Aptitude Is Life Quotes

Nervous states of the worst sort control me without pause. Everything that is not literature bores me and I hate it. I lack all aptitude for family life except, at best, as an observer. I have no family feeling and visitors make me almost feel as though I were maliciously being attacked.

Every flower blooms at a different pace.

Authors were shy, unsociable creatures, atoning for their lack of social aptitude by inventing their own companions and conversations.

No one longs for what he or she already has, and yet the accumulated insight of those wise about the spiritual life suggests that the reason so many of us cannot see the red X that marks the spot is because we are standing on it. The treasure we seek requires no lengthy expedition, no expensive equipment, no superior aptitude or special company. All we lack is the willingness to imagine that we already have everything we need. The only thing missing is our consent to be where we are.

Appalling numbers of youth have been led into a cynical ultra-sophisticated attitude which regards drinking as a badge of social aptitude, which makes a fetish of sport and professes eroticism as a way of life. A perverted and insane pictorial art, lewd exhibitionistic dancing and jungle music form the spiritual norm of this sector of America's youth.

Of course genes can’t pull the levers of our behavior directly. But they affect the wiring and workings of the brain, and the brain is the seat of our drives, temperaments and patterns of thought. Each of us is dealt a unique hand of tastes and aptitudes, like curiosity, ambition, empathy, a thirst for novelty or for security, a comfort level with the social or the mechanical or the abstract. Some opportunities we come across click with our constitutions and set us along a path in life.

Merely holding the desire to walk together with someone is not enough if one does not possess the art and aptitude of walking together.

I don't tell you this story today in order to encourage all of you in the class of '04 to find careers in the music business, but rather to suggest what the next decade of your lives is likely to be about, and that is, trying to ensure that you don't wake up at 32 or 35 or 40 tenured to a life that happened to you when you weren't paying strict attention, either because the money was good, or it made your parents proud, or because you were unlucky enough to discover an aptitude for the very thing that bores you to tears, or for any of the other semi-valid reasons people marshal to justify allowing the true passion of their lives to leak away. If you're lucky, you may have more than one chance to get things right, but second and third chances, like second and third marriages, can be dicey propositions, and they don't come with guarantees.... The question then is this: How does a person keep from living the wrong life?

She was also incapacitated by much of daily life and had 'no aptitude whatsoever' for domesticity.

Whatever your aptitudes, the greatest source of achievement is passion. Aptitude matters, but passion often matters more… If you love doing something, you’ll be constantly drawn to get better at it.

Every girl who aspires ultimately to outfit her own home should assemble a library on architectural styles and on furniture both traditional and modern. As few brides can buy expensively illustrated volumes and household equipment simultaneously, a girl should begin asking parents for books early in life, probably while still in the primary grades...

Everybody tries to protect this vulnerable two three four five six seven eight year old inside, and to acquire skills and aptitudes for dealing with the situations that threaten to overwhelm it... Usually, that child is a wretchedly isolated undeveloped little being. It’s been protected by the efficient armour, it’s never participated in life, it’s never been exposed to living and to managing the person’s affairs, it’s never been given responsibility for taking the brunt. And it’s never properly lived. That’s how it is in almost everybody. And that little creature is sitting there, behind the armour, peering through the slits. And in its own self, it is still unprotected, incapable, inexperienced... And in fact, that child is the only real thing in them. It’s their humanity, their real individuality, the one that can’t understand why it was born and that knows it will have to die, in no matter how crowded a place, quite on its own. That’s the carrier of all the living qualities. It’s the centre of all the possible magic and revelation. What doesn’t come out of that creature isn’t worth having, or it’s worth having only as a tool—for that creature to use and turn to account and make meaningful... And so, wherever life takes it by surprise, and suddenly the artificial self of adaptations proves inadequate, and fails to ward off the invasion of raw experience, that inner self is thrown into the front line—unprepared, with all its childhood terrors round its ears. And yet that’s the moment it wants. That’s where it comes alive—even if only to be overwhelmed and bewildered and hurt. And that’s where it calls up its own resources—not artificial aids, picked up outside, but real inner resources, real biological ability to cope, and to turn to account, and to enjoy. That’s the paradox: the only time most people feel alive is when they’re suffering, when something overwhelms their ordinary, careful armour, and the naked child is flung out onto the world. That’s why the things that are worst to undergo are best to remember. But when that child gets buried away under their adaptive and protective shells—he becomes one of the walking dead, a monster. So when you realise you’ve gone a few weeks and haven’t felt that awful struggle of your childish self—struggling to lift itself out of its inadequacy and incompetence—you’ll know you’ve gone some weeks without meeting new challenge, and without growing, and that you’ve gone some weeks towards losing touch with yourself.

Which people show you an attitude, they people have not an aptitude...

✍️ The 3 A’s of life: Astute, Aptitude, Attitude. We must practice astute, build aptitude & this marks our attitude

No marriage is fair. It’s complementary. The idea of ‘fair’ is absurd at best, ableist at worst.” We both swivel our heads and look at her. “Ableist?” Freya asks. “Ableist,” Dr. Dietrich says. “Because saying a relationship has to be ‘fair’ implies only a certain balance and distribution of skills and aptitudes is valid. It upholds an arbitrary, damaging idea of ‘normal’ or ‘standard’ as requisite for fulfilling partnership. When in reality, all you need is two people who love what the other brings and share the work of love and life together.

Each man has to seek out his own special aptitude for a higher life in the midst of the humble and inevitable reality of daily existence. Than this there can be no nobler aim in life. It is only by the communications we have with the infinite that we are to be distinguished from each other.

A fit queen for that nest of roses was the human flower that adorned it, for a year of love and luxury had ripened her youthful beauty into a perfect bloom. Graceful by nature, art had little to do for her, and, with a woman’s aptitude, she had acquired the polish which society alone can give. Frank and artless as ever, yet less free in speech, less demonstrative in act; full of power and passion, yet still half unconscious of her gifts; beautiful with the beauty that wins the heart as well as satisfies the eye, yet unmarred by vanity or affectation. She now showed fair promise of becoming all that a deep and tender heart, an ardent soul and a gracious nature could make her, once life had tamed and taught her more.

What then is a "moral virtue," the result of such a process duly directed? It is no mere mood of feeling, no mere liability to emotion, no mere natural aptitude or endowment, it is a permanent state of the agent's self, or, as we might in modern phrase put it, of his will, it consists in a steady self-imposed obedience to a rule of action in certain situations which frequently recur in human life.

Truly, the better a person you are, or become, the harder life becomes. No longer are you omnipotent, but are made flaccid. You are exposed to the horrors of the world. I decree that it is harder to live than to die, but sacred are the few whom have chosen to live. The uneducated man possesses the aptitude to destroy his surroundings. It isn’t until you are educated in both realms that you stop living for yourself. We must wear the hearts of our opponents on our sleeves in order to be worthy of the pride we wear on our shoulders. Victories against other flesh are only victories when not worn as trophies. Always remember—the futility of man is only surpassed by its greatness.

Outside of school, though, we were often defined by our disabilities. We were “handicapped”—a bit like a species. Often when people have a disability, it’s the disability that other people see rather than all the other abilities that coexist with their particular difficulty. It’s why we talk about people being “disabled” rather than “having a disability.” One of the reasons that people are branded by their disability is that the dominant conception of ability is so narrow. But the limitations of this conception affect everyone in education, not just those with “special needs.” These days, anyone whose real strengths lie outside the restricted field of academic work can find being at school a dispiriting experience and emerge from it wondering if they have any significant aptitudes at all.

