Change According To Situation Quotes

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We believe that we can change the things around us in accordance with our desires—we believe it because otherwise we can see no favourable outcome. We do not think of the outcome which generally comes to pass and is also favourable: we do not succeed in changing things in accordance with our desires, but gradually our desires change. The situation that we hoped to change because it was intolerable becomes unimportant to us. We have failed to surmount the obstacle, as we were absolutely determined to do, but life has taken us round it, led us beyond it, and then if we turn round to gaze into the distance of the past, we can barely see it, so imperceptible has it become.
Marcel Proust (In Search of Lost Time (6 Volumes))
It is only through silent awareness that our physical and mental nature can change. This change is completely spontaneous. If we make an effort to change we do no more than shift our attention from one level, from one thing, to another. We remain in a vicious circle. This only transfers energy from one point to another. It still leaves us oscillating between suffering and pleasure, each leading inevitably back to the other. Only living stillness, stillness without someone trying to be still, is capable of undoing the conditioning our biologoical, emotional and psychological nature has undergone. There is no controller, no selector, no personality making choices. In choiceless living the situation is given the freedom to unfold. You do not grasp one aspect over another for there is nobody to grasp. When you understand something and live it without being stuck to the formulation, what you have understood dissolves in your openness. In this silence change takes place of its own accord, the problem is resolved and duality ends. You are left in your glory where no one has understood and nothing has been understood.
Jean Klein (I Am)
If we will just believe and act accordingly, all circumstances and situations, no matter how hopeless they appear, would change.
Sunday Adelaja
You Might Not Be A Wife Material, Neither Might You Be Worth Mothering Anyone's Child, According To PEOPLE. You Are However ENOUGH To Make God Leave His Throne And Come Down To Earth To Change Your Situation. You Are ENOUGH To Make Mary Virgin Again For Your Worth To Be Seen Not By The Naked Eye. You Are ENOUGH To Reverse The Curse Of Adam And Eve For God To Redeem You. You Are ENOUGH, My Sister, For Jesus To Be Crucified Again, Just For God To Refill Your Cup.
Nomthandazo Tsembeni
In all situations, a person will choose to live according to God’s way or man’s way. The problem with man’s way is that it changes and always fails. God’s plan, on the other hand, is always perfect, directional, prescriptive, and rewarding.
Tommy Nelson (The Book of Romance: What Solomon Says About Love, Sex, and Intimacy)
Christians know that joy is more than a feeling or an on-again, off-again sentiment that changes according to the circumstances they face. Followers of Jesus Christ distinguish between lasting joy and situational happiness. Fun and joy are not necessarily synonymous. We believe we can experience inner joy with no special external stimulus to make us happy.
George Foster (Amazing Peace: Hope and Encouragement for the Storms of Life)
Situational leadership articulates that effective leaders are the ones able to change their behavior according to the situation at hand. It identifies leadership styles relevant to specific situations.
Michael Nir (Personal coaching: Influence and Lead ! Fundamentals for Personal and Professional Growth (Personal Growth)(The Leadership Series))
One does not ask about one's true identity simply as a matter of course, but only in rather special circumstances. What this means, I believe, is that "who I really am" becomes an issue for me only when my system of values "breaks down," that is, only when I realize that the values according to which I have lived until now are insufficient to inform a life that I can recognize as satisfying. This realization can occur in variety of circumstances: when my beliefs about myself or the world undergo significant change; when I find that two of my values conflict in a fundamental way; or when, as in the present example, the relations among my previous commitments are insufficiently determinate to tell me what to do in the particular situation I face.
Frederick Neuhouser (Fichte's Theory of Subjectivity)
He sees her looking at him with interest, and is encouraged to go on. 'I wouldn't be here with you now. This wouldn't be real - something else would. You'd have been another you, instead of the one you are now. You can't be tied down to a predestined fate when you change according to your situation, and your fate must change too. Everything depends on circumstances - on which "you" you happen to be at a given time...
Anna Kavan (Who Are You?)
Most people cannot stand being alone for long. They are always seeking groups to belong to, and if one group dissolves, they look for another. We are group animals still, and there is nothing wrong with that. But what is dangerous is not the belonging to a group, or groups, but not understanding the social laws that govern groups and govern us. When we're in a group, we tend to think as that group does: we may even have joined the group to find "like-minded" people. But we also find our thinking changing because we belong to a group. It is the hardest thing in the world to maintain an individual dissent opinion, as a member of a group. It seems to me that this is something we have all experienced - something we take for granted, may never have thought about. But a great deal of experiment has gone on among psychologists and sociologists on this very theme. If I describe an experiment or two, then anyone listening who may be a sociologist or psychologist will groan, oh God not again - for they have heard of these classic experiments far too often. My guess is that the rest of the people will never have had these ideas presented to them. If my guess is true, then it aptly illustrates general thesis, and the general idea behind these essays, that we (the human race) are now in possession of a great deal of hard information about ourselves, but we do not use it to improve our institutions and therefore our lives. A typical test, or experiment, on this theme goes like this. A group of people are taken into the researcher's confidence. A minority of one or two are left in the dark. Some situation demanding measurement or assessment is chosen. For instance, comparing lengths of wood that differ only a little from each other, but enough to be perceptible, or shapes that are almost the same size. The majority in the group - according to instruction- will assert stubbornly that these two shapes or lengths are the same length, or size, while the solitary individual, or the couple, who have not been so instructed will assert that the pieces of wood or whatever are different. But the majority will continue to insist - speaking metaphorically - that black is white, and after a period of exasperation, irritation, even anger, certainly incomprehension, the minority will fall into line. Not always but nearly always. There are indeed glorious individualists who stubbornly insist on telling the truth as they see it, but most give in to the majority opinion, obey the atmosphere. When put as baldly, as unflatteringly, as this, reactions tend to be incredulous: "I certainly wouldn't give in, I speak my mind..." But would you? People who have experienced a lot of groups, who perhaps have observed their own behaviour, may agree that the hardest thing in the world is to stand out against one's group, a group of one's peers. Many agree that among our most shameful memories is this, how often we said black was white because other people were saying it. In other words, we know that this is true of human behaviour, but how do we know it? It is one thing to admit it in a vague uncomfortable sort of way (which probably includes the hope that one will never again be in such a testing situation) but quite another to make that cool step into a kind of objectivity, where one may say, "Right, if that's what human beings are like, myself included, then let's admit it, examine and organize our attitudes accordingly.
Doris Lessing (Prisons We Choose to Live Inside)
The world is made of fields—substances spread through all of space that we notice through their vibrations, which appear to us as particles. The electric field and the gravitational field might seem familiar, but according to quantum field theory even particles like electrons and quarks are really vibrations in certain kinds of fields. • The Higgs boson is a vibration in the Higgs field, just as a photon of light is a vibration in the electromagnetic field. • The four famous forces of nature arise from symmetries—changes we can make to a situation without changing anything important about what happens. (Yes, it makes no immediate sense that “a change that doesn’t make a difference” leads directly to “a force of nature” . . . but that was one of the startling insights of twentieth-century physics.) • Symmetries are sometimes hidden and therefore invisible to us. Physicists often say that hidden symmetries are “broken,” but they’re still there in the underlying laws of physics—they’re simply disguised in the immediately observable world. • The weak nuclear force, in particular, is based on a certain kind of symmetry. If that symmetry were unbroken, it would be impossible for elementary particles to have mass. They would all zip around at the speed of light. • But most elementary particles do have mass, and they don’t zip around at the speed of light. Therefore, the symmetry of the weak interactions must be broken. • When space is completely empty, most fields are turned off, set to zero. If a field is not zero in empty space, it can break a symmetry. In the case of the weak interactions, that’s the job of the Higgs field. Without it, the universe would be an utterly different place.   Got
Sean Carroll (The Particle at the End of the Universe)
The eventual goal of science is to provide a single theory that describes the whole universe. However, the approach most scientists actually follow is to separate the problem into two parts. First, there are the laws that tell us how the universe changes with time. (If we know what the universe is like at any one time, these physical laws tell us how it will look at any later time.) Second, there is the question of the initial state of the universe. Some people feel that science should be concerned with only the first part; they regard the question of the initial situation as a matter for metaphysics or religion. They would say that God, being omnipotent, could have started the universe off any way he wanted. That may be so, but in that case he also could have made it develop in a completely arbitrary way. Yet it appears that he chose to make it evolve in a very regular way according to certain laws. It therefore seems equally reasonable to suppose that there are also laws governing the initial state.
