Attribution Error Quotes

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Fundamental Attribution Error.” The error lies in our inclination to attribute people’s behavior to the way they are rather than to the situation they are in.
Chip Heath (Switch: How to Change Things When Change Is Hard)
Those who assert that the mathematical sciences say nothing of the beautiful or the good are in error. For these sciences say and prove a great deal about them; if they do not expressly mention them, but prove attributes which are their results or definitions, it is not true that they tell us nothing about them. The chief forms of beauty are order and symmetry and definiteness, which the mathematical sciences demonstrate in a special degree.
Aristotle (Metaphysics)
the fundamental attribution error is the tendency of human beings to attribute the negative or frustrating behaviors of their colleagues to their intentions and personalities, while attributing their own negative or frustrating behaviors to environmental factors.
Patrick Lencioni (The Advantage: Why Organizational Health Trumps Everything Else In Business)
There is only one safeguard against error, and that is to be established in the faith; and for that, there has to be prayerful and diligent study, and a receiving with meekness the engrafted Word of God. Only then are we fortified against the attacks of those who assail us.
Arthur W. Pink (The Attributes of God)
When we look at others we see personality traits that explain their behaviour, but when we look at ourselves we see circumstances that explain our behaviour. People's stories make internal sense to them, from the inside, but we don't see people's histories trailing behind them in the air. We only see them in one situation, and we don't see what they would be like in a different situation. So the fundamental attribution error is that we explain by permanent, enduring traits what would be better explained by circumstance and context.
Eliezer Yudkowsky (Harry Potter and the Methods of Rationality)
People’s inflated belief in the importance of personality traits and dispositions, together with their failure to recognize the importance of situational factors in affecting behavior, has been termed the “fundamental attribution error
Lee Ross (The Person and the Situation)
The idea that a person is at fault when something goes wrong is deeply entrenched in society. That’s why we blame others and even ourselves. Unfortunately, the idea that a person is at fault is imbedded in the legal system. When major accidents occur, official courts of inquiry are set up to assess the blame. More and more often the blame is attributed to “human error.” The person involved can be fined, punished, or fired. Maybe training procedures are revised. The law rests comfortably. But in my experience, human error usually is a result of poor design: it should be called system error. Humans err continually; it is an intrinsic part of our nature. System design should take this into account. Pinning the blame on the person may be a comfortable way to proceed, but why was the system ever designed so that a single act by a single person could cause calamity? Worse, blaming the person without fixing the root, underlying cause does not fix the problem: the same error is likely to be repeated by someone else.
Donald A. Norman (The Design of Everyday Things)
When did this game of life become so unfair that we blame individuals rather than the circumstances that prevent them from achievement? This is know as the fundamental attribution error in human reason. When other people screw up, it's because they are stupid or losers, but when I screw up it's because of my circumstances.
Bruce Hood (The Self Illusion: How the Social Brain Creates Identity)
The sorrow for the dead is the only sorrow from which we refuse to be divorced. Every other wound we seek to heal - every other affliction to forget; but this wound we consider it a duty to keep open - this affliction we cherish and brood over in solitude. Where is the mother who would willingly forget the infant that perished like a blossom from her arms, though every recollection is a pang? Where is the child that would willingly forget the most tender of parents, though to remember be but to lament? Who, even in the hour of agony, would forget the friend over whom he mourns? Who, even when the tomb is closing upon the remains of her he most loved, when he feels his heart, as it were, crushed in the closing of its portal, would accept of consolation that must be bought by forgetfulness? No, the love which survives the tomb is one of the noblest attributes of the soul. If it has its woes, it has likewise its delights; and when the overwhelming burst of grief is calmed into the gentle tear of recollection, when the sudden anguish and the convulsive agony over the present ruins of all that we most loved are softened away in pensive meditation on all that it was in the days of its loveliness - who would root out such a sorrow from the heart? Though it may sometimes throw a passing cloud over the bright hour of gaiety, or spread a deeper sadness over the hour of gloom, yet who would exchange it even for the song of pleasure, or the burst of revelry? No, there is a voice from the tomb sweeter than song. There is a remembrance of the dead to which we turn even from the charms of the living. Oh, the grave! The grave! It buries every error - covers every defect - extinguishes every resentment! From its peaceful bosom spring none but fond regrets and tender recollections.
Washington Irving
Man has been reared by his errors: first he never saw himself other than imperfectly, second he attributed to himself imaginary qualities, third he felt himself in a false order of rank with animal and nature, fourth he continually invented new tables of values and for a time took each of them to be eternal and unconditional...If one deducts the effect of these four errors, one has also deducted away humanity, humaneness, and 'human dignity'.
Friedrich Nietzsche (A Nietzsche Reader)
The shortcomings of economics are not original error but uncorrected obsolescence. The obsolescence has occurred because what is convenient has become sacrosanct. Anyone who attacks such ideas must seem to be a trifle self-confident and even aggressive. The man who makes his entry by leaning against an infirm door gets an unjustified reputation for violence. Something is to be attributed to the poor state of the door.
John Kenneth Galbraith (The Affluent Society)
I believe Christians walk a mental tightrope and are in constant danger of falling in one of two directions. On this subject, errors in thinking can have tragic results. The first error comes when we attribute all suffering to God, seeing it as his punishment for human mistakes; the second error does just the opposite, assuming that life with God will never include suffering.
Philip Yancey (Where Is God When It Hurts?)
The fundamental attribution error is simply this: human beings tend to falsely attribute the negative behaviors of others to their character (an internal attribution), while they attribute their own negative behaviors to their environment (an external attribution).
Patrick Lencioni (Overcoming the Five Dysfunctions of a Team: A Field Guide for Leaders, Managers, and Facilitators (J-B Lencioni Series Book 44))
Those who confine God's love exclusively to the elect appear to me to take a narrow and contracted view of God's character and attributes....I have long come to the conclusion that men may be more systematic in their statements than the Bible, and may be led into grave error by idolatrous veneration of a system.
J.C. Ryle
The mistake we make in thinking of character as something unified and all-encompassing is very similar to a kind of blind spot in the way we process information. Psychologists call this tendency the Fundamental Attribution Error (FAE), which is a fancy way of saying that when it comes to interpreting other people's behavior, human beings invariably make the mistake of overestimating the importance of fundamental character traits and underestimating the importance of situation and context.
Malcolm Gladwell (The Tipping Point: How Little Things Can Make a Big Difference)
For the will, as that which is common to all, is for that reason also common: consequently, every vehement emergence of will is common, i.e. it demeans us to a mere exemplar of the species. He, who on the other hand. who wants to be altogether uncommon, that is to say great, must never let a preponderant agitation of will take his consciousness altogether, however much he is urged to do so. He must, e.g., be able to take note of the odious opinion of another without feeling his own aroused by it: indeed, there is no surer sign of greatness than ignoring hurtful or insulting expressions by attributing them without further ado, like countless other errors, to the speaker's lack of knowledge and thus merely taking note of them without feeling them.
Arthur Schopenhauer (Essays and Aphorisms)
Gradually it became clear that it is a fundamental error to try to give the sexual act a psychological interpretation, to attribute to it a psychic meaning as if it were a neurotic symptom. But this is what the psychoanalysts did. On the contrary: any idea occurring in the course of the sexual act only has the effect of hindering one's absorption in the excitation. Furthermore, such psychological interpretations of genitality constitute a denial of genitality as a biological function. By composing it of non-genital excitations, one denies the existence of genitality. The function of the orgasm, however, had revealed the qualitative difference between genitality and pregenitality. Only the genital apparatus can provide orgasm and can discharge sexual energy completely. Pregenitality, on the other hand, can only increase vegetative tensions. One readily sees the deep rift which formed here in psychoanalytic concepts.
Wilhelm Reich (The Function of the Orgasm; Sex-economic Problems of Biological Energy)
More collectivist cultures, including especially those of East Asia, not only show less focus on the self and more on family and other in-group members, they also are less dispositionist in their world view and in fact less prone to the fundamental attribution error. They focus less on the actor and more on the social situation surrounding the actor.
Lee Ross (The Person and the Situation)
Why is it then that Westerners rely so much more heavily on personality traits in explaining behavior? The answer seems to be that Easterners are more likely to notice important situational factors and to realize that they play a role in producing behavior. As a consequence, East Asians are less susceptible to what social psychologist Lee Ross labeled the “Fundamental Attribution Error” (or FAE for short).
Richard E. Nisbett (The Geography of Thought: How Asians and Westerners Think Differently...and Why)
The word nature has given rise to a multitude of errors. Let me repeat that the nature of any being is the sum of the qualities attributed to it by the Creator. With immeasurable profundity, Burke said that art is man's nature. This is beyond doubt; man with all his affections, all his knowledge, all his arts is the true natural man, and the weaver's cloth is as natural as the spider's web. Man's natural state is therefore to be what he is today and what he has always been, that is to say, sociable. All human records attest to this truth..
Joseph de Maistre
The general human tendency to ignore the effects of situations and to attribute problems to characteristics of individuals is so pervasive that social psychologists have a name for it: “The fundamental attribution error.
Randolph M. Nesse (Good Reasons for Bad Feelings: Insights from the Frontier of Evolutionary Psychiatry)
Every error, of whatever kind, is a consequence of degeneration of instinct, disgregation of will: one has thereby virtually defined the bad. Everything good is instinct – and consequently easy, necessary, free. Effort is an objection, the god is typically distinguished from the hero (in my language: light feet are the first attribute of divinity).
Friedrich Nietzsche (Twilight of Idols and Anti-Christ)
Christian philosophy has, like the Hebrew, uniformly attributed moral and physical evil to the action of created free will. Man has himself brought about the evil from which he suffers by transgressing the law of God, on obedience to which his happiness depended. . . . The errors of mankind, mistaking the true conditions of its own well-being, have been the cause of moral and physical evil.28
William A. Dembski (The End of Christianity)
In sociological terms, they call it the fundamental attribution error. Basically, it means that when people see someone in a bad situation, they tend to believe that individual brought it on themselves. Of course, there are always external, situational forces at play, but it’s human nature to think it could never happen to you. You’d fight back differently if attacked; crawl your way out of the burning building; wouldn’t fall for that online scam. And, of course, you’d never end up sleeping on the streets. Those people have drug problems, mental health issues, no work ethic.