When Danglars witnessed Napoleon’s return to France, he realized the full effect of the blow he had directed against Dantès: his denunciation had been accurate and, like all men with a certain natural aptitude for crime and only average understanding of ordinary life, he described this strange coincidence as ‘a decree of Providence’.

It’s an unfortunate fact that the United States remains astonishingly backward compared to almost all other advanced Western countries when it comes to education, because in America, what predicts how well a child will do in school is not a child’s aptitude or hard work, but the status of the child’s parents—which is to say, their own levels of education and wealth.

In the educated class even social life is a series of aptitude tests; we all must perpetually perform in accordance with the shifting norms of propriety, ever advancing signals of cultivation.

Every creative person is a duality or a synthesis of contradictory aptitudes. On the one side he is a human being with a personal life, while on the other side he is an impersonal, creative process.

should judge the aptitude of a child not by his memory but by the testimony of his life… Let the young man read and sift and verify, not just accept the authority in good faith. A rich variety of opinions must be presented to him. He will make his choice, and if he cannot, then he will remain in doubt. He who sheep-like follows another follows nothing. He discovers nothing, because he seeks nothing.

You went to school," Lee said. "I mean, at some point. And it didn't suit you very well. They wanted to teach you things you didn't care about. Dates and math and trivia about dead presidents. They didn't teach persuasion. Your ability to persuade is the single most important determinant of your quality of life, and they didn't cover that at all. Well, we do. And we're looking for students with natural aptitude.

I felt disoriented. Didn't I already know my gift? I had my super-self-control that had allowed me to skip right over the horrifying newborn year. Vampires only had one extra ability at most, right? Or had Edward been correct in the beginning? Before Carlisle had suggested that my self-control could be something beyond the natural, Edward had thought my restraint was just a product of good preparation- focus and attitude, he'd declared. Which one had been right? Was there more I could do? A name and a category for what I was?" "Can you project?" Kate asked interestedly. "Project?" I asked. "Push it out from yourself," Kate explained. "Shield someone besides yourself." ... I wished fervently that I might be good at this projecting thing, too, like I was somehow mysteriously good at all the other aspects of being a vampire. My human life had not prepared me for things that came naturally, and I couldn't make myself trust this aptitude to last. It felt like I had never wanted anything so badly before this: to be able to protect what I loved.

On hearing of the interesting events which have happened in the course of a man's experience, many people will wish that similar things had happened in their lives too, completely forgetting that they should be envious rather of the mental aptitude which lent those events the significance they possess when he describes them ; to a man of genius they were interesting adventures; but to the dull perceptions of an ordinary individual they would have been stale, everyday occurrences. This is, in the highest degree, the case with many of Goethe's and Byron's poems, which are obviously founded upon actual facts; where it is open to a foolish reader to envy the poet because so many delightful things happened to him, instead of envying that mighty power of fantasy which was capable of turning a fairly common experience into something so great and beautiful.

To use a man for what he is naturally best fitted is to keep him, if one can, from apostasy and dissatisfaction. At the same time, life's temptations come most often from that for which one has the greatest aptitude.

The tug of self-destruction and the desire to defy mortality by creating an everlasting mark upon this world are uneasy acquaintances. The strident edginess behind a writer’s searchlight voice is a product of the natural tension that engenders when an apathetic writer believes death could arrive tonight. Stunned by fear of a hard deadline, the writer is jolted from their state of laziness and mental neglect that trolling inertia dampens their aptitude to love life.

If talent is a natural aptitude for creation with an outlook on life peculiar to oneself, then genius is to have an outlook on life, peculiar to oneself, which yet appeals to everybody. Talent is for oneself and a few others, but genius is universal.

We are in need of a service that could track down the fertile zone in which the needs of the world and our aptitudes connect, a service to highlight the spark of genius inside every one of us — so that we might one day contribute to a tool that counts and die without so much regret.

We human beings are moved by music as no other animal is. Stranger still, it moves us rational animals apart from whether we can play it, read it, or even much understand it. Music reaches the passions without passing through the mind. Although some music calls forth enormous, in truth, life-long diligence from those who play it, those who have devoted no study whatever to listening to it are moved by it. As a consequence music is unique among human pursuits in being able to overcome the vast gulf between rare virtue and common aptitude. It is the most mathematical of the fine arts. It is science and fun together.19

The main workout consisted of only a two thousand meter swim. This was the longest swim I ever completed in my life: forty times down and back. I was tired and sputtering after the first lap. Except for a surprising aptitude for swallowing pool water, my swim technique sucked. I felt as comfortable in the water as a camel,

On another night, in a different dream I was asking a question. “How is it that you say all are equal, yet the obvious contradictions smack us in the face: inequalities in virtues, temperances, finances, rights, abilities and talents, intelligence, mathematical aptitude, ad infinitum?” The answer was a metaphor. “It is as if a large diamond were to be found inside each person. Picture a diamond a foot long. The diamond has a thousand facets, but the facets are covered with dirt and tar. It is the job of the soul to clean each facet until the surface is brilliant and can reflect a rainbow of colors. “Now, some have cleaned many facets and gleam brightly. Others have only managed to clean a few; they do not sparkle so. Yet, underneath the dirt, each person possesses within his or her breast a brilliant diamond with a thousand gleaming facets. The diamond is perfect, not one flaw. The only differences among people are the number of facets cleaned. But each diamond is the same, and each is perfect. “When all the facets are cleaned and shining forth in a spectrum of lights, the diamond returns to the pure energy that it was originally. The lights remain. It is as if the process that goes into making the diamond is reversed, all that pressure released. The pure energy exists in the rainbow of lights, and the lights possess consciousness and knowledge. “And all of the diamonds are perfect.” Sometimes

Byron had said teaching was an underpaid and underappreciated profession. He’d said it drained the life out of people. He’d said the system takes advantage of teachers and sets them up to fail, so why would any intelligent, reasonable person with an aptitude for science or mathematics or engineering ever willingly accept a teacher’s salary to do a teacher’s job?

But at least he had grasped one small aspect of poetry then: that it was something extremely personal, almost a gift one wrapped up for oneself alone; that it was foolish to expect everyone to respond to poetry in the same way, or even to respond at all. Not a gift, it was a beautiful burden. It was a melancholy art, and what it served for best was to provide life with a certain aptitude for sadness.