Stephen Hawking (A Brief History of Time)
In the Middle Ages, marriage was considered a sacrament ordained by God, and God also authorised the father to marry his children according to his wishes and interests. An extramarital affair was accordingly a brazen rebellion against both divine and parental authority. It was a mortal sin, no matter what the lovers felt and thought about it. Today people marry for love, and it is their inner feelings that give value to this bond. Hence, if the very same feelings that once drove you into the arms of one man now drive you into the arms of another, what’s wrong with that? If an extramarital affair provides an outlet for emotional and sexual desires that are not satisfied by your spouse of twenty years, and if your new lover is kind, passionate and sensitive to your needs – why not enjoy it? But wait a minute, you might say. We cannot ignore the feelings of the other concerned parties. The woman and her lover might feel wonderful in each other’s arms, but if their respective spouses find out, everybody will probably feel awful for quite some time. And if it leads to divorce, their children might carry the emotional scars for decades. Even if the affair is never discovered, hiding it involves a lot of tension, and may lead to growing feelings of alienation and resentment. The most interesting discussions in humanist ethics concern situations like extramarital affairs, when human feelings collide. What happens when the same action causes one person to feel good, and another to feel bad? How do we weigh the feelings against each other? Do the good feelings of the two lovers outweigh the bad feelings of their spouses and children? It doesn’t matter what you think about this particular question. It is far more important to understand the kind of arguments both sides deploy. Modern people have differing ideas about extramarital affairs, but no matter what their position is, they tend to justify it in the name of human feelings rather than in the name of holy scriptures and divine commandments. Humanism has taught us that something can be bad only if it causes somebody to feel bad. Murder is wrong not because some god once said, ‘Thou shalt not kill.’ Rather, murder is wrong because it causes terrible suffering to the victim, to his family members, and to his friends and acquaintances. Theft is wrong not because some ancient text says, ‘Thou shalt not steal.’ Rather, theft is wrong because when you lose your property, you feel bad about it. And if an action does not cause anyone to feel bad, there can be nothing wrong about it. If the same ancient text says that God commanded us not to make any images of either humans or animals (Exodus 20:4), but I enjoy sculpting such figures, and I don’t harm anyone in the process – then what could possibly be wrong with it? The same logic dominates current debates on homosexuality. If two adult men enjoy having sex with one another, and they don’t harm anyone while doing so, why should it be wrong, and why should we outlaw it? It is a private matter between these two men, and they are free to decide about it according to their inner feelings. In the Middle Ages, if two men confessed to a priest that they were in love with one another, and that they never felt so happy, their good feelings would not have changed the priest’s damning judgement – indeed, their happiness would only have worsened the situation. Today, in contrast, if two men love one another, they are told: ‘If it feels good – do it! Don’t let any priest mess with your mind. Just follow your heart. You know best what’s good for you.
Yuval Noah Harari (Homo Deus: A History of Tomorrow)
Like stress, emotion is a concept we often invoke without a precise sense of its meaning. And, like stress, emotions have several components. The psychologist Ross Buck distinguishes between three levels of emotional responses, which he calls Emotion I, Emotion II and Emotion III, classified according to the degree we are conscious of them. Emotion III is the subjective experience, from within oneself. It is how we feel. In the experience of Emotion III there is conscious awareness of an emotional state, such as anger or joy or fear, and its accompanying bodily sensations. Emotion II comprises our emotional displays as seen by others, with or without our awareness. It is signalled through body language — “non-verbal signals, mannerisms, tones of voices, gestures, facial expressions, brief touches, and even the timing of events and pauses between words. [They] may have physiologic consequences — often outside the awareness of the participants.” It is quite common for a person to be oblivious to the emotions he is communicating, even though they are clearly read by those around him. Our expressions of Emotion II are what most affect other people, regardless of our intentions. A child’s displays of Emotion II are also what parents are least able to tolerate if the feelings being manifested trigger too much anxiety in them. As Dr. Buck points out, a child whose parents punish or inhibit this acting-out of emotion will be conditioned to respond to similar emotions in the future by repression. The self-shutdown serves to prevent shame and rejection. Under such conditions, Buck writes, “emotional competence will be compromised…. The individual will not in the future know how to effectively handle the feelings and desires involved. The result would be a kind of helplessness.” The stress literature amply documents that helplessness, real or perceived, is a potent trigger for biological stress responses. Learned helplessness is a psychological state in which subjects do not extricate themselves from stressful situations even when they have the physical opportunity to do so. People often find themselves in situations of learned helplessness — for example, someone who feels stuck in a dysfunctional or even abusive relationship, in a stressful job or in a lifestyle that robs him or her of true freedom. Emotion I comprises the physiological changes triggered by emotional stimuli, such as the nervous system discharges, hormonal output and immune changes that make up the flight-or-fight reaction in response to threat. These responses are not under conscious control, and they cannot be directly observed from the outside. They just happen. They may occur in the absence of subjective awareness or of emotional expression. Adaptive in the acute threat situation, these same stress responses are harmful when they are triggered chronically without the individual’s being able to act in any way to defeat the perceived threat or to avoid it. Self-regulation, writes Ross Buck, “involves in part the attainment of emotional competence, which is defined as the ability to deal in an appropriate and satisfactory way with one’s own feelings and desires.” Emotional competence presupposes capacities often lacking in our society, where “cool” — the absence of emotion — is the prevailing ethic, where “don’t be so emotional” and “don’t be so sensitive” are what children often hear, and where rationality is generally considered to be the preferred antithesis of emotionality. The idealized cultural symbol of rationality is Mr. Spock, the emotionally crippled Vulcan character on Star Trek.
Gabor Maté (When the Body Says No: The Cost of Hidden Stress)
adult men enjoy having sex with one another, and they don’t harm anyone while doing so, why should it be wrong, and why should we outlaw it? It is a private matter between these two men, and they are free to decide about it according to their own personal feelings. If in the Middle Ages two men confessed to a priest that they were in love with one another, and that they had never felt so happy, their good feelings would not have changed the priest’s damning judgement – indeed, their lack of guilt would only have worsened the situation. Today, in contrast, if two men are in love, they are told: ‘If it feels good – do it! Don’t let any priest mess with your mind. Just follow your heart. You know best what’s good for you.’ Interestingly enough, today even religious zealots adopt this humanistic discourse when they want to influence public opinion. For example, every year for the past decade the Israeli LGBT community has held a gay pride parade in the streets of Jerusalem. It’s a unique day of harmony in this conflict-riven city, because it is the one occasion when religious Jews, Muslims and Christians suddenly find a common cause – they all fume in accord against the gay parade. What’s really interesting, though, is the argument they use. They don’t say, ‘These sinners shouldn’t hold a gay parade because God forbids homosexuality.’ Rather, they explain to every available microphone and TV camera that ‘seeing a gay parade passing through the holy city of Jerusalem hurts our feelings. Just as gay people want us to respect their feelings, they should respect ours.’ On 7 January 2015 Muslim fanatics massacred several staff members of the French magazine Charlie Hebdo, because the magazine published caricatures of the prophet Muhammad. In the following days, many Muslim organisations condemned the attack, yet some could not resist adding a ‘but’ clause. For example, the Egyptian Journalists Syndicate denounced the terrorists for their use of violence, but in the same breath denounced the magazine for ‘hurting the feelings of millions of Muslims across the world’.2 Note that the Syndicate did not blame the magazine for disobeying God’s will. That’s what we call progress.
