and would now be vibrant, full and colored with experiences and interactions that provided satisfaction and enjoyment. Excitement filled her every pore and caused her body to tingle in anticipation.

While it is beneficial for a child to feel bad when anticipating a loss of connection with those who are devoted to him and his well-being and development, it is crucially important for parents to understand that it is unwise to ever exploit this conscience. We must never intentionally make a child feel bad, guilty, or ashamed in order to get him to be good. Abusing the attachment conscience evokes deep insecurities in the child and may induce him to shut it right down for fear of being hurt. The consequences are not worth any short-term gains in behavioral goals. If we find ourselves shocked by the behavioral changes that come in the wake of peer orientation, it is because what is acceptable to peers is vastly different from what is acceptable to parents. Likewise, what alienates peers is a far cry from what alienates parents. The attachment conscience is serving a new master. When a child tries to find favor with peers instead of parents, the motivation to be good for the parents drops significantly. If the values of the peers differ from those of the parents, the child's behavior will also change accordingly. This change in behavior reveals that the values of the parents had never been truly internalized, genuinely made the child's own. They functioned mostly as instruments of finding favor. Children do not internalize values — make them their own — until adolescence. Thus the changes in a peer-oriented child's behavior do not mean that his values have changed, only that the direction of his attachment instinct has altered course. Parental values such as studying, working toward a goal, the pursuit of excellence, respect for society, the realization of potential, the development of talent, the pursuit of a passion, the appreciation of culture are often replaced with peer values that are much more immediate and short term. Appearance, entertainment, peer loyalty, spending time together, fitting into the subculture, and getting along with each other will be prized above education and the realization of personal potential. Parents often find themselves arguing about values, not realizing that for their peer-oriented children values are nothing more than the standards that they, the children, must meet in order to gain the acceptance of the peer group. So it happens that we lose our influence just at the time in our children's lives when it is most appropriate and necessary for us to articulate our values to them and to encourage the internalization of what we believe in. The nurturing of values takes time and discourse. Peer orientation robs parents of that opportunity. In this way peer orientation arrests moral development.

if our first reaction is to assume that the person closest to a mistake has been negligent or malign, then blame will flow freely and the anticipation of blame will cause people to cover up their mistakes. But if our first reaction is to regard error as a learning opportunity, then we will be motivated to investigate what really happened.

The 2nd Law of Behavior Change is make it attractive. ■ The more attractive an opportunity is, the more likely it is to become habit-forming. ■ Habits are a dopamine-driven feedback loop. When dopamine rises, so does our motivation to act. ■ It is the anticipation of a reward—not the fulfillment of it—that gets us to take action. The greater the anticipation, the greater the dopamine spike. ■ Temptation bundling is one way to make your habits more attractive. The strategy is to pair an action you want to do with an action you need to do.

Chapter Summary The 2nd Law of Behavior Change is make it attractive. The more attractive an opportunity is, the more likely it is to become habit-forming. Habits are a dopamine-driven feedback loop. When dopamine rises, so does our motivation to act. It is the anticipation of a reward—not the fulfillment of it—that gets us to take action. The greater the anticipation, the greater the dopamine spike. Temptation bundling is one way to make your habits more attractive. The strategy is to pair an action you want to do with an action you need to do.

Rarely have I seen an organization or project management office take a forward look to anticipate how to change the process in future projects to avoid the mistakes of the past. In the best cases, we learn from those mistakes and select and run better projects in the future, but all too often we don’t learn the best lessons and are doomed to repeat the same mistakes on another project.

The development of quantum mechanics in the 1920s motivated physicists to tackle all the unsolved problems of physics with the new methods and see if they worked (they mostly did). But what was the evidence for any of this new way of thinking? The evidence that was persuasive at the time was a number of rather abstract physics experiments concerning the nature of atomic spectra or the interaction between light and metal surfaces. Each was important in its own way, but what ought to have played an important role in retrospect was something far, far simpler: the observation that magnets work. The crucial step was made by an unknown Dutch scientist called Hendreka van Leeuwen, and what she showed was that magnets couldn’t exist if you just use classical (i.e. pre-quantum) physics. Hendreka van Leeuwen’s doctoral work in Leiden was done under the supervision of Lenz and the work was published in the Journal de Physique et le Radium in 1921. Unfortunately, it subsequently transpired that her main result had been anticipated by Niels Bohr, the father of quantum mechanics, but as it had only appeared in his 1911 diploma thesis, written in Danish, it was unsurprising she hadn’t known about it. Their contribution, though conceived independently, is now known as the Bohr–van Leeuwen theorem, which states that if you assume nothing more than classical physics, and then go on to model a material as a system of electrical charges, then you can show that the system can have no net magnetization; in other words, it will not be magnetic. Simply put, there are no lodestones in a purely classical Universe.