But Jesus said, “Not everyone is mature enough to live a married life. It requires a certain aptitude and grace. Marriage isn’t for everyone. Some, from birth seemingly, never give marriage a thought. Others never get asked—or accepted. And some decide not to get married for kingdom reasons. But if you’re capable of growing into the largeness of marriage, do it.” (Matthew 19:11-12 The Message, emphasis added)

As we have seen, new aptitudes, behaviours and skills do not necessarily make for a better life. When humans learned to farm in the Agricultural Revolution, their collective power to shape their environment increased, but the lot of many individual humans grew harsher. Peasants had to work harder than foragers to eke out less varied and nutritious food, and they were far more exposed to disease and exploitation.

the pervasive element in our two-thousand-year pastoral tradition is not someone who “gets things done” but rather the person placed in the community to pay attention and call attention to “what is going on right now” between men and women, with one another and with God—this kingdom of God that is primarily local, relentlessly personal, and prayerful “without ceasing.” I want to give witness to this way of understanding pastor, a way that can’t be measured or counted, and often isn’t even noticed. I didn’t notice for a long time. I would like to provide dignity to this essentially modest and often obscure way of life in the kingdom of God. Along the way, I want to insist that there is no blueprint on file for becoming a pastor. In becoming one, I have found that it is a most context-specific way of life: the pastor’s emotional life, family life, experience in the faith, and aptitudes worked out in an actual congregation in the neighborhood in which she or he lives—these people just as they are, in this place. No copying. No trying to be successful. The ways in which the vocation of pastor is conceived, develops, and comes to birth is unique to each pastor. The only modifier I can think of that might be useful in honoring the ambiguity and mystery involved in the working life of the pastor is “maybe.” Anne Tyler a few years ago wrote a novel with the title Saint Maybe. How about Pastor Maybe? That would serve both as a disclaimer to expertise (that if we could just copy the right model, we would have it down) and a ready reminder of the unavoidable ambiguity involved in this vocation. Pastor Maybe: given the loss of cultural and ecclesiastical consensus on how to live this life, none of us is sure of what we are doing much of the time, only maybe.

The Romans, by that means, made pagans out of indigenous people. The moral syntax of the Roman word pagan means having the quality of village life and village mindedness. It means living at a distance from the seat of power and the arbiters of orthodox belief and observance, and living at the shadowy edge of a ploughed field. It designated undomesticated, unbroken bush dwellers, those for whom the light of culture of the eastern Mediterranean kind had not yet dawned. It is a powerful distinction to make, with powerful, enforceable criteria. The Romans didn’t invent pagan, but they did make pagans out of the country people they conquered. Though the word at this time meant something like “those on land unbroken,” the change in meaning to the modern European sense of pagan as “enemy of the true religion” tracks the arc from agricultural practice to systematic ethnic cleansing. Through a programme of shame and systematic desecration, they marginalized traditionalists, drove wedges of privilege between families, rewarded collaborators, confounded and demeaned the local languages, compromised indigenous lifeways. They made another kind of war on the indigenous aptitude for living alongside ancestors. Though certainly not the history many of us were taught to emulate or admire, it is there, stones in the sediment of the Europe that founded America. As the Romans went their civil, ruinous way, they made a point of learning from the newly conquered something of the traditional histories, alliances, and enmities of the area. They learned these enmities not to conclude them but to collude with them and deepen them, to further them, prey upon them, employ them, turning the conquered against the not-yet conquered, holding themselves out as the new, powerful ally who would right ancestral wrongs, securing and obliging and forcing the newly conquered to raise the foreign conqueror to the status of a mysteriously benevolent foreign God. Sleeping with the enemy began in earnest. This is a lesson and example relied upon heavily by Hernando Cortes as he made his ruinous way across Mexico early in the sixteenth century, and it made Cortes a dark legend in the old and new worlds.

The main factor which determines success or failure in human life is the acquisition of certain powers, for Happiness is just the exercise or putting forth of these in actual living, everything else is secondary and subordinate. These powers arise from the due development of certain natural aptitudes which belong (in various degrees) to human nature as such and therefore to all normal human beings. In their developed form they are known as virtues (the Greek means simply "goodnesses," "perfections," "excellences," or "fitnesses"), some of them are physical, but others are psychical, and among the latter some, and these distinctively or peculiarly human, are "rational," i e, presuppose the possession and exercise of mind or intelligence. These last fall into two groups, which Aristotle distinguishes as Goodnesses of Intellect and Goodnesses of Character. They have in common that they all excite in us admiration and praise of their possessors, and that they are not natural endowments, but acquired characteristics But they differ in important ways. (1) the former are excellences or developed powers of the reason as such—of that in us which sees and formulates laws, rules, regularities systems, and is content in the vision of them, while the latter involve a submission or obedience to such rules of something in us which is in itself capricious and irregular, but capable of regulation, viz our instincts and feelings, (2) the former are acquired by study and instruction, the latter by discipline. The latter constitute "character," each of them as a "moral virtue" (literally "a goodness of character"), and upon them primarily depends the realisation of happiness.

find your Element you may have to challenge your own beliefs about yourself. Whatever age you are, you’ve almost certainly developed an inner story about what you can do and what you can’t do; what you’re good at and what you’re not good at. You may be right, of course. But for all the reasons we’ve discussed, you may be misleading yourself. Part of making sense of where you are now is to understand how you got here. So if you do doubt your aptitudes in certain areas, think about how these doubts were first formed. Are there other ways of developing them that you’d

People lay too much stress on apparent specialities, thinking overrashly that, because a man is devoted to some particular pursuit, he could not possibly have succeeded in anything else. They might just as well say that, because a youth had fallen desperately in love with a brunette, he could not possibly have fallen in love with a blonde. He may or may not have more natural liking for the former type of beauty than the latter, but it is as probable as not that the affair was mainly or wholly due to a general amorousness of disposition. It is just the same with special pursuits. A gifted man is often capricious and fickle before he selects his occupation, but when it has been chosen, he devotes himself to it with a truly passionate ardour. After a man of genius has selected his hobby, and so adapted himself to it as to seem unfitted for any other occupation in life, and to be possessed of but one special aptitude, I often notice, with admiration, how well he bears himself when circumstances suddenly thrust him into a strange position. He will display an insight into new conditions, and a power of dealing with them, with which even his most intimate friends were unprepared to accredit him.

According to Gerald G. Jampolsky, a famous psychiatrist and the author of many bestsellers about psychology and philosophy, an aptitude for happiness is determined 45 percent by genes and 15 percent by circumstances. That means that the remaining 40 percent is based on our beliefs and attitude about life. Even at ninety-five, Jampolsky is still seeing patients and writing; he goes to the gym five days a week, and every morning when he wakes up he gives thanks for the new day and commits to live it happily, no matter his physical state. Age should not limit our energy or creativity or our willingness to participate in the world.

Death Valley wasn't dead at all. It was asleep. It was simply waiting for the conditions of growth. When the conditions came, life returned to the heart of Death Valley. Human beings and human communities are the same. We need the right conditions for growth, in our schools, businesses, and communities, and in our individual lives. If the conditions are right, people grown in synergy with the people around them and the environments they create. If the conditions are poor, people protect themselves and their anxieties from neighbors and the world. Some of the elements of our growth are inside us. They include the need to develop our unique natural aptitudes and personal passions. Finding and nurturing them is the surest way to ensure our growth and fulfillment a as individuals.

The twentieth-century mystic Thomas Merton wrote, “There can be an intense egoism in following everybody else. People are in a hurry to magnify themselves by imitating what is popular—and too lazy to think of anything better. Hurry ruins saints as well as artists. They want quick success, and they are in such a haste to get it that they cannot take time to be true to themselves. And when the madness is upon them, they argue that their very haste is a species of integrity.”20 Merton elegantly articulates how the pressure of the create-on-demand world can cause us to look sideways at our peers and competitors instead of looking ahead. The process of discovering and refining your voice takes time. Unnecessary Creation grants you the space to discover your unique aptitudes and passions through a process of trial, error, and play that won’t often be afforded to you otherwise. Initiating a project with no parameters and no expectations from others also forces you to stay self-aware while learning to listen to and follow your intuition. Both of these are crucial skills for discovering your voice. It’s completely understandable if you’re thinking, “But wait—I hardly have time to breathe, and now you want me to cram something else into my schedule, just for my own enjoyment?” It’s true that every decision about where we spend our time has an opportunity cost, and dedicating time to Unnecessary Creation seems like a remarkably inefficient choice. In truth, it is inefficient. Consider, however, the opportunity cost of spending your life only on pragmatics. You dedicate your time to pleasing everyone else and delivering on their expectations, but you never get around to discovering your deeper aptitudes and creative capacities. Nothing is worth that.