Yuval Noah Harari (Homo Deus: A History of Tomorrow)
The main ones are the symbolists, connectionists, evolutionaries, Bayesians, and analogizers. Each tribe has a set of core beliefs, and a particular problem that it cares most about. It has found a solution to that problem, based on ideas from its allied fields of science, and it has a master algorithm that embodies it. For symbolists, all intelligence can be reduced to manipulating symbols, in the same way that a mathematician solves equations by replacing expressions by other expressions. Symbolists understand that you can’t learn from scratch: you need some initial knowledge to go with the data. They’ve figured out how to incorporate preexisting knowledge into learning, and how to combine different pieces of knowledge on the fly in order to solve new problems. Their master algorithm is inverse deduction, which figures out what knowledge is missing in order to make a deduction go through, and then makes it as general as possible. For connectionists, learning is what the brain does, and so what we need to do is reverse engineer it. The brain learns by adjusting the strengths of connections between neurons, and the crucial problem is figuring out which connections are to blame for which errors and changing them accordingly. The connectionists’ master algorithm is backpropagation, which compares a system’s output with the desired one and then successively changes the connections in layer after layer of neurons so as to bring the output closer to what it should be. Evolutionaries believe that the mother of all learning is natural selection. If it made us, it can make anything, and all we need to do is simulate it on the computer. The key problem that evolutionaries solve is learning structure: not just adjusting parameters, like backpropagation does, but creating the brain that those adjustments can then fine-tune. The evolutionaries’ master algorithm is genetic programming, which mates and evolves computer programs in the same way that nature mates and evolves organisms. Bayesians are concerned above all with uncertainty. All learned knowledge is uncertain, and learning itself is a form of uncertain inference. The problem then becomes how to deal with noisy, incomplete, and even contradictory information without falling apart. The solution is probabilistic inference, and the master algorithm is Bayes’ theorem and its derivates. Bayes’ theorem tells us how to incorporate new evidence into our beliefs, and probabilistic inference algorithms do that as efficiently as possible. For analogizers, the key to learning is recognizing similarities between situations and thereby inferring other similarities. If two patients have similar symptoms, perhaps they have the same disease. The key problem is judging how similar two things are. The analogizers’ master algorithm is the support vector machine, which figures out which experiences to remember and how to combine them to make new predictions.
Pedro Domingos (The Master Algorithm: How the Quest for the Ultimate Learning Machine Will Remake Our World)
When she’s in a courtroom, Wendy Patrick, a deputy district attorney for San Diego, uses some of the roughest words in the English language. She has to, given that she prosecutes sex crimes. Yet just repeating the words is a challenge for a woman who not only holds a law degree but also degrees in theology and is an ordained Baptist minister. “I have to say (a particularly vulgar expletive) in court when I’m quoting other people, usually the defendants,” she admitted. There’s an important reason Patrick has to repeat vile language in court. “My job is to prove a case, to prove that a crime occurred,” she explained. “There’s often an element of coercion, of threat, (and) of fear. Colorful language and context is very relevant to proving the kind of emotional persuasion, the menacing, a flavor of how scary these guys are. The jury has to be made aware of how bad the situation was. Those words are disgusting.” It’s so bad, Patrick said, that on occasion a judge will ask her to tone things down, fearing a jury’s emotions will be improperly swayed. And yet Patrick continues to be surprised when she heads over to San Diego State University for her part-time work of teaching business ethics. “My students have no qualms about dropping the ‘F-bomb’ in class,” she said. “The culture in college campuses is that unless they’re disruptive or violating the rules, that’s (just) the way kids talk.” Experts say people swear for impact, but the widespread use of strong language may in fact lessen that impact, as well as lessen society’s ability to set apart certain ideas and words as sacred. . . . [C]onsider the now-conversational use of the texting abbreviation “OMG,” for “Oh, My God,” and how the full phrase often shows up in settings as benign as home-design shows without any recognition of its meaning by the speakers. . . . Diane Gottsman, an etiquette expert in San Antonio, in a blog about workers cleaning up their language, cited a 2012 Career Builder survey in which 57 percent of employers say they wouldn’t hire a candidate who used profanity. . . . She added, “It all comes down to respect: if you wouldn’t say it to your grandmother, you shouldn’t say it to your client, your boss, your girlfriend or your wife.” And what about Hollywood, which is often blamed for coarsening the language? According to Barbara Nicolosi, a Hollywood script consultant and film professor at Azusa Pacific University, an evangelical Christian school, lazy script writing is part of the explanation for the blue tide on television and in the movies. . . . By contrast, she said, “Bad writers go for the emotional punch of crass language,” hence the fire-hose spray of obscenities [in] some modern films, almost regardless of whether or not the subject demands it. . . . Nicolosi, who noted that “nobody misses the bad language” when it’s omitted from a script, said any change in the industry has to come from among its ranks: “Writers need to have a conversation among themselves and in the industry where we popularize much more responsible methods in storytelling,” she said. . . . That change can’t come quickly enough for Melissa Henson, director of grass-roots education and advocacy for the Parents Television Council, a pro-decency group. While conceding there is a market for “adult-themed” films and language, Henson said it may be smaller than some in the industry want to admit. “The volume of R-rated stuff that we’re seeing probably far outpaces what the market would support,” she said. By contrast, she added, “the rate of G-rated stuff is hardly sufficient to meet market demands.” . . . Henson believes arguments about an “artistic need” for profanity are disingenuous. “You often hear people try to make the argument that art reflects life,” Henson said. “I don’t hold to that. More often than not, ‘art’ shapes the way we live our lives, and it skews our perceptions of the kind of life we're supposed to live." [DN, Apr. 13, 2014]
Mark A. Kellner
Love makes things so easy. At the same time, it makes things very difficult. The meaning of love always remains to be the same. It just gets changed according to the perception of people in different gestures.
Rakesh Kumar Akuthota
Love makes things so easy. At the same time, it makes things very difficult. The meaning of love always remains to be the same. It just gets changed according to the perception of people in different gestures.
Rakesh Akuthota
Classical Greece is perhaps the place in which this tension found for a moment an uncertain, precarious equilibirum. In the course of the subsequent political history of the West, the tendency to depoliticise the city by transforming it into a house or a family, ruled by blood relation or by merely economic operations, will alternate together with other, symmetrically opposed phases in which everything that is unpolitical must be mobilised and politicised. In accordance with the prevailing of one or the other tendency, the function, situation and form of civil war will also change. But so long as the words 'family' and 'city', 'private' and 'public', 'economy' and 'politics' maintain an albeit tenuous meaning, it is unlikely that it can ever be eliminated from the political scene of the West.
Giorgio Agamben (The Omnibus Homo Sacer)
People who follow millenarian cults are groups, writes Willa Appel, “whose expectations have undergone sudden change,” who feel “frustrated and confused.” They are attempting “to re-create reality, to establish a personal identity in situations where the old world view has lost meaning.” Millenarianism is attractive to marginal people, who “have no political voice, who lack effective organization, and who do not have at their disposal regular, institutionalized means of redress.” The cults offer “rites of passage in a society where traditional institutions seem to be failing.” Cults follow an authoritarian structure. Cults preach “renunciation of the world.” Cult members believe that they alone “are gifted with the truth.” According to Appel, cult members develop, from these three convictions, “an attitude of moral superiority, a contempt for secular laws, rigidity of thought, and the diminution of regard for the individual.
Naomi Wolf (The Beauty Myth)
Every generation rewrites the past. In easy times history is more or less of an ornamental art, but in times of danger we are driven to the written record by a pressing need to find answers to the riddles of today. We need to know what kind of firm ground other men, belonging to generations before us, have found to stand on. In spite of changing conditions of life they were not very different from ourselves, their thoughts were the grandfathers of our thoughts, they managed to meet situations as difficult as those we have to face, to meet them sometimes lightheartedly, and in some measure to make their hopes prevail. We need to know how they did it. In times of change and danger when there is a quicksand of fear under men’s reasoning, a sense of continuity with generations gone before can stretch like a lifeline across the scary present and get us past that idiot delusion of the exceptional Now that blocks good thinking. That is why, in times like ours, when old institutions are caving in and being replaced by new institutions not necessarily in accord with most men’s preconceived hopes, political thought has to look backwards as well as forwards.
Jon Dos Passos
Habermas (1971–1973) described ideology as motivated false consciousness of social classes. He outlined the potential resolution of this false consciousness by means of a “critical theory” that would provide self-reflective enlightenment together with social emancipation. Ideology, within this conception, and also related ones of Marxist writers, implies, according to Althusser (1976), an unconsciously determined system of illusory representations of reality. This system, said Althusser, derived from the internalization of the dominant illusion a social class harbored about the conditions of its own existence, is achieved by means of the internalization of the “Paternal law” as part of the internalization of the oedipal superego. Habermas drew a parallel between the philosophical analysis of ideologies by means of critical theory, on the one hand, and the psychoanalytic situation, on the other. In psychoanalytic treatment, the patient also starts out with a “false consciousness,” and is helped by the analyst to gain enlightenment by means of self-reflection, an enlightenment geared to emancipation of the patient. If psychoanalysis frees the individual from an ideology as a false consciousness, one effect of psychoanalysis would be to eliminate the proneness to embrace ideologies. But Marxist thinkers, as Kolakowski (1978) points out, are caught in the dilemma that Marxism itself represents an ideology (notwithstanding the traditional Marxist efforts to solve the paradox by declaring Marxism to be a science rather than an ideology).