To know any thing, returned the poet, we must know its effects; to see men we must see their works, that we may learn what reason has dictated, or passion has incited, and find what are the most powerful motives of action. To judge rightly of the present we must oppose it to the past; for all judgement is comparative, and of the future nothing can be known. The truth is, that no mind is much employed upon the present: recollection and anticipation fill up almost all our moments. Our passions are joy and grief, love and hatred, hope and fear. Of joy and grief the past is the object, and the future of hope and fear; even love and hatred respect the past, for the cause must have been before the effect.

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

Faith is the anticipation of genuine emancipation through dynamic revelation and divine intervention.

Anticipating joy in the future is a powerful motivator. People will go to great lengths to get to people with whom they expect to share joy.

We need to take yet another step in reconsidering mourning: resurrecting and redefining, rather than discarding, the significance of detaching from the dead. Paradoxically, detachment is an integral part of the mature posthumous bond as an adult maintains with a parent. It helps us uncover the essence of the relationship beyond the noise of interaction. I believe that what we disconnect from if we are lucky and effective mourners, is not the relationship with deceased parents per se but rather the way we were embedded in that relationship when they were alive. This new stance permits us to reinterpret the past and expands our understanding of what our parents were in relation to them, enhancing recognition, compassion, and sympathy for all concerned. This type of detachment radically changed my life, and the lives of the people I interviewed, for the better. When we finally see with adult eyes, we can recover as well as discover our parents’ hidden strengths and discard their newly obvious weaknesses. Detachment, the perspective it affords, and the growth it makes possible, is the greatest death benefit of all, and the prerequisite for all the rest. 62 Acting responsibly may not be glamorous, but it matters in the end. 194 Your Prescription for Collecting Death Benefits Four Practices to Cultivate Death Benefits Motivate Anticipate Meditate Activate (includes the Three Steps below) Three Steps to Reap Death Benefits Construct a narrative of your parent’s history Conduct a Psychological Inventory of your parent’s character (Includes the Four Questions below) Seek experiences and relationships to create necessary changes Four Questions for Conducting Your Psychological Inventory What did you get from your parent that you want to keep? What did your parent have that you regret not getting? What did you get from your parent that you want to discard? What did you need that your parent couldn’t provide? 215

We need to take yet another step in reconsidering mourning: resurrecting and redefining, rather than discarding, the significance of detaching from the dead. Paradoxically, detachment is an integral part of the mature posthumous bond as an adult maintains with a parent. It helps us uncover the essence of the relationship beyond the noise of interaction. I believe that what we disconnect from if we are lucky and effective mourners, is not the relationship with deceased parents per se but rather the way we were embedded in that relationship when they were alive. This new stance permits us to reinterpret the past and expands our understanding of what our parents were in relation to them, enhancing recognition, compassion, and sympathy for all concerned. This type of detachment radically changed my life, and the lives of the people I interviewed, for the better. When we finally see with adult eyes, we can recover as well as discover our parents’ hidden strengths and discard their newly obvious weaknesses. Detachment, the perspective it affords, and the growth it makes possible, is the greatest death benefit of all, and the prerequisite for all the rest. 62 Acting responsibly may not be glamorous, but it matters in the end. 194 Your Prescription for Collecting Death Benefits Four Practices to Cultivate Death Benefits Motivate Anticipate Meditate Activate (includes the Three Steps below ) Three Steps to Reap Death Benefits Construct a narrative of your parent’s history Conduct a Psychological Inventory of your parent’s character (Includes the Four Questions below) Seek experiences and relationships to create necessary changes Four Questions for Conducting Your Psychological Inventory What did you get from your parent that you want to keep? What did your parent have that you regret not getting? What did you get from your parent that you want to discard? What did you need that your parent couldn’t provide? 215

