Behaviors Drive Results Quotes

Psychologists usually try to help people use insight and understanding to manage their behavior. However, neuroscience research shows that very few psychological problems are the result of defects in understanding; most originate in pressures from deeper regions in the brain that drive our perception and attention. When the alarm bell of the emotional brain keeps signaling that you are in danger, no amount of insight will silence it.

Thinking drives behaviors. Behaviors drive action. Action drives results. No tool can fix poor thinking.

Leaders create culture. Culture drives behavior. Behavior produces results.

the simple idea that behaviors drive results.

while behaviors drive results, behaviors themselves are informed and shaped by one’s mindset.

turning the traditional hierarchical pyramid upside down to emphasize that everyone is responsible—able to respond— for living the constitution and getting the desired results while modeling the organization's valued behaviors.

... extroverts are more likely than introverts to be killed while driving, be hospitalized as a result of accident or injury, smoke, have risky sex, participate in high-risk sports, have affairs, and remarry.

Now, it has been independently shown that people hate to lose something more than they enjoy gaining it. For example, they don't mind paying for something with a credit card even when told there is a discount for cash, but they hate paying the same amount if they are told there is a surcharge for using credit. As a result, people will often refuse to gamble for an expected profit (they turn down bets such as "Heads, you win $120; tails, you pay $100), but they will gamble to avoid an expected loss (such as "Heads, you no longer owe $120; tails, you now owe an additional $100"). (This kind of behavior drives economists crazy, but is avidly studied by investment firms hoping to turn it to their advantage.) The combination of people's loss aversion with the effects of framing explains the paradoxical result: the "gain" metaphor made the doctors risk-averse; the "loss" metaphor made them gamblers.

All dogs are predators, but over thousands of generations, we’ve created sporting breeds to be exceptionally focused predators. All dogs like to dig and chase small prey, but terriers are superdriven to dig and find rodents. All dogs love to run, but greyhounds can run up to forty miles an hour, and huskies can run for hours and hours on end. All dogs have the natural ability to fight or wrestle with one another, but the bully breeds have been genetically engineered to fight to the death. The more pure the bloodline, the more that genetic “boost” will probably play a part in your dog’s behavior. That’s why some owners claim that their “mutts” make mellower pets, because, they theorize, their DNA has been somewhat diluted, and their breed-related drives diffused as a result.

Once a habit has been encoded, the urge to act follows whenever the environmental cues reappear. This is one reason behavior change techniques can backfire. Shaming obese people with weight-loss presentations can make them feel stressed, and as a result many people return to their favorite coping strategy: overeating. Showing pictures of blackened lungs to smokers leads to higher levels of anxiety, which drives many people to reach for a cigarette. If you’re not careful about cues, you can cause the very behavior you want to stop.

One of the hardest things to grasp about implicit bias and racism is that your beliefs and values do not always drive your behavior. These beliefs and values are stored in the highest, most complex part of your brain—the cortex. But other parts of your brain can make associations—distorted, inaccurate, racist associations. The same person can have very sincere anti-racist beliefs but still have implicit biases that result in racist comments or actions. Understanding sequential processing in the brain is essential to grasping this, as is appreciating the power of developmental experiences to load the lower parts of our brain with all kinds of associations that create our worldview.

You see the impact of humans on Earth’s environment every day. We are trashing the place: There is plastic along our highways, the smell of a landfill, the carbonic acid (formed when carbon dioxide is dissolved in water) bleaching of coral reefs, the desertification of enormous areas of China and Africa (readily seen in satellite images), and a huge patch of plastic garbage in the Pacific Ocean. All of these are direct evidence of our effect on our world. We are killing off species at the rate of about one per day. It is estimated that humans are driving species to extinction at least a thousand times faster than the otherwise natural rate. Many people naïvely (and some, perhaps, deceptively) argue that loss of species is not that important. After all, we can see in the fossil record that about 99 percent of all the different kinds of living things that have ever lived here are gone forever, and we’re doing just fine today. What’s the big deal if we, as part of the ecosystem, kill off a great many more species of living things? We’ll just kill what we don’t need or notice. The problem with that idea is that although we can, in a sense, know what will become or what became of an individual species, we cannot be sure of what will happen to that species’ native ecosystem. We cannot predict the behavior of the whole, complex, connected system. We cannot know what will go wrong or right. However, we can be absolutely certain that by reducing or destroying biodiversity, our world will be less able to adapt. Our farms will be less productive, our water less clean, and our landscape more barren. We will have fewer genetic resources to draw on for medicines, for industrial processes, for future crops. Biodiversity is a result of the process of evolution, and it is also a safety net that helps keep that process going. In order to pass our own genes into the future and enable our offspring to live long and prosper, we must reverse the current trend and preserve as much biodiversity as possible. If we don’t, we will sooner or later join the fossil record of extinction.

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

Your life right now—everything from your work and your health to your relationships and your finances—is the result of choices you’ve made in the past. The job you have right now is a choice that you made at some point. And, whether you realize it or not, a choice you’ve made every day since. You can tell yourself that you have to do the work you do, but the truth is, you don’t. It’s a choice. Are you carrying around ten or twenty pounds of lifestyle-related fat? That’s the result of thousands of choices that you made over recent days, weeks, months and years.  How about your significant other, or your close friendships? They’re all choices.  Your furniture, the food in your fridge, the car you drive. They’re all choices. They are all, without exception, the results of your past behavior. The same thing applies to wealth.

Competition is the spice of sports; but if you make spice the whole meal you'll be sick. The simplest single-celled organism oscillates to a number of different frequencies, at the atomic, molecular, sub-cellular, and cellular levels. Microscopic movies of these organisms are striking for the ceaseless, rhythmic pulsation that is revealed. In an organism as complex as a human being, the frequencies of oscillation and the interactions between those frequencies are multitudinous. -George Leonard Learning any new skill involves relatively brief spurts of progress, each of which is followed by a slight decline to a plateau somewhat higher in most cases than that which preceded it…the upward spurts vary; the plateaus have their own dips and rises along the way…To take the master’s journey, you have to practice diligently, striving to hone your skills, to attain new levels of competence. But while doing so–and this is the inexorable–fact of the journey–you also have to be willing to spend most of your time on a plateau, to keep practicing even when you seem to be getting nowhere. (Mastery, p. 14-15). Backsliding is a universal experience. Every one of us resists significant change, no matter whether it’s for the worse or for the better. Our body, brain and behavior have a built-in tendency to stay the same within rather narrow limits, and to snap back when changed…Be aware of the way homeostasis works…Expect resistance and backlash. Realize that when the alarm bells start ringing, it doesn’t necessarily mean you’re sick or crazy or lazy or that you’ve made a bad decision in embarking on the journey of mastery. In fact, you might take these signals as an indication that your life is definitely changing–just what you’ve wanted….Be willing to negotiate with your resistance to change. Our preoccupation with goals, results, and the quick fix has separated us from our own experiences…there are all of those chores that most of us can’t avoid: cleaning, straightening, raking leaves, shopping for groceries, driving the children to various activities, preparing food, washing dishes, washing the car, commuting, performing the routine, repetitive aspects of our jobs….Take driving, for instance. Say you need to drive ten miles to visit a friend. You might consider the trip itself as in-between-time, something to get over with. Or you could take it as an opportunity for the practice of mastery. In that case, you would approach your car in a state of full awareness…Take a moment to walk around the car and check its external condition, especially that of the tires…Open the door and get in the driver’s seat, performing the next series of actions as a ritual: fastening the seatbelt, adjusting the seat and the rearview mirror…As you begin moving, make a silent affirmation that you’ll take responsibility for the space all around your vehicle at all times…We tend to downgrade driving as a skill simply because it’s so common. Actually maneuvering a car through varying conditions of weather, traffic, and road surface calls for an extremely high level of perception, concentration, coordination, and judgement…Driving can be high art…Ultimately, nothing in this life is “commonplace,” nothing is “in between.” The threads that join your every act, your every thought, are infinite. All paths of mastery eventually merge. [Each person has a] vantage point that offers a truth of its own. We are the architects of creation and all things are connected through us. The Universe is continually at its work of restructuring itself at a higher, more complex, more elegant level . . . The intention of the universe is evolution. We exist as a locus of waves that spreads its influence to the ends of space and time. The whole of a thing is contained in each of its parts. We are completely, firmly, absolutely connected with all of existence. We are indeed in relationship to all that is.