Otto F. Kernberg (Psychoanalytic Education at the Crossroads: Reformation, change and the future of psychoanalytic training (The New Library of Psychoanalysis))
Sometimes you are tempted to lose patience with someone and to not waste words on people who—according to you, in a given situation and at a particular time—deserve your silence. Well, that’s exactly when you’d better remember that everyone has a story, everyone has gone through something that has changed them, and often not for the better. That’s when you show who you really are and what life has taught you so far. Qui si parrà la tua nobilitate (“Here thy nobility shall be manifest!” Dante’s Inferno, Canto 2).
S.R. Piccoli
One of the most surprising findings to emerge from neuroscience in recent years is that rather than responding in real time to the vast amount of incoming sensory data, the brain tries to keep one step ahead by constantly predicting what will happen next. It simulates a model of the immediate future based on what has just happened. When its predictions turn out to be wrong—for example, we’re feeling just fine then suddenly experience a stab of anxiety about a romantic date—this mismatch creates an unpleasant sense of dissatisfaction that we can either try to resolve by ruminating and then doing something to alleviate the anxiety (canceling the date, perhaps) or by updating the brain’s model of reality (investigating and accepting the new sensation). These alternative strategies employ the “narrative” and “being” modes of thought I described earlier in this chapter. Of course, both strategies have their place according to the situation, but an overreliance on avoidance behavior rather than acceptance stores up problems for the future because there are many things in life that cannot be changed and therefore need to be faced. Mindfulness through interoception is all about accepting the way things are. When we are mindful, the insula continually updates its representation of our internal world to improve its accuracy by reducing discrepancies between expectation and reality. As we’ve seen in previous chapters, this reality check—the focusing of dispassionate attention on unpleasant sensations such as pain or anxiety—loosens the hold that they have over us. So the structural changes in the brains of highly experienced meditators of Siddhārtha’s caliber, in particular in their insula and ACC, may be responsible for the imperturbable calm and acceptance that is the ultimate goal of contemplative practice, sometimes described as enlightenment or nirvana.
James Kingsland (Siddhartha's Brain: Unlocking the Ancient Science of Enlightenment)
Sometimes you are tempted to lose patience with someone and to not waste words on people who—according to you, in a given situation and at a particular time—deserve your silence. Well, that’s exactly when you’d better remember that everyone has a story, everyone has gone through something that has changed them, and often not for the better. That’s when you show who you really are and what life has taught you so far. 'Qui si parrà la tua nobilitate' ('Here thy nobility shall be manifest!' " Dante’s Inferno, Canto 2).
S.R. Piccoli
Sometimes you are tempted to lose patience with someone and to not waste words on people who—according to you, in a given situation and at a particular time—deserve your silence. Well, that’s exactly when you’d better remember that everyone has a story, everyone has gone through something that has changed them, and often not for the better. That’s when you show who you really are and what life has taught you so far. 'Qui si parrà la tua nobilitate' ('Here thy nobility shall be manifest!' Dante’s Inferno, Canto 2).
S.R. Piccoli
While originating in acts of imagination, orthodoxies paradoxically seek to control the imagination as a means of maintaining their authority. The authenticity of a person's understanding is measured according to its conformity with the dogmas of the school. While such controls may provide a necessary safeguard against charlatanism and self-deception, they also can be used to suppress authentic attempts at creative innovation that might threaten the status quo. The imagination is anarchic and potentially subversive. The more hierarchic and authoritarian a religious institution, the more it will require that the creations of the imagination conform to its doctrines and aesthetic norms. Yet by suppression of the imagination, the very life of dharma practice is cut off at its source. While religious orthodoxies may survive and even prosper for centuries, in the end they will ossify. When the world around them changes, they will lack the imaginative power to respond creatively to the challenges of the new situation.
Stephen Batchelor (Buddhism without Beliefs: A Contemporary Guide to Awakening)
Our aim must be to help our patient to achieve the highest possible activation of his life, to lead him, so to speak, from the state of a “pattens” to that of an “agens.” With this in view we must not only lead him to experience his existence as a constant effort to actualize values. We must also show him that the task he is responsible for is always a specific task. It is specific in a twin sense: one, that the task varies from person to person—in accord with the uniqueness of each person. Two, that it changes from hour to hour, in accord with the singularity of every situation. We need only remind ourselves of what Scheler has called “situational values” in contrast to the “eternal” values which are valid at all times and for everyone. In a sense these situational values are always there, waiting until their hour strikes and a man seizes the single opportunity to actualize them. If that opportunity is missed, they are irrevocably lost; the situational value remains forever unrealized. The man has missed out on it.
Viktor E. Frankl (The Doctor and the Soul: From Psychotherapy to Logotherapy)
In essence a highly developed fingertip feel allows us to shape and reshape the circumstances and conditions. We are not merely responding we are setting up the situation or as Sun Tzu stated: “Therefore it is said that victorious warriors win first, then go to war, while defeated warriors go to war first, then seek to win.”3 When having to perform effectively in the complex circumstances conflict and violence offer, we must strive to overcome obstacles and focus on exploiting weaknesses and avoiding adversarial strengths. This takes ability to intuitively feel the climate of an ongoing and rapidly changing situation and then adapt accordingly. The ability and or timing of adaptation can be fleeting as opportunities present and close often times very quickly. Developing fingertip feel so that we can rapidly transition fluidly as the circumstances require is critical. Boyd called these fast transient Maneuvers.
Fred Leland (Adaptive Leadership Handbook - Law Enforcement & Security)
AAR is referenced and described as a process, “designed to provide feedback on performance during exercises by involving participants in the training diagnostic process. Involving participants increases and reinforces learning.”78 Storytelling is listed as a learning technique that: …helps communicate complicated ideas, situations, and experiences. It helps Soldiers and units understand and recreate a mental framework for learning. Storytelling enables an organization to see itself differently, make decisions, and change behaviors in accordance with these new perceptions, insights and identities.79
Naval Postgraduate School (When Will We Ever Learn? The After Action Review, Lessons Learned and the Next Steps in Training and Education the Homeland Security Enterprise for the 21st Century)
Savona escorted me back to the Residence. For most of our journey the talk was in our usual pattern--he made outrageous compliments, which I turned into jokes. Once he said, “May I count on you to grace the Khazhred ball tomorrow?” “If the sight of me in my silver gown, dancing as often as I can, is your definition of grace, well, nothing easier,” I replied, wondering what he would do if I suddenly flirted back in earnest. He smiled, kissed my hand, and left. As I trod up the steps alone, I realized that he had never really talked with me about any serious subject, in spite of his obvious admiration. I thought back over the picnic. No serious subject had been discussed there, either, but I remembered some of the light, quick flirtatious comments he exchanged with some of the other ladies, and how much he appeared to appreciate their flirting right back. Would he appreciate it if I did? Except I can’t, I thought, walking down the hall to my room. Clever comments with double meanings; a fan pressed against someone’s wrist in different ways to hint at different things; all these things I’d observed and understood the meanings of, but I couldn’t see myself actually performing them even if I could think of them quickly enough. What troubled me most was trying to figure out Savona’s real intent. He certainly wasn’t courting me, I realized as I pushed aside my tapestry. What other purpose would there be in such a long, one-sided flirtation? My heart gave a bound of anticipation when I saw a letter waiting and I recognized the style of the Unknown. You ask what I think, and I will tell you that I admire without reservation your ability to solve your problems in a manner unforeseen by any, including those who would consider themselves far more clever than you. That was all. I read it through several times, trying to divine whether it was a compliment or something else entirely. He’s waiting to see what I do about Tamara, I thought at last. “And in return?” That was what Tamara had said. This is the essence of politics, I realized. One creates an interest, or, better, an obligation, that causes others to act according to one’s wishes. I grabbed up a paper, dipped my pen, and wrote swiftly: Today I have come to two realizations. Now, I well realize that every courtier in Athanarel probably saw all this by their tenth year. Nonetheless, I think I finally see the home-thrust of politics. Everyone who has an interest in such things seems to be waiting for me to make some sort of capital with respect to the situation with Tamara, and won’t they be surprised when I do nothing at all! Truth to say, I hold no grudge against Tamara. I’d have to be a mighty hypocrite to fault her for wishing to become a queen, when I tried to do the same a year back--though I really think her heart lies elsewhere--and if I am right, I got in her way yet again. Which brings me to my second insight: that Savona’s flirtation with me is just that, and not a courtship. The way I define courtship is that one befriends the other, tries to become a companion and not just a lover. I can’t see why he so exerted himself to seek me out, but I can’t complain, for I am morally certain that his interest is a good part of what has made me popular. (Though all this could end tomorrow). “Meliara?” Nee’s voice came through my tapestry. “The concert begins at the next time change.” I signed the letter hastily, sealed it, and left it lying there as I hurried to change my gown. No need to summon Mora, I thought; she was used to this particular exchange by now.