On another night, in a different dream I was asking a question. “How is it that you say all are equal, yet the obvious contradictions smack us in the face: inequalities in virtues, temperances, finances, rights, abilities and talents, intelligence, mathematical aptitude, ad infinitum?” The answer was a metaphor. “It is as if a large diamond were to be found inside each person. Picture a diamond a foot long. The diamond has a thousand facets, but the facets are covered with dirt and tar. It is the job of the soul to clean each facet until the surface is brilliant and can reflect a rainbow of colors. “Now, some have cleaned many facets and gleam brightly. Others have only managed to clean a few; they do not sparkle so. Yet, underneath the dirt, each person possesses within his or her breast a brilliant diamond with a thousand gleaming facets. The diamond is perfect, not one flaw. The only differences among people are the number of facets cleaned. But each diamond is the same, and each is perfect.

David Brooks, “Our Founding Yuppie,” Weekly Standard, Oct. 23, 2000, 31. The word “meritocracy” is an argument-starter, and I have employed it sparingly in this book. It is often used loosely to denote a vision of social mobility based on merit and diligence, like Franklin’s. The word was coined by British social thinker Michael Young (later to become, somewhat ironically, Lord Young of Darlington) in his 1958 book The Rise of the Meritocracy (New York: Viking Press) as a dismissive term to satirize a society that misguidedly created a new elite class based on the “narrow band of values” of IQ and educational credentials. The Harvard philosopher John Rawls, in A Theory of Justice (Cambridge: Harvard University Press, 1971), 106, used it more broadly to mean a “social order [that] follows the principle of careers open to talents.” The best description of the idea is in Nicholas Lemann’s The Big Test: The Secret History of the American Meritocracy (New York: Farrar, Straus & Giroux, 1999), a history of educational aptitude tests and their effect on American society. In Franklin’s time, Enlightenment thinkers (such as Jefferson in his proposals for creating the University of Virginia) advocated replacing the hereditary aristocracy with a “natural aristocracy,” whose members would be plucked from the masses at an early age based on “virtues and talents” and groomed for leadership. Franklin’s idea was more expansive. He believed in encouraging and providing opportunities for all people to succeed as best they could based on their diligence, hard work, virtue, and talent. As we shall see, his proposals for what became the University of Pennsylvania (in contrast to Jefferson’s for the University of Virginia) were aimed not at filtering a new elite but at encouraging and enriching all “aspiring” young men. Franklin was propounding a more egalitarian and democratic approach than Jefferson by proposing a system that would, as Rawls (p. 107) would later prescribe, assure that “resources for education are not to be allotted solely or necessarily mainly according to their return as estimated in productive trained abilities, but also according to their worth in enriching the personal and social life of citizens.” (Translation: He cared not simply about making society as a whole more productive, but also about making each individual more enriched.)

In one sense we are all unique, absolutely one-of-a-kind individual creations; but in a much more profound way, each of us has come about as the result of a "long choosing." This is a phrase from writer Wendell Berry, whose book Remembering describes the main character, Andy Catlett’s, struggle with a sudden bout of amnesia. To those acquainted with Berry’s stories about Port William, Kentucky, Andy is a familiar figure, having grown up in the town’s rich web of family and neighborhood relationships. His disorientation begins during a cross-country plane trip to a scientific conference, where he is caught up in the security lines and body searches now a familiar part of the post-9/11 reality. In this world every stranger in an airport terminal is a potential enemy, someone to be kept at a safe distance. Somehow Andy makes it back to his home in rural Kentucky, but he is rough shape. He has literally forgotten who he is, and wanders about town looking for clues. His memories—and his sense of self—return only when in a confused dream state he sees his ancestors, walking together in an endless line. To Andy they are a "long dance of men and women behind, most of whom he never knew, . . . who, choosing one another, chose him.” In other words Andy Catlett is not a self-made man living in an isolated blip of a town, but he and his home are the sum of hundreds of courtships and conceptions, choices and chances, errors and hopes. We like to imagine that we are unique, absolutely unprecedented. But here is the truth: not just the tilt of our noses or the color of our bodies, but far more intimate characteristics–the shape of our feet or an inner tendency towards joy or sadness–have belonged to other people before we came along to inherit them. We came about because they decided to marry one person and not the other, to have six children instead of three, to move to a city instead of staying on the farm. It is remarkable to think of someone walking down the streets of sixteenth-century Amsterdam with my fingers and kneecaps, my tendency toward melancholy and my aptitude for music. We live within a web of holy obligation. We are connected to people of the world today, and to other invisible people: the unknown number of generations yet to be born. One of the most important things we can do, in the way we care for the earth and in the way we care for our local church life, is to recognize their potential presence. (pp.117-118)

PHYSIOLOGY 1. Sex 2. Age 3. Height and weight 4. Color of hair, eyes, skin 5. Posture 6. Appearance: good-looking, over- or underweight, clean, neat, pleasant, untidy. Shape of head, face, limbs. 7. Defects: deformities, abnormalities, birthmarks. Diseases. 8. Heredity SOCIOLOGY 1. Class: lower, middle, upper. 2. Occupation: type of work, hours of work, income, condition of work, union or nonunion, attitude toward organization, suitability for work. 3. Education: amount, kind of schools, marks, favorite subjects, poorest subjects, aptitudes. 4. Home life: parents living, earning power, orphan, parents separated or divorced, parents’ habits, parents’ mental development, parents’ vices, neglect. Character’s marital status. 5. Religion 6. Race, nationality 7. Place in community: leader among friends, clubs, sports. 8. Political affiliations 9. Amusements, hobbies: books, newspapers, magazines he reads. PSYCHOLOGY 1. Sex life, moral standards 2. Personal premise, ambition 3. Frustrations, chief disappointments 4. Temperament: choleric, easygoing, pessimistic, optimistic. 5. Attitude toward life: resigned, militant, defeatist. 6. Complexes: obsessions, inhibitions, superstitions, phobias. 7. Extrovert, introvert, ambivert 8. Abilities: languages, talents. 9. Qualities: imagination, judgment, taste, poise. 10. I.Q.

This bio-power was without question an indispensable element in the development of capitalism; the latter would not have been possible without the controlled insertion of bodies into the machinery of production and the adjustment of the phenomena of population to economic processes. But this was not all it required; it also needed the growth of both these factors, their reinforcement as well as their availability and docility; it had to have methods of power capable of optimizing forces, aptitudes, and life in general without at the same time making them more difficult to govern. If the development of the great instruments of the state, as institutions of power, ensured the maintenance of production relations, the rudiments of anatomo- and bio-politics, created in the eighteenth century as techniques of power present at every level of the social body and utilized by very diverse institutions (the family and the army, schools and the police, individual medicine and the administration of collective bodies), operated in the sphere of economic processes, their development, and the forces working to sustain them. They also acted as factors of segregation and social hierarchization, exerting their influence on the respective forces of both these movements, guaranteeing relations of domination and effects of hegemony. The adjustment of the accumulation of men to that of capital, the joining of the growth of human groups to the expansion of productive forces and the differential allocation of profit, were made possible in part by the exercise of bio-power in its many forms and modes of application. The investment of the body, its valorization, and the distributive management of its forces were at the time indispensable.