The Thirty-three Rules • Every negotiation is an agreement between two or more parties with all parties having the right to veto—the right to say “no.” • Your job is not to be liked. It is to be respected and effective. • Results are not valid goals. • Money has nothing to do with a valid mission and purpose. • Never, ever, spill your beans in the lobby—or anywhere else. • Never enter a negotiation—never make a phone call—without a valid agenda. • The only valid goals are those you can control: behavior and activity. • Mission and purpose must be set in the adversary’s world; our world must be secondary. • Spend maximum time on payside activity and minimum time on nonpayside activity. • You do not need it. You only want it. • No saving. You cannot save the adversary. • Only one person in a negotiation can feel okay. That person is the adversary. • All action—all decision—begins with vision. Without vision, there is no action. • Always show respect to the blocker. • All agreements must be clarified point by point and sealed three times (using 3+). • The clearer the picture of pain, the easier the decision-making process. • The value of the negotiation increases by multiples as time, energy, money, and emotion are spent. • No talking. • Let the adversary save face at all times. • The greatest presentation you will ever give is the one your adversary will never see. • A negotiation is only over when we want it to be over. • “No” is good, “yes” is bad, “maybe” is worse. • Absolutely no closing. • Dance with the tiger. • Our greatest strength is our greatest weakness (Emerson). • Paint the pain. • Mission and purpose drive everything. • Decisions are 100 percent emotional. • Interrogative-led questions drive vision. • Nurture. • No assumptions. No expectations. Only blank slate. • Who are the decision makers? Do you know all of them? • Pay forward.

The University of Chicago’s General Social Survey has been tracking trends, attitudes, and behaviors in American society since 1972. One section of the survey asks questions about income inequality. The results showed that Americans who strongly oppose redistribution by government to address this problem gave 10 times more to charity than those who strongly support government action: $1,627 annually versus $140. Similarly, compared to people who want more welfare spending, those who believe that the government spends too much money on welfare are more likely to give directions to someone on the street, return extra change to a cashier, and give food or money to a homeless person. Almost everyone wants to help the poor. But depending on whether they have a dopaminergic or H&N personality, they will go about it in different ways. Dopaminergic people want the poor to receive more help, while H&N people want to provide personal help on a one-to-one basis.

One could understand feminism generally as an attack on woman as she was under “patriarchy” (that concept is a social construction of feminism). The feminine mystique was her ideal; in regard to sex, it consisted of women’s modesty and in the double standard of sexual conduct that comes with it, which treated women’s misbehavior as more serious than men’s. Instead of trying to establish a single standard by bringing men up to the higher standard of women, as with earlier feminism, today’s feminism decided to demand that women be entitled to sink to the level of men. It bought into the sexual revolution of the late sixties and required that women be rewarded with the privileges of male conquest rather than, say, continue serving as camp followers of rock bands. The result has been the turn for the worse. ... What was there in feminine modesty that the feminists left behind? In return for women’s holding to a higher standard of sexual behavior, feminine modesty gave them protection while they considered whether they wanted to consent. It gave them time: Not so fast! Not the first date! I’m not ready for that! It gave them the pleasure of being courted along with the advantage of looking before you leap. To win over a woman, men had to strive to express their finer feelings, if they had any. Women could judge their character and choose accordingly. In sum, women had the right of choice, if I may borrow that slogan. All this and more was social construction, to be sure, but on the basis of the bent toward modesty that was held to be in the nature of women. That inclination, it was thought, cooperated with the aggressive drive in the nature of men that could be beneficially constructed into the male duty to take the initiative. There was no guarantee of perfection in this arrangement, but at least each sex would have a legitimate expectation of possible success in seeking marital happiness. They could live together, have children, and take care of them. Without feminine modesty, however, women must imitate men, and in matters of sex, the most predatory men, as we have seen. The consequence is the hook-up culture now prevalent on college campuses, and off-campus too (even more, it is said). The purpose of hooking up is to replace the human complexity of courtship with “good sex,” a kind of animal simplicity, eliminating all the preliminaries to sex as well as the aftermath. “Good sex,” by the way, is in good part a social construction of the alliance between feminists and male predators that we see today. It narrows and distorts the human potentiality for something nobler and more satisfying than the bare minimum. The hook-up culture denounced by conservatives is the very same rape culture denounced by feminists. Who wants it? Most college women do not; they ignore hookups and lament the loss of dating. Many men will not turn down the offer of an available woman, but what they really want is a girlfriend. The predatory males are a small minority among men who are the main beneficiaries of the feminist norm. It’s not the fault of men that women want to join them in excess rather than calm them down, for men too are victims of the rape culture. Nor is it the fault of women. Women are so far from wanting hook-ups that they must drink themselves into drunken consent — in order to overcome their natural modesty, one might suggest. Not having a sociable drink but getting blind drunk is today’s preliminary to sex. Beautifully romantic, isn’t it?

Robert Rosenthal found a way. He approached a California public elementary school and offered to test the school’s students with a newly developed intelligence-identification tool, called the Harvard Test of Inflected Acquisition, which could accurately predict which children would excel academically in the coming year. The school naturally agreed, and the test was administered to the entire student body. A few weeks later, teachers were provided with the names of the children (about 20 percent of the student body) who had tested as high-potentials. These particular children, the teachers were informed, were special. Though they might not have performed well in the past, the test indicated that they possessed “unusual potential for intellectual growth.” (The students were not informed of the test results.) The following year Rosenthal returned to measure how the high-potential students had performed. Exactly as the test had predicted, the first- and second-grade high-potentials had succeeded to a remarkable degree: The first-graders gained 27 IQ points (versus 12 points for the rest of the class); and the second-graders gained 17 points (versus 7 points). In addition, the high-potentials thrived in ways that went beyond measurement. They were described by their teachers as being more curious, happier, better adjusted, and more likely to experience success as adults. What’s more, the teachers reported that they had enjoyed teaching that year more than any year in the past. Here’s the twist: the Harvard Test of Inflected Acquisition was complete baloney. In fact, the “high-potentials” had been selected at random. The real subject of the test was not the students but the narratives that drive the relationship between the teachers and the students. What happened, Rosenthal discovered, was replacing one story—These are average kids—with a new one—These are special kids, destined to succeed—served as a locator beacon that reoriented the teachers, creating a cascade of behaviors that guided the student toward that future. It didn’t matter that the story was false, or that the children were, in fact, randomly selected. The simple, glowing idea—This child has unusual potential for intellectual growth—aligned motivations, awareness, and behaviors.