We need to take yet another step in reconsidering mourning: resurrecting and redefining, rather than discarding, the significance of detaching from the dead. Paradoxically, detachment is an integral part of the mature posthumous bond as an adult maintains with a parent. It helps us uncover the essence of the relationship beyond the noise of interaction. I believe that what we disconnect from if we are lucky and effective mourners, is not the relationship with deceased parents per se but rather the way we were embedded in that relationship when they were alive. This new stance permits us to reinterpret the past and expands our understanding of what our parents were in relation to them, enhancing recognition, compassion, and sympathy for all concerned. This type of detachment radically changed my life, and the lives of the people I interviewed, for the better. When we finally see with adult eyes, we can recover as well as discover our parents’ hidden strengths and discard their newly obvious weaknesses. Detachment, the perspective it affords, and the growth it makes possible, is the greatest death benefit of all, and the prerequisite for all the rest. 62 Acting responsibly may not be glamorous, but it matters in the end. 194 Your Prescription for Collecting Death Benefits Four Practices to Cultivate Death Benefits 1. Motivate 2. Anticipate 3. Meditate 4. Activate (includes the Three Steps below) Three Steps to Reap Death Benefits 1. Construct a narrative of your parent’s history 2. Conduct a Psychological Inventory of your parent’s character (Includes the Four Questions below) 3. Seek experiences and relationships to create necessary changes Four Questions for Conducting Your Psychological Inventory 1. What did you get from your parent that you want to keep? 2. What did your parent have that you regret not getting? 3. What did you get from your parent that you want to discard? 4. What did you need that your parent couldn’t provide? 215

Get people fired up with the prospect of rewards, and instead of making better decisions, as Motivation 2.0 hopes, they can actually make worse ones. As Knutson writes, “This may explain why casinos surround their guests with reward cues (e.g., inexpensive food, free liquor, surprise gifts, potential jackpot prizes)—anticipation of rewards activates the [nucleus accumbens], which may lead to an increase in the likelihood of individuals switching from risk-averse to risk-seeking behavior.”22

While great negotiators can sometimes turn situations where there is a gap between buyer and seller MAOs, in many cases, the price gap is impossible to overcome and the likelihood of a deal is small. For that reason, we typically like to take one of two approaches to these types of negotiations: Go in with a very low offer (typically at or below your target price) in hopes of shocking the seller into realizing that his property is worth much less than he had thought. If he doesn’t walk away and is still willing to negotiate, there is a chance that he is more highly motivated than you had anticipated, and he may reduce his MAO. If we wanted to go this route for the example above, we’d likely pick an opening price bid somewhere in the $140,000 to $150,000 range. Communicate to the seller that you don’t want to insult him with a low price and that you don’t plan to make an offer. The seller will either thank you for your honesty (in which case there was no deal to be made), or the seller will ask you what your price would have been. If the seller is interested in what you would have offered, that’s an indication that he may be more motivated than we suspected, and again, may be willing to move off his MAO. If the seller asks you what your offer would have been, we typically will present the offer exactly as we did in the first example above, but indicate that we might have a bit of flexibility in that price.

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As people began playing, Delgado watched the activity in their striata. This time, when people were allowed to make their own choices, their brains lit up just like in the previous experiment. They showed the neurological equivalents of anticipation and excitement. But during those rounds when participants didn’t have any control over their guesses, when the computer made a choice for them, people’s striata went essentially silent. It was as if their brains became uninterested in the exercise. There was “robust activity in the caudate nucleus only when subjects” were permitted to guess, Delgado and his colleagues later wrote. “The anticipation of choice itself was associated with increased activity in corticostriatal regions, particularly the ventral striatum, involved in affective and motivational processes.” What

Let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. Let us fix our eyes on Jesus, the Author and Perfecter of our faith, who for the joy set before Him endured the cross, scorning its shame, and sat down at the right hand of the throne of God' (Hebrews 12:1-2). Jesus was motivated to endure by anticipating the joy of His reward. No amount of hardship and struggle could deprive Him of that anticipation.

Mystique can add anticipation and curiosity to any relationship, from new business pitches to social invitations, by motivating others to return for more.* There are four main ways to trigger mystique’s delicate balance: Spark curiosity. Withhold information. Build mythology. And limit access. Begin by sparking an intense behavioral motivator: curiosity.

