Aspect Motivational Quotes

Forget about self-image and self-judgment. It's about self-love, and no one teaches you that at school. No one teaches you that if you accept and love yourself, nothing and no one can touch you. This is the only face and body you're ever going to get, so be comfortable and happy in it. Own it. Own every aspect of who you are and present it to the world with the utmost pride.

The more pride you have in a particular aspect of your identity, the more motivated you will be to maintain the habits associated with it. If you’re proud of how your hair looks, you’ll develop all sorts of habits to care for and maintain it. If you’re proud of the size of your biceps, you’ll make sure you never skip an upper-body workout. If you’re proud of the scarves you knit, you’ll be more likely to spend hours knitting each week. Once your pride gets involved, you’ll fight tooth and nail to maintain your habits.

The most paradoxical aspect of neurotic shame is that it is the core motivator of the superachieved and the underachieved, the star and the scapegoat, the righteous and the wretched, the powerful and the pathetic.

As with all other aspects of the narrative art, you will improve with practice, but practice will never make you perfect. Why should it? What fun would that be?

Though I obviously have no proof of this, the one aspect of life that seems clear to me is that good people do whatever they believe is the right thing to do. Being virtuous is hard, not easy. The idea of doing good things simply because you're good seems like a zero-sum game; I'm not even sure those actions would still qualify as 'good,' since they'd merely be a function of normal behavior. Regardless of what kind of god you believe in--a loving god, a vengeful god, a capricious god, a snooty beret-wearing French god, or whatever--one has to assume that you can't be penalized for doing the things you believe to be truly righteous and just. Certainly, this creates some pretty glaring problems: Hitler may have thought he was serving God. Stalin may have thought he was serving God (or something vaguely similar). I'm certain Osama bin Laden was positive he was serving God. It's not hard to fathom that all of those maniacs were certain that what they were doing was right. Meanwhile, I constantly do things that I know are wrong; they're not on the same scale as incinerating Jews or blowing up skyscrapers, but my motivations might be worse. I have looked directly into the eyes of a woman I loved and told her lies for no reason, except that those lies would allow me to continue having sex with another woman I cared about less. This act did not kill 20 million Russian peasants, but it might be more 'diabolical' in a literal sense. If I died and found out I was going to hell and Stalin was in heaven, I would note the irony, but I couldn't complain. I don't make the fucking rules.

The instinct to survive is human nature itself, and every aspect of our personalities derives from it. Anything that conflicts with the survival instinct acts sooner or later to eliminate the individual and thereby fails to show up in future generations. . . . A scientifically verifiable theory of morals must be rooted in the individual's instinct to survive--and nowhere else!--and must correctly describe the hierarchy of survival, note the motivations at each level, and resolve all conflicts. We have such a theory now; we can solve any moral problem, on any level. Self-interest, love of family, duty to country, responsibility toward the human race . . . . The basis of all morality is duty, a concept with the same relation to group that self-interest has to individual.

Chris would use the spiritual aspect to try to motivate us. "He'd tell us to think about all the evil in the world, all the hatred, and imagine ourselves running against the forces of darkness, the evil wall that was trying to keep us from running our best. He believed that doing well was all mental, a simple matter of harnessing whatever energy was available.

Talking to God should be part of every aspect of life, in times of peace as well as in every battle.

Ironically, when we own the shadow aspects of our self and put down our masks - this is when we become truly lovable.

like every other aspect of our psychology, motivation is biological.

You have come nearer to mastering a good many aspects of cooking than anyone except a handful of great chefs, and some day it will pay off. I know it will. You will just have to go on working, and teaching, and getting around, and spreading the gospel until it does. (Avis DeVoto to Julia Child)

Far from helping students to develop into mature, self-reliant, self-motivated individuals, schools seem to do everything they can to keep youngsters in a state of chronic, almost infantile, dependency. The pervasive atmosphere of distrust, together with rules covering the most minute aspects of existence, teach students every day that they are not people of worth, and certainly not individuals capable of regulating their own behavior.

Maybe we feel meaning only when we deal with something bigger. Perhaps we hope that someone else, especially someone important to us, will ascribe value to what we've produced? Maybe we need the illusion that our work might one day matter to many people. That it might be of some value in the big, broad world out there [...]? Most likely it is all of these. But fundamentally, I think that almost any aspect of meaning [...] can be sufficient to drive our behaviour. As long as we are doing something that is somewhat connected to our self image, it can fuel our motivation and get us to work much harder.

I remember clearly the deaths of three men. One was the richest man of the century, who, having clawed his way to wealth through the souls and bodies of men, spent many years trying to buy back the love he had forfeited and by that process performed great service to the world and, perhaps, had much more than balanced the evils of his rise. I was on a ship when he died. The news was posted on the bulletin board, and nearly everyone recieved the news with pleasure. Several said, "Thank God that son of a bitch is dead." Then there was a man, smart as Satan, who, lacking some perception of human dignity and knowing all too well every aspect of human weakness and wickedness, used his special knowledge to warp men, to buy men, to bribe and threaten and seduce until he found himself in a position of great power. He clothed his motives in the names of virtue, and I have wondered whether he ever knew that no gift will ever buy back a man's love when you have removed his self-love. A bribed man can only hate his briber. When this man died the nation rang with praise... There was a third man, who perhaps made many errors in performance but whose effective life was devoted to making men brave and dignified and good in a time when they were poor and frightened and when ugly forces were loose in the world to utilize their fears. This man was hated by few. When he died the people burst into tears in the streets and their minds wailed, "What can we do now?" How can we go on without him?" In uncertainty I am certain that underneath their topmost layers of frailty men want to be good and want to be loved. Indeed, most of their vices are attempted short cuts to love. When a man comes to die, mo matter what his talents and influence and genius, if he dies unloved his life must be a failure to him and his dying a cold horror....we should remember our dying and try so to live that our death brings no pleasure to the world.

We all look for strategies or techniques that will free us from the pain of relationships and the hard work good relationships demand. We hope that better planning, more effective communication, clear role definitions, conflict resolution strategies, gender studies, and personality typing--to name just a few -- will make the difference. There may be value in these things, but if they were all we needed, Jesus' life, death, and resurrection would be unnecessary or, at best, redundant. Skills and techniques appeal to us because they promise that relational problems can be fixed by tweaking our behavior without altering the bent of our hearts. But the Bible says something very different. It says that Christ is the only real hope for relationships because only he can dig deep enough to address the core motivations and desires of our hearts. Most dangerous aspect of your relationships is not your weakness, but your delusions of strength. Self-reliance is almost always a component of a bad relationship.

In some aspects losing a child is like a wall, but instead of getting over it, you must carry the wall with you, wherever you go, for as long as you live. The wall is immovable. You can’t go anywhere until you learn to move the wall. You are just stuck in the same place, forever. You can tug and tug all you want, there are days that the wall will not move. And there are days that it moves ever so slightly. Over time I have realized that in order to move forward, knowing that I must bring this wall with me, that the best way to do so is to metaphorically flood the soil near the wall with water, and have the wall float with me, instead of me having to carry it. Every act of love and kindness turns to water. Water and love can penetrate and move anything. It just takes time. I need to turn my wall into a raft.

(...) Arthur ne aminteşte adesea (şi lui însuşi) că emoţia are puterea de a ascunde şi de a falsifica cunoaşterea; că lumea întreagă capătă un aspect senin atunci când avem motive să ne bucurăm şi unul întunecat şi posomorât atunci când ne copleşeşte părerea de rău

There is a sense in which all cognition can be said to be motivated. One is motivated to understand the world, to be in touch with reality, to remove doubt, etc. Alternately one might say that motivation is an aspect of cognition itself. Nevertheless, motives like wanting to find the truth, not wanting to be mistaken, etc., tend to align with epistemic goals in a way that many other commitments do not. As we have begun to see, all reasoning may be inextricable from emotion. But if a person's primary motivation in holding a belief is to hue to a positive state of mind, to mitigate feelings of anxiety, embarrassment, or guilt for instance. This is precisely what we mean by phrases like "wishful thinking", and "self-deception". Such a person will of necessity be less responsive to valid chains of evidence and argument that run counter to the beliefs he is seeking to maintain. To point out non-epistemic motives in an others view of the world, therefore, is always a criticism, as it serves to cast doubt on a persons connection to the world as it is.