In the absence of effort the OCD pathology drives the brain’s circuitry, and compulsive behaviors result. But mental effort, I believe, generates a directed mental force that produces real physical effects: the brain changes that follow cognitive-behavioral therapy for OCD. The heroic mental effort required underlines the power of active mental processes like attention and will to redirect thoughts and actions in a way that is detectable on brain scans. Let me be clear about where mental effort enters the picture. The OCD patient is faced with two competing systems of brain circuitry. One underlies the passively experienced, pathological intrusions into consciousness. The other encodes information like the fact that the intrusions originate in faulty basal ganglia circuits. At first the pathological circuitry dominates, so the OCD patient succumbs to the insistent obsessions and carries out the compulsions. With practice, however, the conscious choice to exert effort to resist the pathological messages, and attend instead to the healthy ones, activates functional circuitry. Over the course of several weeks, that regular activation produces systematic changes in the very neural systems that generate those pathological messages—namely, a quieting of the OCD circuit. Again quoting James, “Volitional effort is effort of attention…. Effort of attention is thus the essential phenomenon of will.

In light of this evidence, Bryan suggests that we should embrace nouns more thoughtfully. “Don’t Drink and Drive” could be rephrased as: “Don’t Be a Drunk Driver.” The same thinking can be applied to originality. When a child draws a picture, instead of calling the artwork creative, we can say “You are creative.” After a teenager resists the temptation to follow the crowd, we can commend her for being a non-conformist. When we shift our emphasis from behavior to character, people evaluate choices differently. Instead of asking whether this behavior will achieve the results they want, they take action because it is the right thing to do. In the poignant words of one Holocaust rescuer, “It’s like saving somebody who is drowning. You don’t ask them what God they pray to. You just go and save them.

Companies that create tight links between their strategies, their plans, and, ultimately, their performance often experience a cultural multiplier effect. Over time, as they turn their strategies into great performance, leaders in these organizations become much more confident in their own capabilities and much more willing to make the stretch commitments that inspire and transform large companies. In turn, individual managers who keep their commitments are rewarded—with faster progression and fatter paychecks—reinforcing the behaviors needed to drive any company forward. Eventually, a culture of overperformance emerges. Investors start giving management the benefit of the doubt when it comes to bold moves and performance delivery. The result is a performance premium on the company’s stock—one that further rewards stretch commitments and performance delivery. Before long, the company’s reputation among potential recruits rises, and a virtuous circle is created in which talent begets performance, performance begets rewards, and rewards beget even more talent. In short, closing the strategy-to-performance gap is not only a source of immediate performance improvement but also an important driver of cultural change with a large and lasting impact on the organization’s capabilities, strategies, and competitiveness. Originally

Children displaced from their families, unconnected to their teachers, and not yet mature enough to relate to one another as separate beings, automatically regroup to satisfy their instinctive drive for attachment. The culture of the group is either invented or borrowed from the peer culture at large. It does not take children very long to know what tribe they belong to, what the rules are, whom they can talk to, and whom they must keep at a distance. Despite our attempts to teach our children respect for individual differences and to instill in them a sense of belonging to a cohesive civilization, we are fragmenting at an alarming rate into tribal chaos. Our very own children are leading the way. The time we as parents and educators spend trying to teach our children social tolerance, acceptance, and etiquette would be much better invested in cultivating a connection with them. Children nurtured in traditional hierarchies of attachment are not nearly as susceptible to the spontaneous forces of tribalization. The social values we wish to inculcate can be transmitted only across existing lines of attachment. The culture created by peer orientation does not mix well with other cultures. Because peer orientation exists unto itself, so does the culture it creates. It operates much more like a cult than a culture. Immature beings who embrace the culture generated by peer orientation become cut off from people of other cultures. Peer-oriented youth actually glory in excluding traditional values and historical connections. People from differing cultures that have been transmitted vertically retain the capacity to relate to one another respectfully, even if in practice that capacity is often overwhelmed by the historical or political conflicts in which human beings become caught up. Beneath the particular cultural expressions they can mutually recognize the universality of human values and cherish the richness of diversity. Peer-oriented kids are, however, inclined to hang out with one another exclusively. They set themselves apart from those not like them. As our peer-oriented children reach adolescence, many parents find themselves feeling as if their very own children are barely recognizable with their tribal music, clothing, language, rituals, and body decorations. “Tattooing and piercing, once shocking, are now merely generational signposts in a culture that constantly redraws the line between acceptable and disallowed behavior,” a Canadian journalist pointed out in 2003. Many of our children are growing up bereft of the universal culture that produced the timeless creations of humankind: The Bhagavad Gita; the writings of Rumi and Dante, Shakespeare and Cervantes and Faulkner, or of the best and most innovative of living authors; the music of Beethoven and Mahler; or even the great translations of the Bible. They know only what is current and popular, appreciate only what they can share with their peers. True universality in the positive sense of mutual respect, curiosity, and shared human values does not require a globalized culture created by peer-orientation. It requires psychological maturity — a maturity that cannot result from didactic education, only from healthy development. Only adults can help children grow up in this way. And only in healthy relationships with adult mentors — parents, teachers, elders, artistic, musical and intellectual creators — can children receive their birthright, the universal and age-honored cultural legacy of humankind. Only in such relationships can they fully develop their own capacities for free and individual and fresh cultural expression.

And while the details of how it is implemented vary somewhat from company to company, the core elements of the method are: the creation of a cross-functional team, or a set of teams that break down the traditional silos of marketing and product development and combine talents; the use of qualitative research and quantitative data analysis to gain deep insights into user behavior and preferences; and the rapid generation and testing of ideas, and the use of rigorous metrics to evaluate—and then act on—those results.

To be free requires that we are not marionettes whose strings are pulled by physical law. Whether the laws are deterministic (as in classical physics) or probabilistic (as in quantum physics) is of deep significance to how reality evolves and to the kinds of predictions science can make. But for assessing free will, the distinction is irrelevant. If the fundamental laws can continually churn, never grinding to a halt for lack of human input and applying all the same even if particles happen to inhabit bodies and brains, then there is no place for free will. Indeed, as is affirmed by every scientific experiment and observation ever conducted, long before we humans came on the scene the laws ruled without interruption; after we arrived, they continued to rule without interruption. To sum up: We are physical beings made of large collections of particles governed by nature’s laws. Everything we do and everything we think amounts to motions of those particles. Shake my hand and particles constituting your hand push up and down against those constituting mine. Say hello, and particles constituting your vocal cords jostle particles of air in your throat, setting off a chain reaction of colliding particles that ripples through the air, knocking into the particles constituting my eardrums, setting off a surge of yet other particles in my head, which is how I manage to hear what you’re saying. Particles in my brain respond to the stimuli, yielding the thought that’s a strong grip, and sending signals carried by other particles to those in my arm, which drive my hand to move in tandem with yours. And since all observations, experiments, and valid theories confirm that particle motion is fully controlled by mathematical rules, we can no more intercede in this lawful progression of particles than we can change the value of pi. Our choices seem free because we do not witness nature’s laws acting in their most fundamental guise; our senses do not reveal the operation of nature’s laws in the world of particles. Our senses and our reasoning focus on everyday human scales and actions: we think about the future, compare courses of action, and weigh possibilities. As a result, when our particles do act, it seems to us that their collective behaviors emerge from our autonomous choices. However, if we had the superhuman vision invoked earlier and were able to analyze everyday reality at the level of its fundamental constituents, we would recognize that our thoughts and behaviors amount to complex processes of shifting particles that yield a powerful sense of free will but are fully governed by physical law.

Likewise, several studies show that paying people to exercise, stop smoking, or take their medicines produces terrific results at first—but the healthy behavior disappears once the incentives are removed.

When changes are not converted to new habits, it takes conscious effort to continue performing the changed behavior. Willpower, which drives proper behavior that has not yet become a habit, is like a muscle. Extended use will make it tired and eventually it will fail.