But I am pondering over the skill with which you have presented the whole argument in support of your proposition, Ischomachus. For you stated that husbandry is the easiest of all arts to learn, and after hearing all that you have said, I am quite convinced that this is so. Of course it is, cried Ischomachus; but I grant you, Socrates, that in respect of aptitude for command, which is common to all forms of business alike—agriculture, politics, estate-management, warfare—in that respect the intelligence shown by different classes of men varies greatly. [...]Just as a love of work may spring up in the mind of a private soldier here and there, so a whole army under the influence of a good leader is inspired with love of work and ambition to distinguish itself under the commander’s eye. Let this be the feeling of the rank and file for their commander; and I tell you, he is the strong leader, he, and not the sturdiest soldier, not the best with bow and javelin, not the man who rides the best horse and is foremost in facing danger, not the ideal of knight or targeteer, but he who can make his soldiers feel that they are bound to follow him through fire and in any adventure. [...]And this, in my judgment, is the greatest thing in every operation that makes any demand on the labour of men, and therefore in agriculture. Mind you, I do not go so far as to say that this can be learnt at sight or at a single hearing. On the contrary, to acquire these powers a man needs education; he must be possessed of great natural gifts; above all, he must be a genius. For I reckon this gift is not altogether human, but divine—this power to win willing obedience: it is manifestly a gift of the gods to the true votaries of prudence. Despotic rule over unwilling subjects they give, I fancy, to those whom they judge worthy to live the life of Tantalus, of whom it is said that in hell he spends eternity, dreading a second death.

I stare into my own eyes for a moment. Today is the day of the aptitude test that will show me which of the five factions I belong in. And tomorrow, at the Choosing Ceremony, I will decide on a faction; I will decide the rest of my life; I will decide to stay with my family or abandon them.

that education is not a race. That busyness does not equal betterment. That a perfect transcript is not worth the cost of a lost childhood. And that no battery of tests can assess what most matters in life: Integrity. Determination. Empathy. Resourcefulness. Connectedness. A thirst for knowledge. Passion. Creativity. Adaptability. The aptitude to read not just books but also faces. Confidence and kindness. Respect. These are the qualities that adults who are truly prepared and engaged possess. They are beyond measure. And they are what we must actively cultivate in our children.

The woman with no aptitude for lying watched the Neapolitan walk away. “He’s short, fat and, objectively speaking, not the most obvious choice of pinup boy. But he’s smart, strong and he can probably do whatever’s necessary for a life of love. I think he’s the most beautiful man I will ever kiss,” said Samy. “It’s strange that magnificent, good-hearted people like him don’t receive more love. Do their looks disguise their character so well that nobody notices how open their soul, their being and their

Arguably, the essential genius of the American political tradition consists of this complex choreography: accommodating the passions and interests opened up by the protocols of democracy without disturbing the underlying equanimity of capital accumulation and rule by propertied elites. It is a balancing act made even more complicated by the heightened fluidity of the American experience of class hierarchy, perhaps best captured by that old but still cogent observation about “shirtsleeves to shirtsleeves in three generations.” Nonetheless, rarely if ever in the past has the plutocrat so rooted himself in plebeian culture, erasing all that remained of the habits of deference once expected to inform relations between rulers and the ruled. Nor did he before now build bridges to the lower orders by pointing out precisely what separates them—namely, his unapproachable wealth—using it as a credential of his all-Americanism. Nor have such alliances, when they existed, lasted nearly as long. Nor have so many businessmen assumed second careers as elected officials without any prior experience; on the contrary, many have pointed to their lack of personal political experience as their chief virtue. That, plus offering their long years spent running companies as proving their unique aptitude to govern.

I knew I had determination and the ability and drive to work hard. I was smart and had an aptitude for retaining information. Those were things had I focused on. My whole life I’d fought to be the best at everything I did, but I never felt good about myself. It always seemed to be an uphill battle because I considered myself fundamentally flawed, like I wasn’t properly equipped. It was like I was going to war with a pocket knife when others around me had machine guns and heavy artillery. This

Beyond jobs, what life aptitudes should music instruction nurture? How can it help solve challenges that face students and their communities both today and tomorrow?

Habits such as order and consistency in presentations aid our children to better master their aptitude and accuracy. Daily, one must remember to observe and respect our children by not interrupting their concentration. Encouraging our children’s contribution to the life of the family or other social groups is also suggested (cleaning, table setting, pet care, etc.).

Should a person devote their efforts to achieving their maximize potential, or dedicate their talent and abilities to accomplishing worldly projects that improve other people’s standard of living? Is it possible to be happy irrespective of the lack of financial remuneration obtained through personal efforts? Can a person attain happiness by discovering, developing, and honoring their aptitude and skills, working diligently to improve their own life and other people’s lives, while also striving to integrate all divergent aspects of their personality into a unifying self, i.e. integration of the id, ego, and superego? Can a person achieve a happy and meaningful life by pursing an artistic life of creation? Does granting ourselves free rein to produce artistic embodiments depicting the elemental evil underling our base nature rivaling with our preening desire to engage only in goodness inevitably give birth to our textured spiritual awareness?

If you want an average, successful life, it doesn’t take much planning. Just stay out of trouble, go to school, and apply for jobs you might like. But if you want something extraordinary, you have two paths: 1) Become the best at one specific thing. 2) Become very good (top 25%) at two or more things. The first strategy is difficult to the point of near impossibility. Few people will ever play in the NBA or make a platinum album. I don’t recommend anyone even try. The second strategy is fairly easy. Everyone has at least a few areas in which they could be in the top 25% with some effort. In my case, I can draw better than most people, but I’m hardly an artist. And I’m not any funnier than the average standup comedian who never makes it big, but I’m funnier than most people. The magic is that few people can draw well and write jokes. It’s the combination of the two that makes what I do so rare. And when you add in my business background, suddenly I had a topic that few cartoonists could hope to understand without living it. I always advise young people to become good public speakers (top 25%). Anyone can do it with practice. If you add that talent to any other, suddenly you’re the boss of the people who have only one skill. Or get a degree in business on top of your engineering degree, law degree, medical degree, science degree, or whatever. Suddenly you’re in charge, or maybe you’re starting your own company using your combined knowledge. Capitalism rewards things that are both rare and valuable. You make yourself rare by combining two or more “pretty goods” until no one else has your mix. . . . At least one of the skills in your mixture should involve communication, either written or verbal. And it could be as simple as learning how to sell more effectively than 75% of the world. That’s one. Now add to that whatever your passion is, and you have two, because that’s the thing you’ll easily put enough energy into to reach the top 25%. If you have an aptitude for a third skill, perhaps business or public speaking, develop that too. It sounds like generic advice, but you’d be hard-pressed to find any successful person who didn’t have about three skills in the top 25%.