WE ALL KNOW THAT REGRET CAN MAKE PEOPLE MISERABLE, BUT regret also serves several important functions. First, anticipating that we may regret a decision may induce us to take the decision seriously and to imagine the various scenarios that may follow it. This anticipation may help us to see consequences of a decision that would not have been evident otherwise. Second, regret may emphasize the mistakes we made in arriving at a decision, so that, should a similar situation arise in the future, we won’t make the same mistakes. Third, regret may mobilize or motivate us to take the actions necessary to undo a decision or ameliorate some of its unfortunate consequences.

Dreaming big is very easy, but the anticipation one feels when the dream is almost fulfilled, is unsettling. It is like starving for the cake which you can see on the table, but an unknown fear makes you feel sick and prevents you from taking it

Hope is enthusiastic anticipation.

Jesus, the gospel should be all the motivation I need for living as a compassionate, kind, humble, gentle, and patient man—especially when I consider this is how you relate to me 24/7, in full view of my ill-deserving ways. I’ll never experience you as insensitive, unkind, proud, harsh, or impatient. Indeed, through the gospel, I’ve become a member of God’s chosen, holy, dearly loved people. Yet it does take more: sometimes it takes pain. Today is just such a day. As I pray, I’m hurting big-time. Today it will be easier for me to clothe myself with compassion than with cotton. Yesterday afternoon I forgot that exercising at the gym doesn’t qualify me to be a refrigerator mover. But as I hurt, I’m moved to pray today for chronic sufferers—those who cry, “How long, O Lord?” for better reasons and with more tears than I have. Jesus, I pray for people with unrelenting pain in their bodies—those who no longer get any relief from physical therapy or medication. I pray for people with emotional and mental diseases, who live in the cruel world of delusional thinking and sabotaging emotions. I pray for their families and caregivers. I pray for the unconscionable number of children in the world who are suffering from hunger and malnutrition and for their parents who feel both shame and helplessness. Lord, these and many more stories of great suffering I bring before you. I also pray for the worst chronic suffering of all: for those who are “separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world” (Eph. 2:12 NIV). Come, Holy Spirit, come, and apply the saving benefits of Jesus to the religious and the nonreligious alike—to those who may be in the church or in the culture but who are not in Christ. Jesus, I anticipate getting over this back pain pretty soon, but I don’t want to get over compassionate praying and compassionate living. I pray in your kind and caring name. Amen.

World trends are changing at an increasing pace. Does that mean you need to move faster to achieve your goals? No...you don't have to match the speed of your prey. You just need to stop chasing and start anticipating. Don't aim for where your target is...focus on where it will be.

What are the words we exchange on the altar? I do. Frequently those two words that originated in love shift through the years to three words based in fear: I have to. It’s a cancerous shift. And we all face that choice many times throughout the day. Do something out of obligation, out of fear, out of I have to. Or do it out of joy, out of love, out of I want to. Think about it for a moment. Wanting to do something is so much more liberating than having to do something. I have to is wrapped up in the fear of what might happen if you don’t perform the way you’re supposed to. I want to is a beautiful gift to anyone around you. The tension and stress associated with I have to go to work, forgive her, move forward, watch my weight, clean my house, pick up the kids, be home for dinner, dissipates when the sentence begins with I want to. Just try it. I want to clean my house means you look forward to how beautiful it will look when finished, the joy people will have when they come into it, the sense of accomplishment you will feel when the work is done. Or I have to clean my house. Just one more dreary task that makes up the drudgery of your life. I want to be home for dinner means you can’t wait to see your family, anticipate the delicious food you might enjoy together, the chance to talk about your day. Or I have to be home for dinner—it becomes an annoyance, you wish you could get more done at work, you wish you could stay for one more drink, you begrudgingly pack your bag and head home, annoyed at this thing you are supposed to do. It’s just one word. But it makes all the difference. Being motivated by love sets you free. There is no obligation. There’s only joy. It’s no longer about you. It can instead be about others. And let me tell you, when you turn outward in love, you create the kind of joy that spreads like wildfire.