Vasana is determinism that feels like free will. I’m reminded of my friend Jean, whom I’ve known for almost twenty years. Jean considers himself very spiritual and went so far in the early nineties as to walk way from his job with a newspaper in Denver to live in an ashram in western Massachusetts. But he found the atmosphere choking. “They’re all crypto Hindus,” he complained. “They don’t do anything but pray and chant and meditate.” So Jean decided to move on with his life. He’s fallen in love with a couple of women but has never married. He doesn’t like the notion of settling down and tends to move to a new state every four years or so. (He once told me that he counted up and discovered that he’s lived in forty different houses since he was born.) One day Jean called me with a story. He was on a date with a woman who had taken a sudden interest in Sufism, and while they were driving home, she told Jean that according to her Sufi teacher, everyone has a prevailing characteristic. “You mean the thing that is most prominent about them, like being extroverted or introverted?” he asked. “No, not prominent,” she said. “Your prevailing characteristic is hidden. You act on it without seeing that you’re acting on it.” The minute he heard this, Jean became excited. “I looked out the car window, and it hit me,” he said. “I sit on the fence. I am only comfortable if I can have both sides of a situation without committing to either.” All at once a great many pieces fell into place. Jean could see why he went into an ashram but didn’t feel like he was one of the group. He saw why he fell in love with women but always saw their faults. Much more came to light. Jean complains about his family yet never misses a Christmas with them. He considers himself an expert on every subject he’s studied—there have been many—but he doesn’t earn his living pursuing any of them. He is indeed an inveterate fence-sitter. And as his date suggested, Jean had no idea that his Vasana, for that’s what we’re talking about, made him enter into one situation after another without ever falling off the fence. “Just think,” he said with obvious surprise, “the thing that’s the most me is the thing I never saw.” If unconscious tendencies kept working in the dark, they wouldn’t be a problem. The genetic software in a penguin or wildebeest guides it to act without any knowledge that it is behaving much like every other penguin or wildebeest. But human beings, unique among all living creatures, want to break down Vasana. It’s not good enough to be a pawn who thinks he’s a king. We crave the assurance of absolute freedom and its result—a totally open future. Is this reasonable? Is it even possible? In his classic text, the Yoga Sutras, the sage Patanjali informs us that there are three types of Vasana. The kind that drives pleasant behavior he calls white Vasana; the kind that drives unpleasant behavior he calls dark Vasana; the kind that mixes the two he calls mixed Vasana. I would say Jean had mixed Vasana—he liked fence-sitting but he missed the reward of lasting love for another person, a driving aspiration, or a shared vision that would bond him with a community. He displayed the positives and negatives of someone who must keep every option open. The goal of the spiritual aspirant is to wear down Vasana so that clarity can be achieved. In clarity you know that you are not a puppet—you have released yourself from the unconscious drives that once fooled you into thinking that you were acting spontaneously.

Leadership and Culture” may seem like a vague or general catch-all phrase. Let me offer some questions to guide you down the path and to set the stage for upcoming chapters on this important first piece of the framework. What does it feel like to be part of your company’s sales team? Is it a high-performance culture? Why do you feel that way? Are team members laser-focused on goals and results? What’s the vibe in the sales department (whether it is local or based remotely)? What does accountability look like on this team? How often, how big, and how loud are victories celebrated? Is the manager leading the team or just reacting to circumstances? Are sales team meetings valuable? Do salespeople leave those meetings better equipped, envisioned, and energized, or drained and discouraged? Do members of the sales team feel supported, valued, and appreciated? Does the existing compensation plan make sense and does it drive the desired behaviors and results? In what ways is the manager putting his or her fingerprints on the team? How much of the sales leader’s time is devoted to non-sales activities and executive and administrative burdens? What’s the level of intensity, passion, and heart-engagement of team members? I don’t believe that anyone would doubt that we can create significant lift in a sales organization by improving the answers to these questions.

Bottom line, although lots of effort and money have been thrown at various methods of obesity prevention at the individual education level, the results are downright disappointing.18 When it comes right down to it, you can’t change behavior with information alone, especially when you’re talking about addictive substances. Necessary, but not sufficient. Because the biochemical drive will eventually overcome any cognitive attempt to control it. Nope, it’s going to be all about changing the environment, and that means changing availability.

Obesity, eating disorders, and chemical dependency on food are three distinct and very different diseases -- and demonstrate different behaviors around food. We can categorize the corresponding behaviours of these conditions as problems that occur within the normal eating, emotional eating, and food addiction spectrums. Obesity is entirely a physical problem: a result of eating too many calories while expending too few... Normal eaters simply eat too much... Normal eaters represent a large proportion of the obese. They can regulate their obesity by learning how to change the circumstances that foster poor willpower: better sleep, stress management, improving social skills, and changing a toxic good environment are only a few of the modifications that can be made... Certainly, people suffering from eating disorders and food addiction can also be obese, but their primary condition is not obesity. In their cases, obesity is just another symptom of their emotional disturbance or their food addiction. The underlying emotional trauma that drives the bulimic to stuff himself needs to be addressed first before the physical aspects of obesity can be seriously addressed; likewise, the sugar that is propelling the addictive overeater needs to be removed first before tackling any weight issues.

Bizarre and Surprising Insights—Consumer Behavior Insight Organization Suggested Explanation7 Guys literally drool over sports cars. Male college student subjects produce measurably more saliva when presented with images of sports cars or money. Northwestern University Kellogg School of Management Consumer impulses are physiological cousins of hunger. If you buy diapers, you are more likely to also buy beer. A pharmacy chain found this across 90 days of evening shopping across dozens of outlets (urban myth to some, but based on reported results). Osco Drug Daddy needs a beer. Dolls and candy bars. Sixty percent of customers who buy a Barbie doll buy one of three types of candy bars. Walmart Kids come along for errands. Pop-Tarts before a hurricane. Prehurricane, Strawberry Pop-Tart sales increased about sevenfold. Walmart In preparation before an act of nature, people stock up on comfort or nonperishable foods. Staplers reveal hires. The purchase of a stapler often accompanies the purchase of paper, waste baskets, scissors, paper clips, folders, and so on. A large retailer Stapler purchases are often a part of a complete office kit for a new employee. Higher crime, more Uber rides. In San Francisco, the areas with the most prostitution, alcohol, theft, and burglary are most positively correlated with Uber trips. Uber “We hypothesized that crime should be a proxy for nonresidential population.…Uber riders are not causing more crime. Right, guys?” Mac users book more expensive hotels. Orbitz users on an Apple Mac spend up to 30 percent more than Windows users when booking a hotel reservation. Orbitz applies this insight, altering displayed options according to your operating system. Orbitz Macs are often more expensive than Windows computers, so Mac users may on average have greater financial resources. Your inclination to buy varies by time of day. For retail websites, the peak is 8:00 PM; for dating, late at night; for finance, around 1:00 PM; for travel, just after 10:00 AM. This is not the amount of website traffic, but the propensity to buy of those who are already on the website. Survey of websites The impetus to complete certain kinds of transactions is higher during certain times of day. Your e-mail address reveals your level of commitment. Customers who register for a free account with an Earthlink.com e-mail address are almost five times more likely to convert to a paid, premium-level membership than those with a Hotmail.com e-mail address. An online dating website Disclosing permanent or primary e-mail accounts reveals a longer-term intention. Banner ads affect you more than you think. Although you may feel you've learned to ignore them, people who see a merchant's banner ad are 61 percent more likely to subsequently perform a related search, and this drives a 249 percent increase in clicks on the merchant's paid textual ads in the search results. Yahoo! Advertising exerts a subconscious effect. Companies win by not prompting customers to think. Contacting actively engaged customers can backfire—direct mailing financial service customers who have already opened several accounts decreases the chances they will open more accounts (more details in Chapter 7).