Sherwood Smith (Court Duel (Crown & Court, #2))
To counter apathy, most change agents focus on presenting an inspiring vision of the future. This is an important message to convey, but it’s not the type of communication that should come first. If you want people to take risks, you need first to show what’s wrong with the present. To drive people out of their comfort zones, you have to cultivate dissatisfaction, frustration, or anger at the current state of affairs, making it a guaranteed loss. “The greatest communicators of all time,” says communication expert Nancy Duarte—who has spent her career studying the shape of superb presentations—start by establishing “what is: here’s the status quo.” Then, they “compare that to what could be,” making “that gap as big as possible.” We can see this sequence in two of the most revered speeches in American history. In his famous inaugural address, President Franklin D. Roosevelt opened by acknowledging the current state of affairs. Promising to “speak the whole truth, frankly and boldly,” he described the dire straits of the Great Depression, only then turning to what could be, unveiling his hope of creating new jobs and forecasting, “This great nation . . . will revive and will prosper. . . . The only thing we have to fear is fear itself.” When we recall Martin Luther King, Jr.’s, epic speech, what stands out is a shining image of a brighter future. Yet in his 16-minute oration, it wasn’t until the eleventh minute that he first mentioned his dream. Before delivering hope for change, King stressed the unacceptable conditions of the status quo. In his introduction, he pronounced that, despite the promise of the Emancipation Proclamation, “one hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination.” Having established urgency through depicting the suffering that was, King turned to what could be: “But we refuse to believe that the bank of justice is bankrupt.” He devoted more than two thirds of the speech to these one-two punches, alternating between what was and what could be by expressing indignation at the present and hope about the future. According to sociologist Patricia Wasielewski, “King articulates the crowd’s feelings of anger at existing inequities,” strengthening their “resolve that the situation must be changed.” The audience was only prepared to be moved by his dream of tomorrow after he had exposed the nightmare of today.
Adam M. Grant (Originals: How Nonconformists Move the World)
In order to avoid predictability and ensuring adaptability to a variety of challenges, it is essential to have a repertoire of orientation patterns and the ability to select the correct one according to the situation at hand while denying the opponent the latter capability. Moreover, Boyd emphasizes the capability to validate the schemata before and during operations and the capability to devise and incorporate new ones, if one is to survive in a rapidly changing environment.
Frans P.B. Osinga (Science, Strategy and War: The Strategic Theory of John Boyd (Strategy and History))
[the virgin birth account] occurs everywhere. When the Herod figure ( the extreme figure of misgovernment) has brought man to the nadir of spirit, the occult forces of the cycle begin to move. In an inconspicuous village, Mary is born who will maintain herself undefiled by fashionable errors of her generation. Her womb, remaining fallw as the primordial abyss, summons itself by its very readiness the original power that fertilzed the void. Mary's virgin birth story is recounted everywhere. and with such striking unity of the main contours, that early christian missionaries had to think the devil must be creating mockeries of Mary's birth wherever they testified. One missionary reports that after work was begun among Tunja and Sogamozzo South American Indians, "the demon began giving contrary doctrines. The demon sought to discredit Mary's account, declaring it had not yet come to pass; but presently, the sun would bring it to pass by taking flesh in the womb of a virgin in a small village, causing her to conceive by rays of the sun while she yet remained virgin." Hindu mythology tells of the maiden parvati who retreated to the high hills to practice austerities. Taraka had usurped mastery of the world, a tyrant. Prophecy said only a son of the high god Shiva could overthrow him. Shive however was the pattern god of yoga-alone, aloof, meditating. It was impossible Shiva could be moved to beget. Parvati tried changing the world situation by metching Shiva in meditation. Aloof, indrawn in her soul meditating, she fasted naked beneath the blazing sun, even adding to the heat by building four great fires. One day a Brahmin youth arrived and asked why anyone so beautiful should be destroying herself with such torture. "My desire," she said "is Shiva, the Highest. He is the god of solitude and concentration. I therefore imitate his meditation to move him from his balance and bring him to me in love." Shiva, the youth announced, is a god of destruction, shiva is World Annhilator. Snakes are his garlands. The virgin said: He is beyond the mind of such as you. He is terrifying but the source of grace. snake garlands or jewel garlands he can assume or put off at will. Shiva is my love. The youth thereupon put away his disguise-he was Shiva. The Buddha descended from heaven to his mother's womb in the shape of a milk white elephant. The Aztec Coatlicue was approached by a god in the form of a ball of feathers. The chapters of Ovid's Metamorphoses swarm with nymphs beset by gods in sundry masquerades: jove as a bull, a swan, a shower of gold. Any leaf, any nut, or even the breath of a breeze, may be enough to fertilize the ready virgin womb. The procreating power is everywhere. And according to whim or destiny of the hour, either a hero savior or a world--annihilating demon may be conceived-one can never know.
Joseph Campbell
Without cultural change, we are hopeless to change existing results.5 Of all changes, cultural change is the most difficult. It is essentially changing the collective DNA of an entire group of people. To understand how to change culture, it is helpful to know how change works in general. Changing Church Culture Change is extremely difficult. One of the most vivid and striking examples of this painful reality is the inability of heart patients to change even when confronted with grim reality. Roughly six hundred thousand people have a heart bypass each year in the United States. These patients are told they must change. They must change their eating habits, must exercise, and quit smoking and drinking. If they do not, they will die. The case for change is so compelling that they are literally told, “Change or die.”6 Yet despite the clear instructions and painful reality, 90 percent of the patients do not change. Within two years of hearing such brutal facts, they remain the same. Change is that challenging for people. For the vast majority of patients, death is chosen over change. Yet leadership is often about change, about moving a group of people to a new future. Perhaps the most recognized leadership book on leading an organization to change is John Kotter’s Leading Change. And when ministry leaders speak or write about leadership, they often look to the wisdom found in the book of Nehemiah, as it chronicles Nehemiah’s leadership in rebuilding the wall around Jerusalem. Nehemiah led wide-scale change. Nehemiah never read Kotter’s book, and he led well without it. The Lord well equipped Nehemiah for the task of leading God’s people. But it is fascinating to see how Nehemiah’s actions mirror much of what Kotter has observed in leaders who successfully lead change. With a leadership development culture in mind, here are the eight steps for leading change, according to Kotter, and how one can see them in Nehemiah’s leadership. 1. Establish a sense of urgency. Leaders must create dissatisfaction with an ineffective status quo. They must help others develop a sense of angst over the brokenness around them. Nehemiah heard a negative report from Jerusalem, and it crushed him to the point of weeping, fasting, and prayer (Neh. 1:3–4). Sadly, the horrible situation in Jerusalem had become the status quo. The disgrace did not bother the people in the same way that it frustrated Nehemiah. After he arrived in Jerusalem, he walked around and observed the destruction. Before he launched the vision of rebuilding the wall, Nehemiah pointed out to the people that they were in trouble and ruins. He started with urgency, not vision. Without urgency, plans for change do not work. If you assess your culture and find deviant behaviors that reveal some inaccurate theological beliefs, you must create urgency by pointing these out. If you assess your culture and find a lack of leadership development, a sense of urgency must be created. Leadership development is an urgent matter because the mission the Lord has given us is so great.
Eric Geiger (Designed to Lead: The Church and Leadership Development)
Birth was seen to be the prototype of all later situations of danger which overtook the individual under the new conditions arising from a changed mode of life and a growing mental development. On the other hand its own significance was reduced to this prototypic relationship to danger. The anxiety felt at birth became the prototype of an affective state which had to undergo the same vicissitudes as the other affects. [...] We thus gave the biological aspect of the anxiety affect its due importance by recognizing anxiety as the general reaction to situations of danger; while we endorsed the part played by the ego as the seat of anxiety by allocating to it the function of producing the anxiety affect according to its needs.