If you give to get something, you’re not giving, you’re trading. Your motives are second in importance only to your actions

Today, I am doing well in every aspect of my life. But, this is only because I've realized that I can do it.

Any good person who is motivated to attain awareness of the whole truth should follow the Universal Way to calm his mind and harmonize it with all aspects of life.

To respect a person is not possible without knowing him; care and responsibility would be blind if they were not guided by knowledge. Knowledge would be empty if it were not motivated by concern. There are many layers of knowledge; the knowledge which is an aspect of love is one which does not stay at the periphery, but penetrates to the core. It is possible only when I can transcend the concern for myself and see the other person in his own terms. I may know, for instance, that a person is angry, even if he does not show it overtly; but I may know him more deeply than that; then I know that he is anxious, and worried; that he feels lonely, that he feels guilty. Then I know that his anger is only the manifestation of something deeper, and I see him as anxious and embarrassed, that is, as the suffering person, rather than as the angry one.

Always questioning your motivations is a healthy thing, but fearing your capacity for doing the wrong thing so that you retreat from many aspects of life is a terrible error in itself.

The old concept of chronological, orderly, symmetrical development of character died when it was discovered that the unconscious motivations are entirely at odds with fabricated conventions. Human beings do not grow in perfect symmetry. They oscillate, expand, contract, backtrack, arrest themselves, retrogress, mobilize, atrophy in part, proceed erratically according to experience and traumas. Some aspects of the personality mature, others do not. Some live in the past, some in the present. Some people are futuristic characters, some are cubistic, some are hard-edged, some geometric, some abstract, some impressionistic, some surrealistic!

autonomy over four aspects of work: what people do, when they do it, how they do it, and whom they do it with. As Atlassian’s experience shows, Type I behavior emerges when people have autonomy over the four T’s: their task, their time, their technique, and their team.

Of all the judgments that we pass in life, none is as important as the one we pass on ourselves, for that judgment touches the very center of our existence. … No significant aspect of our thinking, motivation, feelings, or behavior is unaffected by our self-evaluation….

To my mind where you have studied is not the most important aspect, more important is personal motivation and self-improvement

When our hopes for performance are not completely met, realistic optimism involves accepting what cannot now be changed, rather than condemning or second-guessing ourselves. Focusing on the successful aspects of performance (even when the success is modest) promotes positive affect, reduces self-doubt, and helps to maintain motivation (e.g., McFarland & Ross, 1982).... Nevertheless, realistic optimism does not include or imply expectations that things will improve on their own. Wishful thinking of this sort typically has no reliable supporting evidence. Instead, the opportunity-seeking component of realistic optimism motivates efforts to improve future performances on the basis of what has been learned from past performances.

The only way of life satisfying the need of all times must be motivated by incentives and rewards – materially, morally and spiritually because motivation for work is produced by incentives and rewards only, an aspect built into the fundamental specification of human nature itself. Any prescription not recognising this important aspect of life is bound to fail in the life-styles of human beings.

The central aspect I wanted to explore was the path a person takes to get to the point where they can justify doing terrible things in the name of good. What motivations sway them? What stones laid in childhood become the foundation legacies are built on?

People undergo several sequential steps in maturing from infancy including childhood, adolescences, young adulthood, middle age, and old age. Each stage presents distinct challenges that require a person to amend how they think and act. The motive for seeking significant change in a person’s manner of perceiving the world and behaving vary. Alteration of person’s mindset can commence with a growing sense of awareness that a person is dissatisfied with an aspect of his or her life, which cause a person consciously to consider amending their lifestyle.

Anyone who is truly crazy, in my book, wouldn't be able to understand the dialectic of crazy and not-crazy. Listen, I've worked for the pharmaceutical companies, they have a vested belief in making you believe that if you have a chemical imbalance you need them to be 'cured' of your current issues and personality. Indefinitely. Imagine diagnosing personality only in terms of its negative aspects. Does this strike you as a strategy designed for health? The only way to deal with a problem is to fucking deal with it. Get inside what positive motivation, what intention, makes you behave in the way you are... and how you could maybe satisfy that need in a healthier or at least more agreeable manner. America wants quick, easy and painless; being a real person is slow, difficult and very messy.

When you listen to people, they feel valued. A 2003 study from Lund University in Sweden finds that “mundane, almost trivial” things like listening and chatting with employees are important aspects of successful leadership, because “people feel more respected, visible and less anonymous, and included in teamwork.”10 And a 2016 paper finds that this form of “respectful inquiry,” where the leader asks open questions and listens attentively to the response, is effective because it heightens the “follower’s” feelings of competence (feeling challenged and experiencing mastery), relatedness (feeling of belonging), and autonomy (feeling in control and having options). Those three factors are sort of the holy trinity of the self-determination theory of human motivation, originally developed by Edward L. Deci and Richard M. Ryan.11

[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.

Sex is only one aspect of sexual dependency. Pleasure becomes the motivation, but the real satisfaction is romantic. Bed becomes a forum in which struggles in a relationship are defused or intensified. Sex isn't about performance; it's about a certain kind of communication founded on trust and exposure and vulnerability that can't be expressed any other way.

management—not merely how bosses treat us at work, but also how the broader ethos has leached into schools, families, and many other aspects of our lives.

Rather than wither away, I wish for you to grow and flourish in all aspects of life.

The more pride you have in a particular aspect of your identity, the more motivated you will be to maintain the habits associated with it.

Every thing has multiple aspects, it depend on us what we look for and How we look at it.

The Christian up to his eyes in trouble can take comfort from the knowledge that in God’s kindly plan it all has a positive purpose, to further his sanctification. In this world, royal children have to undergo extra training and discipline which other children escape, in order to fit them for their high destiny. It is the same with the children of the King of kings. The clue to understanding all his dealings with them is to remember that throughout their lives he is training them for what awaits them, and chiseling them into the image of Christ. Sometimes the chiseling process is painful and the discipline irksome, but then the Scripture reminds us: “The Lord disciplines those he loves, and he punishes everyone he accepts as a son. Endure hardship as discipline; God is treating you as sons . . . No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it” (Heb 12:6-7,11). Only the person who has grasped this can make sense of Romans 8:28, “All things work together for good to them that love God” (KJV); equally, only he can maintain his assurance of sonship against satanic assault as things go wrong. But he who has mastered the truth of adoption both retains assurance and receives blessing in the day of trouble: this is one aspect of faith’s victory over the world. Meanwhile, however, the point stands that the Christian’s primary motive for holy living is not negative, the hope (vain!) that hereby he may avoid chastening, but positive, the impulse to show his love and gratitude to his adopting God by identifying himself with the Father’s will for him.

All men are created equal.' That doesn’t mean we are born into equal circumstances, or have the same skills. What we do have in common, though, is the ability to apply ourselves to achieving that which we desire. Each of us has the capacity to dream big, to assess and accept the aspects of our reality that are standing in our way, learn from them, overcome them and succeed.