When changes are not converted to new habits, it takes conscious effort to continue performing the changed behavior. Willpower, which drives proper behavior that has not yet become a habit, is like a

Instead, they count on three keys to success—keys that all influencers adhere to and that you can use to your own benefit: 1. Focus and measure. Influencers are crystal clear about the result they are trying to achieve and are zealous about measuring it. 2. Find vital behaviors. Influencers focus on high-leverage behaviors that drive results. More specifically, they focus on the two or three vital actions that produce the greatest amount of change. 3. Engage all six sources of influence. Finally, influencers break from the pack by overdetermining change. Where most of us apply a favorite influence tool or two to our important challenges, influencers identify all of the varied forces that are shaping the behavior they want to change and then get them working for rather than against them. And now for the really good news. According to our research, by getting six different sources of influence to work in their favor, influencers increase their odds of success tenfold.

Caroline’s project faces extreme uncertainty: there had never been a volunteer campaign of this magnitude at HP before. How confident should she be that she knows the real reasons people aren’t volunteering? Most important, how much does she really know about how to change the behavior of hundreds of thousand people in more than 170 countries? Barlerin’s goal is to inspire her colleagues to make the world a better place. Looked at that way, her plan seems full of untested assumptions—and a lot of vision. In accordance with traditional management practices, Barlerin is spending time planning, getting buy-in from various departments and other managers, and preparing a road map of initiatives for the first eighteen months of her project. She also has a strong accountability framework with metrics for the impact her project should have on the company over the next four years. Like many entrepreneurs, she has a business plan that lays out her intentions nicely. Yet despite all that work, she is—so far—creating one-off wins and no closer to knowing if her vision will be able to scale. One assumption, for example, might be that the company’s long-standing values included a commitment to improving the community but that recent economic trouble had resulted in an increased companywide strategic focus on short-term profitability. Perhaps longtime employees would feel a desire to reaffirm their values of giving back to the community by volunteering. A second assumption could be that they would find it more satisfying and therefore more sustainable to use their actual workplace skills in a volunteer capacity, which would have a greater impact on behalf of the organizations to which they donated their time. Also lurking within Caroline’s plans are many practical assumptions about employees’ willingness to take the time to volunteer, their level of commitment and desire, and the way to best reach them with her message. The Lean Startup model offers a way to test these hypotheses rigorously, immediately, and thoroughly. Strategic planning takes months to complete; these experiments could begin immediately. By starting small, Caroline could prevent a tremendous amount of waste down the road without compromising her overall vision. Here’s what it might look like if Caroline were to treat her project as an experiment.

Outdated terminology—such as driving for results or incentivizing behavior—leads you down the wrong path if you are looking for motivation that generates productivity without compromising positive and enduring energy, vitality, and well-being for the people you lead.

There were other important reasons for the growth of American individualism at the expense of community in the second half of the twentieth century besides the nature of capitalism. The first arose as an unintended consequence of a number of liberal reforms of the 1960s and 1970s. Slum clearance uprooted and destroyed many of the social networks that existed in poor neighborhoods, replacing them with an anonymous and increasingly dangerous existence in high-rise public housing units. “Good government” drives eliminated the political machines that at one time governed most large American cities. The old, ethnically based machines were often highly corrupt, but they served as a source of local empowerment and community for their clients. In subsequent years, the most important political action would take place not in the local community but at higher and higher levels of state and federal government. A second factor had to do with the expansion of the welfare state from the New Deal on, which tended to make federal, state, and local governments responsible for many social welfare functions that had previously been under the purview of civil society. The original argument for the expansion of state responsibilities to include social security, welfare, unemployment insurance, training, and the like was that the organic communities of preindustrial society that had previously provided these services were no longer capable of doing so as a result of industrialization, urbanization, decline of extended families, and related phenomena. But it proved to be the case that the growth of the welfare state accelerated the decline of those very communal institutions that it was designed to supplement. Welfare dependency in the United States is only the most prominent example: Aid to Familles with Dependent Children, the depression-era legislation that was designed to help widows and single mothers over the transition as they reestablished their lives and families, became the mechanism that permitted entire inner-city populations to raise children without the benefit of fathers. The rise of the welfare state cannot be more than a partial explanation for the decline of community, however. Many European societies have much more extensive welfare states than the United States; while nuclear families have broken down there as well, there is a much lower level of extreme social pathology. A more serious threat to community has come, it would seem, from the vast expansion in the number and scope of rights to which Americans believe they are entitled, and the “rights culture” this produces. Rights-based individualism is deeply embedded in American political theory and constitutional law. One might argue, in fact, that the fundamental tendency of American institutions is to promote an ever-increasing degree of individualism. We have seen repeatedly that communities tend to be intolerant of outsiders in proportion to their internal cohesiveness, because the very strength of the principles that bind members together exclude those that do not share them. Many of the strong communal structures in the United States at midcentury discriminated in a variety of ways: country clubs that served as networking sites for business executives did not allow Jews, blacks, or women to join; church-run schools that taught strong moral values did not permit children of other denominations to enroll; charitable organizations provided services for only certain groups of people and tried to impose intrusive rules of behavior on their clients. The exclusiveness of these communities conflicted with the principle of equal rights, and the state increasingly took the side of those excluded against these communal organizations.

Your child's needs are far more profound than his aberrant behavior. Remember, his behavior does not just spring forth uncaused. His behavior - the things he says and does - reflects his heart. If you are to really help him, you must be concerned with the attitudes of heart that drive his behavior. A change in behavior that does not stem from a change in heart is not commendable; it is condemnable. Is it not the hypocrisy that Jesus condemned in the Pharisees? In Matthew 15, Jesus denounces the Pharisees who have honored him with their lips while their hearts were far from him. Jesus censures them as people who wash the outside of the cup while the inside is still unclean. Yet this is what we often do in childrearing. We demand changed behavior and never address the heart that drives the behavior. What must you do in correction and discipline? You must require proper behavior. God's law demands that. You cannot, however, be satisfied to leave the matter there. You must help your child ask the questions that will expose that attitude of the heart that has resulted in wrong behavior. How did his heart stray to produce this behavior? In what characteristic ways has his inability or refusal to know, trust, and obey God resulted in actions and speech that are wrong?

The Linux world behaves in many respects like a free market or an ecology, a collection of selfish agents attempting to maximize utility which in the process produces a self-correcting spontaneous order more elaborate and efficient than any amount of central planning could have achieved. Here, then, is the place to seek the “principle of understanding”. The “utility function” Linux hackers are maximizing is not classically economic, but is the intangible of their own ego satisfaction and reputation among other hackers. (One may call their motivation “altruistic”, but this ignores the fact that altruism is itself a form of ego satisfaction for the altruist). Voluntary cultures that work this way are not actually uncommon; one other in which I have long participated is science fiction fandom, which unlike hackerdom has long explicitly recognized “egoboo” (ego-boosting, or the enhancement of one’s reputation among other fans) as the basic drive behind volunteer activity. Linus, by successfully positioning himself as the gatekeeper of a project in which the development is mostly done by others, and nurturing interest in the project until it became self-sustaining, has shown an acute grasp of Kropotkin’s “principle of shared understanding”. This quasi-economic view of the Linux world enables us to see how that understanding is applied. We may view Linus’s method as a way to create an efficient market in “egoboo” — to connect the selfishness of individual hackers as firmly as possible to difficult ends that can only be achieved by sustained cooperation. With the fetchmail project I have shown (albeit on a smaller scale) that his methods can be duplicated with good results. Perhaps I have even done it a bit more consciously and systematically than he. Many people (especially those who politically distrust free markets) would expect a culture of self-directed egoists to be fragmented, territorial, wasteful, secretive, and hostile. But this expectation is clearly falsified by (to give just one example) the stunning variety, quality, and depth of Linux documentation. It is a hallowed given that programmers hate documenting; how is it, then, that Linux hackers generate so much documentation? Evidently Linux’s free market in egoboo works better to produce virtuous, other-directed behavior than the massively-funded documentation shops of commercial software producers. Both the fetchmail and Linux kernel projects show that by properly rewarding the egos of many other hackers, a strong developer/coordinator can use the Internet to capture the benefits of having lots of co-developers without having a project collapse into a chaotic mess. So to Brooks’s Law I counter-propose the following: Provided the development coordinator has a communications medium at least as good as the Internet, and knows how to lead without coercion, many heads are inevitably better than one.