Sigmund Freud (Inhibitions, Symptoms and Anxiety)
In 1931, amid that incredible transformation, a brilliant young Russian psychologist named Alexander Luria recognized a fleeting “natural experiment,” unique in the history of the world. He wondered if changing citizens’ work might also change their minds. When Luria arrived, the most remote villages had not yet been touched by the warp-speed restructuring of traditional society. Those villages gave him a control group. He learned the local language and brought fellow psychologists to engage villagers in relaxed social situations—teahouses or pastures—and discuss questions or tasks designed to discern their habits of mind. Some were very simple: present skeins of wool or silk in an array of hues and ask participants to describe them. The collective farmers and farm leaders, as well as the female students, easily picked out blue, red, and yellow, sometimes with variations, like dark blue or light yellow. The most remote villagers, who were still “premodern,” gave more diversified descriptions: cotton in bloom, decayed teeth, a lot of water, sky, pistachio. Then they were asked to sort the skeins into groups. The collective farmers, and young people with even a little formal education, did so easily, naturally forming color groups. Even when they did not know the name of a particular color, they had little trouble putting together darker and lighter shades of the same one. The remote villagers, on the other hand, refused, even those whose work was embroidery. “It can’t be done,” they said, or, “None of them are the same, you can’t put them together.” When prodded vigorously, and only if they were allowed to make many small groups, some relented and created sets that were apparently random. A few others appeared to sort the skeins according to color saturation, without regard to the color. Geometric shapes followed suit. The greater the dose of modernity, the more likely an individual grasped the abstract concept of “shapes” and made groups of triangles, rectangles, and circles, even if they had no formal education and did not know the shapes’ names. The remote villagers, meanwhile, saw nothing alike in a square drawn with solid lines and the same exact square drawn with dotted lines. To Alieva, a twenty-six-year-old remote villager, the solid-line square was obviously a map, and the dotted-line square was a watch. “How can a map and a watch be put together?” she asked, incredulous. Khamid, a twenty-four-year-old remote villager, insisted that filled and unfilled circles could not go together because one was a coin and the other a moon.
David Epstein (Range: Why Generalists Triumph in a Specialized World)
In the military as in the commercial or production spheres the American mind runs naturally to broad, sweeping, logical conclusions on the largest scale,” he wrote. “It is on these that they build their practical thought and action. They feel that once the foundation has been planned on true and comprehensive lines all other stages will follow naturally and almost inevitably. The British mind does not work quite in this way. We do not think that logic and clear-cut principles are necessarily the sole keys to what ought to be done in swiftly changing and indefinable situations. In war particularly we assign a larger importance to opportunism and improvisation, seeking rather to live and conquer in accordance with the unfolding event than to aspire to dominate it often by fundamental decisions. There is room for much argument about both views. The difference is one of emphasis, but it is deep-seated.
Anonymous
Today, as adults, we know that our efforts were exploited, that this was not love in the true sense of the word. So why do we ultimately expect love from people who, for whatever reason, were unable to love us when we were small? If we succeed in abandoning that hope, those expectations will fall away, taking with them the self-deception that has been a constant factor in our lives. We no longer believe that we are not worth loving; we no longer believe we must prove that we are worthy of love after all. We are not to blame. It is the fault of the situation our parents found themselves in, what they made of the childhood traumas they themselves went through, the progress they made (or failed to make) in coming to terms with those traumas. There is nothing we can do to change all that. All we can do is live our own lives and change our attitudes accordingly.
Alice Miller (The Body Never Lies: The Lingering Effects of Hurtful Parenting)
The requirement is for a full bag of strategic concepts that will always provide, before and during war, not only a strategy applicable to a particular situation assumed for the future or existing at any given moment, but a most comprehensive reserve of strategies ready for use whenever the situation changes or when a war fails to proceed in accordance with the plan in use.
J.C. Wylie (Military Strategy: A General Theory of Power Control)
The question “What would Jesus do?” can be misleading because of the would. It could seem as though Jesus were not part of the here-and-now situation. There’s a big difference between “What would Jesus think I should do?” (in theory) and “What does Jesus think I should do?” Asking myself what Jesus actually thinks about a given situation can change my perspective. Pick any issue – killing the unborn, using/storing weapons of mass destruction, retaliation . . . What does Jesus think right now? I might be more likely to deny that I am a disciple of Jesus by waffling on those kinds of issues. And waffling is definitely not what Jesus does.
Ken Untener (The Little Black Book for Lent 2017: Six-minute reflections on the Passion according to John)
Nothing is ever static in this ever-changing Universe. You simply cannot hide or be a neutral, passive observer. You cannot escape your role in the process of your life. No matter what you do, you are influencing (positively or negatively) every situation and every encounter of which you are a part. And here is the good news. You can always influence others positively by acting in accord with your own non-aggressive, compassionate heart/mind.
David Shaner (Living With the Wind at Your Back: Seven Arts to Positively Transform Your Life)
She picked through the bits of jewelry, the stud earrings and ruby ring that belonged to their mother, Shirin. There was something almost meditative about this ritual of hers, combing through the photos and small keepsakes, even if she touched on some painful memories. It was as if her fingers were actually tracing the milestones each piece represented. Her hand closed on a smooth, round object, something resembling a marble egg. It was a miniature bar of lotus soap, still in its wrapper, bought on their last trip to the 'hammam'. The public bathhouse had been a favorite spot of theirs, a place the three of them liked to go to on Thursdays, the day before the Iranian weekend. Marjan held the soap to her nose. She took a deep breath, inhaling the downy scent of mornings spent washing and scrubbing with rosewater and lotus products. All at once she heard the laughter once again, the giggles of women making the bathing ritual a party more than anything else. The 'hammam' they had attended those last years in Iran was situated near their apartment in central Tehran. Although not as palatial as the turquoise and golden-domed bathhouse of their childhood, it was still a grand building of hot pools and steamy balconies, a place of gossip and laughter. The women of the neighborhood would gather there weekly to untangle their long hair with tortoiseshell combs and lotus powder, a silky conditioner that left locks gleaming like onyx uncovered. For pocket change, a 'dalak' could be hired by the hour. These bathhouse attendants, matronly and humorous for all their years spent whispering local chatter, would scrub at tired limbs with loofahs and mitts of woven Caspian seaweed. Massages and palm readings accompanied platters of watermelon and hot jasmine tea, the afternoons whiled away with naps and dips in the perfumed aqueducts regulated according to their hot and cold properties.
Marsha Mehran (Rosewater and Soda Bread)
Her hand closed on a smooth, round object, something resembling a marble egg. It was a miniature bar of lotus soap, still in its wrapper, bought on their last trip to the 'hammam'. The public bathhouse had been a favorite spot of theirs, a place the three of them liked to go to on Thursdays, the day before the Iranian weekend. Marian held the soap to her nose. She took a deep breath, inhaling the downy scent of mornings spent washing and scrubbing with rosewater and lotus products. All at once she heard the laughter once again, the giggles of women making the bathing ritual a party more than anything else. The 'hammam' they had attended those last years in Iran was situated near their apartment in central Tehran. Although not as palatial as the turquoise and golden-domed bathhouse of their childhood, it was still a grand building of hot pools and steamy balconies, a place of gossip and laughter. The women of the neighborhood would gather there weekly to untangle their long hair with tortoiseshell combs and lotus powder, a silky conditioner that left locks gleaming like onyx uncovered. For pocket change, a 'dalak' could be hired by the hour. These bathhouse attendants, matronly and humorous for all their years spent whispering local chatter, would scrub at tired limbs with loofahs and mitts of woven Caspian seaweed. Massages and palm readings accompanied platters of watermelon and hot jasmine tea, the afternoons whiled away with naps and dips in the perfumed aqueducts regulated according to their hot and cold properties.
Marsha Mehran (Rosewater and Soda Bread)
Cutting redefines the body's boundaries, differentiating self from others. Blood flowing from the wound proves there is life inside the body instead of nothingness. On a subconscious level, according to psychoanalytic theory, stimulation of the skin through self-mutilation helps reintegrate the splintered sense of self by reactivating the body ego—perhaps by re-creating a tactile experience that, at least to cutters, is pleasurable and soothing. This fracturing of the sense of self is not the result of minor or accidental insults. "At some point every baby is going to roll off of the changing table, and it's met with great alarm and she gets scooped up and taken care of," says Scott Lines. "What we're talking about with cutters are impingements that happen so frequently that they become not only expected but the child believes that they are brought on by herself." Children in this situation begin to blame themselves for being abused or mistreated. Lines thinks it is no accident that the skin is the cutter's site of attack. He also wonders if it is no coincidence that the arms are the most common target, perhaps a symbolic attack on the mother's arms that did not adequately hold the child and keep her safe.