Think of it like this: if our first reaction is to assume that the person closest to a mistake has been negligent or malign, then blame will flow freely and the anticipation of blame will cause people to cover up their mistakes. But if our first reaction is to regard error as a learning opportunity, then we will be motivated to investigate what really happened.

When you choose a career that is aligned with your passion, the work becomes irrelevant because anticipation and fulfillment can outweigh everything.

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

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

Glow What can you do and how can you be in order to bring out the best in others and truly help them shine? • Be complimentary; say something nice. • Be a great listener and make them feel like you are hanging on every word. • Create enthusiasm and anticipation for the person they are getting ready to meet. • Act as you have personally invited them to the party and help ensure they have a wonderful time. • Give people an experience, not just a conversation

11 Ways to Be More Engaged 1. Care about others. 2. Be 100 percent in the moment. 3. Keep focus on the person you are serving. 4. Try to get involved, engaged, and interactive. 5. Show interest in what matters to other people by listening, acknowledging, and responding. 6. Arrive in the moment anticipating creating a valuable interaction for yourself and others. 7. Move towards the things that inspire you and provide a sense of joy and connection. 8. Reconnect with the essence of yourself and be grounded in that essential relationship. 9. Maintain eye contact and deliver the non-verbal cues that you are fully with the other person. 10. Limit distractions— close the door, silence your phone, hold calls, put tasks aside, etc. 11. Show up to the moment being your best and giving your best.

Eloquent speakers, communication experts, seasoned actors, and musicians all understand the transforming power of the pause. They know all too well that strategic silence and a well-placed whisper can speak louder than words in delivering a memorable presentation. It captures people's attention . . . creating eager anticipation for your next words.

real key to motivation is in the timing of exactly when players anticipate and receive rewards.

Remember and Share - Action is the second step in The Hook. - The action is the simplest behavior in anticipation of reward. - As described by the Dr. BJ Fogg’s Behavior Model: - For any behavior to occur, a trigger must be present at the same time as the user has sufficient ability and motivation to take action. - To increase the desired behavior, ensure a clear trigger is present, then increase ability by making the action easier to do, and finally align with the right motivator. - Every behavior is driven by one of three Core Motivators: seeking pleasure or avoiding pain, seeking hope and avoiding fear, seeking social acceptance while avoiding social rejection. - Ability is influenced by the six factors of time, money, physical effort, brain cycles, social deviance, and non-routineness. Ability is dependent on users and their context at that moment. - Heuristics are cognitive shortcuts we take to make quick decisions. Product designers can utilize many of the hundreds of heuristics to increase the likelihood of their desired action.

Remember and Share - Action is the second step in The Hook. - The action is the simplest behavior in anticipation of reward. - As described by the Dr. BJ Fogg’s Behavior Model: - For any behavior to occur, a trigger must be present at the same time as the user has sufficient ability and motivation to take action. - To increase the desired behavior, ensure a clear trigger is present, then increase ability by making the action easier to do, and finally align with the right motivator. - Every behavior is driven by one of three Core Motivators: seeking pleasure or avoiding pain, seeking hope and avoiding fear, seeking social acceptance while avoiding social rejection. - Ability is influenced by the six factors of time, money, physical effort, brain cycles, social deviance, and non-routineness. Ability is dependent on users and their context at that moment. - Heuristics are cognitive shortcuts we take to make quick decisions. Product designers can utilize many of the hundreds of heuristics to increase the likelihood of their desired action.   *** Do This Now Refer to the answers you came up with in the last “Do This Now” section to complete the following exercises: - Walk through the path your users would take to use your product or service, beginning from the time they feel their internal trigger to the point where they receive their expected outcome. How many steps does it take before users obtain the reward they came for? How does this process compare with the simplicity of some of the examples described in this chapter? How does it compare with competing products and services? - Which resources are limiting your users’ ability to accomplish the tasks that will become habits? - Time - Money - Physical effort - Brain cycles (too confusing) - Social deviance (outside the norm) - Non-routine (too new) - Brainstorm three testable ways to make the intended tasks easier to complete. -  Consider how you might apply heuristics to make habit-forming actions more likely.