The lesson to be learned is that your affections and emotional capital are valuable resources.  Be strong, be discerning, and do not give this gift to anyone who does not deserve it. What are the Dangers and the Long-Term Outcomes of Associating Closely with Psychopaths, Sociopaths, and Narcissists? When you associate in the long term with disordered individuals, the outcome is almost always disillusioning, negative, or tragic. There are very few exceptions. This is due to three reasons: 1. A psychopath’s aptitude for moral depravity is a bad influence for anyone wishing to live a peaceful and conscientious life. The old proverb rings true: you become like those you associate with – for the good and the bad. 2. Psychopaths like to exploit and cheat the people closest to them. The frequent pattern of those closest to them getting hurt or being driven to ruin is often observable by outsiders. 3. They can even harm and hurt you unintentionally, because none of their actions or decisions take others’ welfare into account.  For example: The majority of HIV patients who regularly have

If you look at a sample group of precocious youth who have been exposed to a sport around the same time and have worked equally hard, there is no cogent explanation for the difference in their results other than the superior competence of a few in a certain domain or skill set, or what we call ‘aptitude’. Talent makes itself seen – you can tell from the feverish pace at which some pick up a certain subject, while others take much longer to wrap their heads around it – before hard work takes over. Quite often, we come across two players who’ve spent their entire lives playing a sport and have risen through the ranks. For one of them success flows easily, almost effortlessly, while the other may have a more laboured progress. But when the latter hits a bend and begins to play well, I don’t ascribe the turnaround to discipline alone – I believe they are actually tapping into a pre-existing resource. In general, though, a person who’s working hard and doing all the right things will invariably pull ahead of someone who may be talented but is not putting in as much effort.

What i want in life is an aptitude for astonishment room for unanticipated delight.

What are your aptitudes? Your talents?” Their footsteps slowed as they reached the woods. His talents…he could hold his liquor, beat a man at billiards or cards, seduce a woman. He was a crack shot and an excellent rider. Then Christopher thought of the thing in his life he had most been lauded for, and showered with praise and medals. “I have one talent,” he said, taking Albert’s leash from Beatrix’s hand. He looked down into her round eyes. “I’m good at killing.” Without another word, he left her standing at the edge of the forest.

Cultures grow out of the keystone habits in every organization, whether leaders are aware of them or not. For instance, when researchers studied an incoming class of cadets at West Point, they measured their grade point averages, physical aptitude, military abilities, and self-discipline. When they correlated those factors with whether students dropped out or graduated, however, they found that all of them mattered less than a factor researchers referred to as “grit,” which they defined as the tendency to work “strenuously toward challenges, maintaining effort and interest over years despite failure, adversity, and plateaus in progress.”4.26,4.27 What’s most interesting about grit is how it emerges. It grows out of a culture that cadets create for themselves, and that culture often emerges because of keystone habits they adopt at West Point. “There’s so much about this school that’s hard,” one cadet told me. “They call the first summer ‘Beast Barracks,’ because they want to grind you down. Tons of people quit before the school year starts. “But I found this group of guys in the first couple of days here, and we started this thing where, every morning, we get together to make sure everyone is feeling strong. I go to them if I’m feeling worried or down, and I know they’ll pump me back up. There’s only nine of us, and we call ourselves the musketeers. Without them, I don’t think I would have lasted a month here.” Cadets who are successful at West Point arrive at the school armed with habits of mental and physical discipline. Those assets, however, only carry you so far. To succeed, they need a keystone habit that creates a culture—such as a daily gathering of like-minded friends—to help find the strength to overcome obstacles. Keystone habits transform us by creating cultures that make clear the values that, in the heat of a difficult decision or a moment of uncertainty, we might otherwise forget.

Parents are often shocked, too, to hear that, once you control for aptitude, a person’s lifetime earnings don’t vary based on what college they attended. In other words, if you’re smart enough to get into Yale, it doesn’t really matter (from an income perspective) whether you go there or instead choose your much cheaper state university. The

Home Remedies For Chapped Lips Home Remedies For Chapped Lips Dry and chapped lips occur all of the time without warning. It might cause annoyance and affect the way that people live their lives, although this really is not life threatening. There are different indications that may be observed, for example, existence of one or several of these symptoms: sores, tenderness, flaking, cracking, redness and dryness. When left untreated, dry and chapped lips can worsen and affect the other elements of the oral orifice. Causes Reasons for developing dryness on the lips comprise an excessive amount of exposure to sunlight licking of lips, smoking, dehydration, allergy, vitamin deficiency and rigorous climate. Home Remedies for Chapped Lips There are over-the-counter ointments to remedy chapped lips, but there also other home remedies which are thought to be more effective and safer. Among them are: Natural oils Natural oils like olive oil, coconut oil or mustard oil are excellent in keeping the affected area moist. These oils are best for those instances where the offender is either dry or cold weather. Cucumber Slathering the area that is affected with the liquid and juicing cucumber slices is an excellent means of alleviating the discomfort of dry lips. It's recommended to keep the lips moistened by doing this several times per day. Aloe vera There is no doubt about the healing properties of aloe vera although its scent and taste are disagreeable. It'll be easy enough lather the lips with the juice and to simply pluck a leaf when the need arises. Rose petals When there's no aloe vera plant available, rose petal infusion is a great choice for relief of chapped lips. This extract mixed with raw milk can serve as a moisturizing agent. The recommended regimen is always to apply the mixture two to three times a day prior to going to bed, and after that once. If raw milk isn't accessible, glycerin is a great replacement. Water The calming and hydrating effects of water can alleviate the pain. Petroleum Jelly Petroleum jelly could be utilized several times a day before climbing the bed and also once. Coating the lips with honey before cleaning with petroleum may only do just fine if the concentrated greasiness of petroleum feels uneasy or if it's causing more pain. Milk cream Milk cream is a superb skin softener, and it has the aptitude hasten the elimination of dead skin. Judgment The key is to moisturize chapped lips as soon as possible to help hasten the healing by avoiding the thing that is certainly causing it in the first place. Keep hydrated, eat succulent foods or cruciferous, avoid sunlight and keep warm within your room during chilly nights. Must Read More ALL Friends tkplanet.com

It's your aptitude, not just your attitude that determines your ultimate altitude." Zig Ziglar

If you could have a gigantic billboard anywhere with anything on it, what would it say and why? I would need three billboards: “Don’t let the weight of fear weigh down the joy of curiosity.” Fear is really false evidence appearing real. “The great majority of that which gives you angst never happens, so you must evict it.” Don’t let it live rent-free in your brain. “Attitude puts aptitude on steroids.” Attitude is the soft stuff, but when the chips are down, as they so often are, it’s the soft stuff that often counts. What advice would you give to a smart, driven college student about to enter the “real world”? The seminal change in the business from then to now is that a young person should view the career pyramid differently rather than traditionally. Put the point at the bottom where you are now (at the start of your career) and conceive your future as an expanding opportunity horizon where you can move laterally across the spectrum in search of an ever-widening set of career opportunities. Reinvent yourself regularly. See your world as an ever-increasing set of realities and seize the day.

A popular misconception is that decision analysis is unemotional, dehumanizing, and obsessive because it uses numbers and arithmetic in order to guide important life decisions. Isn’t this turning over important human decisions “to a machine,” sometimes literally a computer — which now picks our quarterbacks, our chief executive officers, and even our lovers? Aren’t the “mathematicizers” of life, who admittedly have done well in the basic sciences, moving into a context where such uses of numbers are irrelevant and irreverent? Don’t we suffer enough from the tyranny of numbers when our opportunities in life are controlled by numerical scores on aptitude tests and numbers entered on rating forms by interviewers and supervisors? In short, isn’t the human spirit better expressed by intuitive choices than by analytic number crunching? Our answer to all these concerns is an unqualified “no.” There is absolutely nothing in the von Neumann and Morgenstern theory — or in this book — that requires the adoption of “inhumanly” stable or easily accessed values. In fact, the whole idea of utility is that it provides a measure of what is truly personally important to individuals reaching decisions. As presented here, the aim of analyzing expected utility is to help us achieve what is really important to us. As James March (1978) points out, one goal in life may be to discover what our values are. That goal might require action that is playful, or even arbitrary. Does such action violate the dictates of either rationality or expected utility theory? No. Upon examination, an individual valuing such an approach will be found to have a utility associated with the existential experimentation that follows from it. All that the decision analyst does is help to make this value explicit so that the individual can understand it and incorporate it into action in a noncontradictory manner.

