Commitment To Quality Quotes

Love is a commitment that will be tested in the most vulnerable areas of spirituality, a commitment that will force you to make some very difficult choices. It is a commitment that demands that you deal with your lust, your greed, your pride, your power, your desire to control, your temper, your patience, and every area of temptation that the Bible clearly talks about. It demands the quality of commitment that Jesus demonstrates in His relationship to us.

Coach said. "the quality of a man's life is in direct proportion to his commitment to excellence, regardless of his chosen field of endeavor".

For if there is one thing I have learned over the years about men, it is that feelings of powerlessness do not usually bring forth their finest qualities.

Some things are better left untouched!!

Commit yourself to constant improvement. Commit yourself to quality. Be persistent, persistent, persistent...and have a grateful heart!

Our progress, the realization of our dreams, and the quality of our life depend directly on the level of our commitment to the process.

This is the underside of my world. Of course you don’t want me to be stupid, bless you! you only want to make sure you’re intelligent. You don’t want me to commit suicide; you only want me to be gratefully aware of my dependency. You don’t want me to despise myself; you only want the flattering deference to you that you consider a spontaneous tribute to your natural qualities. You don’t want me to lose my soul; you only want what everybody wants, things to go your way; you want a devoted helpmeet, a self-sacrificing mother, a hot chick, a darling daughter, women to look at, women to laugh at, women to come for comfort, women to wash your floors and buy your groceries and cook your food and keep your children out of your hair, to work when you need the money and stay home when you don’t, women to be enemies when you want a good fight, women who are sexy when you want a good lay, women who don’t complain, women who don’t nag or push, women who don’t hate you really, women who know their job and above all—women who lose. On top of it all, you sincerely require me to be happy; you are naively puzzled that I should be wretched and so full of venom in this the best of all possible worlds. Whatever can be the matter with me? But the mode is more than a little outworn. As my mother once said: the boys throw stones at the frogs in jest. But the frogs die in earnest.

The quality of a man's life is in direct proportion to his commitment to excellence.

Well, I think the Yoruba gods are truthful. Truthful in the sense that i consider religion and the construct of deities simply an extension of human qualities taken, if you like, to the nth degree. i mistrust gods who become so separated from humanity that enormous crimes can be committed in their names. i prefer gods who can be brought down to earth and judged, if you like.

You’ve got this job offer in Charlotte. I know. But if you want, that’s something we can figure out together. I made a commitment to Cameron, so I need to stay in Chicago until she’s back from maternity leave. But after that, I can—” “I didn’t take the job in Charlotte.” “Oh. Right.” He exhaled, trying to catch up to speed. “Well. You should know that I had at least two minutes left on that speech. Really quality stuff.” “Sorry. I just thought this might be a good time to mention that I love you, too.” She made a rolling gesture. “But, please—carry on.” He grinned. Sassy as ever.

Courage is God's way of testing the virtues you profess to have and your level of commitment to everything you think you are.

Like Jordan Baker, people with self-respect have the courage of their mistakes. They know the price of things. If they choose to commit adultery, they do not then go running, in an access of bad conscience, to receive absolution from the wronged parties; nor do they complain unduly of the unfairness, the undeserved embarrassment, of being named co-respondent. In brief, people with self-respect exhibit a certain toughness, a kind of moral nerve; they display what was once called character, a quality which, although approved in the abstract, sometimes loses ground to other, more instantly negotiable virtues.

Do women feel anything more keenly than curiosity? No, they will go to any lengths to find out, to know,to feel, what they have always dreamed of! Once their excited curiosity has been aroused, women will stoop to anything, commit any folly, take any risks. They stop at nothing. I am speaking of women who are real women, who operate on three different levels. Superficially cool and rational, they have three secret compartments: the first is constantly full of womanly fret and anxiety; the second is a sort of innocent guile, like the fearsome sophistry of the self-righteous; and the last is filled with an engaging dishonesty, a charming deviousness, a consummate duplicity, with all those perverse qualities in fact that can drive a foolish, unwary love to suicide, but which by others may be judged quite delightful.

Total commitment is a crucial quality for those who want to reach the very top of their profession.

Above all, try always to be able to feel deeply any injustice committed against any person in any part of the world. It is the most beautiful quality of a revolutionary.