Marilee Strong (A Bright Red Scream: Self-Mutilation and the Language of Pain)
In a very real sense, it was a game, the very subtle and entirely serious game of comparative rank which is played by all social animals. It is the method by which individuals arrange themselves—horses in a herd, wolves in a pack, people in a community—so that they can live together. The game pits two opposing forces against each other, both equally important to survival: individual autonomy and community welfare. The object is to achieve dynamic equilibrium. At times and under certain conditions individuals can be nearly autonomous. An individual can live alone and have no worry about rank, but no species can survive without interaction between individuals. The ultimate price would be more final than death. It would be extinction. On the other hand, complete individual subordination to the group is just as devastating. Life is neither static nor unchanging. With no individuality, there can be no change, no adaptation and, in an inherently changing world, any species unable to adapt is also doomed. Humans in a community, whether it is as small as two people or as large as the world, and no matter what form the society takes, will arrange themselves according to some hierarchy. Commonly understood courtesies and customs can help to smooth the friction and ease the stress of maintaining a workable balance within this constantly changing system. In some situations most individuals will not have to compromise much of their personal independence for the welfare of the community. In others, the needs of the community may demand the utmost personal sacrifice of the individual, even to life itself. Neither is more right than the other, it depends on the circumstances; but neither extreme can be maintained for long, nor can a society last if a few people exercise their individuality at the expense of the community.
Jean M. Auel (The Mammoth Hunters (Earth's Children, #3))
As water changes its shape according to the shape of the vessel, I change myself by changing my thoughts.
Debasish Mridha
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If I would have reject by someone; I would never have disturbed that person. I know, you also have a very good family & mainly you have two beautiful daughters. Please take care of them. Be always attentive on them. This generation is very casual about the relationships. You’ll rarely find the character purity now a day. You must be always concerned about your daughters; find someone for them who not only cares for them but also be with them at every step of life. Find someone who will give them space to breath by themselves independently. I know you just trying to give selfless indirect support in my case. But sometimes it hurts me a lot. Sometimes it shows my non capability to me. I don’t know how to persuade you. You know, if you love someone & you get rejection on face then you become helpless. Love is not that thing which can be asked to anyone. It’s a power, eternal power. My love might be by one side, but the reality is I have to die with it now. I’m not that character who change the feelings according to people & situation. I have suffered a lot at every stage of my life; but I have to endure this stage till death. Pain is not of your rejection; pain is of that non capability. Suddenly we become so non capable that no one wants to accept us. Reason is love. What do you think? If I would be there what would I have done? I would sincerely have done my work as before; rather more seriously & much confidently. I just wanted to confess my feelings & I was ready for the worst results. Thank you for the results; I have to spend my life with your last few words only. I’ll never forget it till the end of my life. That was the first & last failure of my life where I lost my heart. I not got the single chance to take it back. This is the pain. This is the pain. I want to be free from this pain & this world. Just want to be free from everything. My life partner took doubt on my character, cursed me a lot, never put trust on me after this incidence. One day he told me that you can’t work sincerely as before where you are in love with someone. I think that his thought shows his immaturity. Love is everywhere. My love is there with me now also. I got the true meaning of love; when I loved you; I was working with you. He never understands what is the true love. The place where your work interest & soul mate is in front of your eyes; that’s called heaven of love. Love you! Take Care!
Eagles
This is not a hypothetical example. In the middle of the nineteenth century Karl Marx reached brilliant economic insights. Based on these insights he predicted an increasingly violent conflict between the proletariat and the capitalists, ending with the inevitable victory of the former and the collapse of the capitalist system. Marx was certain that the revolution would start in countries that spearheaded the Industrial Revolution – such as Britain, France and the USA – and spread to the rest of the world. Marx forgot that capitalists know how to read. At first only a handful of disciples took Marx seriously and read his writings. But as these socialist firebrands gained adherents and power, the capitalists became alarmed. They too perused Das Kapital, adopting many of the tools and insights of Marxist analysis. In the twentieth century everybody from street urchins to presidents embraced a Marxist approach to economics and history. Even diehard capitalists who vehemently resisted the Marxist prognosis still made use of the Marxist diagnosis. When the CIA analysed the situation in Vietnam or Chile in the 1960s, it divided society into classes. When Nixon or Thatcher looked at the globe, they asked themselves who controls the vital means of production. From 1989 to 1991 George Bush oversaw the demise of the Evil Empire of communism, only to be defeated in the 1992 elections by Bill Clinton. Clinton’s winning campaign strategy was summarised in the motto: ‘It’s the economy, stupid.’ Marx could not have said it better. As people adopted the Marxist diagnosis, they changed their behaviour accordingly. Capitalists in countries such as Britain and France strove to better the lot of the workers, strengthen their national consciousness and integrate them into the political system. Consequently when workers began voting in elections and Labour gained power in one country after another, the capitalists could still sleep soundly in their beds. As a result, Marx’s predictions came to naught. Communist revolutions never engulfed the leading industrial powers such as Britain, France and the USA, and the dictatorship of the proletariat was consigned to the dustbin of history. This is the paradox of historical knowledge. Knowledge that does not change behaviour is useless. But knowledge that changes behaviour quickly loses its relevance. The more data we have and the better we understand history, the faster history alters its course, and the faster our knowledge becomes outdated.
Yuval Noah Harari (Homo Deus: A Brief History of Tomorrow)
Cloud Solution Role in Tax Compliances Nowadays, the popularity of cloud based tax compliance solutions has been rising. Not just the big enterprises are looking for a cloud-based solution, but small and medium firms want to consider the digital transformation. The digital transformation is a permanent alternative for various on-premise systems. The digital transformation offers high flexibility and reduces risks. With the spread of the coronavirus pandemic, the lockdown measure has been adopted as a means to curb the spread of the virus. The present lockdown situation has prompted all business owners to use digital tools. Due to the lockdown situation, the business owners find it very difficult to access the important information that is stored in the company’s system. The cloud-based services can make it possible to access business information anywhere and anytime. A major shift has been taking place in all kinds of industries. All business owners now prefer to invest in cloud-based solutions. The cloud computing system plays a vital role in tax compliance. Even the employees of all business organizations are demanding for the cloud-based services. The workers do not want to use the compliance solutions that are hosted on the physical server of the enterprise. With the advancement in technologies and various benefits offered by the cloud-based solution, more and more companies are adopting the latest technology cloud-based solutions. According to the survey, it has been observed that many business owners have adopted the cloud-based solution this year. The rise in the adoption of a cloud-based solution is not just observed in the specific industrial sector, but all kinds of organizations and industries. The biggest reason for the rise in demand for the cloud-based solution is the implementation of lockdown across the whole world to stop the spread of coronavirus. More and more companies are investing in the cloud-based solution also known as the software as a service (SaaS). These solutions provide scale and elasticity to the organizations. These two features can help in generating large invoices and give access to real-time information. You can easily generate real-time reports in no-time. Ultimately, it will increase the security and you need to put in fewer efforts for maintenance work. There are enormous advantages to cloud-based solutions. Therefore, cloud-based technologies not just improve the performance of the company is present, but also helps in accommodating future expansion. These solutions also help in rationalizing the risks. The cloud-based system or SaaS is a cost-efficient solution that can increase the growth of your company and significantly increase productivity. SaaS solutions can help you in easily serving various customers simultaneously. Thus, this software is highly beneficial to small companies who have limited employees and find it very difficult to manage various customers at the same time. SaaS solutions are updated with the latest tax system, easily adopt the new changes, budget-friendly, improve work efficiency, and reduce the probability of errors and mistakes. In addition to this, the SaaS solution also lets you enter the information one time and easily access it anywhere. It means you do not need to enter the information multiple times. In simple terms, the cloud based solution offers managed IT solutions st louis. Online tax compliance software solutions can help business organizations to easily update and keep pace with technological evolutions. Some companies have already invested in cloud-based solutions for indirect taxes. Moreover, the SaaS solution can also adopt the procedural transformation in tax compliance. For instance, e-invoicing, faceless assessment, industry watchers, new online returns are few changes in the tax system that can be easily adopted by the SaaS software.