Robyn Harding (The Drowning Woman)
efficiently means providing slots in our schedules where we can maintain an attentional set for an extended period. This allows us to get more done and finish up with more energy. Related to the manager/worker distinction is that the prefrontal cortex contains circuits responsible for telling us whether we’re controlling something or someone else is. When we set up a system, this part of the brain marks it as self-generated. When we step into someone else’s system, the brain marks it that way. This may help explain why it’s easier to stick with an exercise program or diet that someone else sets up: We typically trust them as “experts” more than we trust ourselves. “My trainer told me to do three sets of ten reps at forty pounds—he’s a trainer, he must know what he’s talking about. I can’t design my own workout—what do I know?” It takes Herculean amounts of discipline to overcome the brain’s bias against self-generated motivational systems. Why? Because as with the fundamental attribution error we saw in Chapter 4, we don’t have access to others’ minds, only our own. We are painfully aware of all the fretting and indecision, all the nuances of our internal decision-making process that led us to reach a particular conclusion. (I really need to get serious about exercise.) We don’t have access to that (largely internal) process in others, so we tend to take their certainty as more compelling, in many cases, than our own. (Here’s your program. Do it every day.)
Daniel J. Levitin (The Organized Mind: Thinking Straight in the Age of Information Overload)
Our tendency to attribute our behavior to our context or to blame others for it is directly in contrast to how we tend to judge others’ actions. When it comes to other people, we are far more likely to attribute the bad meal to their inability to cook rather than to other causes. This is called the fundamental attribution error.
Paul Dolan (Happiness by Design: Change What You Do, Not How You Think)
fundamental attribution errors,”—a tendency in people to minimize their own errors and attribute them to temporary, fleeting circumstances, but to maximize the errors of others and attribute them to lasting, negative personality traits or character flaws.16 It’s an “I’m okay, but you’re defective” pattern. That’s what happens for unhappy couples.
John M. Gottman (The Science of Trust: Emotional Attunement for Couples)
Anyone who engages in social media witnesses the attribution error on a regular basis. Not only is there a tendency to assume other people’s motivations; we hastily infer their arguments and positions, based upon the pigeonhole into which we think they fit. Without listening to what they are actually saying, charitably interpreting that, and giving them an opportunity to clarify their position, we risk attributing a position to them that they don’t have, attacking a straw man, and then looking foolish. I’ve seen these exchanges rapidly degrade into mutual accusations of being a troll. There are real trolls out there, but sometimes trolling is in the eye of the beholder. Sometimes we can be the troll.
Steven Novella (The Skeptics' Guide to the Universe: How to Know What's Really Real in a World Increasingly Full of Fake)
The great error of physicians has been that of attributing recovery to the operations of their poisons, while they have left out of account the healing powers of the body itself.
Herbert M. Shelton (History of Natural Hygiene and Principles of Natural Hygiene)
A bird doesn't sing because it has an answer, it sings because it has a song. Often attributed to Maya Angelou in error.
Joan Walsh Anglund
What must underlie successful epidemics, in the end, is a bedrock belief that change is possible, that people can radically transform their behavior or beliefs in the face of the right kind of impetus. This, too, contradicts some of the most ingrained assumptions we hold about ourselves and each other. We like to think of ourselves as autonomous and inner-directed, that who we are and how we act is something permanently set by our genes and our temperament. But if you add up the examples of Salesmen and Connectors, of Paul Revere's ride and Blue's Clues, and the Rule of 150 and the New York subway cleanup and the Fundamental Attribution Error, they amount to a very different conclusion about what it means to be human. We are actually powerfully influenced by our surroundings, our immediate context, and the personalities of those around us. Taking the graffiti off the walls of New York's subways turned New Yorkers into better citizens. Telling seminarians to hurry turned them into bad citizens. The suicide of a charismatic young Micronesian set off an epidemic of suicides that lasted for a decade. Putting a little gold box in the corner of a Columbia Record Club advertisement suddenly made record buying by mail seem irresistible. To look closely at complex behaviors like smoking or suicide or crime is to appreciate how suggestible we are in the face of what we see and hear, and how acutely sensitive we are to even the smallest details of everyday life. That's why social change is so volatile and so often inexplicable, because it is the nature of all of us to be volatile and inexplicable.
Malcolm Gladwell (The Tipping Point: How Little Things Can Make a Big Difference)
Cristina Belgiojoso, who was so close to Lafayette at the end of his life, watched Lafayette’s reputation tarnished by the hands of more cynical commentators like Chateaubriand. “When he is given his place in history,” she said in 1850, “it will be recognized, I am sure of this, that his political mistakes were caused by too high opinion of the human species and of men; he judged the latter according to himself. One can understand the serious errors he made in attributing to others the integrity, the uprightness, and the sincerity that were only in him.”57
Mike Duncan (Hero of Two Worlds: The Marquis de Lafayette and the Age of Revolution)
In all conflicts between groups, there are three elements. One: the certitude that our group is morally superior, possibly even chosen by God. All others should follow our example or be at our service. In order to bring peace to the world, we have to impose our set of beliefs upon others, through manipulation, force, and fear, if necessary. Two: a refusal or incapacity to see or admit to any possible errors or faults in our group. The undeniable nature of our own goodness makes us think we are infallible; there can be no wrong in us. Three: a refusal to believe that any other group possesses truth or can contribute anything of value. At best, others may be regarded as ignorant, unenlightened, and possessing only half—truths; at worst, they are seen as destructive, dangerous, and possessed by evil spirits: they need to be overpowered for the good of humanity. Society and cultures are, then, divided into the “good” and the “bad”; the good attributing to themselves the mission to save, to heal, to bring peace to a wicked world, according to their own terms and under their controlling power. Such is the story of all civilizations through the ages as they spread over the earth by invading and colonizing. Differences must be suppressed; “savages” must be civilized. We must prove by all possible means that our culture, our power, our knowledge, and our technology are the best, that our gods are the only gods! This is not just the story of civilizations but also of all wars of religion, inquisitions, censorships, dictatorships; all things, in short, that are ideologies. An ideology is a set of ideas translated into a set of values. Because they are held to be absolutely true, these ideas and values need to be imposed on others if they are not readily accepted. A political system, a school of psychology, and a philosophy of economics can all be ideologies. Even a place of work can be an ideology. Religious sub—groups, sects, are based upon ideological principles. Religions themselves can become ideologies. And ideologues, by their nature, are not open to new ideas or even to debate; they refuse to accept or listen to anyone else’s reality. They refuse to admit any possibility of error or even criticism of their system; they are closed up in their set of ideas, theories, and values. We human beings have a great facility for living illusions, for protecting our self—image with power, for justifying it all by thinking we are the favoured ones of God.
Jean Vanier (Becoming Human)
Although many people greeted the new forensic sciences with reverence, attributing to them a godlike power, they were often susceptible to human error. In 1894, the French criminologist Bertillon had helped to wrongfully convict Alfred Dreyfus of treason, having presented a wildly incorrect handwriting analysis.
David Grann (Killers of the Flower Moon: The Osage Murders and the Birth of the FBI)
As we noted in chapter 12, our normal way of thinking is causal. We naturally attend to the particular, following and creating causally coherent stories about individual cases, in which failures are often attributed to errors, and errors to biases. The ease with which bad judgments can be explained leaves no space for noise in our accounts of errors.
Daniel Kahneman (Noise)
It turns out that the fundamental attribution error—the tendency to overestimate the role of disposition and underestimate the role of situation—isn’t quite as simple as psychologists originally thought. Sometimes we actually downplay the role of disposition and amplify the role of situation. There are two kinds of cases in which we tend to do this: (1) if an enemy or rival does something good, we’re inclined to attribute it to circumstance—he’s just giving money to the beggar to impress a woman who happens to be standing there; (2) if a close friend or ally does something bad, then here too circumstance tends to loom large—she’s yelling at a beggar who asks for money because she’s been stressed out over her
Robert Wright (Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment)
If we want to solve problems effectively...we must keep in mind not only many features but also the influences among them. Complexity is the label we will give to the existence of many interdependent variables in a given system. The more variables and the greater their interdependence, the greater the system's complexity. Great complexity places high demands on a planner's capacity to gather information, integrate findings, and design effective actions. The links between the variables oblige us to attend to a great many features simultaneously, and that, concomitantly, makes it impossible for us to undertake only one action in a complex system. A system of variables is "interrelated" if an action that affects or meant to affect one part of the system will also affect other parts of it. Interrelatedness guarantees that an action aimed at one variable will have side effects and long-term repercussions. A large number of variables will make it easy to overlook them. We might think of complexity could be regarded as an objective attribute of systems. We might even think we could assign a numerical value to it, making it, for instance, the product of the number of features times the number of interrelationships. If a system had ten variables and five links between them, then its "complexity quotient", measured in this way would be fifty. If there are no links, its complexity quotient would be zero. Such attempts to measure the complexity of a system have in fact been made. Complexity is not an objective factor but a subjective one. Supersignals reduce complexity, collapsing a number of features into one. Consequently, complexity must be understood in terms of a specific individual and his or her supply of supersignals. We learn supersignals from experience, and our supply can differ greatly from another individual's. Therefore there can be no objective measure of complexity.
Dietrich Dörner (The Logic of Failure: Recognizing and Avoiding Error in Complex Situations)
An estimated 42,915 people died in traffic accidents on US roads in 2021. While there is ongoing debate about how much of this should be attributed to human error, it is clear that the overwhelming majority of crashes have human error as a key component—likely somewhere between 90 and 99 percent. Autonomous vehicles controlled by capable enough AI could eliminate almost all of these.
Ray Kurzweil (The Singularity Is Nearer: When We Merge with AI)
The result is a complete fiasco. Our simple estimate of what the vacuum energy should be comes out to about 10105 joules per cubic centimeter. That’s a lot of vacuum energy. What we actually observe is about 10-15 joules per cubic centimeter. So our estimate is larger than the experimental value by a factor of 10120—a 1 followed by 120 zeroes. Not something we can attribute to experimental error. This has been called the biggest disagreement between theoretical expectation and experimental reality in all of science.