For two thousand years Jerusalem has brought out the least attractive qualities in every race that has lived there. The Holy City has had more atrocities committed in it, more consistently, than any other town in the world. Sacred to three religions, the city has witnessed the worst intolerance and self-righteousness of all of them.

While one might expect that suicide is highest among people whose lives are the hardest, research by Lester and others suggests the opposite: suicide is more common among people with a higher quality of life. “If you’re unhappy and you have something to blame your unhappiness on—if it’s the government, or the economy, or something—then that kind of immunizes you against committing suicide,” he says. “It’s when you have no external cause to blame for your unhappiness that suicide becomes more likely.

A central aspect to quality time is togetherness. I do not mean proximity... Togetherness has to do with focused attention.

The tough mind is sharp and penetrating, breaking through the crust of legends and myths and sifting the true from the false. The tough-minded individual is astute and discerning. He has a strong austere quality that makes for firmness of purpose and solidness of commitment. Who doubts that this toughness is one of man's greatest needs? Rarely do we find men who willingly engage in hard, solid thinking. There is an almost universal quest for easy answers and half-baked solutions. Nothing pains some people more than having to think.

Ghosts everywhere. Even the living were only ghosts in the making. You learned to ration your commitment to them. This moment in this tent already had the quality of remembered experience. Or perhaps he was simply getting old. But then, after all, in trench time he was old. A generation lasted six months, less than that on the Somme, barely twelve weeks.

There is a third quality to friendship, and it is not as easy to put into a single word. The right word, literally, is "sympathy" - sym-pathos, common passion. This means that friendships are discovered more than they are created at will.

One of the key factors for success—beyond work, talent, timing, relationships, and all the other qualities I’ve mentioned—is the glue that holds all of these together: commitment. What is commitment? Here’s what it means to me: keeping the promises you make to yourself and to others.

If you’ve ever felt stress—and who hasn’t?—chances are excellent that it’s because you felt you just didn’t have enough time to do what you wanted to at the level of quality to which you were committed.

For too long some of our schools have taught too many subjects as subsets of dogmatic commitments...Too often, education made our students less flexible- confident to the point of arrogance that they now had all the answers- rather than more flexible- humble in their lifelong openness to new questions and new responses. An important goal of quality education is to equip each generation to participate effectively in what has been called 'the great conversation' of our times. This means, on one hand, being unafraid of controversy. But, on the other hand, it also means being sensitive to the values and outlooks of others.

You have to plan and cultivate good health. You have to commit to good health. You have to live good health because it comes from the inside out. It comes from what you bring to your life: positive, empowering thoughts, prayers and affirmations, uplifting company, and high-quality, life-giving foods. To have excellent health you must invest time and energy into the transformation of your Sacred Body Temple. And once you’ve acquired excellent health, you must maintain it vigilantly. That’s the true divine challenge—one that you can and must meet.

People don’t really know whether they are committed to something until they face adversity.

The quality of a man's life is in direct proportion to his commitment to excellence, regardless of his chosen field of endeavor.

A relationship is about commitment, making quality time to spend with each other, keeping lines of communication open, being honest and loyal and respecting each others differences. When one person stops doing this, the future of the relationship is in jeopardy,

(Quality time means giving a child undivided attention. For a small child, it means sitting on the floor...)You must get down on the child's level if you eventually want to lead them to the adult world.

The trustworthiness of science comes not from certainty, but from its very openness about its uncertainty, always calling into question what we currently understand and being prepared to replace that knowledge with a deeper understanding if something better comes along. In other walks of life, this attitude might be regarded as fickle. But not in science. Scientific progress depends on scientists' unwavering commitment to the qualities of honesty and doubt.