Does It “Really” Need to Be an Email? By this point, you’ve probably figured out that I love email. Well, in spite of my love for email marketing, not every communication needs to be an email. In fact, there are times when emails really aren’t the best solution. So, if not email, what else? Other solutions include: In-App messages like popups, sidebars, site notifications, chat messages, browser or push notifications, desktop notifications, text messages, and even product tours and onboarding flows. Email is great when the user isn’t currently using your product. It’s great to drive them back in, but when they are right there using your product, you can’t expect them to be checking their emails at the same time. Before setting up a new email campaign, ask yourself if email is the best way to achieve your objective and drive the user behavior you seek. Maybe a popup or site notification would be more effective. Users can’t typically unsubscribe from popups, sidebars, site notifications, chat messages, or onboarding flows. They are usually better embedded into your app and more contextual. Because of this, they tend to reach users more directly than email can. That means that they can often be more effective to influence user behaviors. Push notifications, desktop notifications, and text messages still have some novelty to them. They can also reach users in different contexts from email. Although sometimes it’s better to use a different communication type, sometimes combining email with other options is the best way to go. For this reason, it’s important to consider the mix. For example, an email followed on-site by an In-App message, or an onboarding flow followed by an email summing up the process may be more effective than a single email. It will allow you to follow up on user actions, and make it really clear what needs to get done. By breaking down the steps one at a time, there’s more chances for users to learn. At LANDR, we often followed feature launch emails on-site with In-App messages. This helped to keep communications simple and goal-focused (one goal per message). The email was about getting people in the product, while the In-App message was about getting them to engage with the product. This approach allows you to evaluate and optimize each step of the process independently. Automation platforms like Intercom, ActiveCampaign and HubSpot generally allow you to combine messaging types. If your platform doesn’t currently have site messaging or onboarding functionalities, you may have to use multiple tools in conjunction in order to maximize results. This will make it trickier to track pacing, sequencing, and goals but it isn’t impossible. You also need to consider tracking effort when adding new communication types to your mix. As your program becomes more complex, it can be easy to lose track of the overall user experience: Are your users getting spammed? Are you creating a disjointed customer experience? Test things from your users’ perspective. Keep an eye out for social media messages and support requests as you do. In the next chapter we will look at setting up automations to minimize issues and maximize outcomes.

Emotional regulation skills,” a woman shouts out her car window, her voice trailing off. “You should acquire some,” she says, driving past again. She reminds me of the people who used to say, Have you tried a mindcast? whenever my temper got the best of me. They were the same people who thought that everyone’s horrific circumstances were a direct result of their behaviors, that you could manifest a better life, if only you’d try harder, you lazy piece of shit.

When the pure spirit and love are driving your behavior, the uncontrollable result doesn’t matter. You listened to your integrity call, honored it, and decided to pay the price. What comes out of it is none of your business. No one can break another person’s denial circle. Learn to deal with it, give yourself a big hug, and move on with your life!

Piff and his colleagues also have found that wealthier people are more prone to entitlement and narcissistic behavior than poorer ones are. Literally narcissistic! In the classic myth, Narcissus falls in love with his own reflection. In a study of 244 undergraduates, Piff observed that “upper-class” individuals were more likely than their “lower-class” counterparts to regard themselves in a mirror before posing for a photo they were assured nobody would ever see. This was the case even after researchers adjusted the results to account for differences in ethnicity, gender, and the participants’ previously reported levels of self-consciousness. In another memorable experiment, Piff’s team placed a pedestrian at the edge of a busy crosswalk near the Berkeley campus and watched to see which drivers would stop and let the person cross. They recorded vehicle makes and models and estimated ages and genders of the drivers. It was impossible, of course, to know anyone’s true economic circumstances and motivations, but suffice it to say that Fords and Subarus were far more likely to stop than Mercedes and BMWs were. In a related experiment, people driving higher-end cars were more likely to cut off other drivers at a busy intersection.

In the early 1970s, Csikszentmihalyi conducted an experiment in which he asked people to record all the things they did in their lives that were “noninstrumental”—that is, small activities they undertook not out of obligation or to achieve a particular objective, but because they enjoyed them. Then he issued the following set of instructions: Beginning [morning of target date], when you wake up and until 9:00 PM, we would like you to act in a normal way, doing all the things you have to do, but not doing anything that is “play” or “noninstrumental.” In other words, he and his research team directed participants to scrub their lives of flow. People who liked aspects of their work had to avoid situations that might trigger enjoyment. People who relished demanding physical exercise had to remain sedentary. One woman enjoyed washing dishes because it gave her something constructive to do, along with time to fantasize free of guilt, but could wash dishes only when absolutely necessary. The results were almost immediate. Even at the end of the first day, participants “noticed an increased sluggishness about their behavior.” They began complaining of headaches. Most reported difficulty concentrating, with “thoughts [that] wander round in circles without getting anywhere.” Some felt sleepy, while others were too agitated to sleep. As Csikszentmihalyi wrote, “After just two days of deprivation . . . the general deterioration in mood was so advanced that prolonging the experiment would have been unadvisable.”18

the core elements of the method are: the creation of a cross-functional team, or a set of teams that break down the traditional silos of marketing and product development and combine talents; the use of qualitative research and quantitative data analysis to gain deep insights into user behavior and preferences; and the rapid generation and testing of ideas, and the use of rigorous metrics to evaluate—and then act on—those results.

But assessing correlations between a policy and some outcome may lead to faulty policy conclusions if they are interpreted as a causal relationship without thinking hard about the mechanisms or other variables that might drive the results. In the case of COVID-19, assessing lockdowns’ effectiveness by looking at crude death numbers might be misleading if lockdowns were introduced because death numbers were expected to rise, or if we ignore major changes in behavior.

Emotions are political in two key ways. First, our emotions are shaped by our biases and beliefs, our cultural frameworks. For example, if I believe - consciously or unconsciously - that it is normal and appropriate for men to express anger but not women, I will have very different emotional response to men's and women's anger. [...] In this way, emotions are not natural; they are the result of the frameworks we are using to make sense of social relations. And of course, social relations are political. Our emotions are also political because they are often externalized; our emotions drive behaviors that impact other people.

So while it’s true that behavior drives results, it’s also true that mindset drives behavior. Consequently, any solution to human problems that ignores this reality ignores too much of what’s true to produce reliable results.