Sean Carroll (From Eternity to Here)
It is among men of genius and science that Atheism alone is found, but among these alone is cherished an hostility to those errors, with which the illiterate and vulgar are infected. How small is the proportion of whose who really believe in God, to the thousands who are prevented by their occupations from ever bestowing a serious thought upon the subject, and the millions who worship butterflies, bones, feathers, monkeys, calabashes and serpents. The word God, like other abstractions, signifies the agreement of certain propositions, rather than the presence of any idea. If we found our belief in the existence of God on the universal consent of mankind, we are duped by the most palpable of sophisms. The word God cannot mean at the same time an ape, a snake, a bone, a calabash, a Trinity, and a Unity. Nor can that belief be accounted universal against which men of powerful intellect and spotless virtue have in every age protested. . . . Intelligence is that attribute of the Deity, which you hold to be most apparent in the Universe. Intelligence is only known to us as a mode of animal being. We cannot conceive intelligence distinct from sensation and perception, which are attributes to organized bodies. To assert that God is intelligent, is to assert that he has ideas; and Locke has proved that ideas result from sensation. Sensation can exist only in an organized body, an organized body is necessarily limited both in extent and operation. The God of the rational Theosophist is a vast and wise animal. . . . Thus, from the principles of that reason to which you so rashly appealed as the ultimate arbiter of our dispute, have I shewn that the popular arguments in favor of the being of God are totally destitute of colour. I have shewn the absurdity of attributing intelligence to the cause of those effects that we perceive in the Universe, and the fallacy that lurks in the argument from design. I have shewn that order is no more than a peculiar manner of contemplating the operation of necessary agents, that mind is the effect, not the cause of motion, that power is the attribute, not the origin of Being. I have proved that we can have no evidence of the existence of a God from the principles of reason.
Christopher Hitchens (The Portable Atheist: Essential Readings for the Nonbeliever)
The Four Errors. Man has been reared by his errors: firstly, he saw himself always imperfect; secondly, he attributed to himself imaginary qualities; thirdly, he felt himself in a false position in relation to the animals and nature; fourthly, he always devised new tables of values, and accepted them for a time as eternal and unconditioned, so that at one time this, and at another time that human impulse or state stood first, and was ennobled in consequence. When one has deducted the effect of these four errors, one has also deducted humanity, humaneness, and "human dignity".
Friedrich Nietzsche (The Gay Science: With a Prelude in Rhymes and an Appendix of Songs)
1. All-or-Nothing Thinking The tendency to think in extremes like “always” and “never” without considering nuanced degrees between. “My boyfriend broke up with me; I always ruin my relationships.” 2. Overgeneralization The tendency to make broad assumptions based on limited specifics. “If one person thinks I’m stupid, everyone will.” 3. Mental Filter The tendency to focus on small negative details to the exclusion of the big picture. “My A+ average doesn’t matter; I got a C on an assignment.” 4. Disqualifying the Positive The tendency to dismiss positive aspects of an experience for irrational reasons. “If my friend compliments me, she is probably just saying it out of pity.” 5. Jumping to Conclusions The tendency to make unfounded, negative assumptions, often in the form of attempted mind reading or fortune telling. “If my romantic interest doesn’t text me today, he must not be interested.” 6. Catastrophizing The tendency to magnify or minimize certain details of an experience, painting it as worse or more severe than it is. “If my wife leaves me, then I will never be able to recover from my misery.” 7. Emotional Reasoning The tendency to take one’s emotions as evidence of objective truth. “If I feel offended by someone else’s remark, then he must have wronged me.” 8. Should Statements The tendency to apply rigid rules to how one “should” or “must” behave. “My friend criticized my attitude, and that is something that friends should never do.” 9. Labeling The tendency to describe oneself in the form of absolute labels. “If I make a calculation error, it makes me a total idiot.” 10. Personalization The tendency to attribute negative outcomes to oneself without evidence. “If my wife is in a bad mood, then I must have done something to upset her.
Designing the Mind (Designing the Mind: The Principles of Psychitecture)
Likewise, we “trusted the process,” but the process didn’t save Toy Story 2 either. “Trust the Process” had morphed into “Assume that the Process Will Fix Things for Us.” It gave us solace, which we felt we needed. But it also coaxed us into letting down our guard and, in the end, made us passive. Even worse, it made us sloppy. Once this became clear to me, I began telling people that the phrase was meaningless. I told our staff that it had become a crutch that was distracting us from engaging, in a meaningful way, with our problems. We should trust in people, I told them, not processes. The error we’d made was forgetting that “the process” has no agenda and doesn’t have taste. It is just a tool—a framework. We needed to take more responsibility and ownership of our own work, our need for self-discipline, and our goals. Imagine an old, heavy suitcase whose well-worn handles are hanging by a few threads. The handle is “Trust the Process” or “Story Is King”—a pithy statement that seems, on the face of it, to stand for so much more. The suitcase represents all that has gone into the formation of the phrase: the experience, the deep wisdom, the truths that emerge from struggle. Too often, we grab the handle and—without realizing it—walk off without the suitcase. What’s more, we don’t even think about what we’ve left behind. After all, the handle is so much easier to carry around than the suitcase. Once you’re aware of the suitcase/handle problem, you’ll see it everywhere. People glom onto words and stories that are often just stand-ins for real action and meaning. Advertisers look for words that imply a product’s value and use that as a substitute for value itself. Companies constantly tell us about their commitment to excellence, implying that this means they will make only top-shelf products. Words like quality and excellence are misapplied so relentlessly that they border on meaningless. Managers scour books and magazines looking for greater understanding but settle instead for adopting a new terminology, thinking that using fresh words will bring them closer to their goals. When someone comes up with a phrase that sticks, it becomes a meme, which migrates around even as it disconnects from its original meaning. To ensure quality, then, excellence must be an earned word, attributed by others to us, not proclaimed by us about ourselves. It is the responsibility of good leaders to make sure that words remain attached to the meanings and ideals they represent.
Ed Catmull (Creativity, Inc.: an inspiring look at how creativity can - and should - be harnessed for business success by the founder of Pixar)
You allege some considerations in favor of a Deity from the universality of a belief in his existence. The superstitions of the savage, and the religion of civilized Europe appear to you to conspire to prove a first cause. I maintain that it is from the evidence of revelation alone that this belief derives the slightest countenance. That credulity should be gross in proportion to the ignorance of the mind that it enslaves, is in strict consistency with the principles of human nature. The idiot, the child and the savage, agree in attributing their own passions and propensities to the inanimate substances by which they are either benefited or injured. The former become Gods and the latter Demons; hence prayers and sacrifices, by the means of which the rude Theologian imagines that he may confirm the benevolence of the one, or mitigate the malignity of the other. He has averted the wrath of a powerful enemy by supplications and submission; he has secured the assistance of his neighbour by offerings; he has felt his own anger subside before the entreaties of a vanquished foe, and has cherished gratitude for the kindness of another. Therefore does he believe that the elements will listen to his vows. He is capable of love and hatred towards his fellow beings, and is variously impelled by those principles to benefit or injure them. The source of his error is sufficiently obvious. When the winds, the waves and the atmosphere act in such a manner as to thwart or forward his designs, he attributes to them the same propensities of whose existence within himself he is conscious when he is instigated by benefits to kindness, or by injuries to revenge. The bigot of the woods can form no conception of beings possessed of properties differing from his own: it requires, indeed, a mind considerably tinctured with science, and enlarged by cultivation to contemplate itself, not as the centre and model of the Universe, but as one of the infinitely various multitude of beings of which it is actually composed.
Christopher Hitchens (The Portable Atheist: Essential Readings for the Nonbeliever)
Handwriting and document analysis were emerging tools in the field of criminal investigation. Although many people greeted the new forensic sciences with reverence, attributing to them a godlike power, they were often susceptible to human error. In 1894, the French criminologist Bertillon had helped to wrongfully convict Alfred Dreyfus of treason, having presented a wildly incorrect handwriting analysis. But when applied carefully and discreetly, document and handwriting analysis could be helpful. In the infamous Nathan Leopold and Richard Loeb murder case, in 1924, investigators had correctly detected similarities between Leopold’s typed school notes and the typed ransom note.
David Grann (Killers of the Flower Moon: The Osage Murders and the Birth of the FBI)
In the Autobiography of Benjamin Franklin, there appears a remarkable quotation attributed to Michael Welfare, one of the founders of a religious sect known as the Dunkers and a longtime acquaintance of Franklin. the statement had its origins in Welfare's complaint to Franklin that zealots of other religious persuasions were spreading lies about the Dunkers, accusing them of abominable principles to which, in fact, they were utter strangers. Franklin suggested that such abuse might be diminished if the Dunkers published the articles of their belief and the rules of their discipline. Welfare replied that this course of action had been discussed among his co-religionists but had been rejected. He then explained their reasoning in the following words: When we were first drawn together as a society, it had pleased God to enlighten our minds so far as to see that some doctrines, which we once esteemed truths, were errors, and that others, which we had esteemed errors, were real truths. From time to time He has been pleased to afford us farther light, and our principles have been improving, and our errors diminishing. Now we are not sure that we are arrived at the end of this progression, and at the perfection of spiritual or theological knowledge; and we fear that, if we should feel ourselves as if bound and confined by it, and perhaps be unwilling to receive further improvement, and our successors still more so, as conceiving what we their elders and founders had done, to be something sacred, never to be departed from. Franklin describes this sentiment as a singular instance in the history of mankind of modesty in a sect.
Neil Postman
Perhaps it is unfair to expect such a high degree of scientific precision. But studies that conclude health disparities are caused by genetic difference do not even come close. These studies typically control for the socio-economic status (SES) of the research subjects in an attempt to compare subjects of different races who have the same SES. If there remains a difference in the prevalence or outcome of a disease, the researchers typically attribute the unexplained variation to genetic distinctions between racial groups. But this conclusion suffers from a basic methodological error. The researchers failed to account for many other unmeasured factors, such as the experience of racial discrimination or differences in wealth, not just income, that are related to health outcomes and differ by race. Any one of these unmeasured factors—and not genes—might explain why health outcomes vary by race.