Always questioning your motivations is a healthy thing, but fearing your capacity for doing the wrong thing, so that you retreat from many aspects of life, is a terrible error in itself.” If

Epicurus founded a school of philosophy which placed great emphasis on the importance of pleasure. "Pleasure is the beginning and the goal of a happy life," he asserted, confirming what many had long thought, but philosophers had rarely accepted. Vulgar opinion at once imagined that the pleasure Epicurus had in mind involved a lot of money, sex, drink and debauchery (associations that survive in our use of the word 'Epicurean'). But true Epicureanism was more subtle. Epicurus led a very simple life, because after rational analysis, he had come to some striking conclusions about what actually made life pleasurable - and fortunately for those lacking a large income, it seemed that the essential ingredients of pleasure, however elusive, were not very expensive. The first ingredient was friendship. 'Of all the things that wisdom provides to help one live one's entire life in happiness, the greatest by far is the possession of friendship,' he wrote. So he bought a house near Athens where he lived in the company of congenial souls. The desire for riches should perhaps not always be understood as a simple hunger for a luxurious life, a more important motive might be the wish to be appreciated and treated nicely. We may seek a fortune for no greater reason than to secure the respect and attention of people who would otherwise look straight through us. Epicurus, discerning our underlying need, recognised that a handful of true friends could deliver the love and respect that even a fortune may not. Epicurus and his friends located a second secret of happiness: freedom. In order not to have to work for people they didn't like and answer to potentially humiliating whims, they removed themselves from employment in the commercial world of Athens ('We must free ourselves from the prison of everyday affairs and politics'), and began what could best have been described as a commune, accepting a simpler way of life in exchange for independence. They would have less money, but would never again have to follow the commands of odious superiors. The third ingredient of happiness was, in Epicurus's view, to lead an examined life. Epicurus was concerned that he and his friends learn to analyse their anxieties about money, illness, death and the supernatural. There are few better remedies for anxiety than thought. In writing a problem down or airing it in conversation we let its essential aspects emerge. And by knowing its character, we remove, if not the problem itself, then its secondary, aggravating characteristics: confusion, displacement, surprise. Wealth is of course unlikely ever to make anyone miserable. But the crux of Epicurus's argument is that if we have money without friends, freedom and an analysed life, we will never be truly happy. And if we have them, but are missing the fortune, we will never be unhappy.

Every negative complex of emotion conceals a conflict, a problem or dilemma made up of contradictory or opposing motives or desires. Self-observation must recover these emotional seeds of the dramatization of life if real control of habits is to occur. Otherwise, mere control of habits will itself become a form of dramatized conflict or warfare with the motives of our lives. Food desires, sex desires, relational desires, desires for experience and acquisition, for rest, for release, for attention, for solitude, for life, for death, the whole pattern of desires must come under the view of consciousness, the aspects of the conflicts must be differentiated, and habits must be controlled to serve well-being or the pleasurable and effective play of Life. This whole process is truly possible only in the midst of the prolonged occasion of spiritual life in practice, since the mere mechanical and analytical attempts at self-liberation and self-healing do not undermine the principal emotion or seat of conflict, which is the intention to identify with a separate self sense and to reject and forget the prior and natural Condition of Unqualified or Divine Consciousness.

All of her life, Bibi had kept a governor on her anger, had consciously negotiated between the gracious, complaisant aspect of her nature and the darker part of herself that sometimes wanted to strike out, strike back. Her tendency to arbitrate herself into a courteous reaction, or at least one of quiet anger, was motivated not by a noble inclination, but by fear that she would lose control of herself.

The theory of motivation suggests you need to ask yourself a different set of questions than most of us are used to asking. Is this work meaningful to me? Is this job going to give me a chance to develop? Am I going to learn new things? Will I have an opportunity for recognition and achievement? Am I going to be given responsibility? These are the things that will truly motivate you. Once you get this right, the more measurable aspects of your job will fade in importance.

The survival instinct, however, is self-conscious in human beings; and when it consciously motivates our behavior, it defines us as radically self-centered creatures. Our self-centered drive to survive is a universal reality rooted in our biology. It was this aspect of our humanity that led our ancient religious mythmakers to try to describe its origins. “Original sin” was their answer to the question of the source of our universal human self-centeredness. No one understood that survival was an involuntary biological drive in life. Instead it was understood as the result of sinfulness and of disobedience. Atonement theology was born as a way to address this universal flaw in our understanding of human life.

Obsess to find ways to win. Work ethic separates the great from the good." "Be so focused on your own ambitions that no one can distract you from achieving them." "Have a maniacal work ethic. You want to overprepare so that luck becomes a product of design." "Stay hungry. Dominate each day with ambition unknown to humankind." "Goals motivate you. Bad habits corrode you." "Operate with love. It fuels the desire to become great." "Be comfortable with being uncomfortable. Growth comes at the end of discomfort." "Don't wait for opportunity. Create it. Seize it. Shape it." "Learn every aspect of your craft and substance will follow." "Find your killer instinct. Impose your will. But also realize you are part of a team.

To summarize, then, it appears that Christian holiness is a number of things together. It has both outward and inward aspects. Holiness is a matter of both action and motivation, conduct and character, divine grace and human effort, obedience and creativity, submission and initiative, consecration to God and commitment to people, self-discipline and self-giving, righteousness and love. It is a matter of Spirit-led law-keeping, a walk, or course of life, in the Spirit that displays the fruit of the Spirit (Christlikeness of attitude and disposition). It is a matter of seeking to imitate Jesus' way of behaving, through depending on Jesus for deliverance from carnal self-absorption and for discernment of spiritual needs and possibilities.

LIFE is like a mission game; each new challenge that you overcome leads you to something tougher. The beautiful aspect of it all is that as your problems increase, so does your strength and ability to handle them. YOU ARE STRONGER THAN YOU THINK YOU ARE. Never EVER forget this.

Sawyer Effect: A weird behavioral alchemy inspired by the scene in The Adventures of Tom Sawyer in which Tom and friends whitewash Aunt Polly’s fence. This effect has two aspects. The negative: Rewards can turn play into work. The positive: Focusing on mastery can turn work into play.

Then there was a man, smart as Satan, who, lacking some perception of human dignity and knowing all too well every aspect of human weakness and wickedness, used his special knowledge to warp men, to buy men, to bribe and threaten and seduce until he found himself in a position of great power. He clothed his motives in the name of virtue, and I have wondered whether he ever knew that no gift will ever buy back a man's love when you have removed his self-love. A bribed man can only hate his briber. When this man died the nation rang with praise and, just beneath, with gladness that he was dead.

Dreams are spiritual in nature but not physical as the scientist want to portray it to the world.Your dreams are the spiritual aspect of your life and the life you live now is the replay of the original.Dreams are spiritual information from God which he uses to direct,motivate,instruct and warn man in life.

having a sense of autonomy and personal competence is profoundly motivating.22 It turns out that we perform better, and feel better about ourselves, when we feel in charge of at least some aspects of what we’re doing—whether that’s in the goals we set for ourselves, the way we work, or the purpose behind our effort.

Yes, it is true that one generally needs to speak to the members of the key audience for a product or service. But as we are not trying to plumb an individual psyche for psychological motivation, but are rather trying to elucidate the relevant symbolic cultural meanings and practices, information garnered from those who do not like something is also relevant to understanding the cultural picture. In fact, contestation between points of view and meanings is a crucial aspect of the social dynamic. These nodal points of disagreement and different points of view can be precisely the most intriguing domains of cultural movement and thus new opportunities.

If renunciation is not embraced By the pure motivation of bodhicitta, It will not become a cause for the perfect bliss of unsurpassed awakening, So the wise should generate supreme bodhicitta. Beings are swept along by the powerful current of the four rivers, Tightly bound by the chains of their karma, so difficult to undo, Ensnared within the iron trap of their self-grasping, And enshrouded in the thick darkness of ignorance. Again and yet again, they are reborn in limitless saṃsāra, And constantly tormented by the three forms of suffering. This is the current condition of all your mothers from previous lives— Contemplate their plight and generate supreme bodhichitta.

Cas Wouters, inspired by conversations with Elias late in his life, suggests that we are living through a new phase in the Civilizing Process. This is the long-term trend of informalization I mentioned earlier, and it leads to what Elias called a “controlled decontrolling of emotional controls” and what Wouters calls third nature.182 If our first nature consists of the evolved motives that govern life in a state of nature, and our second nature consists of the ingrained habits of a civilized society, then our third nature consists of a conscious reflection on these habits, in which we evaluate which aspects of a culture’s norms are worth adhering to and which have outlived their usefulness.

It is easy to see why so many people view empathy as a powerful force for goodness and moral change. It is easy to see why so many believe that the only problem with empathy is that too often we don’t have enough of it. I used to believe this as well. But now I don’t. Empathy has its merits. It can be a great source of pleasure, involved in art and fiction and sports, and it can be a valuable aspect of intimate relationships. And it can sometimes spark us to do good. But on the whole, it’s a poor moral guide. It grounds foolish judgments and often motivates indifference and cruelty. It can lead to irrational and unfair political decisions, it can corrode certain important relationships, such as between a doctor and a patient, and make us worse at being friends, parents, husbands, and wives.