I'm sorry!" I blurted out. "I told you, I suck at this. It's like any time I try to do a spell, it goes all big and scary and explodey,and-" Dad rubbed his forehead. "No,Sophie, it's all right. That's what I'd hoped you would do." "You hoped I'd commit mirrorcide?" He laughed, but it sounded a little breathless. "No,I'd hoped to see just how powerful you really are." His eyes were bright, and there was something that might have been pride in them. "You exceeded my expectations." "Well,yay," I said. "So glad my skill at blowing crap up impresses you, Dad." "Your sarcasm is-" "I know,I know, 'an unattractive quality in a young lady.'" But Dad grinned and suddenly looked much younger and less like a guy who ironed his ties. "Actually, I was going to say it's something you must've gotten from me. Grace always hated sarcastic comments." "Oh,I know," I replied without thinking. "I spent most of the seventh grade grounded because of it." He snorted. "She once put me out by the side of the road in Scotland because I made a completely harmless joke about her map-reaking skills." "Really?" "Mm-hmm.Had to walk nearly five bloody kilometers before she stopped to let me back in." "Dude.Mom is hard-core." For a moment we smiled at each other. Then Dad cleared his throat and looked away. "Anyway,your powers are definitely impressive, but what you lack is control." "Yeah, I kind of picked up on that.

[1965] To my children Dear Hildita, Aleidita, Camilo, Celia, And Ernesto, If you ever have to read this letter, it will be because I am no longer with you. You practically will not remember me, and the smaller ones will not remember me at all. Your father has been a man who acted on his beliefs and has certainly been loyal to his convictions. Grow up as good revolutionaries. Study hard so that you can master technology, which allows us to master nature. Remember that the revolution is what is important, and each one of us, alone is worth nothing. Above all, always be capable of feeling deeply any injustice committed against anyone, anywhere in the world. This is the most beautiful quality in a revolutionary. Until forever, my children. I still hope to see you. A great big kiss and a big hug from, Papa

The primary goal of parenting, beyond keeping our children safe and loved, is to convey to them a sense that it is possible to be happy in an uncertain world, to give them hope. We do this, of course, by example more than by anything we say to them. If we can demonstrate in our own lives qualities of commitment, determination, and optimism, then we have done our job and can use our books of child-rearing advice for doorstops or fireplace fuel. What we cannot do is expect that children who are constantly criticized, bullied, and lectured will think well of themselves and their futures.

Commitment, trust, and voluntary cooperation are not merely attitudes or behaviors. They are intangible capital. They allow companies to stand apart in the speed, quality, and consistency of their execution and to implement strategic shifts fast at low cost.

The quality of people's lives is in direct proportion to their commitment to excellence, regardless of their chosen field of endeavour.

Commit yourself to excellence.

the qualities that led the top Nazis to commit and tolerate acts of horror existed in many people, living in many places.

The quality of a man’s life is in direct proportion to his commitment to excellence, regardless of his chosen field of endeavor.

Real success or victory is measured by the quality of that very process of attention and mindful involvement, practice, and commitment.

I appreciate the fact that you have one redeeming quality, Jack, but that is all it is. Just a hint of redemption with six years of disappointment. No matter what you do,, it will never make up for what happened between us. I will never trust you. I will never again be comfortable around you. I will never look at you or think of you without considering the destruction you have train wrecked through my life. I wish you the very best in your future, because without you in my life I think I might finally have a future. And as angry as I am with what you have put me through, I am so very glad that we are now at this moment. This moment means I can move on the bigger and better things without you constantly weighing on my shoulders. I will never again turn a corner in New York terrified that I will run into you and even more terrified that I won't. I can go into any coffee shop I want. I can hope for love again. A love that will be more than anything you ever attempted to give me. Because the love I am looking for will be reciprocted one hundred and ten percent. There will never be another someone to distract our affections, because YOU will not be in the picture. *****So, as sad as this day is for me, as I am losing a part of myself with the loss of you, it is really just the beginning for me. It is like cutting off the spoiled part to get the juicy center. So, I would appreciate it this time, if you did not try and contact me. Because, as I'm sure you know, I deserve much better. I want everything this time around, and I deserve it!*****

It is, of course, true that discrimination in trusting others is necessary if we are to have quality relationships. Selectivity is important for our safety and security, because it means trusting only those who have proven their dependability. This makes sense but only in how we love, not that we love. Thus, our ways of showing love differ according to the commitment we have to various individuals in our lives. But our scope of love does not have to set or be set by limitations. We can be careful about our boundaries when others come close but free of boundaries in how far our love extends. There are boundaries in the topography of love but no barriers.

You have to plan and cultivate good health. You have to commit to good health. You have to live good health because it comes from the inside out. It comes from what you bring to your life: positive, empowering thoughts, prayers and affirmations, uplifting company, and high-quality, life-giving foods.