Dorothy Roberts (Fatal Invention: How Science, Politics, and Big Business Re-create Race in the Twenty-First Century)
Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a 'machine' does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune which may never be called a melody—and ultimately even the phrase 'unsuccessful attempt' is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word 'accident' has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to 'naturalize' humanity in terms of a pure, newly discovered, newly redeemed nature?
Friedrich Nietzsche (The Gay Science: With a Prelude in Rhymes and an Appendix of Songs)
[T]he Christian reverence due to suffering—was simply gammon, resting as it did on a misconception, on mistaken sympathy, on erroneous psychology. The pity the well person felt for the sick—a pity that almost amounted to awe, because the well person could not imagine how he himself could possibly bear such suffering—was very greatly exaggerated. The sick person had no real right to it. It was, in fact, the result of an error in thinking, a sort of hallucination; in that the well man attributed to the sick his own emotional equipment, and imagined that the sick man was, as it were, a well man who had to bear the agonies of a sick one—than which nothing was further from the truth. For the sick man was—precisely that, a sick man: with the nature and modified reactions of his state. Illness so adjusted its man that it and he could come to terms; there were sensory appeasements, short circuits, a merciful narcosis; nature came to the rescue with measures of spiritual and moral adaptation and relief, which the sound person naïvely failed to take into account.
Thomas Mann (The Magic Mountain)
Two opposite errors, both common, are to be guarded against. On the one hand, men who are more familiar with books than with affairs are apt to over-estimate the influence of philosophers. When they see some political party proclaiming itself inspired by So-and-So's teaching, they think its actions are attributable to So-and-So, whereas, not infrequently, the philosopher is only acclaimed because he recommends what the party would have done in any case. Writers of books, until recently, almost all exaggerated the effects of their predecessors in the same trade. But conversely, a new error has arisen by reaction against the old one, and this new error consists in regarding theorists as almost passive products of their circumstances, and as having hardly any influence at all upon the course of events. Ideas, according to this view, are the froth on the surface of deep currents, which are determined by material and technical causes: social changes are no more caused by thought than the flow of a river is caused by the bubbles that reveal its direction to an onlooker.
Bertrand Russell (A History of Western Philosophy)
Altogether, these observations suggest that several processes contribute to psychotic experience: the loss of familiarity with the world, hypothetically associated with noisy information processing; increased novelty detection mediated by the hippocampus; associated alterations of prefrontal cortical processing, which have reliably been associated with impairments in working memory and other executive functions; increased top-down effects of prior beliefs mediated by the frontal cortex that may reflect compensatory efforts to cope with an increasingly complex and unfamiliar world; and finally disinhibition of subcortical dopaminergic neurotransmission, which increases salience attribution to otherwise irrelevant stimuli. Furthermore, increased noise of chaotic or stress-dependent dopamine firing can reduce the encoding of errors of reward prediction elicited by primary and secondary reinforcers, thus contributing to a subjective focusing of attention on apparently novel and mysterious environmental cues while reducing attention and motivation elicited by common and natural and social stimuli.
Andreas Heinz
As we’ve seen, one of the most frequently pursued paths for achievement-minded college seniors is to spend several years advancing professionally and getting trained and paid by an investment bank, consulting firm, or law firm. Then, the thought process goes, they can set out to do something else with some exposure and experience under their belts. People are generally not making lifelong commitments to the field in their own minds. They’re “getting some skills” and making some connections before figuring out what they really want to do. I subscribed to a version of this mind-set when I graduated from Brown. In my case, I went to law school thinking I’d practice for a few years (and pay down my law school debt) before lining up another opportunity. It’s clear why this is such an attractive approach. There are some immensely constructive things about spending several years in professional services after graduating from college. Professional service firms are designed to train large groups of recruits annually, and they do so very successfully. After even just a year or two in a high-level bank or consulting firm, you emerge with a set of skills that can be applied in other contexts (financial modeling in Excel if you’re a financial analyst, PowerPoint and data organization and presentation if you’re a consultant, and editing and issue spotting if you’re a lawyer). This is very appealing to most any recent graduate who may not yet feel equipped with practical skills coming right out of college. Even more than the professional skill you gain, if you spend time at a bank, consultancy, or law firm, you will become excellent at producing world-class work. Every model, report, presentation, or contract needs to be sophisticated, well done, and error free, in large part because that’s one of the core value propositions of your organization. The people above you will push you to become more rigorous and disciplined, and your work product will improve across the board as a result. You’ll get used to dressing professionally, preparing for meetings, speaking appropriately, showing up on time, writing official correspondence, and so forth. You will be able to speak the corporate language. You’ll become accustomed to working very long hours doing detail-intensive work. These attributes are transferable to and helpful in many other contexts.
Andrew Yang (Smart People Should Build Things: How to Restore Our Culture of Achievement, Build a Path for Entrepreneurs, and Create New Jobs in America)
The office divinely committed to Us of feeding the Lord’s flock has especially this duty assigned to it by Christ, namely, to guard with the greatest vigilance the deposit of the faith delivered to the saints, rejecting the profane novelties of words and oppositions of knowledge falsely so called. There has never been a time when this watchfulness of the supreme pastor was not necessary to the Catholic body; for, owing to the efforts of the enemy of the human race, there have never been lacking “men speaking perverse things” (Acts xx. 30), “vain talkers and seducers” (Tit. i. 10), “erring and driving into error” (2 Tim. iii. 13). Still it must be confessed that the number of the enemies of the cross of Christ has in these last days increased exceedingly, who are striving, by arts, entirely new and full of subtlety, to destroy the vital energy of the Church, and, if they can, to overthrow utterly Christ’s kingdom itself. Wherefore We may no longer be silent, lest We should seem to fail in Our most sacred duty, and lest the kindness that, in the hope of wiser counsels, We have hitherto shown them, should be attributed to forgetfulness of Our office. GRAVITY OF THE SITUATION 2. That We make no delay in this matter is rendered necessary especially by the fact that the partisans of error are to be sought not only among the Church’s open enemies; they lie hid, a thing to be deeply deplored and feared, in her very bosom and heart, and are the more mischievous, the less conspicuously they appear.
Pope Pius X (PASCENDI DOMINICI GREGIS: ON THE DOCTRINES OF THE MODERNISTS [and] SYLLABUS CONDEMNING THE ERRORS OF THE MODERNISTS: LAMENTABILI SANE)
...the centrality of competitiveness as the key to growth is a recurrent EU motif. Two decades of EC directives on increasing competition in every area, from telecommunications to power generation to collateralizing wholesale funding markets for banks, all bear the same ordoliberal imprint. Similarly, the consistent focus on the periphery states’ loss of competitiveness and the need for deep wage and cost reductions therein, while the role of surplus countries in generating the crisis is utterly ignored, speaks to a deeply ordoliberal understanding of economic management. Savers, after all, cannot be sinners. Similarly, the most recent German innovation of a constitutional debt brake (Schuldenbremse) for all EU countries regardless of their business cycles or structural positions, coupled with a new rules-based fiscal treaty as the solution to the crisis, is simply an ever-tighter ordo by another name. If states have broken the rules, the only possible policy is a diet of strict austerity to bring them back into conformity with the rules, plus automatic sanctions for those who cannot stay within the rules. There are no fallacies of composition, only good and bad policies. And since states, from an ordoliberal viewpoint, cannot be relied upon to provide the necessary austerity because they are prone to capture, we must have rules and an independent monetary authority to ensure that states conform to the ordo imperative; hence, the ECB. Then, and only then, will growth return. In the case of Greece and Italy in 2011, if that meant deposing a few democratically elected governments, then so be it. The most remarkable thing about this ordoliberalization of Europe is how it replicates the same error often attributed to the Anglo-American economies: the insistence that all developing states follow their liberal instruction sheets to get rich, the so-called Washington Consensus approach to development that we shall discuss shortly. The basic objection made by late-developing states, such as the countries of East Asia, to the Washington Consensus/Anglo-American idea “liberalize and then growth follows” was twofold. First, this understanding mistakes the outcomes of growth, stable public finances, low inflation, cost competitiveness, and so on, for the causes of growth. Second, the liberal path to growth only makes sense if you are an early developer, since you have no competitors—pace the United Kingdom in the eighteenth century and the United States in the nineteenth century. Yet in the contemporary world, development is almost always state led.
Mark Blyth (Austerity: The History of a Dangerous Idea)
Let us beware.— Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a “machine” does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune2 which may never be called a melody—and ultimately even the phrase “unsuccessful attempt” is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word “accident” has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to “naturalize” humanity in terms of a pure, newly discovered, newly redeemed nature?
Friedrich Nietzsche (The Gay Science: With a Prelude in Rhymes and an Appendix of Songs)
I am first affrighted and confounded with that forelorn solitude, in which I am plac'd in my philosophy, and fancy myself some strange uncouth monster, who not being able to mingle and unite in society, has been expell'd all human commerce, and left utterly abandon'd and disconsolate. Fain wou'd I run into the crowd for shelter and warmth; but cannot prevail with myself to mix with such deformity. I call upon others to join me, in order to make a company apart; but no one will hearken to me. Every one keeps at a distance, and dreads that storm, which beats upon me from every side. I have expos'd myself to the enmity of all metaphysicians, logicians, mathematicians, and even theologians; and can I wonder at the insults I must suffer? I have declar'd my disapprobation of their systems; and can I be surpriz'd, if they shou'd express a hatred of mine and of my person? When I look abroad, I foresee on every side, dispute, contradiction, anger, calumny and detraction. When I turn my eye inward, I find nothing but doubt and ignorance. All the world conspires to oppose and contradict me; tho' such is my weakness, that I feel all my opinions loosen and fall of themselves, when unsupported by the approbation of others. Every step I take is with hesitation, and every new reflection makes me dread an error and absurdity in my reasoning. For with what confidence can I venture upon such bold enterprises, when beside those numberless infirmities peculiar to myself, I find so many which are common to human nature? Can I be sure, that in leaving all established opinions I am following truth; and by what criterion shall I distinguish her, even if fortune shou'd at last guide me on her foot-steps? After the most accurate and exact of my reasonings, I can give no reason why I shou'd assent to it; and feel nothing but a strong propensity to consider objects strongly in that view, under which they appear to me. Experience is a principle, which instructs me in the several conjunctions of objects for the past. Habit is another principle, which determines me to expect the same for the future; and both of them conspiring to operate upon the imagination, make me form certain ideas in a more intense and lively manner, than others, which are not attended with the same advantages. Without this quality, by which the mind enlivens some ideas beyond others (which seemingly is so trivial, and so little founded on reason) we cou'd never assent to any argument, nor carry our view beyond those few objects, which are present to our senses. Nay, even to these objects we cou'd never attribute any existence, but what was dependent on the senses; and must comprehend them entirely in that succession of perceptions, which constitutes our self or person. Nay farther, even with relation to that succession, we cou'd only admit of those perceptions, which are immediately present to our consciousness, nor cou'd those lively images, with which the memory presents us, be ever receiv'd as true pictures of past perceptions. The memory, senses, and understanding are, therefore, all of them founded on the imagination, or the vivacity of our ideas.