But pleas about cost savings don’t get people to change their behavior. Neither do voluntary assessments that are supposed to scare people straight. The people who’d be most scared don’t show up for the assessments, because they know the assessments will tell them things they don’t want to hear. And the people who show up, unless they’re told they’re going to keel over within a year, figure they can make marginal changes and be fine. It makes you wonder whether the conventional corporate drive toward “wellness” isn’t just ineffective, but also a huge missed opportunity. The reigning assumption in the world of HR managers, large insurers, and policy wonks is that changing behavior is hard, so people need to be nudged toward healthy behaviors by making that change seem easy and palatable. “Gamify” it. Give people points for reading informative online articles about nutrition. Count pedometer steps. Make the healthy choices seem just a little bit different than the choices that result in chronic disease. Make the change seem smaller, so that people can follow a bread crumb trail of small adjustments to a better life without really changing their perspective. There are a lot of snazzy mobile apps and candy-colored motivational posters that push this approach. There are a lot of single-serving snacks with low calorie counts, sold as healthier-but-you-wouldn’t-know-it. They’re packed with sugar, so they end up making people hungrier and fatter.

How Digital Marketers Utilize the Power of ChatGPT The power of ChatGPT has revolutionized how digital marketers interact with their audience. It’s an incredibly versatile tool allowing personalized and interactive conversations, providing valuable insights into consumer behavior and preferences. Therfore, by leveraging ChatGPT meaning, digital marketers can engage with their target audience more meaningfully and tailor, leading to enhanced customer experiences and increased conversions. At Comstat Solutions, we understand the value of leveraging cutting-edge technologies like ChatGPT to drive results for your business. As a growing digital marketing agency, we specialize in harnessing the power of AI-driven solutions to optimize your marketing efforts.

The more one-sided a society's observance of strict moral principles such as orderliness, cleanliness, and hostility toward instinctual drives, and the more deep-seated its fear of the other side of human nature vitality, spontaneity, sensuality, critical judgment, and inner independence the more strenuous will be its efforts to isolate this hidden territory, to surround it with silence or institutionalize it. Prostitution, the pornography trade, and the almost obligatory obscenity typical of traditionally all-male groups such as the military are part of the legalized, even requisite reverse side of this cleanliness and order. Splitting of the human being into two parts, one that is good, meek, conforming, and obedient and the other that is the diametrical opposite is perhaps as old as the human race, and one could simply say that it is part of "human nature." Yet it has been my experience that when people have had the opportunity to seek and live out their true self in analysis, this split disappears of itself. They perceive both sides, the conforming as well as the so-called obscene, as two extremes of the false self, which they now no longer need. (...) This case and similar ones make me wonder if it will not one day be possible to let children grow up in such a way that they can later have more respect for all sides of their nature and not be forced to suppress the forbidden sides to the point where they must be lived out in violent and obscene ways. Obscenity and cruelty are not a true liberation from compulsive behavior but are its by-products. Free sexuality is never obscene, nor does violence ever result if a person is able to deal openly with his or her aggressive impulses, to acknowledge feelings such as anger and rage as responses to real frustration, hurt, and humiliation. How can it have come about that the split I have just described is attributed to human nature as a matter of course even though there is evidence that it can be overcome without any great effort of will and without legislating morality? The only explanation I can find is that these two sides are perpetuated in the way children are raised and treated at a very early age, and the accompanying split between them is therefore regarded as "human nature." The "good" false self is the result of what is called socialization, of adapting to society's norms, consciously and intentionally passed on by the parents; the "bad", equally false self is rooted in the child's earliest observations of parental behavior, visible only to the child's devoted, unsuspecting eyes and stored up in his or her unconscious, this behavior is what comes to be regarded, generation after generation, as "human nature".

A lifetrap is a pattern or theme that starts in childhood and repeats throughout life. The theme might Abandonment or Mistrust or Emotional Deprivation or any of the others we described. The end result is that, as an adult, we manage to recreate the conditions of our childhood that were most harmful to us. A life-trap is self-destructive. This self-defeating quality is what makes lifetraps so poignant for us as therapist to watch. We see someone like Patrick get abandoned again, or someone like Madeline get abused. Patients are drawn to situations that trigger their lifetraps, like moths to flame. A lifetrap damages our sense of self, our health, our relationships with others, our work, our happiness, our moods - it touches every aspect of our lives. A lifetrap struggles hard for survival. We feel a strong push to maintain it. This is part of the human drive for consistency. the lifetrap is what we know. Although it is painful, it is comfortable and familiar. It is therefore very difficult to change. Furthermore, our lifetraps were usually developed when we were children as appropriate adaptations to the family we lived in. These patterns were realistic when we were children; the problem is that we continue to repeat them when they no longer serve a useful purpose.

In the exercise I do of identifying your best and worst decisions, I never seem to come across anyone who identifies a bad decision where they got lucky with the result, or a well-reasoned decision that didn’t pan out. We link results with decisions even though it is easy to point out indisputable examples where the relationship between decisions and results isn’t so perfectly correlated. No sober person thinks getting home safely after driving drunk reflects a good decision or good driving ability. Changing future decisions based on that lucky result is dangerous and unheard of (unless you are reasoning this out while drunk and obviously deluding yourself). Yet this is exactly what happened to that CEO. He changed his behavior based on the quality of the result rather than the quality of the decision-making process. He decided he drove better when he was drunk.

Psychologists usually try to help people use insight and understanding to manage their behavior. However, neuroscience research shows that very few psychological problems are the result of defects in understanding; most originate in pressures from deeper regions in the brain that drive our perception and attention. When the alarm bell of the emotional brain keeps signaling that you are in danger, no amount of insight will silence it. I am reminded of the comedy in which a seven-time recidivist in an anger-management program extols the virtue of the techniques he’s learned: “They are great and work terrific—as long as you are not really angry.

The most serious adverse effects of the benzodiazepines occur when other sedative substances, such as alcohol, are taken concurrently. These combinations can result in marked drowsiness, disinhibition, or even respiratory depression. Infrequently, benzodiazepine receptor agonists cause mild cognitive deficits that may impair job performance. Persons taking benzodiazepine receptor agonists should be advised to exercise additional caution when driving or operating dangerous machinery.

These questions are my magic questions for finding outcomes. What are the user and customer behaviors that drive business results? (This is the outcome that we’re trying to create.) How can we get people to do more of those behaviors? (These are the features, policy changes, promotions, etc that we’ll do to try to create the outcomes.) How do we know that we’re right? (This uncovers the dynamics of the system, as well as the tests and metrics we’ll use to measure our progress.)

Human beings are driven toward consistency and coherence in their perception, thinking, feeling, behavior, and social relationships. This is natural and functional. Conflict intensifies this drive, which can become dysfunctional during prolonged conflicts. However, developing more complex patterns of thinking, feeling, acting, and social organizing can mitigate this, resulting in more constructive responses to conflict.

In most situations, initiatives are not planned in terms of outcomes. Instead, they’re much more likely to be planned and tracked in terms of features built, or in terms of how they’re tracking to some promised delivery date or other milestone. For leaders in this situation, there’s a simple question that they can use to start the conversation about outcomes: “ what (user/customer/employee) behaviors has this initiative created that are driving business results?” That question is the key to tracking progress because it moves the conversation away from features and reorients it towards value delivery.

Many of us see emotions as naturally occurring. But emotions are political in two key ways. First, our emotions are shaped by our biases and beliefs, our cultural frameworks. For example, if I believe—consciously or unconsciously—that it is normal and appropriate for men to express anger but not women, I will have very different emotional responses to men’s and women’s expressions of anger. I might see a man who expresses anger as competent and in charge and may feel respect for him, while I see a woman who expresses anger as childish and out of control and may feel contempt for her. If I believe that only bad people are racist, I will feel hurt, offended, and shamed when an unaware racist assumption of mine is pointed out. If I instead believe that having racist assumptions is inevitable (but possible to change), I will feel gratitude when an unaware racist assumption is pointed out; now I am aware of and can change that assumption. In this way, emotions are not natural; they are the result of the frameworks we are using to make sense of social relations. And of course, social relations are political. Our emotions are also political because they are often externalized; our emotions drive behaviors that impact other people.