Earth fell,” said the Surgeon, “because the Will required us to atone for the sin our ancestors committed when they treated your ancestors like beasts. The quality of our poetry had nothing to do with it.

It might never have happened. That’s among the most important lessons of history . . . and of life. There is so much around us that might never have happened were it not for a host of qualities called imagination, commitment, courage, creativity, and determination in the face of obstacles—that maybe most of all.

Maybe, much later in life, some sensible considerations might play a part in deciding whether to commit your heart to another, but when you’re young you simply select people you are physically attracted to, and then invest them with all sorts of qualities which they probably don’t possess. Or, if they do, it is completely coincidental.

But what, then, is original sin? According to the Apostle it is not only the lack of a good quality in the will, nor merely the loss of man’s righteousness and ability. It is rather the loss of all his powers of body and soul, of his whole outward and inward perfections. In addition to this, it is his inclination to all that is evil, his aversion against that which is good, his antipathy against light and wisdom, his love for error and darkness, his flight from and his loathing of good works, and his seeking after that which is sinful. Thus we read in Psalm 14:3: “They are all gone aside, they are all together become filthy; there is none that doeth good, no, not one”; and in Genesis 8:21: “The imagination of man’s heart is evil from his youth.” Actual sins essentially consist in this that they come from out of us, as the Lord says in Matthew 15:19: “Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” But original enters into us; we do not commit it, but we suffer it. We are sinners because we are the sons of a sinner. A sinner can beget only a sinner, who is like him.

It takes a heavy commitment to quality education for all to avoid that stratification of society, those needless degrees of separation. But even the present-day United States has lost what commitment it used to have to free education of high quality. Anyone reading the annual surveys of science literacy (another example: fewer than half of Americans know that the earth orbits the sun once a year) has to wonder how badly most people are going to be left behind, further along into the 21st century, whether they too will become "stubborn, apathetic, and perverse" toward a scientific and technological world they must view as magical, beyond their comprehension, accessible only via the right incantations.

If you’re going to build a strong culture, it’s paramount to make diversity one of your core values. This is what separates Bridgewater’s strong culture from a cult: The commitment is to promoting dissent. In hiring, instead of using similarity to gauge cultural fit, Bridgewater assesses cultural contribution.* Dalio wants people who will think independently and enrich the culture. By holding them accountable for dissenting, Dalio has fundamentally altered the way people make decisions. In a cult, core values are dogma. At Bridgewater, employees are expected to challenge the principles themselves. During training, when employees learn the principles, they’re constantly asked: Do you agree? “We have these standards that are stress tested over time, and you have to either operate by them or disagree with them and fight for better ones,” explains Zack Wieder, who works with Dalio on codifying the principles. Rather than deferring to the people with the greatest seniority or status, as was the case at Polaroid, decisions at Bridgewater are based on quality. The goal is to create an idea meritocracy, where the best ideas win. To get the best ideas on the table in the first place, you need radical transparency. Later, I’m going to challenge some of Dalio’s principles, but first I want to explain the weapons he has used to wage a war on groupthink.

. . . he was better suited to a crisis than to keeping a commitment going . . . He was well suited to emergencies, to holding his nerve, to quick thinking and fast reactions, but found the qualities demanded by Joan's slow decline harder to summon.

The twelfth and last of the disciplined qualities of the mind is called Judas. When this quality is awake man knows that he must die to that which he is before he can become that which he desires to be. So it is said of this disciple that he committed suicide, which is the mystic’s way of telling the initiated that Judas is the disciplined aspect of detachment. This one knows that his I AM or consciousness is his savior, so he lets all other saviors go. This quality — when disciplined — gives one the strength to let go.

We Americans often say that marriage is hard work. I'm not sure that the Hmong would understand this notion. Life is hard work, of course, and work is very hard work -- I'm quite certain they would agree with those statements - but how does marriage become hard work? Marriage becomes hard work once you have poured the entirety of your life's expectations for happiness into the hands of one mere person. Keeping that going is hard work. A recent survey of young American women found that what women are seeking these days in a husband - more than anything else - is a man who will "inspire" them, which is, by any measure, a tall order. As a point of comparison, young women of the same age, surveyed back in the 1920s, were more likely to choose a partner based on qualities such as "decency" or "honesty," or his ability to provide for a family. But that's not enough anymore. Now we want to be INSPIRED by our spouses! Daily! Step to it, honey!