David Hume (A Treatise of Human Nature)
What would mockery be, if it were not true mockery? What would doubt be, if it were not true doubt? What would opposition be, if it were not true opposition? He who wants to accept himself must also really accept his other. […] I presume you would like to have certainty with regard to truth and error? Certainty within one or the other is not only possible, but also necessary, although certainty in one is protection and resistance against the other. If you are in one, your certainty about the one excludes the other. But how can you then reach the other? And why can the one not be enough for us? One cannot be enough for since the other is in us. And if we were content with one, the other would suffer great need and afflict us with its hunger. But we misunderstand this hunger and still believe that we are hungry for the one and strive for it even more adamantly. Through this we cause the other in us to assert its demands on us even more strongly. If we are then ready to recognize the claim of the other in us, we can cross over into the other to satisfy it. But we can thus reach across, since the other has become conscious to us. Yet if our blinding through the one is strong, we become even more distant from the other, and a disastrous chasm between the one and the other opens up in us. The one becomes surfeited and the other becomes too hungry. The satiated grows lazy and the hungry grows weak. And so we suffocate in fat, consumed by lack. This is sickness, but you see a lot of this type. It must be so, but it need not be so. There are grounds and causes enough that it is so, be we also want it not to be so. For man is afforded the freedom to overcome the cause, for he is creative in and of himself. If you have reached that freedom through the suffering of your spirit to accept the other despite your highest belief in the one, since you are it too, then your growth begins. If others mock me, it is nevertheless them doing this, and I can attribute guilt to them for this, and forget to mock myself. But he who cannot mock himself will be mocked by others. So accept your self-mockery so that everything divine and heroic falls from you and you become completely human. What is divine and heroic in you is a mockery to the other in you. For the sake of the other in you, set off your admired role which you previously performed for your own self and become who you are. He who has the luck and misfortune of a particular talent falls prey to believing that he is this gift. Hence he is also often it’s fool. A special gift is something outside of me. I am not the same as it. That nature of the gift has nothing to do with the nature of the man who carries it. It often even lives at the expense of the bearer’s character. His character is marked by the disadvantage of his gift, indeed even through its opposite. Consequently he is never at the height of his gift but always beneath it. If he accepts his other he becomes capable of bearing his gift without disadvantage. But if he only wants to live in his gift and consequently rejects his other, he oversteps the mark, since the essence of his gift is extrahuman and a natural phenomenon, which he in reality is not. All the world sees his error, and he becomes the victim of its mockery. Then he says that others mock him, while it is only the disregard of his other that makes him ridiculous.
C.G. Jung (The Red Book: Liber Novus)
Then if it is denied that the unity at that level is the interconnection of the plurality or dissimilarity of religions as of parts constituting a whole, rather that every one of the religions at the level of ordinary existence is not part of a whole, but is a whole in itself-then the 'unity' that is meant is 'oneness' or 'sameness' not really of religions, but of the God of religions at the level of transcendence (i.e. esoteric), implying thereby that at the level of ordinary existence (i.e. exoteric), and despite the plurality and diversity of religions, each religion is adequate and valid in its own limited way, each authentic and conveying limited though equal truth. The notion of a plurality of truth of equal validity in the plurality and diversity of religion is perhaps aligned to the statements and general conclusions of modern philosophy and science arising from the discovery of a pluraity and diversity of laws governing the universe having equal validity each in its own cosmological system. The trend to align modern scientific discovery concerning the systems of the universe with corresponding statements applied to human society, cultural traditions,and values is one of the characteristic features of modernity. The position of those who advocate the theory of the transcendent unity of religions is based upon the assumption that all religions, or the major religions of mankind, are revealed religions. They assume that the universality and transcendence of esotericism validates their theory, which they 'discovered' after having acquainted themselves with the metaphysics of Islam. In their understanding of this metaphysics of the transcendent unity of existence, they further assume that the transcendent unity of religions is already implied. There is grave error in all their assumptions, and the phrase 'transcendent unity of religions' is misleading and perhaps meant to be so for motives other than the truth. Their claim to belief in the transecendent unity of religions is something suggested to them inductively by the imagination and is derived from intellectual speculation and not from actual experience. If this is denied, and their claim is derived from the experience of others, then again we say that the sense of 'unity' experienced is not of religions, but of varying degrees of individual religious experience which does not of neccesity lead to the assumption that the religions of inviduals who experienced such 'unity', have truth of equal validity as revealed religions at the level of ordinary existence. Moreover, as already pointed out, the God of that experience is recognized as the rabb, not the ilah of revealed religion. And recognizing Him as the rabb does not necessarily mean that acknowledging Him in true submission follows from that recognition, for rebellion, arrogance, and falsehood have their origin in that very realm of transcendence. There is only one revealed religion. There is only one revealed religion. It was the religion conveyed by all the earlier Prophets, who were sent to preach the message of the revelation to their own people in accordance with the wisdom and justice of the Divine plan to prepare the peoples of the world for the reception of the religion in its ultimate and consummate form as a Universal Religion at the hands of the last Prophet, who was sent to convey the message of the revelation not only to his own people, but to mankind as a whole. The essential message of the revelation was always the same: to recognize and acknowledge and worship the One True and Real God (ilah) alone, without associating Him with any partner, rival, or equal, nor attributing a likeness to Him; and to confirm the truth preached by the earlier Prophets as well as to confirm the final truth brought by the last Prophet as it was confirmed by all the Prophets sent before him.
Syed Muhammad Naquib al-Attas (Prolegomena to the Metaphysics of Islam)
Most accidents are attributed to human error, but in almost all cases the human error was the direct result of poor design.
Donald Norman
as we age, (1) we take on more responsibilities, so we have a greater cognitive burden, (2) we become more vigilant about threats (especially as parents) and more sensitive to errors in youth (‘kids these days!’), (3) while at the same time we lose the capacity to process information as quickly as we did when we were younger, and (4) we tend to attribute these changes in ourselves to changes in the external world.
Michael Shermer (Heavens on Earth: The Scientific Search for the Afterlife, Immortality and Utopia)
Did You Know? The 1989 Exxon Valdez oil spill off Alaska, the Challenger space shuttle disaster, and the Chernobyl nuclear accident have all been attributed to human errors in which sleep deprivation played a role.
Brett Blumenthal (52 Small Changes: One Year to a Happier, Healthier You)
Moreover, promising loyalty to hereditary succession is a monarchical attribute, not a democratic one. That was Dr Singh’s fatal error of judgement.
Sanjaya Baru (The Accidental Prime Minister: The Making and Unmaking of Manmohan Singh)
The Importance of Becoming Metacognitively Sophisticated as a Learner Whatever the reasons for our not developing accurate mental models of ourselves as learners, the importance of becoming sophisticated as a learner cannot be overemphasized. Increasingly, coping with the changes that characterize today’s world—technological changes, job and career changes, and changes in how much of formal and informal education happens in the classroom versus at a computer terminal, coupled with the range of information and procedures that need to be acquired—requires that we learn how to learn. Also, because more and more of our learning will be what Whitten, Rabinowitz, and Whitten (2006) have labeled unsupervised learning, we need, in effect, to know how to manage our own learning activities. To become effective in managing one’s own learning requires not only some understanding of the complex and unintuitive processes that underlie one’s encoding, retention, and retrieval of information and skills, but also, in my opinion, avoiding certain attribution errors. In social psychology, the fundamental attribution error (Ross, 1977) refers to the tendency, in explaining the behaviors of others, to overvalue the role of personality characteristics and undervalue the role of situational factors. That is, behaviors tend to be overattributed to a behaving individual’s or group’s characteristics and underattributed to situational constraints and influences. In the case of human metacognitive processes, there is both a parallel error and an error that I see as essentially the opposite. The parallel error is to overattribute the degree to which students and others learn or remember to innate ability. Differences in ability between individuals are overappreciated, whereas differences in effort, encoding activities, and whether the prior learning that is a foundation for the new learning in question has been acquired are underappreciated.
Aaron S. Benjamin (Successful Remembering and Successful Forgetting: A Festschrift in Honor of Robert A. Bjork)
The office divinely committed to Us of feeding the Lord’s flock has especially this duty assigned to it by Christ, namely, to guard with the greatest vigilance the deposit of the faith delivered to the saints, rejecting the profane novelties of words and oppositions of knowledge falsely so called. There has never been a time when this watchfulness of the supreme pastor was not necessary to the Catholic body; for, owing to the efforts of the enemy of the human race, there have never been lacking “men speaking perverse things” (Acts xx. 30), “vain talkers and seducers” (Tit. i. 10), “erring and driving into error” (2 Tim. iii. 13). Still it must be confessed that the number of the enemies of the cross of Christ has in these last days increased exceedingly, who are striving, by arts, entirely new and full of subtlety, to destroy the vital energy of the Church, and, if they can, to overthrow utterly Christ’s kingdom itself. Wherefore We may no longer be silent, lest We should seem to fail in Our most sacred duty, and lest the kindness that, in the hope of wiser counsels, We have hitherto shown them, should be attributed to forgetfulness of Our office. GRAVITY OF THE SITUATION 2. That We make no delay in this matter is rendered necessary especially by the fact that the partisans of error are to be sought not only among the Church’s open enemies; they lie hid, a thing to be deeply deplored and feared, in her very bosom and heart, and are the more mischievous, the less conspicuously they appear. We allude, Venerable Brethren, to many who belong to the Catholic laity, nay, and this is far more lamentable, to the ranks of the priesthood itself, who, feigning a love for the Church, lacking the firm protection of philosophy and theology, nay more, thoroughly imbued with the poisonous doctrines taught by the enemies of the Church, and lost to all sense of modesty, vaunt themselves as reformers of the Church; and, forming more boldly into line of attack, assail all that is most sacred in the work of Christ, not sparing even the person of the Divine Redeemer, whom, with sacrilegious daring, they reduce to a simple, mere man.