Managing Church Culture As leaders we do not just make big culture changes, we manage culture constantly. To manage culture, church leaders will need to influence and shape the foundational beliefs of the church community, while helping those beliefs find meaningful expression. More than just providing a picture of a future reality, culture-shaping leaders help establish the worldview necessary to bring about that future. Managing culture is an invasive, sweeping, and ongoing effort. All too often, leaders underestimate the time and the constant pressure required for managing church culture. As a culture is forming and old worldviews are being transformed, there are adjustment periods filled with tension, trial and error, and lots of rehashing of conversations. Changing practices or strategies is one thing, but driving change while protecting and shaping culture is quite another. And changes in practice do not last if they are not used to help create a new culture and are not grounded in that culture. This challenging paradox points to the power of culture. The culture cannot be shaped easily, but it must be managed well or a new approach and vision can have unexpected effects on culture. Managing culture in the church is not simply an act of going from one strategy to another. It’s not just changing a mission statement or language to get a better result. We are not like the world who attempts to find the right set of values to maximize shareholder value or increase market share. Our desire to shape church culture is a direct action to lead the body of Christ to follow the rule of God. The worldview we are forming in our church is not an arbitrary set of altruistic values. The culture we form in our churches is the set of beliefs and behaviors of God’s people as they strive by faith to obey God’s Word. So, church leaders who labor to lead church culture are actually leading our churches to repent of common idols, to reject common lies, to forsake ungodly behaviors, and to embrace the lordship of Jesus over the Church.

when a group of rats that were housed in a low stress environment had full access to heroin in their enclosure, these rats showed zero interest in the drug. In contrast, rats living in a high stress environment all became addicted to heroin! The implication of this study is enormous. Drug seeking behavior is not the result of drug availability, but rather environmental conditions that give rise to distress without other available coping mechanisms. Such environmental conditions increase the drive to escape this distress through the consumption of drugs.

Discipline #1: Focus on the Wildly Important As the authors of The 4 Disciplines of Execution explain, “The more you try to do, the less you actually accomplish.” They elaborate that execution should be aimed at a small number of “wildly important goals.” This simplicity will help focus an organization’s energy to a sufficient intensity to ignite real results. For an individual focused on deep work, the implication is that you should identify a small number of ambitious outcomes to pursue with your deep work hours. The general exhortation to “spend more time working deeply” doesn’t spark a lot of enthusiasm. To instead have a specific goal that would return tangible and substantial professional benefits will generate a steadier stream of enthusiasm. In a 2014 column titled “The Art of Focus,” David Brooks endorsed this approach of letting ambitious goals drive focused behavior, explaining: “If you want to win the war for attention, don’t try to say ‘no’ to the trivial distractions you find on the information smorgasbord; try to say ‘yes’ to the subject that arouses a terrifying longing, and let the terrifying longing crowd out everything else.

High-impact behaviors are behaviors that: Drive targeted results Are few in number Do not likely happen without focused, purposeful effort Can pull along other desired behaviors as well

Your failure to read the clues given by others will always result in a collision of some sort if you are not careful. Becoming a master of behavioral clues is one thing, using your insight to elevate others and improve communication is another thing. Use this power in the right way and you will not only increase your brainpower, you will also increase your horse-sense and heart-sense.

The Twelve Behaviors 1.​Focus on customers and growth (serve customers well and aggressively pursue growth). 2.​Lead impactfully (think like a leader and serve as a role model). 3.​Get results (consistently meet any commitments that you make). 4.​Make people better (encourage excellence in peers, subordinates, and/or managers). 5.​Champion change (drive continuous improvement in our operations). 6.​Foster teamwork and diversity (define success in terms of the entire team). 7.​Adopt a global mind-set (view the business from all relevant perspectives, and see the world in terms of integrated value chains). 8.​Take risks intelligently (recognize that we must take greater but smarter risks to generate better returns). 9.​Be self-aware (recognize your behavior and how it affects those around you). 10.​Communicate effectively (provide information to others in a timely, concise, and thoughtful way). 11.​Think in an integrative fashion (make more holistic decisions beyond your own bailiwick by applying intuition, experience, and judgment to the available data). 12.​Develop technical or functional excellence (be capable and effective in your particular area of expertise).

So while it’s true that behavior drives results, it’s also true that mindset drives behavior.

Once a habit has been encoded, the urge to act follows whenever the environmental cues reappear. This is one reason behavior change techniques can backfire. Shaming obese people with weight-loss presentations can make them feel stressed, and as a result many people return to their favorite coping strategy: overeating.9 Showing pictures of blackened lungs to smokers leads to higher levels of anxiety, which drives many people to reach for a cigarette.10 If you’re not careful about cues, you can cause the very behavior you want to stop.

For example, if I believe—consciously or unconsciously—that it is normal and appropriate for men to express anger but not women, I will have very different emotional responses to men’s and women’s expressions of anger. I might see a man who expresses anger as competent and in charge and may feel respect for him, while I see a woman who expresses anger as childish and out of control and may feel contempt for her. If I believe that only bad people are racist, I will feel hurt, offended, and shamed when an unaware racist assumption of mine is pointed out. If I instead believe that having racist assumptions is inevitable (but possible to change), I will feel gratitude when an unaware racist assumption is pointed out; now I am aware of and can change that assumption. In this way, emotions are not natural; they are the result of the frameworks we are using to make sense of social relations. And of course, social relations are political. Our emotions are also political because they are often externalized; our emotions drive behaviors that impact other people.

But why, if teamwork exists, does it often fail to result in organic revenue growth and profits on a consistent basis? The reason is that, in actual practice, collaboration and teamwork are limited to the silo or function where people spend their workdays. Innovation requires something different—collaboration and teamwork across silos and inclusion of people from outside the organization. That means leaders have to think and act differently for innovation to happen. Leaders set the pace by establishing and modeling the values, beliefs, attitudes, and behaviors conducive to innovation.

In their data-driven account of the 2016 election, Identity Crisis, political scientists John Sides, Michael Tesler, and Lynn Vavreck conclude that “attitudes concerning race, ethnicity, and religion were more strongly related to how Americans voted in 2016 than in recent elections.”38 They also show that the centrality of racial and ethnic identity and attitudes in the election outcome was not a direct result of demographic changes in the United States or even a result of hugely shifting attitudes on race. Instead, it was about the words and behaviors of the candidates themselves in choosing to highlight certain issues (related to race and ethnicity) over other issues (anything else). By putting race and ethnicity front and center, Trump succeeded in unearthing starkly contrasting racial views among America’s cultural conservatives and cultural liberals.

II. Love. The second five attitudes on the test assess your tendency to base your worth on whether or not you are loved. A positive score indicates you see love as desirable, but you have a wide range of other interests you also find gratifying and fulfilling. Hence, love is not a requirement for your happiness or self-esteem. People are likely to find you attractive because you radiate a healthy sense of self-love and are interested in many aspects of living. A negative score indicates you are a “love junkie.” You see love as a “need” without which you cannot survive, much less be happy. The closer your score is to minus ten, the more dependent on love you are. You tend to adopt inferior, put-down roles in relationships with people you care about for fear of alienating them. The result of this, more often than not, is that they lose respect for you and consider you a burden because of your attitude that without their love you would collapse. As you sense that people drift away from you, you become gripped by a painful, terrifying withdrawal syndrome. You realize you may not be able to “shoot up” with your daily dose of affection and attention. You then become consumed by the driving compulsion to “get love.” Like most junkies, you may even resort to coercive, manipulative behavior to get your “stuff.” Ironically, your needy, greedy love addiction drives many people away, thus intensifying your loneliness.

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