To have a man whose name is on the label showing such interest, commitment, and determination for the best is a wonderful thing. This is someone who will throw money at quality, who believes in being the best. Never knock it. Would you prefer to have a bean counter in corporate headquarters, someone who never comes near the brewery, making decisions solely on the basis of the bottom line and profit margins?

they were demons about cost. They enjoyed finding a bargain and were proud of getting good quality at a low price. They took great satisfaction in not paying extra for fancy packaging or marketing gimmicks. They were committed to keeping the weekly shopping bill as low as possible.

habits and qualities that the professional possesses that the amateur doesn't: 1. The professional shows up every day 2. The professional stays on the job all day 3. The professional is committed over the long haul 4. For the professional, the stakes are high and real Further: 5. The professional is patient 6. The professional seeks order 7. The professional demystifies 8. The professional acts in the face of fear 9. The professional accepts no excuses 10. The professional plays it as it lays 11. The professional is prepared 12. The professional does not show off 13. The professional dedicates himself to mastering technique 14. The professional does not hesitate to ask for help 15. The professional does not take failure or success personally 16. The professional does not identify with his or her instrument 17. The professional endures adversity 18. The professional self-validates 19. The professional reinvents herself 20. The professional is recognized by other professionals

Don’t strive to be a well-rounded leader. Instead, discover your zone and stay there. Then delegate everything else. Admitting a weakness is a sign of strength. Acknowledging weakness doesn’t make a leader less effective. Everybody in your organization benefits when you delegate responsibilities that fall outside your core competency. Thoughtful delegation will allow someone else in your organization to shine. Your weakness is someone’s opportunity. Leadership is not always about getting things done “right.” Leadership is about getting things done through other people. The people who follow us are exactly where we have led them. If there is no one to whom we can delegate, it is our own fault. As a leader, gifted by God to do a few things well, it is not right for you to attempt to do everything. Upgrade your performance by playing to your strengths and delegating your weaknesses. There are many things I can do, but I have to narrow it down to the one thing I must do. The secret of concentration is elimination. Devoting a little of yourself to everything means committing a great deal of yourself to nothing. My competence in these areas defines my success as a pastor. A sixty-hour workweek will not compensate for a poorly delivered sermon. People don’t show up on Sunday morning because I am a good pastor (leader, shepherd, counselor). In my world, it is my communication skills that make the difference. So that is where I focus my time. To develop a competent team, help the leaders in your organization discover their leadership competencies and delegate accordingly. Once you step outside your zone, don’t attempt to lead. Follow. The less you do, the more you will accomplish. Only those leaders who act boldly in times of crisis and change are willingly followed. Accepting the status quo is the equivalent of accepting a death sentence. Where there’s no progress, there’s no growth. If there’s no growth, there’s no life. Environments void of change are eventually void of life. So leaders find themselves in the precarious and often career-jeopardizing position of being the one to draw attention to the need for change. Consequently, courage is a nonnegotiable quality for the next generation leader. The leader is the one who has the courage to act on what he sees. A leader is someone who has the courage to say publicly what everybody else is whispering privately. It is not his insight that sets the leader apart from the crowd. It is his courage to act on what he sees, to speak up when everyone else is silent. Next generation leaders are those who would rather challenge what needs to change and pay the price than remain silent and die on the inside. The first person to step out in a new direction is viewed as the leader. And being the first to step out requires courage. In this way, courage establishes leadership. Leadership requires the courage to walk in the dark. The darkness is the uncertainty that always accompanies change. The mystery of whether or not a new enterprise will pan out. The reservation everyone initially feels when a new idea is introduced. The risk of being wrong. Many who lack the courage to forge ahead alone yearn for someone to take the first step, to go first, to show the way. It could be argued that the dark provides the optimal context for leadership. After all, if the pathway to the future were well lit, it would be crowded. Fear has kept many would-be leaders on the sidelines, while good opportunities paraded by. They didn’t lack insight. They lacked courage. Leaders are not always the first to see the need for change, but they are the first to act. Leadership is about moving boldly into the future in spite of uncertainty and risk. You can’t lead without taking risk. You won’t take risk without courage. Courage is essential to leadership.