Pope Pius X (Encyclical of Pope Pius X on the Doctrines of the Modernists (Illustrated))
Here a new confusion makes its appearance: modern physi- cists, in their efforts to reduce quality to quantity, have arrived by a sort of ‘logic of error’ to the point of confusing the two, and thence to the attribution of quality itself to their ‘matter’ as such; and they end by assigning all reality to ‘matter’, or at least all that they are capable of recognizing as reality: and it is this that constitutes ‘mate- rialism’ properly so called.
René Guénon (The Reign of Quantity & the Signs of the Times)
When regarding the Final Empire in its entirety, one certain fact is unmistakable. For a nation ruled by a self-proclaimed divinity, the empire has experienced a frightening number of colossal leadership errors. Most of these have been successfully covered up, and can only be found in the metalminds of Feruchemists or on the pages of banned texts. However, one only need look to the near past to note such blunders as the Massacre at Devanex, the revision of the Deepness Doctrine, and the relocation of the Renates peoples. The Lord Ruler does not age. That much, at least, is undeniable. This text, however, purports to prove that he is by no means infallible. During the days before the Ascension, mankind suffered chaos and uncertainty caused by an endless cycle of kings, emperors, and other monarchs. One would think that now, with a single, immortal governor, society would finally have an opportunity to find stability and enlightenment. It is the remarkable lack of either attribute in the Final Empire that is the Lord Ruler’s most grievous oversight.
Brandon Sanderson (The Final Empire (Mistborn, #1))
When we deal with a person who has authority over us, it can often seem that the person is smarter and more competent as we are. Instead of attributing this power to the person's position in society, we make the fundamental attribution error. We assume the person is more competent than we are because the person has power over us. We ignore the fact that people have authority because of their social position, not necessarily because of any special expertise.
Michael Lovaglia (Knowing People: The Personal Use of Social Psychology)
loving-kindness”—the antidote to the human tendency of “attribution error.
Vishen Lakhiani (The 6 Phase Meditation Method: The Proven Technique to Supercharge Your Mind, Manifest Your Goals, and Make Magic in Minutes a Day)
The company even drew unlikely customers. From rural Arkansas, operating just five comically cheap-looking stores—a rounding error compared with the largest retailers—Sam Walton made his way to an IBM conference for retailers. While he shied away from investing anything in any emotional aspect of retailing, delivering the lowest prices meant mastering logistics and information. To one speaker at the conference, Abe Marks, modern retailing meant knowing exactly “how much merchandise is in the store? What’s selling and what’s not? What is to be ordered, marked down or replaced? . . . The more you turn your inventory, the less capital is required.” Altering his first impression, Marks found that Walton’s simpleton comportment masked his genius as a retailer, eventually calling him the “best utilizer of information that there’s ever been.” A little over two decades later, Sam Walton would become the richest man in America; he would attribute his competitive advantage to his investment in computing systems in his early days. The small-town merchant who expected that knowing his customers’ names or sponsoring the local Little League team would give him some enduring advantage simply didn’t understand the sport. American consumers, technocrats at heart, rewarded efficiency as reflected by the prices on the shelves, not the quaint sentiments of a friendly proprietor. To gain this efficiency, information systems were seen as vital.
Bhu Srinivasan (Americana: A 400-Year History of American Capitalism)
Scientists agree that while high sensitivity allows individuals to be especially aware of nuances in their surroundings - like subtle sounds, unique smells, and different textures - it also causes people to feel overwhelmed. Stadiums and concerts and busy markets can be exasperating rather than enjoyable. So too can loud classrooms and testy tones of voice. To survive, sensitive people might try to control their surroundings, they can become less emotionally flexible, and they might even flee. Essentially, life is richer yet harder for individuals with high sensitivity. Unfortunately, rather than appreciate the valuable attributes of sensitive people, modern society often regards them disdainfully. The exceptional skills related to sensitivity are disregarded as 'soft', and the people themselves are devalued for being delicate, inhibited, reactive, rigid and anxious. Aware of the excessive scrutiny they face, sensitive kids might feign composure at school and then break down at home. They also mighty become perfectionists and react intensely to even the slightest error. Many seek constant affirmation to calm their nerves and perform poorly when watched or tested. Given these distinct responses, experts encourage adults to allow for calmer environments, gentler forms of guidance, and more compassion.
Kayla Taylor
The 'fundamental attribution error' is a psychological phenomenon in which we tend to view other people's actions as reflections of their characters and to overlook the power of situation to influence their actions, whereas with ourselves, we recognize the pressures of circumstance. When other people's cell phones ring during a movie, it's because they're inconsiderate boors; if my cell phone rings during a movie, it's because I need to be able to take a call from the babysitter. I tried to remember not to judge people harshly, especially on the first or second encounter. Their actions might not reveal their enduring character but instead reflect some situation they find themselves in. Forbearance is a form of generosity.
Gretchen Rubin (The Happiness Project)
Furthermore, we’re prone to make what psychologists call the fundamental attribution error. Research shows that when we observe others, our explanations for their behaviors tend to overemphasize dispositional factors—their personality type and the values we assume they have—while downplaying situational factors, such as social pressures or environmental circumstances. By contrast, when explaining our own behaviors, we tend to attribute good outcomes to dispositional factors—in particular, our skill and diligence—and bad outcomes to situational ones.
Tom Eisenmann (Why Startups Fail: A New Roadmap for Entrepreneurial Success)
Age: 13 [ERROR] / 28 Class/Level: Divine Candidate 1 XP: 0/50 HP: 20/20 Attributes [Free Points 2] Body: 5 Agility: 4 Mind: 10 Spirit: 9 Attunement Moon: 20 Sun: 1 Night: 10 Mana Moon: 54/54 Sun: 16/16 Night: 34/34 Affinities Time: 10 Wood: 6 Air: 5 Blessings Mythic Blessing of Mursa - Blessed Return Ageless Folio Skills Anatomy: 7 Arcana: 11 Enchanting: 16 Fishing: 1 Herbalism: 5 Librarian: 5 Ritual Magic: 25 Spear: 11 -Wind Spear:8 Spellcasting: 30
Cale Plamann (Coda (Blessed Time #2))
Micah Silver Age 13 [ERROR] / 18 Class/Level-XP HP 8/8 Attributes Body 4, Agility 3, Mind 9, Spirit 8 Attunement Moon 4, Sun 1, Night 2 Mana Moon 8/8, Sun 2/2, Night 4/4 Affinities Time 10 Wood 6 Air 5 Blessings Mythic Blessing of Mursa - Blessed Return, Ageless Folio Skills Anatomy 6 Fishing 1 Herbalism 4 Librarian 3 Ritual Magic 2 Spear 5 Spellcasting 10
Cale Plamann (Blessed Time (Blessed Time #1))
Age: 16 [ERROR] / 30 Class/Level: Divine Candidate 27 XP: 17,000/60,000 HP: 2542/2542 Class Specialty Chronomancer Attributes Body: 31 Agility: 31 Mind: 63 Spirit: 62 Attunement Moon: 32 Sun: 3 Night: 28 Mana Moon: 2575/2575 Sun: 2517/2517 Night: 2567/2567 Affinities Time: 10 Tier V - Foresight 8, Time Echoes 1, Temporal Transfer 2, Haste 10 Tier VI - Temporal Vortex 5, Temporal Stutter 4 Wood: 7 Tier I - Refresh 11, Mending 9, Plant Weave 12 Tier II - Augmented Mending 18, Root Spears 13 Tier III - Heal 11, Paralytic Sting 6, Explosive Thicket 6 Tier IV - Regeneration 6, Healing Wave 6, Poison Fog 7 Tier V - Panacea 1, Coma 1 Tier VI - Binding Vines 3, Air: 6 Tier I - Gale 8, Air Knife 18, Air Supply 4 Tier II - Wind Shield 8, Sonic Bolt 14 Tier III - Updraft 3, Pressure Spear 8, Sonic Orb 7 Tier IV - Flight 3 Blessings Mythic Blessing of Mursa - Blessed Return, Ageless Folio Skills Anatomy: 7 Arcana: 13 Enchanting: 28 Fishing: 1 Herbalism: 5 Librarian: 5 Ritual Magic: 30 Spear: 25 -Wind Spear: 13 -TITS: 7 Spellcasting37
Cale Plamann (Coda (Blessed Time #2))
Shame-based self-attacking Compassionate self-correction •   Focuses on the desire to condemn and punish • Focuses on the desire to improve • Punishes past errors and is often backward-looking • Emphasizes growth and enhancement • Is given with anger, frustration contempt, disappointment • Is forward-looking • Concentrates on deficits and fear of exposure • Is given with encouragement, support, kindness • Focuses on a global sense of self •   Builds on positives (e.g. seeing what you did well and then considering learning points) • Includes a high fear of failure •   Focuses on attributes and specific qualities of self • Increases chances of avoidance and withdrawal. • Emphasizes hope for success • Increases the chances of engaging. Consider example of critical teacher with a child who is struggling. Consider example of encouraging, supportive teacher with a child who is struggling. For transgression For transgression • Shame, avoidance, fear • Guilt, engaging • Heart sinks, lowered mood • Sorrow, remorse • Aggression. • Reparation. We can contrast this with a compassionate
Paul A. Gilbert (The Compassionate Mind (Compassion Focused Therapy))
To exist is to be something, as distinguished from the nothing of non-existence, it is to be an entity of a specific nature made of specific attributes. Centuries ago, the man who was—no matter what his errors—the greatest of your philosophers, has stated the formula defining the concept of existence and the rule of all knowledge: A is A. A thing is itself. You have never grasped the meaning of his statement. I am here to complete it: Existence is Identity, Consciousness is Identification. “Whatever you choose to consider, be it an object, an attribute or an action, the law of identity remains the same. A leaf cannot be a stone at the same time, it cannot be all red and all green at the same time, it cannot freeze and burn at the same time. A is A. Or, if you wish it stated in simpler language: You cannot have your cake and eat it, too. “Are you seeking to know what is wrong with the world? All the disasters that have wrecked your world, came from your leaders’ attempt to evade the fact that A is A. All the secret evil you dread to face within you and all the pain you have ever endured, came from your own attempt to evade the fact that A is A. The purpose of those who taught you to evade it, was to make you forget that Man is Man.