Throughout our lives we are confronted with what seems like a never-ending task: trying to grasp the full scope of reality. As children, we adapt to circumstances by using the psychological defenses available to us. As we mature, we have to confront the defensive illusions we have constructed. If our psyches can tolerate the loss, we continue to let in more and more of human nature's reality: its dark and shadowy aspects, its limitations, and finally, recognition of the fragility of our brief sojourn on this planet. Psychological maturity involves the ongoing process of integrating into our conscious, everyday selves the full range of elements that make up the psyche inside us as well as those elements that make up the world that surrounds us. Inevitably what we must face is a mixture of our motives and deeds, and the similar paradox in others.

And this is apparently not without merit. Because in our countries for some time now a great hurricane of subversion has arisen, pushed forward by I do not know what vicious demons—and doubtless in accord with the life-style that we have made our own, unfortunately. This hurricane tries to reverse our traditional order of values, to throw out all that we put forward as being unselfish, gracious and open to the world, open to things and to others, all that is active in dilating our minds and our hearts. It wants to replace it by the single, brutal, arithmetic, and inhuman motivation of profit. Henceforth, all that counts, all that is to be considered and preserved, is what brings profit. The truly ideal aspects of knowledge will not be more valuable than those of interest rates and of financial laws. The only sciences that are to be encouraged are those that teach us how to exploit the earth and the people. Besides that, everything is useless.

self-conscious in human beings; and when it consciously motivates our behavior, it defines us as radically self-centered creatures. Our self-centered drive to survive is a universal reality rooted in our biology. It was this aspect of our humanity that led our ancient religious mythmakers to try to describe its origins. “Original sin” was their answer to the question of the source of our universal human self-centeredness. No one understood that survival was an involuntary biological drive in life.

About Donne there hangs the shadow of the impure motive ; and impure motives lend their aid to a facile success. He is a little of the religious spellbinder, the Reverend Billy Sunday of his time, the flesh-creeper, the sorcerer of emotional orgy. We emphasize this aspect to the point of the grotesque. Donne had a trained mind; but without belittling the intensity or the profundity of his experience, we can suggest that this experience was not perfectly controlled, and that he lacked spiritual discipline.

I know I don't have all the answers about weight loss; this is an evolving challenge, and I know I'll always be learning new things. I don't feel like I've uncovered some big mystery, but I've learned what it takes to overcome being overweight--and that it's not just about the food. It's about becoming the person you are meant to be in all aspects of your life. It's about removing the fears in life that keep us blocked. It's about being brave and learning to love yourself--no matter how you may feel about yourself.

There are occult Esoteric Metaphysics (the secret and most confidential aspect of occult teachings) and Mystical Sciences practiced by mystical adepts, Living Grand Masters. This is the cosmological verdict of the Order of Astral and Terrestrial Hierarchy universal occult recognition. Exoteric is public occult teachings. An Adept uses the Technique of the Master. Hell is called After-Life-Hallucination. There are entities, spirits, demons, demi-gods, Archangels and other names for evil beings. A Guru is a spiritual Master.

Self-mastery involves a studious account of all aspects of human life and developing a comprehensive philosophy for living without fear or anxiety throughout the remaining years of a person’s life. A person must live within the limits of the human condition, which does not justify giving into all of our destructive impulses or living a pleasurable and guiltless life. Self-mastery does not require a person to live a life without passion; rather, it entails channeling vibrant personal passions into living in a virtuous manner of created beings.

McCandless viewed running as an intensely spiritual exercise, verging on religion. “Chris would use the spiritual aspect to try to motivate us,” recalls Eric Hathaway, another friend on the team. “He’d tell us to think about all the evil in the world, all the hatred, and imagine ourselves running against the forces of darkness, the evil wall that was trying to keep us from running our best. He believed doing well was all mental, a simple matter of harnessing whatever energy was available. As impressionable high school kids, we were blown away by that kind of talk.

In fact, they wanted to charge her not with infanticide but with murder. And so we found ourselves in the middle of a really difficult area of both the law and pathology. No wonder the office had been so pleased to hand me this case. Infanticide is manslaughter, and so carries a far lighter sentence than murder. It was introduced in 1922 for the prosecution of mothers who killed newborns under thirty-five days old. Back then, killing a baby was not considered such a terrible offence as killing an adult. It was believed that no baby could suffer like an adult victim and no baby would be missed like an adult member of the family. And it was well understood that one possible motive was shame at illegitimacy. We might discount this thinking today, but one important aspect of the 1922 Act has endured. The law recognized that there could be a ‘disturbance of a mother’s mind which can result from giving birth’, something which today we call postnatal depression – or its even more serious sister, puerperal psychosis. This view was retained by a new Infanticide Act in 1938. From then until now, a mother who kills a baby under twelve months old

People are a lot like clay. They come in differing shades and consistencies and are easier to mold than one might think. Sometimes, they harden up a bit. Sometimes, God adds a little water to soften them. In every aspect—physically, mentally, emotionally, spiritually—a person can be successfully pressed and turned and smoothed by degrees. These subtle changes often go unnoticed until added upon over time. The sad thing isn’t how our claylike qualities give so easily to change. No. What is sad is the innumerable people who fail to realize they have the tools to mold their own clay.

What we wanted was not the facts so much as what guys like Kemper were thinking and feeling as they planned and executed their crimes. We wanted to know what motivated them, what techniques they used, and how they regarded each assault or murder afterward. We wanted to know how and where the fantasy began, what the most emotionally satisfying parts of the crime were, and whether torture and the suffering of the victim were important components for them. In other words: What were the distinctions between the “practical” aspects of successfully committing the crime and the “emotional” reasons for doing it.

Empathy has its merits. It can be a great source of pleasure, involved in art and fiction and sports, and it can be a valuable aspect of intimate relationships. And it can sometimes spark us to do good. But on the whole, it’s a poor moral guide. It grounds foolish judgments and often motivates indifference and cruelty. It can lead to irrational and unfair political decisions, it can corrode certain important relationships, such as between a doctor and a patient, and make us worse at being friends, parents, husbands, and wives. I am against empathy, and one of the goals of this book is to persuade you to be against empathy too.

The media squabble over Shchepotin’s final day at the Cancer Institute, and the doubts it raised over the motivation of all concerned, were appropriate, because the most corrosive aspect of corruption is the way that it undermines trust. When corruption is widespread, it becomes impossible to know whom to believe, since the money infects every aspect of state and society. Every newspaper article can be criticized as paid for, every politician can be called corrupt, every court decision can be called into question. Charities are set up by oligarchs to lobby for their interests, and those then provoke doubts about every other non-governmental organization. If even doctors are on the take, can you trust their diagnoses? Are they claiming a patient needs treatment only because that would be to their profit? If policemen are crooked, and courts are paid for, are criminals really criminals? Or are they honest people who interfered in criminals’ business? Not knowing whom to believe, you retreat into trusting only those closest to you—your oldest friends, and your relatives—and that reinforces the divisions in society that corruption thrives on. It is impossible to build a thriving economy, or a healthy democracy, without a society whose members fundamentally trust each other. If you take that away, you are left with something far darker and more mercenary.

Can faith in God be free of ulterior motives and interests? Can there be such a thing at all? Is there something like pure religion that does not act from fear of punishment and that is not intent on reward? Or is religion always a deal, a transaction where people expect to reap well-being, fortunes here and beyond, health, wealth, and affirmation and enter into certain commitments as a result? . . . the intent of Satan is to unmask religion. Piety, faith, and trust in God are all utilitarian aspects that the enlightened Satan sees through. They stand and fall with the expectation of reward, of a corresponding favor returned. Joh's friends are of the same opinion: suffering is to he understood only as just punishment.