Raising human offspring is an endeavor nothing less than a continued labor of patience, hard work, organization and ongoing adaptation. All of which is unlike that expected of any other living creatures on the planet (or this sector of the universe, as far as we can tell). It demands the most complex responsibility and long-term commitment of any parenting life-form. Indeed, it is at times, at least for quality parents, an overwhelming, exhausting, even daunting task. Albeit, one that in the end, (and, most of the time even in the middle of it), is more than worth it.

Eliade’s most compelling point, for me, is that sacredness is so irrepressible that it intrudes repeatedly into the modern profane world in the form of “crypto-religious” behavior. Eliade noted that even a person committed to a profane existence has privileged places, qualitatively different from all others—a man’s birth-place, or the scenes of his first love, or certain places in the first foreign city he visited in his youth. Even for the most frankly nonreligious man, all these places still retain an exceptional, a unique quality; they are the “holy places” of his private universe, as if it were in such spots that he had received the revelation of a reality other than that in which he participates through his ordinary daily life.

Acceptance doesn't mean tolerating unhealthy relationships or problem behaviour. In relationships, acceptance has two key qualities. First, it means being willing to recognize that your partner, right here and right now, is struggling too. It means allowing for the possibility that his motivations might be good and constructive, even if it doesn't feel that way. It means not getting caught up in the belief that he's wrong or doesn't care about you, and instead embracing the possibility that he's doing the best he can. He may even be trying to make you happy--but in a way that only makes sense inside the male mind. Acceptance also means embracing the formidable task of empathizing with your partner's struggle when you least want to do so.

In this first foray into politics, Lincoln also pledged that if his opinions on any subject turned out to be erroneous, he stood “ready to renounce them.” With this commitment, Lincoln revealed early on a quality that would characterize his leadership for the rest of his life—a willingness to acknowledge errors and learn from his mistakes.

Owing to the shape of a bell curve, the education system is geared to the mean. Unfortunately, that kind of education is virtually calculated to bore and alienate gifted minds. But instead of making exceptions where it would do the most good, the educational bureaucracy often prefers not to be bothered. In my case, for example, much of the schooling to which I was subjected was probably worse than nothing. It consisted not of real education, but of repetition and oppressive socialization (entirely superfluous given the dose of oppression I was getting away from school). Had I been left alone, preferably with access to a good library and a minimal amount of high-quality instruction, I would at least have been free to learn without useless distractions and gratuitous indoctrination. But alas, no such luck. Let’s try to break the problem down a bit. The education system […] is committed to a warm and fuzzy but scientifically counterfactual form of egalitarianism which attributes all intellectual differences to environmental factors rather than biology, implying that the so-called 'gifted' are just pampered brats who, unless their parents can afford private schooling, should atone for their undeserved good fortune by staying behind and enriching the classroom environments of less privileged students. This approach may appear admirable, but its effects on our educational and intellectual standards, and all that depends on them, have already proven to be overwhelmingly negative. This clearly betrays an ulterior motive, suggesting that it has more to do with social engineering than education. There is an obvious difference between saying that poor students have all of the human dignity and basic rights of better students, and saying that there are no inherent educationally and socially relevant differences among students. The first statement makes sense, while the second does not. The gifted population accounts for a very large part of the world’s intellectual resources. As such, they can obviously be put to better use than smoothing the ruffled feathers of average or below-average students and their parents by decorating classroom environments which prevent the gifted from learning at their natural pace. The higher we go on the scale of intellectual brilliance – and we’re not necessarily talking just about IQ – the less support is offered by the education system, yet the more likely are conceptual syntheses and grand intellectual achievements of the kind seldom produced by any group of markedly less intelligent people. In some cases, the education system is discouraging or blocking such achievements, and thus cheating humanity of their benefits.