Ayn Rand (Atlas Shrugged)
This critique proposed that, although the Abhidharma claimed that it had arrived at the ultimate truth by analysing all experience into its component dharmas, it had in fact fallen into the same error as the ordinary unenlightened person, because it attributed to these dharmas an ultimate, permanent existence.
Andrew Skilton (Concise History of Buddhism)
More and more often the blame is attributed to “human error.” The person involved can be fined, punished, or fired. Maybe training procedures are revised. The law rests comfortably. But in my experience, human error usually is a result of poor design: it should be called system error. Humans err continually; it is an intrinsic part of our nature. System design should take this into account. Pinning the blame on the person may be a comfortable way to proceed, but why was the system ever designed so that a single act by a single person could cause calamity? Worse, blaming the person without fixing the root, underlying cause does not fix the problem: the same error is likely to be repeated by someone else.
Donald A. Norman (The Design of Everyday Things)
Imagine you suffer from insomnia and haven’t slept properly in days and you lose your temper and shout at a colleague. Then you apologize. What does this incident say about you? It says you need your sleep. Beyond that, it says nothing. But imagine you see someone who snaps, shouts, then apologizes and explains that he has insomnia and hasn’t slept properly in days. What does that incident say about that person? Logically, it should say about him what it said about you, but decades of research suggest that’s not the lesson you will draw. You will think this person is a jerk. Psychologists call this the fundamental attribution error. We are fully aware that situational factors—like insomnia—can influence our own behavior, and we rightly attribute our behavior to those factors, but we routinely don’t make the same allowance for others and instead assume that their behavior reflects who they are. Why did that guy act like a jerk? Because he is a jerk. This is a potent bias. If a student is told to speak in support of a Republican candidate, an observer will tend to see the student as pro-Republican even if the student only did what she was told to do—and even if the observer is the one who gave the order! Stepping outside ourselves and seeing things as others do is that hard.
Philip E. Tetlock (Superforecasting: The Art and Science of Prediction)
leader attribution error. It is the inclination to assign to the leader credit or blame for the team’s success or failure.
Rich Karlgaard (Team Genius: The New Science of High-Performing Organizations)
In science, hearsay and anecdotal evidence are not sufficient to prove something. Each time a "miracle" occurs, it's easy to see magical thinking, misattribution and other human errors at work. For example, if a child is ill in the hospital, a family member might pray for his recovery. If that child does recover, the praying relative will attribute this to the power of prayer, not to any medical innovations, immunological responses or sheer power of chance.
Atheist Republic (Your God Is Too Small: 50 Essays on Life, Love & Liberty Without Religion)
The error lies in our inclination to attribute people’s behavior to the way they are rather than to the situation they are in.
Chip Heath (Switch)
Be that as it may, Leibnitz was never able to explain the principles of his calculus clearly, and this shows that there was something in it that was beyond him, something that was as it were imposed upon him without his being conscious of it; had he taken this into account, he most certainly would not have engaged in any dispute over ‘priority’ with Newton. Besides, these sorts of disputes are always completely vain, for ideas, insofar as they are true, are not the property of anyone, despite what modern ‘individualism’ might have to say; it is only error that can properly be attributed to human individuals.
René Guénon (The Metaphysical Principles of the Infinitesimal Calculus)
it was noted that one aspect of a class was to act as a repository for code and information shared by all instances (objects) of that class. In terms of efficiency, this is a good idea because storage space is minimized and changes can be made in a single place. It becomes very tempting, however, to use this fact to justify creating your class hierarchy based on shared code instead of shared behaviors. A similar error arises from treating object variables (instance variables) as if they were data attributes and then creating your hierarchy based on shared attributes. Always create hierarchies based on shared behaviors, side
David West (Object Thinking)
French Revolution, many believed that the institutions of small independent cities such as Sparta and Rome could be applied to our great nations of thirty or forty million souls. In our days, a yet greater error is committed: one confounds the idea of race with that of the nation and attributes to ethnographic, or rather linguistic, groups a sovereignty analogous to that of actually existing peoples.
Anonymous
Woven deep into the vast communication networks wrapping the globe, we also find evidence of embryonic technological autonomy. The technium contains 170 quadrillion computer chips wired up into one mega-scale computing platform. The total number of transistors in this global network is now approximately the same as the number of neurons in your brain. And the number of links among files in this network (think of all the links among all the web pages of the world) is about equal to the number of synapse links in your brain. Thus, this growing planetary electronic membrane is already comparable to the complexity of a human brain. It has three billion artificial eyes (phone and webcams) plugged in, it processes keyword searches at the humming rate of 14 kilohertz (a barely audible high-pitched whine), and it is so large a contraption that it now consumes 5 percent of the world’s electricity. When computer scientists dissect the massive rivers of traffic flowing through it, they cannot account for the source of all the bits. Every now and then a bit is transmitted incorrectly, and while most of those mutations can be attributed to identifiable causes such as hacking, machine error, or line damage, the researchers are left with a few percent that somehow changed themselves. In other words, a small fraction of what the technium communicates originates not from any of its known human-made nodes but from the system at large. The technium is whispering to itself.
Kevin Kelly (What Technology Wants)
her imperative to “think dialectically”—a maxim drawn from her study of the philosopher G. W. F. Hegel. Because reality is constantly changing, we must constantly detect and analyze the emerging contradictions that are driving this change. And if reality is changing around us, we cannot expect good ideas to hatch within an ivory tower. They instead emerge and develop through daily life and struggle, through collective study and debate among diverse entities, and through trial and error within multiple contexts. Grace often attributes her “having been born female and Chinese” to her sense of being an outsider to mainstream society. Over the past decade she has sharpened this analysis considerably. Reflecting on the limits of her prior encounters with radicalism, Grace fully embraces the feminist critique not only of gender discrimination and inequality but also of the masculinist tendencies that too often come to define a certain brand of movement organizing—one driven by militant posturing, a charismatic form of hierarchical leadership, and a static notion of power seen as a scarce commodity to be acquired and possessed. Grace has struck up a whole new dialogue and built relationships with Asian American activists and intellectuals since the 1998 release of her autobiography, Living for Change. Her reflections on these encounters have reinforced her repeated observation that marginalization serves as a form of liberation. Thus, she has come away impressed with the particular ability of movement-oriented Asian Americans to dissect U.S. society in new ways that transcend the mind-sets of blacks and whites, to draw on their transnational experiences to rethink the nature of the global order, and to enact new propositions free of the constraints and baggage weighing down those embedded in the status quo. Still, Grace’s practical connection to a constantly changing reality for most of her adult life has stemmed from an intimate relationship with the African American community—so much so that informants from the Cointelpro days surmised she was probably Afro-Chinese.3 This connection to black America (and to a lesser degree the pan-African world) has made her a source of intrigue for younger generations grappling with the rising complexities of race and diversity. It has been sustained through both political commitments and personal relationships. Living in Detroit for more than a half century, Grace has developed a stature as one of Motown’s most cherished citizens: penning a weekly column for the city’s largest-circulation black community newspaper; regularly profiled in the mainstream and independent media; frequently receiving awards and honors through no solicitation of her own; constantly visited by students, intellectuals, and activists from around the world; and even speaking on behalf of her friend Rosa Parks after the civil rights icon became too frail for public appearances.
Grace Lee Boggs (The Next American Revolution: Sustainable Activism for the Twenty-First Century)
When he brought the dead to life, it was said that it was him and not him. The onlookers fell into bewilderment (hayra) just as the man of intellect becomes bewildered in his logical reflection when he sees an individual human being bringing the dead to life, as that is one of the divine qualities - bringing to life with speech, not mere bringing with animation. (12) The beholder is bewildered because he sees the form of a man who possesses a divine effect. That led some of them to speak of that as "incarnation" and say that 'Isa was Allah since it was by Him that 'Isa brought the dead to life. Thus they are charged with disbelief (kufr) which is the veil because they veil Allah, who brings the dead to life, by the human form of 'Isa. Allah said, "They are unbelievers who say, 'Allah is the Messiah, the son of Maryam.'" (13) They fell into both error and disbelief at the end of all they said, not because they say that he is Allah nor by calling him the son of Maryam. But they made the attribution that Allah, insofar as He brought the dead to life, was contained in the human form of the nasut which is called the son of Maryam. There is no doubt that 'Isa was the son of Maryam. The hearer imagines that they have attributed divinity to the form, and so they make divinity the same as the form. That is not what they do. Rather, they make divine He-ness the subject in the human form which is the son of Maryam. They should differentiate between the form of 'Isa and the divine principle because they have made the form the same as the principle. Jibril was in the form of man who did not breathe and then he breathed. One differentiates between the form and the breath, and the breath from the form. The form existed without the breath - thus the breath is not part of its essential definition. For that reason, differences occurred among the people of different [Christian] parties regarding 'Isa and what he was. Whoever looks at him in respect to his mortal human form, says that he is the son of Maryam. Whoever looks at him in respect to his mortal representational form relates him to Jibril. Whoever looks at him in respect to what was manifested from him of bringing the dead to life, relates him to Allah by the quality of the spirit, and says that he is the Spirit of Allah, (14) that is, by Him life was manifested in whomever received his breath. Sometimes Allah is imagined to be the passive principle in 'Isa, and sometimes the angel is imagined in him, and sometimes mortal humanity is imagined in him. So the conception of everyone is based on what predominates that person. 'Isa is the Word of Allah, (15) the Spirit of Allah, (16) and the slave of Allah. (17) That is something which no one else has in the sensory form. Indeed, each person is attached to his father of form, not to the One who breathed his spirit into the human form. When Allah fashioned the human body as He said, "When I have shaped him," (15:29;38:72) then He breathed into Him, that was from His spirit. Thus in its being and source, the spirit is ascribed to Allah. That is not the case with 'Isa. The shaping of his body and mortal form is implied in the breath of the spirit. Others, as we mentioned, are not like that.