I remember clearly the deaths of three men. One was the richest man of the century, who, having clawed his way to wealth through the souls and bodies of men, spent many years trying to buy back the love he had forfeited and by that process performed great services to the world and, perhaps, had much more than balanced the evils of his rise. I was on a ship when he died. The news was posted on the bulletin board, and nearly everyone received the news with pleasure. Several said, "Thank God that son of a bitch is dead." Then there was a man, smart as Satan, who, lacking some perception of human dignity and knowing all too well every aspect of human weakness and wickedness, used his special knowledge to warp men, to buy men, to bribe and threaten and seduce until he found himself in a position of great power. He clothed his motives in the names of virtue, and I have wondered whether he ever knew that no gift will ever buy back a man's love when you have removed his self-love. A bribed man can only hate his briber. When this man died the nation rang with praise and, just beneath, with gladness that he was dead. There was a third man, who perhaps made many errors in performance but whose effective life was devoted to making men brave and dignified and good in a time when they were poor and frightened and when ugly forces were loose in the world to utilize their fears. This man was hated by the few. When he died the people burst into tears in the streets and their minds wailed, "What can we do now? How can we go on without him?

Just spending time together is not enough, he said. The sorts of activities you engage in are vital. Graham concluded you are driven to grow, to expand, to add to your abilities and knowledge. When you satisfy this motivation for self-expansion by incorporating aspects of your romantic partner or friend into your own skills, philosophies and self, it does more to strengthen your bond than any other act of love. This opens the door to one of the best things about misattribution of emotion. If, like those in the study, you persevere through a challenge - be it remodeling a kitchen yourself or learning how to dance the Dougie - that glowing feeling of becoming wiser, that buoyant sense of self-expansion, will be partially misattributed to the presence of the other person.

You’ve shifted the emphasis just enough from fear to love that your old reality has destabilized and the new reality of your soul is starting to break through. At this point, your life may malfunction and you may have to let go of goals, possessions, people, or parts of your lifestyle. You may lose whole aspects of your identity, your motivation and direction, and your comfortable habits. It’s important not to backtrack into more fight-or-flight reactions. What’s really happening is that your soul is saying, “You are not this old, limited self anymore. It’s time to discover who you really are and what you can do.” This is the point where the phoenix lights itself on fire and mysteriously turns to gold. It’s where you come face to face with the choice of who you really want to be. Excerpt From: Penney Peirce. “Frequency.” iBooks.

The religious utopian hides his pride behind the mask of humility; he recognizes God alone; he does not recognize ministers or sacraments since he puts himself in place of both. He ministers his own religious needs and he consecrates his inner self as a place of worship more worthy of receiving God than the churches. He substitutes his own sentiments and emotions for doctrine, because doctrines are man-made speculations unable to comprehend God's essence. He considers the sacramental, ceremonial and generally institutional aspects of religion as rigid and expendable molds which are adequate for the unthinking who need strong sensations and impressions to sustain their faith. He, on the other hand, puts his trust in his own individual inspiration, strengthens his faith through direct and permanent contact with the divine and so rises as a pure spirit to the level of a "truer" religion. The secular utopian also displays excessive pride. He believes that societies of the past were based on error since they yielded to the political principle of organization and hierarchy. The goal of the utopian is to create a society in its pristine purity, as it were, unsullied by laws and magistrates, functioning through its members' natural good will and cooperativeness. Laws, institutions, symbols, flags, armies, disciplines, patriotic encouragement and the like will all be abolished because, for pure social beings, their inner motivation of social living - togetherness - is quite sufficient and because they would serve to anchor the citizens, bodily and emotionally, in the soil and reality of the State just as pomp and ceremony, rules and institutions anchor the faithful in religion.

DETECTIVE FRANK GEYER WAS A big man with a pleasant, earnest face, a large walrus mustache, and a new gravity in his gaze and demeanor. He was one of Philadelphia’s top detectives and had been a member of the force for twenty years, during which time he had investigated some two hundred killings. He knew murder and its unchanging templates. Husbands killed wives, wives killed husbands, and the poor killed one another, always for the usual motives of money, jealousy, passion, and love. Rarely did a murder involve the mysterious elements of dime novels and mystery stories. From the start, however, Geyer’s current assignment—it was now June 1895—had veered from the ordinary. One unusual aspect was that the suspect already was in custody, arrested seven months earlier for insurance fraud and now incarcerated in Philadelphia’s Moyamensing Prison

Ambiguous tasks are a good place to observe how personality traits bubble to the surface. Although few of us are elite soldiers, we’ve all experienced the kind of psychological distress these trainees encounter on their training run: managing unclear expectations, struggling with self-motivation, and balancing the use of social support with private reflection. These issues are endemic not only to the workplace, but also to relationships, health, and every aspect of life in which we seek to thrive and succeed. Not surprisingly, the leading predictor of success in elite military training programs is the same quality that distinguishes those best equipped to resolve marital conflict, to achieve favorable deal terms in business negotiations, and to bestow the gifts of good parenting on their children: the ability to tolerate psychological discomfort.

It truly is a team sport, and we have the best team in town. But it’s my relationship with Ilana that I cherish most. We have such a strong partnership and have learned how we work most efficiently: I need coffee, she needs tea. When we’re stressed, I pace around and use a weird neck massager I bought online that everyone makes fun of me for, and she knits. When we’re writing together she types, because she’s faster and better at grammar. We actually FaceTime when we’re not in the same city and are constantly texting each other ideas for jokes or observations to potentially use (I recently texted her from Asheville: girl with flip-flops tucked into one strap of tank top). Looking back now at over ten years of doing comedy and running a business with her I can see how our collaboration has expanded and contracted. But it’s the problem-solving aspect of this industry, the producing, the strategy, the realizing that we could put our heads together and figure out the best solution, that has made our relationship and friendship what it is. Because that spills into everything. We both have individual careers now, but those other projects have only been motivating and inspiring to each other and the show. We bring back what we’ve learned on the other sets, in the other negotiations, in the other writers’ rooms or press situations. I’m very lucky to have jumped into this with Ilana Rose Glazer, the ballsy, curly-haired, openhearted, nineteen-year-old girl that cracked me up that night at the corner of the bar at McManus. So many wonderful things have happened since we began working together, but there are a lot of confusing, life-altering things in there too, and it’s such a relief to have someone who completely understands the good and the bad.

HAMLET Ay, so, God be wi' ye; Now I am alone. O, what a rogue and peasant slave am I! Is it not monstrous that this player here, But in a fiction, in a dream of passion, Could force his soul so to his own conceit That from her working all his visage wann'd, Tears in his eyes, distraction in's aspect, A broken voice, and his whole function suiting With forms to his conceit? and all for nothing! For Hecuba! What's Hecuba to him, or he to Hecuba, That he should weep for her? What would he do, Had he the motive and the cue for passion That I have? He would drown the stage with tears And cleave the general ear with horrid speech, Make mad the guilty and appal the free, Confound the ignorant, and amaze indeed The very faculties of eyes and ears. Yet I, A dull and muddy-mettled rascal, peak, Like John-a-dreams, unpregnant of my cause, And can say nothing; no, not for a king, Upon whose property and most dear life A damn'd defeat was made.

Militant atheists seek to discredit religion based on a highly selective reading of history. There was a time not long ago—just a couple of centuries—when the Western world was saturated by religion. Militant atheists are quick to attribute many of the most unfortunate aspects of history to religion, yet rarely concede the immense debt that civilization owes to various monotheist religions, which created some of the world’s greatest literature, art, and architecture; led the movement to abolish slavery; and fostered the development of science and technology. One should not invalidate these achievements merely because they were developed for religious purposes. If much of science was originally a religious endeavor, does that mean science is not valuable? Is religiously motivated charity not genuine? Is art any less beautiful because it was created to express devotion to God? To regret religion is to regret our civilization and its achievements.

Re-Read Your Vision And if you don’t have one, write it. A vision is a document that describes how you picture your life in a given timeframe (say, one year). However, you don’t necessarily have to write a vision describing every little aspect of your life (although it’s a powerful motivator, too). You can write a short vision describing the achievement of a single goal. Use images and videos to make your vision stronger and more appealing. For instance, if you want to lose weight and become fitter, find a picture of a person who looks the way you’d like to look. Describe how you feel, how strong you are, and how often you exercise. If you want to build a successful business, find images of things or experiences you’ll buy with the money your business will generate. Write down the vision of how your business serves its clients, how your employees feel about it, and how you feel as the owner. If you want to get a new job, make a list of your dream employers. Find pictures of their offices and other images that will motivate you to keep looking for a new job.