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Palestinian attorney Jamil Dakwar made clear the betrayal of Palestinian rights as presented in Keshet’s appeals to the High Court:65 “These appeals in fact aim at preserving the status quo which existed prior to accepting the ILA decisions regarding the privatization of lands and the change of their designation. Namely, the situation in which the state continues to hold ‘state lands’ and act in accordance with the discriminatory designations of them. Moreover, since the allocation of lands in the past was discriminatory, the transfer of the ownership to those who benefited from the discriminatory policy means perpetuating the discrimination and even making it more severe.” Dakwar ends his article by demanding that the state return all confiscated lands to their Palestinian owners.66
Tikva Honig-Parnass (The False Prophets of Peace: Liberal Zionism and the Struggle for Palestine)
How’s it going?” People have not always greeted each other in this way: they invoked divine protection for themselves, and they did not bow before a commoner the way they bowed before a nobleman. In order for the formula “How’s it going?” to appear, we had to leave the feudal world and enter the democratic era, which presupposes a minimal degree of equality between individuals, subject to oscillations in their moods. According to one legend, the French expression “ça va?” is of medical origin: how do you defecate? A vestige of a time when intestinal regularity was seen as a sign of good health. This lapidary, standardized formality corresponds to the principle of economy and constitutes the minimal social bond in a mass society that seeks to include people from all over. But it is sometimes less a routine than a way of intimating something: we want to force the person met to situate himself, we want to petrify him, subject him to a detailed examination. What are you up to? What’s happened to you? A discreet summons that commands everyone to expose himself for what he really is. In a world that makes movement a canonical value, there is an interest in how things are going, even if we don’t know where. That’s why a “how’s it going?” that expects no answer is more human than one that is full of concern but wants to strip you bare and force you to give a moral accounting for yourself. This is because the fact of being is no longer taken for granted, and we have to pay permanent attention to our internal barometers. Are things going as well as I say, or am I embellishing them? That is why many people evade the question and move to another topic, assuming that the interlocutor is perceptive enough to discern in their “fine” a discreet depression. Then there is this terrible expression of renunciation: “Okay, I guess,” as if one had to let the days and hours pass without taking part in them. But why, after all, do things have to be going well? Asked daily to justify ourselves, it often happens that we are so opaque to ourselves that the answer no longer has any meaning other than as a formality. “You’re looking good today.” Flowing over us like honey, this compliment has the effect of a kind of consecration: in the confrontation between the radiant and the grouchy, I am on the right side. And now I am, through a bit of verbal magic, raised to the summit of a subtle and ever-changing hierarchy. But the following day another, ruthless verdict is handed down: “You look terrible today.” This observation executes me at point-blank range, deprives me of the splendid position where I thought I had taken up permanent residence. I have not proven worthy of the caste of the magnificent, I am a pariah and have to slink along walls, trying to conceal the fact that I look ill. Ultimately, “how’s it going?” is the most futile and the most profound of questions. To answer it precisely, one would have to make a scrupulous inventory of one’s psyche, considering each aspect in detail. No matter: we have to say “fine” out of politeness and civility and change the subject, or else ruminate the question during our whole lives and reserve our reply for afterward.
Pascal Bruckner (Perpetual Euphoria: On the Duty to Be Happy)
Ideologists who pretend to possess the key to reality are forced to change and twist their opinions about single cases according to the latest events and can never afford to come into conflict with their ever-changing deity, reality. It would be absurd to ask people to be reliable who by their very convictions must justify any given situation.
Hannah Arendt (The Origins of Totalitarianism)
According to [this] widely accepted theory…we experience an uncomfortable state, known as ‘cognitive dissonance’, when we have two or more cognitions that stand in conflict or tension with one another – and particularly when our behavior or other reactions appear to conflict with our self-image. We then tend to alter our beliefs or reactions to reduce the dissonance. For instance, a person who sees himself as compassionate yet finds himself inflicting pain on others will experience cognitive dissonance. He might reduce this dissonance by ceasing to inflict pain, changing his image of himself, or adopting auxiliary beliefs to explain why a compassionate person may inflict pain in this situation.
Michael Huemer (The Problem of Political Authority: An Examination of the Right to Coerce and the Duty to Obey)
The city of Mussoorie, situated at an altitude of seven thousand feet above the Sea Level, is unique in many respects. It becomes rainy season any time. There is no problem of stay for those coming to Mussoorie. Hotel and guest house are located here at every step. Accommodation is available according to the budget and choice of the people. So if you are planning to go to Mussoorie during the summer holidays, then start preparing now. The Ganges is seen from one side of Mussoorie and the Yamuna river from the other side. The city of Mussoorie started to settle down from 1822 and remains the center of attraction till today. We are talking about Mussoorie, the queen of the mountains. Mussoorie, located about 250 kilometers from Delhi, and just 35 kilometers from Uttarakhand capital Dehradun. The reason is that this place is going to be easily accessible for the weekend goers too. Although the weather here is pleasant throughout the year, those who come between April to June and September to November get even better weather. The best way to travel to Mussoorie by taxi... If you are planning to come to Mussoorie, then definitely take our taxi service. Dehradun to Mussoorie taxi is the best option to visit Mussoorie, Dhanoulti, Kanataal, Surkanda Tour. Just call: 9720678777, 9720563777…. If you are going with children, then the company garden will definitely go here. There are many ways to entertain children here. Children are very happy sitting on the back of artificial bull. The temple of Nag Devta remains the center of people's faith. Located six kilometers from Mussoorie, this temple is always crowded with tourists. It is very nice to see the views of Doon Valley and Mussoorie from here. Camel's back road is a favorite place for outings in the morning and evening. Tourists coming to Mussoorie come here to see the sun hiding in the evening i.e. 'Sunset'. The Mall Road here is a good place to visit and shop. The tourists coming to Mall Road definitely go to see the Gun Hill hill here. The hill top can be reached in about 20 minutes. There is also a system of climbing 400 meters by rope-way. From here, the best views of Bandherpanch, Srikanth, Peetwada and Gangotri of the Himalayan mountain range can be seen. Before independence, in 1947, a gun was installed on this hill to fire people to stop them. Since then its name has changed to Gun Hill. Kempty Falls is located on Yamunotri Road, 15 km from Mussoorie. There is a waterfall surrounded by high hills. Tourists visiting Mansuri definitely come to see this waterfall. The Municipal Garden is also worth visiting. A small artificial lake has been built here. A garden equipped with various types of flowers remains a center of attraction for the people. So if you also want to visit Mussoorie, then taxi is always available for you, just call your Dehradun cab. And you will get a taxi from Dehradun to Mussoorie. Our taxi service is available to you 24 hours. Just make a call… #Mussoorietour #Mussoorietrip #DehraduntoMussoorietaxi #taxifromDehraduntoMussoorie #Mussooriebycar #Dehradunmussoorietaxi
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In 2009, Kahneman and Klein took the unusual step of coauthoring a paper in which they laid out their views and sought common ground. And they found it. Whether or not experience inevitably led to expertise, they agreed, depended entirely on the domain in question. Narrow experience made for better chess and poker players and firefighters, but not for better predictors of financial or political trends, or of how employees or patients would perform. The domains Klein studied, in which instinctive pattern recognition worked powerfully, are what psychologist Robin Hogarth termed “kind” learning environments. Patterns repeat over and over, and feedback is extremely accurate and usually very rapid. In golf or chess, a ball or piece is moved according to rules and within defined boundaries, a consequence is quickly apparent, and similar challenges occur repeatedly. Drive a golf ball, and it either goes too far or not far enough; it slices, hooks, or flies straight. The player observes what happened, attempts to correct the error, tries again, and repeats for years. That is the very definition of deliberate practice, the type identified with both the ten-thousand-hours rule and the rush to early specialization in technical training. The learning environment is kind because a learner improves simply by engaging in the activity and trying to do better. Kahneman was focused on the flip side of kind learning environments; Hogarth called them “wicked.” In wicked domains, the rules of the game are often unclear or incomplete, there may or may not be repetitive patterns and they may not be obvious, and feedback is often delayed, inaccurate, or both. In the most devilishly wicked learning environments, experience will reinforce the exact wrong lessons. Hogarth noted a famous New York City physician renowned for his skill as a diagnostician. The man’s particular specialty was typhoid fever, and he examined patients for it by feeling around their tongues with his hands. Again and again, his testing yielded a positive diagnosis before the patient displayed a single symptom. And over and over, his diagnosis turned out to be correct. As another physician later pointed out, “He was a more productive carrier, using only his hands, than Typhoid Mary.” Repetitive success, it turned out, taught him the worst possible lesson. Few learning environments are that wicked, but it doesn’t take much to throw experienced pros off course. Expert firefighters, when faced with a new situation, like a fire in a skyscraper, can find themselves suddenly deprived of the intuition formed in years of house fires, and prone to poor decisions. With a change of the status quo, chess masters too can find that the skill they took years to build is suddenly obsolete.
David Epstein (Range: Why Generalists Triumph in a Specialized World)