Ibn ʿArabi (The Bezels of Wisdom)
May we not suppose that all men are equally inspired by God? Then, surely, there is no further use for mediators. But this supposition is impossible, because it is too clearly contradicted by the facts. It would compel us to attribute to divine inspiration all the absurdities and errors which appear, and all the horrors, follies, base deeds, and cowardly actions which are committed, in the world.
Mikhail Bakunin (God and the State)
Similarly, a September 2021 analysis by a team of prominent scientists and mathematicians convened by Silicon Valley entrepreneur Steve Kirsch—of half a dozen population and surveillance system databases, including VAERS—using eight different independent methods, attributes 150,000 deaths to COVID vaccines in the United States since January 2020. Kirsch has offered a million-dollar reward for anyone who finds an error in this calculation.
Robert F. Kennedy Jr. (The Real Anthony Fauci: Bill Gates, Big Pharma, and the Global War on Democracy and Public Health)
It is the affair of the natural sciences to explain how the tree of life in particular continues to grow and how new branches shoot out from it. This is not a matter for faith. But we must have the audacity to say that the great projects of the living creation are not the products of chance and error. Nor are they the products of a selective process to which divine predicates can be attributed in illogical, unscientific, and even mythic fashion. The great projects of the living creation point to a creating Reason and show us a creating Intelligence, and they do so more luminously and radiantly today than ever before. Thus we can say today with a new certitude and joyousness that the human being is indeed a divine project, which only the creating Intelligence was strong and great and audacious enough to conceive of. Human beings are not a mistake but something willed; they are the fruit of love.
Pope Benedict XVI (In the Beginning…': A Catholic Understanding of the Story of Creation and the Fall (Ressourcement: Retrieval and Renewal in Catholic Thought (RRRCT)))
The topic of motivation often comes up when dealing with the issue of follow-through on plans. Many adults with ADHD may aspire to achieve a goal (e.g., exercise) or get through an unavoidable obligation (e.g., exam, paying bills), but fall prey to an apparent lack of motivation, despite their best intentions. This situation reminds us of a quote attributed to the late fitness expert, Jack LaLanne, who at the age of 93 was quoted as saying, “I’m feeling great and I still have sex almost every day. Almost on Monday, almost on Tuesday . . .” Returning to the executive dysfunction view of ADHD, motivation is defined as the ability to generate an emotion about a task that promotes follow-through in the absence of immediate reward or consequence (and often in the face of some degree of discomfort in the short-term). Said differently, motivation is the ability to make yourself “feel like” doing the task when there is no pressing reason to do so. Thus, you will have to find a way to make yourself feel like exercising before you achieve the results you desire or feel like studying for a midterm exam that is still several days away. You “know” logically that these are good ideas, but it is negative feelings (including boredom) or lack of feelings about a task that undercut your attempts to get started. In fact, one of the common thinking errors exhibited by adults with ADHD when procrastinating is the magnification of emotional discomfort associated with starting a task usually coupled with a minimization of the positive feelings associated with it. Adults with ADHD experience the double whammy of having greater difficulty generating positive emotions (i.e., motivation) needed to get engaged in tasks and greater difficulty inhibiting the allure of more immediate distractions, including those that provide an escape from discomfort. In fairness, from a developmental standpoint, adults with ADHD have often experienced more than their fair share of frustrations and setbacks with regard to many important aspects of their lives. Hence, our experience has been that various life responsibilities and duties have become associated with a degree of stress and little perceived reward, which magnifies the motivational challenges already faced by ADHD adults. We have adopted the metaphor of food poisoning to illustrate how one’s learning history due to ADHD creates barriers to the pursuit of valued personal goals. Food poisoning involves ingesting some sort of tainted food. It is an adaptive response that your brain and digestive system notice the presence of a toxin in the body and react with feelings of nausea and rapid expulsion of said toxin through diarrhea, vomiting, or both. Even after you have fully recuperated and have figured out that you had food poisoning, the next time you encounter that same food item, even before it reaches your lips, the sight and smell of the food will reactivate protective feelings of nausea due to the previous association of the stimulus (i.e., the food) with illness and discomfort. You can make all the intellectual arguments about your safety, and obtain assurances that the food is untainted, but your body will have this initial aversive reaction, regardless. It takes progressive exposure to untainted morsels of the food (sometimes mixing it in with “safe” food, in extreme cases) in order to break the food poisoning association. Similarly, in the course of your efforts to establish and maintain good habits for managing ADHD, you will encounter some tasks that elicit discomfort despite knowing the value of the task at hand. Therefore, it is essential to be able to manufacture motivation, just enough of it, in order to be able to shift out of avoidance and to take a “taste” of the task that you are delaying.
J. Russell Ramsay (The Adult ADHD Tool Kit)
On the left, in the fragile category, the mistakes are rare and large when they occur, hence irreversible; to the right the mistakes are small and benign, even reversible and quickly overcome. They are also rich in information. So a certain system of tinkering and trial and error would have the attributes of antifragility.
Nassim Nicholas Taleb (Antifragile: Things That Gain from Disorder)
Unfortunately, rather than appreciate the valuable attributes of sensitive people, modern society often regards them disdainfully. The exceptional skills related to sensitivity are disregarded as "soft," and the people themselves are devalued for being delicate, inhibited, reactive, rigid and anxious. Aware of the excessive scrutiny they face, sensitive kids might feign composure at school and then break down at home. They also might become perfectionists and react intensely to even the slightest error. Many seek constant affirmation to calm their nerves and perform poorly when watched or tested.
Kayla Taylor
The trouble with test-based accountability is that it imposes serious consequences on children, educators, and schools on the basis of scores that may reflect measurement error, statistical error, random variation, or a host of environmental factors or student attributes. None of us would want to be evaluated - with our reputation and livelihood on the line - solely on the basis of an instrument that is prone to error and ambiguity. The tests now in use are not adequate by themselves to the task of gauging the quality of schools or teachers ... they must be used with awareness of their limitations and variability. They were not designed to capture the most important dimensions of education, for which we do not have measures.
Diane Ravitch (The Death and Life of the Great American School System: How Testing and Choice Are Undermining Education)
One of the things I’m good at spotting in myself is the fundamental attribution error: that’s when you assume that your own dumb mistakes are the result of normal, excusable human fallibility, while other people’s mistakes are the result of their fundamental lack of character.
Cory Doctorow (Attack Surface (Little Brother, #3))
As suggested in Chapter 1, intensive kin-based institutions demand that individuals behave in a range of different ways depending on their relationships to other people. Some relationships explicitly call for joking, while others demand quiet submission. By contrast, the world of impersonal markets and relational mobility favors consistency across contexts and relationships as well as the cultivation of unique personal characteristics specialized for diverse niches. For at least a millennium, these cultural evolutionary pressures have fostered a rising degree of dispositionalism. Individuals increasingly sought consistency—to be “themselves”—across contexts and judged others negatively when they failed to show this consistency. Understanding this helps explain why WEIRD people are so much more likely than others to impute the causes of someone’s behavior to their personal dispositions over their contexts and relationships (the Fundamental Attribution Error), and why they are so uncomfortable with their own personal inconsistencies (Cognitive Dissonance). Reacting to this culturally constructed worldview, WEIRD people are forever seeking their “true selves” (good luck!). Thus, while they certainly exist across societies and back into history, dispositions in general, and personalities specifically, are just more important in WEIRD societies.46
Joseph Henrich (The WEIRDest People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous)
We suffer from the fundamental attribution error. When I see bad behavior in you, I attribute it to your flawed character. When it happens in me, I attribute it to extraordinarily trying circumstances.
John Ortberg (The Me I Want to Be: Becoming God's Best Version of You)
So what are the cognitive adaptations of which religion is hypothesized to be a by-product? The first is our hyperactive agency detection device, which leads us to infer that unseen forces are human agents (Thompson & Aukofer, 2011). This likely evolved as a protection or precaution adaptation (Boyer, 1992). We mistake a shadow for a burglar but never mistake a burglar for a shadow—an error management mechanism that helps us to avoid costly errors such as being robbed or mugged. This adaptation leads to misapplied anthropomorphism, as when we say “the sun is trying to come out” or “the clouds look angry.” Clouds and skies, of course, don’t have agency, yet we attribute human-like motivations to them as if they were agents with motives and intentions. Again, it is a small step to infer a god with human-like agency—a god that wants us to pray to him, worship him, sacrifice for him, and will punish us if we disobey him. Even children have what is called “promiscuous teleology,” the tendency to attribute purposes to people, groups, societies, cultures, mother earth, the universe, and god. A second class of cognitive mechanisms consists of theory of mind adaptations, by which we infer unseen beliefs, desires, and intentions in other people. Theory of mind adaptations are extremely useful in predicting the behavior of other people, their proper function. It is a small extrapolation to go from “there are people watching me who have a desire for my well-being” to “there is an all-seeing god watching me who has a desire for my well-being.” That is, we imbue these agents with motives, goals, and desires. Next comes the attachment system, which originally evolved in the context of mother–child bonds for protection and nurturance (Kirkpatrick, 2005). A 2-year-old reaching out to a mother to be soothed bears resemblance to a worshiper reaching out to a god: “we never lose the longing for a caretaker… [and] a god is always there for us” (Thompson & Aukofer, 2011, p. 45). Adaptations to form attachments, in short, get transferred to supernatural agents. Reciprocity adaptations are also activated, as when we make sacrifices for gods or make covenants with gods and expect that the gods will provide us with benefits in return.
David M. Buss (Evolutionary Psychology: The New Science of the Mind)