What are some of the concerns regarding the penal substitutionary metaphors? Some of this debate is theological and exegetical, often centering upon Paul and the proper understanding of his doctrine of justification. Specifically, some suggest that the penal substitutionary metaphors, read too literally, create a problematic view of God: that God is inherently a God of retributive justice who can only be “satisfied” with blood sacrifice. A more missional worry is that the metaphors behind penal substitutionary atonement reduce salvation to a binary status: Justified versus Condemned and Pure versus Impure. The concern is that when salvation reduces to avoiding the judgment of God (Jesus accepting our “death sentence”) and accepting Christ’s righteousness as our own (being “washed” and made “holy” for the presence of God), we can ignore the biblical teachings that suggest that salvation is communal, cosmic in scope, and is an ongoing developmental process. These understandings of atonement - that salvation is an active communal engagement that participates in God’s cosmic mission to restore all things - are vital to efforts aimed at motivating spiritual formation and missional living. As many have noted, by ignoring the communal, cosmic, and developmental facets of salvation penal substitutionary atonement becomes individualistic and pietistic. The central concern of penal substitutionary atonement is standing “washed” and “justified” before God. No doubt there is an individual aspect to salvation - every metaphor has a bit of the truth —but restricting our view to the legal and purity metaphors blinds us to the fact that atonement has developmental, social, political, and ecological implications.

I am passionate about... Doing the impossible, taking on big challenges Creating new structures to achieve big results Solving problems, removing obstacles Getting the best out of people I really like ... Working with very bright people who have good values Working with companies that are respected or where respect can be created Building a culture that will succeed and be a place where people can grow and enjoy work My greatest contribution is ... Being able to do many different things well Accomplishing the mission, exceeding expectations Building an organization from scratch Saving the day—taking dire situations, fixing them, and turning them into winners I am particularly good at... Taking things that look like failures and making them into exceptional successes Developing people—getting them to be creative, committed, and accountable Getting the job done quickly with practical, interesting solutions I am known for ... Creative leadership Overcoming challenging obstacles Rising to the occasion Seeing the core issues, problems, solutions Getting to the heart of the matter quickly, and intuitively analyzing the situation I have exceptional ability to ... Devise straightforward solutions that are efficient and practical Take complex problems and quickly develop elegant solutions Create solutions that get the job done Exercise: Passions and Gifts (Downloadable) Now it �s your turn. Complete the following sentences. You may list multiple answers for each of the items below. Keep your responses focused on the career and work aspects of your life. I feel passionate about ... What I really like is... My greatest contribution is... I am particularly good at... I am known for... I have an exceptional ability to... Colleagues often ask for my help with... What motivates me most is... I would feel disappointed, frustrated, or sad if I couldn�t do...

So in general anything can have a variety of grounds; each determination of its content, as self-identical, pervades the whole and can therefore be considered essential; the door is wide open to innumerable aspects, that is, determinations, lying outside the thing itself, on account of the contingency of their mode of connection. Therefore whether a ground has this or that consequent is equally contingent. Moral motives, for example, are essential determinations of the ethical nature, but what follows from them is at the same time an externality distinct from them, which follows and also does not follow from them; it is only through a third that it is attached to them. More accurately this is to be understood in this way, that if the moral motive is a ground, it is not contingent to it whether it has or has not a consequent or a grounded, but it is contingent whether it is or is not made a ground at all. But again, since the content which is the consequent of the moral motive, if this has been made the ground, has the nature of externality, it can be immediately sublated by another externality. Therefore an action may, or may not, issue from a moral motive. Conversely, an action can have various grounds; as a concrete, it contains manifold essential determinations, each of which can therefore be assigned as ground. The search for and assignment of grounds, in which argumentation mainly consists, is accordingly an endless pursuit which does not reach a final determination; for any and every thing one or more good grounds can be given, and also for its opposite; and a host of grounds can exist without anything following from them. What Socrates and Plato call sophistry is nothing else but argumentation from grounds; to this, Plato opposes the contemplation of the Idea, that is, of the subject matter in and for itself or in its Notion. Grounds are taken only from essential determinations of a content, essential relationships and aspects, and of these every subject matter, just like its opposite, possesses several; in their form of essentiality, one is as valid as another; because it does not embrace the whole extent of the subject matter, each is a one-sided ground, the other particular sides having on their part particular grounds, and none of them exhausts the subject matter which constitutes their togetherness [Verknüpfung] and contains them all; none is a sufficient ground, that is, the Notion.

Now I am alone. O, what a rogue and peasant slave am I! (520) Is it not monstrous that this player here, But in a fiction, in a dream of passion, Could force his soul so to his own conceit That from her working all his visage wann'd, Tears in his eyes, distraction in's aspect, A broken voice, and his whole function suiting With forms to his conceit? and all for nothing! For Hecuba! What's Hecuba to him, or he to Hecuba, (530) That he should weep for her? What would he do, Had he the motive and the cue for passion That I have? He would drown the stage with tears And cleave the general ear with horrid speech, Make mad the guilty and appal the free, Confound the ignorant, and amaze indeed The very faculties of eyes and ears. Yet I, A dull and muddy-mettled rascal, peak, Like John-a-dreams, unpregnant of my cause, (540) And can say nothing; no, not for a king, Upon whose property and most dear life A damn'd defeat was made. Am I a coward? Who calls me villain? breaks my pate across? Plucks off my beard, and blows it in my face? Tweaks me by the nose? gives me the lie i' the throat, As deep as to the lungs? who does me this? Ha! 'Swounds, I should take it: for it cannot be But I am pigeon-liver'd and lack gall (550) To make oppression bitter, or ere this I should have fatted all the region kites With this slave's offal: bloody, bawdy villain! Remorseless, treacherous, lecherous, kindless villain! O, vengeance! Why, what an ass am I! This is most brave, That I, the son of a dear father murder'd, Prompted to my revenge by heaven and hell, Must, like a whore, unpack my heart with words, And fall a-cursing, like a very drab, (560) A scullion! Fie upon't! foh! About, my brain! I have heard That guilty creatures sitting at a play Have by the very cunning of the scene Been struck so to the soul that presently They have proclaim'd their malefactions; For murder, though it have no tongue, will speak With most miraculous organ. I'll have these players Play something like the murder of my father Before mine uncle: I'll observe his looks; (570) I'll tent him to the quick: if he but blench, I know my course. The spirit that I have seen May be the devil: and the devil hath power To assume a pleasing shape; yea, and perhaps Out of my weakness and my melancholy, As he is very potent with such spirits, Abuses me to damn me: I'll have grounds More relative than this: the play's the thing Wherein I'll catch the conscience of the king.

[...]Many of those friends were self-declared socialists - Wester socialists, that is. They spoke about Rosa Luxemburg, Leon Trotsky, Salvador Allende or Ernesto 'Che' Guevara as secular saints. It occurred to me that they were like my father in this aspect: the only revolutionaries they considered worthy of admiration had been murdered.[...]ut they did not think that my stories from the eighties were in any way significant to their political beliefs. Sometimes, my appropriating the label of socialist to describe both my experiences and their commitments was considered a dangerous provocation. [...] 'What you had was not really socialism.' they would say, barely concealing their irritation. My stories about socialism in Albania and references to all the other socialist countries against which our socialism had measured itself were, at best, tolerated as the embarrassing remarks of a foreigner still learning to integrate. The Soviet Union, China, the German Democratic Republic, Yugoslavia, Vietnam, Cuba; there was nothing socialist about them either. They were seen as the deserving losers of a historical battle that the real, authentic bearers of that title had yet to join. My friends' socialism was clear, bright and in the future. Mine was messy, bloody and of the past. And yet, the future that they sought, and that which socialist states had once embodied, found inspiration in the same books, the same critiques of society, the same historical characters. But to my surprise, they treated this as an unfortunate coincidence. Everything that went wrong on my side of the world could be explained by the cruelty of our leaders, or the uniquely backward nature of our institutions. They believed there was little for them to learn. There was no risk of repeating the same mistakes, no reason to ponder what had been achieved, and why it had been destroyed. Their socialism was characterized by the triumph of freedom and justice; mine by their failure. Their socialism would be brought about by the right people, with the right motives, under the right circumstances, with the right combination of theory and practice. There was only one thing to do about mine: forget it. [...]But if there was one lesson to take away from he history of my family, and of my country, it was that people never make history under circumstances they choose. It is easy to say, 'What you had was not the real thing', applying that to socialism or liberalism, to any complex hybrid of ideas and reality. It releases us from the burden of responsability. We are no longer complicit in moral tragedies create din the name of great ideas, and we don't have to reflect, apologize and learn.