Consider the source. Criticism from your parents or in-laws can be a delicate problem, as can criticism from anyone whose opinion you value. Feelings run deep, especially between mother and daughter, and gaining your parents’ approval of your parenting style may mean a lot to you. It helps to put yourself in your mother’s place and realize that she may think you are criticizing her when you make choices different from the ones she made. Remind yourself that she did the best she could given the information available to her. Your mother (or mother-in-law) means well. What you perceive as criticism is motivated by love and a desire to pass on experiences that she feels will help you and your children. Be careful not to imply that you are doing a better job than your own mother did. Don’t be surprised if your parents don’t buy AP. It’s not because they’re against it; they probably don’t understand it. If you think it would be helpful, share information with them and explain why you care for your baby in the way you do. But don’t argue or try to prove that you’re right. When you anticipate a disagreement, the best course is to avoid the issue and steer the conversation toward a more neutral topic.

I understand individuals and their personal motivations, but when those same individuals become a part of something bigger, some amorphous corporate ball of greed, I can't anticipate the logical next move, because it has long ago stopped being human. Your average human being has a conscience and the world is structured with checks and balances to shed light on that individual should he or she become something ugly and cruel. But a company can hide its corruption; the individuals responsible can sit innocently and united behind their desks for years before they are discovered. They are as guilty as the guy robbing the liquor store in the ski mask, only they're free to show their faces. I had no idea whether I should be looking for the worker bee or the nest, or both, and my nearsightedness cost my boss his job.

Optimists anticipate problems, welcome them, and challenge them. Thus, eventually they defeat their problems.

The past is over and I choose to live in the present and in anticipation of the amazing future God has for me.

Finally, in their mature love for Jesus, the Moravians’ highest stated motive for evangelism was so that the “Lamb would receive the full reward of his suffering.” They were deeply convinced that we were the joy Christ anticipated when he endured the Cross! What does that say about the value he has placed on us? And on how much he deserves to receive that joy? Is there any greater gift that we could give him than to present him with the pearls of great price for which gave his life?

Basically, the known pain has to be much greater than the anticipated pain and the fear of the unknown to motivate the person to finally confront their fear? Apt.

Impact of Stress on Glucose: One of my highest glucose spikes ever was after an argument with my brother (my coauthor!). We hear examples of this all the time from Levels members: stress alone can raise glucose levels, regardless of your diet. The reason is that a key stress hormone, cortisol, signals our liver to break down stored glucose and release it into the bloodstream to fuel the muscles, anticipating a threat that we’ll need energy to physically move away from. In the modern world, however, the “threats”—like arguments, emails, honking, and the alerts on our phones—that cue our stress pathways rarely require our muscles to be active. As such, that mobilized glucose sits in our bloodstream, causing more harm than good. CGM can be a powerful tool in teaching us how stress impacts our metabolic health and motivates us to address acute stress in healthy ways, like deep breathing.

Whenever you predict that an opportunity will be rewarding, your levels of dopamine spike in anticipation. And whenever dopamine rises, so does your motivation to act.17 It is the anticipation of a reward—not the fulfillment of it

The child starts out by being attached to his mother as 'the ground of all being'. He feels helpless and needs the all-enveloping love of mother. He then turns to father as the new center of his affections, father being a guiding principle for thought and action; in this stage he is motivated by the need to acquire father's praise, and to avoid his displeasure. In the stage of full maturity he has freed himself from the person of mother and of father as protecting and commanding powers; he has established the motherly and fatherly principles in himself. He has become his own father and mother; he is father and mother. In the history of the human race we see -and can anticipate- the same development: from the beginning of the love for God as the helpless attachment to a mother Goddess, through the obedient attachment to a fatherly God, to a mature stage where God ceases to be an outside power, where man has incorporated the principles of love and justice into himself, where he has become one with God, and eventually, to a point where he speaks of God only in a poetic, symbolic sense. From these considerations it follows that the love for God cannot be separated from the love for one's parents. If a person does not emerge from incestuous attachment to mother, clan, nation, if he retains the childish dependence on a punishing and rewarding father, or any other authority, he cannot develop a more mature love for God; then his religion is that of the earlier phase of religion, in which God was experienced as an all-protective mother or a punishing-rewarding father. In contemporary religion we find all the phases, from the earliest and most primitive development to the highest, still present. The word 'God' denotes the tribal chief as well as the 'absolute Nothing'.