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Assuming that his talent can survive the increasing strain, there is one scarcely avoidable danger that lies ahead of the pupil on his road to mastery. Not the danger of wasting himself in idle self-gratification – for the East has no aptitude for this cult of the ego – but rather the danger of getting stuck in his achievement, which is confirmed by his success and magnified by his renown: in other words, of behaving as if the artistic existence were a form of life that bore witness to its own validity.

If your child shows an aptitude or a passion for something, encourage her toward it and do whatever it takes to allow her to continue pursuing it. Give her all the resources she needs, but let her decide how to use them.

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As our environment and level of aptitude continuously changes, we must rise to the occasion to meet these changes.

That is freeing (and in some cases forcing) professionals to do what computers and low-wage foreign technicians have a more difficult time replicating: recognizing patterns, crossing boundaries to uncover hidden connections, and making bold leaps of imagination. Meantime, a world teeming with information, individual choices, and just plain stuff is putting a premium on this aptitude in our personal lives as well. Modern life’s glut of options and stimuli can be so overwhelming that those with the ability to see the big picture—to sort out what really matters—have a decided advantage in their pursuit of personal well-being.

so long since my last stint in college, but my aptitude for academics came back to me quickly.

before. I think the game of competitive life often requires maximizing the experience of the people who have the most aptitude and the most determination as learning machines. And if you want the very highest reaches of human achievement, that's where you have to go. You do not want to choose a brain surgeon for your child by drawing straws to select one of fifty applicants, all of whom take turns doing procedures.

Once upon a time I’d dreamed of being a professional artist, driven by nothing but the muse and the inner calling to express life through paint. I’d never caught my lucky break, but that was ok. The thrill of nurturing creative brilliance in those younger souls blessed with the aptitude for it was more than enough to fulfil me. It did fulfil me, and still left me time to indulge my muse.

Although psychoanalysis recognizes that the past shapes both the present and the future, we have seen that an excessive faithfulness to the past can prevent us from gracefully entering the art of living. In this context, every new delight, every novel allegiance, induces us toward this art to the degree that it empowers us to develop a more discerning relationship to our past. This is not a matter of repressing the past, for as I previously indicated, this would merely convert what is traumatic about this past into symptoms and repetition compulsions. Rather, it is a way to go on with our lives without letting the ordeals of the past diminish our aptitude for aliveness in the present. Though the present is always imbued by the dissatisfactions and wounding aggressions of the past, we can learn to hold ourselves open to the myriad existential opportunities that emerge in the course of our ongoing process of fashioning a singular identity. We can, for example, feel deep sorrow or regret about past betrayals, abandonments, lost loves, or missed chances, yet still know how to welcome new loves and interpersonal alliances. Even if it is the case that the best we can accomplish at any given moment is to get one step closer to living the life that we want to live, we can activate our particular art of living to ensure that the step we take is a feisty one.

I wanted to write my story inspirationally to encourage young people to pursue their education as life’s most worthwhile goal. And I want to emphasize that my belief is that education is for everybody according to their suitability, aptitude, and resources. It doesn’t have to be academic or vocational, but it has to be mind-opening. Education is not merely specializing in a field, scientific or humanistic; education is preparing the mind for a more objective way of thinking, allowing light to enter the darkness and leaving some light behind; education means pushing ignorance aside, avoiding it, fighting it, and keeping it sequestered. It means becoming a higher human by cultivating the highest of our assets, our minds.

(Mother Teresa) said one must have great love to take up her cross every day and follow in faith her Beloved Jesus. Only such love can make the life possible. Attraction for the religious life is not sufficient. Any girl who comes “to seek peace” is to be carefully and seriously tested, as is one who “loves solitude”. Aptitude also was rated far below the supreme test of love and determination to strive for perfection. Aptitude, or general fitness for the life, is absolutely necessary, but aptitude without a personal love of Our Lord is not sufficient. … And she always added that a person who chooses marriage is not by any means barred from the life of Christian perfection, for there are many saints in the kitchens, factories and offices of the world. Not all the contemplatives are found in the cloister; among the priests and nuns engaged in the active apostolate, there are contemplatives and there are contemplatives in the world.

In one sense we are all unique, absolutely one-of-a-kind individual creations; but in a much more profound way, each of us has come about as the result of a "long choosing." This is a phrase from writer Wendell Berry, whose book Remembering describes the main character, Andy Catlett’s, struggle with a sudden bout of amnesia. To those acquainted with Berry’s stories about Port William, Kentucky, Andy is a familiar figure, having grown up in the town’s rich web of family and neighborhood relationships. His disorientation begins during a cross-country plane trip to a scientific conference, where he is caught up in the security lines and body searches now a familiar part of the post-9/11 reality. In this world every stranger in an airport terminal is a potential enemy, someone to be kept at a safe distance. Somehow Andy makes it back to his home in rural Kentucky, but he is rough shape. He has literally forgotten who he is, and wanders about town looking for clues. His memories—and his sense of self—return only when in a confused dream state he sees his ancestors, walking together in an endless line. To Andy they are a "long dance of men and women behind, most of whom he never knew, . . . who, choosing one another, chose him.” In other words Andy Catlett is not a self-made man living in an isolated blip of a town, but he and his home are the sum of hundreds of courtships and conceptions, choices and chances, errors and hopes. We like to imagine that we are unique, absolutely unprecedented. But here is the truth: not just the tilt of our noses or the color of our bodies, but far more intimate characteristics–the shape of our feet or an inner tendency towards joy or sadness–have belonged to other people before we came along to inherit them. We came about because they decided to marry one person and not the other, to have six children instead of three, to move to a city instead of staying on the farm. It is remarkable to think of someone walking down the streets of sixteenth-century Amsterdam with my fingers and kneecaps, my tendency toward melancholy and my aptitude for music. We live within a web of holy obligation. We are connected to people of the world today, and to other invisible people: the unknown number of generations yet to be born. One of the most important things we can do, in the way we care for the earth and in the way we care for our local church life, is to recognize their potential presence. (pp.117-118)