For while asceticism is certainly an important strand in the frugal tradition, so, too, is the celebration of simple pleasures. Indeed, one argument that is made repeatedly in favor of simple living is that it helps one to appreciate more fully elementary and easily obtained pleasures such as the enjoyment of companionship and natural beauty. This is another example of something we have already noted: the advocates of simple living do not share a unified and consistent notion of what it involves. Different thinkers emphasize different aspects of the idea, and some of these conflict. Truth, unlike pleasure, has rarely been viewed as morally suspect. Its value is taken for granted by virtually all philosophers. Before Nietzsche, hardly anyone seriously considered as a general proposition the idea that truth may not necessarily be beneficial.26 There is a difference, though, between the sort of truth the older philosophers had in mind and the way truth is typically conceived of today. Socrates, the Epicureans, the Cynics, the Stoics, and most of the other sages assume that truth is readily available to anyone with a good mind who is willing to think hard. This is because their paradigm of truth—certainly the truth that matters most—is the sort of philosophical truth and enlightenment that can be attained through a conversation with like-minded friends in the agora or the garden. Searching for and finding such truth is entirely compatible with simple living. But today things are different. We still enjoy refined conversation about philosophy, science, religion, the arts, politics, human nature, and many other areas of theoretical interest. And these conversations do aim at truth, in a sense. As Jürgen Habermas argues, building on Paul Grice’s analysis of conversational conventions, regardless of how we actually behave and our actual motivations, our discussions usually proceed on the shared assumption that we are all committed to establishing the truth about the topic under discussion.27 But a different paradigm of truth now dominates: the paradigm of truth established by science. For the most part this is not something that ordinary people can pursue by themselves through reflection, conversation, or even backyard observation and experiment. Does dark matter exist? Does eating blueberries decrease one’s chances of developing cancer? Is global warming producing more hurricanes? Does early involvement with music and dance make one smarter or morally better? Are generous people happier than misers? People may discuss such questions around the table. But in most cases when we talk about such things, we are ultimately prepared to defer to the authority of the experts whose views and findings are continually reported in the media.

Performance measure. Throughout this book, the term performance measure refers to an indicator used by management to measure, report, and improve performance. Performance measures are classed as key result indicators, result indicators, performance indicators, or key performance indicators. Critical success factors (CSFs). CSFs are the list of issues or aspects of organizational performance that determine ongoing health, vitality, and wellbeing. Normally there are between five and eight CSFs in any organization. Success factors. A list of 30 or so issues or aspects of organizational performance that management knows are important in order to perform well in any given sector/ industry. Some of these success factors are much more important; these are known as critical success factors. Balanced scorecard. A term first introduced by Kaplan and Norton describing how you need to measure performance in a more holistic way. You need to see an organization’s performance in a number of different perspectives. For the purposes of this book, there are six perspectives in a balanced scorecard (see Exhibit 1.7). Oracles and young guns. In an organization, oracles are those gray-haired individuals who have seen it all before. They are often considered to be slow, ponderous, and, quite frankly, a nuisance by the new management. Often they are retired early or made redundant only to be rehired as contractors at twice their previous salary when management realizes they have lost too much institutional knowledge. Their considered pace is often a reflection that they can see that an exercise is futile because it has failed twice before. The young guns are fearless and precocious leaders of the future who are not afraid to go where angels fear to tread. These staff members have not yet achieved management positions. The mixing of the oracles and young guns during a KPI project benefits both parties and the organization. The young guns learn much and the oracles rediscover their energy being around these live wires. Empowerment. For the purposes of this book, empowerment is an outcome of a process that matches competencies, skills, and motivations with the required level of autonomy and responsibility in the workplace. Senior management team (SMT). The team comprised of the CEO and all direct reports. Better practice. The efficient and effective way management and staff undertake business activities in all key processes: leadership, planning, customers, suppliers, community relations, production and supply of products and services, employee wellbeing, and so forth. Best practice. A commonly misused term, especially because what is best practice for one organization may not be best practice for another, albeit they are in the same sector. Best practice is where better practices, when effectively linked together, lead to sustainable world-class outcomes in quality, customer service, flexibility, timeliness, innovation, cost, and competitiveness. Best-practice organizations commonly use the latest time-saving technologies, always focus on the 80/20, are members of quality management and continuous improvement professional bodies, and utilize benchmarking. Exhibit 1.10 shows the contents of the toolkit used by best-practice organizations to achieve world-class performance. EXHIBIT 1.10 Best-Practice Toolkit Benchmarking. An ongoing, systematic process to search for international better practices, compare against them, and then introduce them, modified where necessary, into your organization. Benchmarking may be focused on products, services, business practices, and processes of recognized leading organizations.

Domnul von Spat urăște somnul. Cum interpretați asta? El spune că, după ce-și va fi înfrânt complet dușmanii, nu o să mai existe somn, iar modalitatea de a-i înfrânge pe băieți ar fi aceea de a-i izola de sursa somnului. Răspuns: instinctul de putere nu există în somn. Da, în somn instinctul de putere e la podea. Suntem complet neajutorați și pasivi, deschiși pentru întreaga lume, goi în ceea ce ne înconjoară. Este o stare în care puterea e la podea și instinctul iese la suprafață, deci primul gând ar fi că von Spat trebuie să reprezinte conștiința, iar Fo, principiul inconștienței. Dar la o privire mai atentă, lucrurile arată puțin diferit. Domnul von Spat este și inconștiență, și anume aspectul inconștient, demonic, al conștiinței. Conștiența constă din ceva ce credem că știm, este o conștiință imediată. Deși nu prea știm ce este, avem sentimentul subiectiv că ceea ce este conștiența ne este bine cunoscut. Dar în spatele acestei conștiențe știute stă o inconștiență, cu alte cuvinte, în spatele eului și al întregului fenomen al conștiinței stă umbra, instinctul de putere și ceva demonic. Nu trebuie să uităm niciodată aspectul demonic al conștiinței, el există. Începem acum să fim conștienți că realizările conștiinței noastre - realizările noastre tehnice - au aspecte distructive. Ne mișcăm spre constatarea că poate fi un dezavantaj conștiința și că se bazează pe inconștiență. Ceea ce mă face să-mi doresc cu pasiune dominația conștiinței asupra vieții este ceva inconștient. Nevoia, impulsul sau pasiunea pentru conștiință este ceva inconștient, precum ceea ce numim tradiție conștientă. De exemplu, pentru un trib primitiv, propria tradiție este conștiință. Un novice dintr-un trib african - după ce a fost torturat, i s-au scos dinții etc. - este instruit privitor la crearea lumii, apariția răului, semnificația bolii, căsătoria cu femei dintr-un anumit clan, din anumite motive, iar asta este, pentru el, conștiință. Africanii spun că bărbatul este un animal înainte de a trece prin inițiere, asimilând astfel tradiția tribală. Neițiații sunt numiți animale, ceea ce demonstrează credința lor că obținerea unei atari cunoașteri este pasul de la inconștiența animală la conștiința umană. Cu toate acestea, pentru noi, care avem o tradiție diferită, învățăturile mitologice pe care le asimilează un tânăr primitiv par pură inconștiență. Mai mult, interpretăm respectivele învățături așa cum interpretăm visele; faptul că acest lucru este posibil ne arată că ceea ce înseamnă conștiință colectivă pentru un trib conține, în realitate, mult simbolism inconștient. Mă refer la alte civilizații pentru a-mi ilustra punctul de vedere, pentru că poți observa o altă societate sine ira et studio, adică imparțial. Se întâmplă același lucru și în tradiția noastră religioasă. Putem spune că învățătura creștină conține conștiința noastră colectivă. Dar, la o privire mai atentă, vedem că ea e bazată pe simboluri ca zeul crucificat, Fecioara Maria etc. Dacă ne gândim la ele, la înțelesul lor și încercăm să le legăm de viața noastră reală, descoperim că nu știm cum, fiindcă sunt pline de inconștiență. Aflăm că exact acele aspecte cunoscute ale tradiției noastre spirituale rămân pentru noi un complet mister, din mai multe puncte de vedere, că nu putem spune nimic despre ele. Conștiința conține, așadar, un revers secret, care este inconștiența. Chiar asta e demonic la von Spat, și anume faptul că vederile conștiente se comportă ca și cum ele ar fi întregul răspuns. S-ar putea spune, probabil, că psihologia are acum sarcina de a releva acest aspect secret, distructiv al conștiinței și de a lupta împotriva lui. Sper să ajungem cândva la punctul în care conștiința poate funcționa fără pretenția de a ști totul și de a avea ultimul cuvânt. Dacă ar putea fi redusă la o funcție, o funcție descriptivă, atunci oamenii ar înceta să facă afirmații definitive.