The 2nd Law of Behavior Change is make it attractive. The more attractive an opportunity is, the more likely it is to become habit-forming. Habits are a dopamine-driven feedback loop. When dopamine rises, so does our motivation to act. It is the anticipation of a reward—not the fulfillment of it—that gets us to take action. The greater the anticipation, the greater the dopamine spike. Temptation bundling is one way to make your habits more attractive. The strategy is to pair an action you want to do with an action you need to do.

The indirect harvesting of valued-per-click leisure time by corporations has led many technocapitalists to support projects like the Universal Basic Income (UBI), which would free up users’ time which could then potential y be spent generating valuable data and content on their own platforms. The driving force of this trend is the Pay Per Click (PPC) advertising campaigns that have grown simultaneously with corporations like Google over the last 15 years, but now the value of the click is not based only on the likelihood of purchasing success, as older models of Google AdWords and other targeted ad campaigns functioned. Instead, the click is conceptualised as a data-point that connects two or more actors in the network. It is those moments of connection between subjects and objects that have potential value to data-driven companies from corporate advertisers to election meddlers like Cambridge Analytica and policy influencers like Palantir. This only works because the user can be libidinally motivated to conduct the ‘free labour’ constituted by the click. The situation was prophetically predicted by one of the most historically influential Marxists still alive, Mario Tronti. His 1966 book Workers and Capital gave rise to the concept of ‘neocapitalism’, which anticipates the environment in which the digital worker operates today. For Tronti: At the highest level of capitalist development, the social relation is transformed into a moment of the relation of production. In this environment, the data-point connecting two people, generated at the moment of every click between social media pages, connects the social relation itself to a relation of production in real time. Seeing this in his own future, Tronti worried that society itself would run by the logic of the factory. Each interaction between individuals would incorporate a surplus value turned to profit by the class owning the means. dream lovers of social production. If the factory workers could be made to relate to each other in a way that was productive for the factory owners, so too could the entirety of social life be modified and edited for the profit of the capitalists. The whole of society is turned into an articulation of production, that is, the whole of society lives as a function of the factory and the factory extends its exclusive domination to the whole of society.

When it comes to habits, the key takeaway is this: dopamine is released not only when you experience pleasure, but also when you anticipate it. Gambling addicts have a dopamine spike right before they place a bet, not after they win. Cocaine addicts get a surge of dopamine when they see the powder, not after they take it. Whenever you predict that an opportunity will be rewarding, your levels of dopamine spike in anticipation. And whenever dopamine rises, so does your motivation to act. It is the anticipation of a reward- not the fulfillment of it- that gets us to take action. p106

However if the costs for "direct help" are high, then "indirect help," and "justification for not helping and running away," are to be expected. It is only if the person anticipates great cost in terms of social sanctions, anticipated feelings of guilt (Rawlings, 1970) for not directly helping, and low cost in the perspective helping act, that people can be expected to actually intervene in a given situation. If these analysts are right, then the way people actually function is at odds with the myth of the "good citizen." People are motivated essentially by the attempt to "maximize their outcomes.

The National Scientific Council on the Developing Child has identified three kinds of stress: 10 Positive stress motivates children (and adults) to grow, take risks, and perform at a high level. Think of kids preparing for a play, nervous and a little stressed beforehand, but then filled with a sense of accomplishment and pride afterward. We could call this the jitters, excitement, or anticipation. Unless the jitters are excessive, they make it more likely that a child will perform well. Kids experiencing positive stress know that they ultimately have control over whether or not they perform at all. As it happens, kids are more likely to persevere and to reach their full potential if they know they don’t have to do something.

Satan need not convince us that Heaven doesn’t exist. He need only convince us that Heaven is a place of boring, unearthly existence. If we believe that lie, we’ll be robbed of our joy and anticipation, we’ll set our minds on this life and not the next, and we won’t be motivated to share our faith. Why should we share the “good news” that people can spend eternity in a boring, ghostly

all who minister with an eye toward material payment possess an ulterior motive, unveiling themselves as less than sincere, as false teachers. This observation elevates the dorean principle beyond a nice-to-have idea. If the New Testament anticipates that we should be able to distinguish false teachers from true teachers by their disposition toward reciprocity, then the dorean principle is an essential component of God-honoring ministry.