In the same year, Musashi adopted another son, but this time it was a blood relative. Iori was the second son of Tahara Hisamitsu, Musashi’s older brother by four years, and he was retained to serve the Akashi daimyō, Ogasawara Tadazane. With his newly adopted son gainfully employed, Musashi became a “guest” of Tadazane and moved to Akashi. Iori was clearly a gifted young man, and five years later, at the age of twenty, was promoted to the distinguished position of “elder” of the domain. As a guest in the Honda house in Himeji and then the Ogasawara house, Musashi cultivated his artistic expression. He started studying Zen, painting, sculpture and even landscape design, and fraternized with distinguished artists and scholars such as Hayashi Razan. He had a free hand to do as he liked, and he liked to be creative. Having just emerged from an era of incessant warfare, proficiency in the more refined arts had become once again a desirable attribute in high society. It was during this period that Musashi realized how the various arts had much in common in terms of the search for perfection. He understood that the arts and occupations were “Ways” in their own right, by no means inferior to the Way of the warrior. This attitude differs from writings by other warriors, which are typically underpinned by hints of exclusivity, even arrogance, toward those not in “Club Samurai.” That said, the ideal of bunbu ryōdō (the two ways of brush and sword in accord) had long been a mainstay of samurai culture. Samurai literature from the fourteenth century onwards exhibits a concern for balancing martial aptitude with the refinement in the genteel arts and civility; namely an equilibrium between bu (martial) and bun (letters or the arts). For example, Shiba Yoshimasa’s Chikubasho (1383) admonishes the ruling class to pay attention to matters of propriety, self-cultivation, and attention to detail. “If a man has attained ability in the arts, it is possible to ascertain the depth of his mind, and the demeanor of his clan can be ascertained. In this world, honour and reputation are valued above all else. Thus, a man is able to accrue standing in society by virtue of competence in the arts and so should try to excel in them too, regardless of whether he has ability or not… It goes without saying that a man should be dexterous in military pursuits using the bow and arrow…” This was easier said than done in times of constant social turmoil and the chaos of war, but is exactly what Musashi turned his attention to as he entered the twilight years of his life. His pursuit for perfection in both military arts and other artistic Ways is perhaps why he is so revered to this day.

3 A’s of life: Astute, Aptitude, Attitude. An astute builds aptitude & sways attitude

For instance, when researchers studied an incoming class of cadets at West Point, they measured their grade point averages, physical aptitude, military abilities, and self-discipline. When they correlated those factors with whether students dropped out or graduated, however, they found that all of them mattered less than a factor researchers referred to as “grit,” which they defined as the tendency to work “strenuously toward challenges, maintaining effort and interest over years despite failure, adversity, and plateaus in progress.

What is negated is the rhetoric regarding obsession for gold as the dowry is that the parents have a choice to express their care and love for their daughter in a different form where they invest the resources in her education and training to help her acquire skills, nurture her talents, develop her aptitude, build her capacities, and make her independent from the very beginning of her life, so that in case of any emergency, she may face challenges to survive and flourish in any circumstances. Preparing her to get gold medals and accolades in any skill, may be prioritized rather than giving gold at the time of marriage.

There have been families and gilds which have made their entire livelihood by these manual industries. There have also been hundreds of thousands of farming families which have supplemented their meager income from their farms by taking up some of these domestic industries, and those who have displayed or developed special aptitude for such work have naturally drifted into this wholly industrial life. This has doubtless been the origin of industrial families and gilds. But the point to be especially noted is that this wide development of domestic industries is due to the skill and diligence of Japan's working women.

I don’t know whether God knows everything, but given human aptitude for detestable behaviors He should have known better than to tinker after perfecting the ape.

Even now, biologists tend not to have much mathematics beyond calculus. People who like mathematics and have an aptitude for it tend more toward mathematics or physics than the life sciences. May was an exception. His interests at first tended toward the abstract problems of stability and complexity, mathematical explanations of what enables competitors to coexist. But he soon began to focus on the simplest ecological questions of how single populations behave over time. The inevitably simple models seemed less of a compromise.

Although the role of serendipity is familiar, what’s not so well appreciated is how different serendipity is from luck. Serendipity is not just an apparent aptitude for making fortunate discoveries accidentally, as my dictionary defines it. Serendipitous discoveries are always made by people in a particular frame of mind, people who are focused and alert because they’re searching for something. They just happen to find something else.

Most of us alive today will survive into old age, and although that is a welcome development, the price of experiencing more life is sometimes experiencing less of it, too. So many losses routinely precede the final one now: loss of memory, mobility, autonomy, physical strength, intellectual aptitude, a longtime home, the kind of identity derived from vocation, whole habits of being, and perhaps above all a certain forward-tilting sense of self—the feeling that we are still becoming, that there are things left in this world we may yet do. It is possible to live a long life and experience very few of these changes, and it is possible to experience them all and find in them, or alongside them, meaning and gratitude. But for most of us, they will provoke, at one point or another, the usual gamut of emotions inspired by loss, from mild irritation to genuine grief. I don’t mean to suggest that my father was unhappy at the end of his life; he was not.

teaching was an underpaid and underappreciated profession. He’d said it drained the life out of people. He’d said the system takes advantage of teachers and sets them up to fail, so why would any intelligent, reasonable person with an aptitude for science or mathematics or engineering ever willingly accept a teacher’s salary to do a teacher’s job?

The rhythms of the game complemented the lifestyle he preferred.

Jesus said, “Not everyone is mature enough to live a married life. It requires a certain aptitude and grace. Marriage isn’t for everyone. Some, from birth seemingly, never give marriage a thought. Others never get asked—or accepted. And some decide not to get married for kingdom reasons. But if you’re capable of growing into the largeness of marriage, do it.

THERE IS ONE mirror in my house. It is behind a sliding panel in the hallway upstairs. Our faction allows me to stand in front of it on the second day of every third month, the day my mother cuts my hair. I sit on the stool and my mother stands behind me with the scissors, trimming. The strands fall on the floor in a dull, blond ring. When she finishes, she pulls my hair away from my face and twists it into a knot. I note how calm she looks and how focused she is. She is well-practiced in the art of losing herself. I can’t say the same of myself. I sneak a look at my reflection when she isn’t paying attention—not for the sake of vanity, but out of curiosity. A lot can happen to a person’s appearance in three months. In my reflection, I see a narrow face, wide, round eyes, and a long, thin nose—I still look like a little girl, though sometime in the last few months I turned sixteen. The other factions celebrate birthdays, but we don’t. It would be self-indulgent. “There,” she says when she pins the knot in place. Her eyes catch mine in the mirror. It is too late to look away, but instead of scolding me, she smiles at our reflection. I frown a little. Why doesn’t she reprimand me for staring at myself? “So today is the day,” she says. “Yes,” I reply. “Are you nervous?” I stare into my own eyes for a moment. Today is the day of the aptitude test that will show me which of the five factions I belong in. And tomorrow, at the Choosing Ceremony, I will decide on a faction; I will decide the rest of my life; I will decide to stay with my family or abandon them. “No,” I say. “The tests don’t have to change our choices.” “Right.” She smiles. “Let’s go eat breakfast.” “Thank you. For cutting my hair.” She kisses my cheek and slides the panel over the mirror. I think my mother could be beautiful, in a different world.

Through its complex orchestration of time and space, no less than through the social division of labor, life in the city takes on the character of a symphony: specialized human aptitudes, specialized instruments, give rise to sonorous results which, neither in volume nor in quality, could be achieved by any single piece. Cities

We therefore need discrimination in all things so that we may rightly assess every form of action. For him who possesses it, discrimination is a light illuminating the right moment, the proposed action, the form it takes, strength, knowledge, maturity, capacity, weakness, resolution, aptitude, degree of contrition, inner state, ignorance, physical strength and temperament, health and misery, behavior, position, occupation, upbringing, faith, disposition, purpose, way of life, degree of fearlessness, skill, natural intelligence, diligence, vigilance, sluggishness, and so on. -Then discrimination reveals the nature of things, their use, quantity and variety, as well as the divine purpose and meaning in each word or passage of Holy Scripture.