The most vexing managerial aspect of this problem of asymmetry, where the easiest path to growth and profit is up, and the most deadly attacks come from below, is that “good” management—working harder and smarter and being more visionary—doesn’t solve the problem. The resource allocation process involves thousands of decisions, some subtle and some explicit, made every day by hundreds of people, about how their time and the company’s money ought to be spent. Even when a senior manager decides to pursue a disruptive technology, the people in the organization are likely to ignore it or, at best, cooperate reluctantly if it doesn’t fit their model of what it takes to succeed as an organization and as individuals within an organization. Well-run companies are not populated by yes-people who have been taught to carry out mindlessly the directives of management. Rather, their employees have been trained to understand what is good for the company and what it takes to build a successful career within the company. Employees of great companies exercise initiative to serve customers and meet budgeted sales and profits. It is very difficult for a manager to motivate competent people to energetically and persistently pursue a course of action that they think makes no sense.

In fact, the most paradoxical aspect of neurotic shame is that it is the core motivator of the superachieved and the underachieved, the star and the scapegoat, the righteous and the wretched, the powerful and the pathetic.

An opportunity lost may have motivated us to find a satisfying alternative. Adversity or suffering may have taught us certain important skills. Some writers have felt new appreciation for their lives after surviving a serious illness or disability. A fortunate outcome does not invalidate the unfortunate aspect.

But, all joking apart, there are more serious objections. The sociology of knowledge is not only self-destructive, not only a rather gratifying object of socio-analysis, it also shows an astounding failure to understand precisely its main subject, the social aspects of knowledge, or rather, of scientific method. It looks upon science or knowledge as a process in the mind or ‘consciousness’ of the individual scientist, or perhaps as the product of such a process. If considered in this way, what we call scientific objectivity must indeed become completely ununderstandable, or even impossible; and not only in the social or political sciences, where class interests and similar hidden motives may play a part, but just as much in the natural sciences. Everyone who has an inkling of the history of the natural sciences is aware of the passionate tenacity which characterizes many of its quarrels. No amount of political partiality can influence political theories more strongly than the partiality shown by some natural scientists in favour of their intellectual offspring. If scientific objectivity were founded, as the sociologistic theory of knowledge naïvely assumes, upon the individual scientist’s impartiality or objectivity, then we should have to say good-bye to it. Indeed, we must be in a way more radically sceptical than the sociology of knowledge; for there is no doubt that we are all suffering under our own system of prejudices (or ‘total ideologies’, if this term is preferred); that we all take many things as self-evident, that we accept them uncritically and even with the naïve and cocksure belief that criticism is quite unnecessary; and scientists are no exception to this rule, even though they may have superficially purged themselves from some of their prejudices in their particular field. But they have not purged themselves by socio-analysis or any similar method; they have not attempted to climb to a higher plane from which they can understand, socio-analyse, and expurgate their ideological follies. For by making their minds more ‘objective’ they could not possibly attain to what we call ‘scientific objectivity’. No, what we usually mean by this term rests on different grounds8. It is a matter of scientific method. And, ironically enough, objectivity is closely bound up with the social aspect of scientific method, with the fact that science and scientific objectivity do not (and cannot) result from the attempts of an individual scientist to be ‘objective’, but from the friendly-hostile co-operation of many scientists. Scientific objectivity can be described as the intersubjectivity of scientific method. But this social aspect of science is almost entirely neglected by those who call themselves sociologists of knowledge.

in Part III. Here you’ll find helpful trackers, templates, and other tools to support you through the process. I highly recommend you use these to keep you motivated and help you stay on track during the program. A Holistic Approach A happy, healthy lifestyle requires more than eating a healthy diet or being active. It requires that you address several aspects of life. To illustrate, let’s take a look at Diane. A few years ago, Diane was suffering from tension headaches and migraines, and frequently resorted to a dark bedroom to alleviate the pain. Her immune system was weak, causing her to frequently get colds and sinus infections. And she felt sluggish or too tired to engage in any kind of activity. She was desperate

An important aspect of the party’s claim to cultural vanguard status was its possession of esoteric knowledge, namely Marxist-Leninist ideology. Knowledge of the basics of historical and dialectical materialism was a prerequisite for all Communists. What this meant in practice was a grasp of Marx’s theory of historical development, which showed that the driving power of history was class struggle; that capitalism throughout the world must ultimately succumb to proletarian revolution, as it had done in Russia in 1917; and that in the course of time the revolutionary proletarian dictatorship would lead the society to socialism. To outsiders, the boiled-down Marxism of Soviet political literacy courses might look simplistic, almost catechismic. To insiders, it was a “scientific” worldview that enabled its possessors to rid themselves and others of all kinds of prejudice and superstition—and incidentally master an aggressive debating style characterized by generous use of sarcasm about the motives and putative “class essence” of opponents. Smugness and tautology, along with polemical vigor, were among the most notable characteristics of Soviet Marxism.

Ta physiologie et ta psychologie sont donc fortement influencés par la consommation d'animaux morts. Le dernier aspect qui lui aussi influence fortement ton état physique et mental est le fait de contribuer au massacre et à la souffrance de milliers d'animaux. Tes choix de consommation reflètent ce qui se passe dans la société. Si tout le monde était végétarien il ne serait pas nécessaire d'exploiter, de maltraiter, de torturer et de tuer ces millions d'animaux qui ont les mêmes droits que nous, de vivre en paix.

There are two main reasons why trans people enter or remain stealth, about being trans overall or some key aspect: (a) to be the needed goal, and (b) to avoid repercussion. In earlier years of stealth living, the former may seem like the main reason, but the balance between the two will likely change through decades.

10Xers embrace a paradox of control and non-control.   On the one hand, 10Xers understand that they face continuous uncertainty and that they cannot control, and cannot accurately predict, significant aspects of the world around them. On the other hand, 10Xers reject the idea that forces outside their control or chance events will determine their results; they accept full responsibility for their own fate.   10Xers then bring this idea to life by a triad of core behaviors: fanatic discipline, empirical creativity, and productive paranoia. Animating these three core behaviors is a central motivating force, Level 5 ambition.

Many aspects of the Crutti, Rissetto, Davi, and Sciambra (and later the Andollina and Maggio) attacks were similar: targeting a successful grocery and bar in an unfashionable, isolated part of the city (the Sciambra grocery was less than a mile from the Crutti place) and breaking in during the dead of night. Robbery was never the motive. The assailant usually targeted the man first, if he attacked the woman at all. Harriet Crutti, Mary Davi, and Anna Andollina escaped relatively unscathed. Only Joseph and Conchetta Rissetto were attacked with equal ferocity. And perhaps Catherine Maggio wouldn’t have died if she hadn’t attempted to defend her husband.