Vincent van Gogh committed suicide when he was only thirty-three. It was impossible to live; he could not earn a single cent. His brother used to give him money, but just enough to exist, to survive. He needed money to paint—for the canvas and the colors and the brushes. So this was his arrangement: He used to get money every Sunday for one week, so every week for three days he would eat and for four days he would fast, so that money could be saved to purchase canvases, colors, and other things that he needed. To me, van Gogh’s fasting is far more significant than all the fasts that have been done by your so-called saints. This fasting has something beautiful in it, something spiritual in it. When your so-called saints go on a fast, it is a means; they are fasting so that they can reach heaven and enjoy all the heavenly joys. But van Gogh’s fasting has a totally different quality to it: It is his love to create. And

Though we are addicted to instant gratification, we are seldom gratified because, although we are making everything possible now, we are seldom present to enjoy it now. The moment we attain our desire, our attention jumps out of the present and into planning our next acquisition. This creates a world that’s comfortable with living in debt, on borrowed time, and on somebody else’s energy. We no longer own our houses, cars, and clothes – the bank does. We have robbed ourselves of the satisfaction of organic accomplishment. There’s no more “rite of passage,” only the fast lane. Young children want to be teenagers, teenagers want to be adults, and adults want to accomplish a lifetime’s work before turning thirty. We spend each moment running ahead of ourselves, believing there’s a destination we are supposed to arrive at that’s saturated with endless happiness, acknowledgement, ease, and luxury. We are forever running away from something and toward something – and because everyone is behaving in this manner, we accept it as normal. We mentally leapfrog over the eternal present moment in everything we do, ignoring the flow of life. The Presence Process – including the consequences inherent in completing it – moves at a different pace. This journey isn’t about getting something done “as quickly as possible.” It’s about process, not instant gratification. The consequences we activate by completing this journey are made possible because of its gently unfolding integrative approach. By following the instructions carefully, taking one step at a time, being consistent and committed to completing the task at hand no matter what, we experience a rite of passage that reminds us of what “process” means. Realizing what “process” involves isn’t just a mental realization, but requires an integrated emotional, mental, and physical experience. Awakening to the value of process work is rare in a world of instant gratification. It powerfully impacts the quality of our experience because life in the present is an ongoing organic process. Realizing the power within the rhythm of process work may not necessarily impact our ability to earn a living, but it enhances our ability to open ourselves to the heartbeat of life.

That is the greatest error ever committed, the most disastrous error on earth: believing that in the forms of reason, we had in our possession a criterion of reality, whereas we had them in order to gain mastery over reality, in order to misunderstand it in a shrewd way... — And behold, the world became false precisely because of the qualities which constitute its reality: change, becoming, multiplicity, opposition, strife, war.

If you believe in the lone genius myth, creativity is an antisocial act, performed by only a few great figures — mostly dead men with names like Mozart, Einstein, or Picasso. The rest of us are left to stand around and gawk in awe at their achievements. Under the "scenius" model, great ideas are often birthed by a group of creative individuals — artists, curators, thinkers, theorists, and other tastemakers — who make up an “ecology of talent.” Being a valuable part of a scenius is not necessarily about how smart or talented you are, but about what you have to contribute—the ideas you share, the quality of the connections you make, and the conversations you start. If we forget about genius and think more about how we can nurture and contribute to a scenius, we can adjust our own expectations and the expectations of the worlds we want to accept us. We can stop asking what others can do for us, and start asking what we can do for others. Think about what you want to learn, and make a commitment to learning it in front of others. Find a scenius, pay attention to what others are sharing, and then start taking note of what they’re not sharing. Be on the lookout for voids that you can fill with your own efforts, no matter how bad they are at first. . . . Share what you love, and the people who love the same things will find you.

A home that nourishes life embraces the little moments and appreciates the rhythmic seasons of life, including the time necessary to cook real food from scratch...It doesn't have to take too much time, however, with efficient menu planning and wisely planned trips to the grocery store and farmers' market. The payoffs are astronomical - better health, good stewardship of our environment, and setting a good example for our children are just a few of the benefits. It also fosters an appreciation of the ebbs and flows of seasons because you'll be using fresh ingredients that are more readily available (and of higher quality) when they are in season. If you feel too busy to cook from scratch, then I argue that you're too busy, period. Reevaluate your priorities and commitments. If you want to live a healthy, long life and to pass the same luxury on to your children, then you MUST take the time to cook real food

Strength, beauty, intelligence – all natural gifts received at birth – are self-evidently qualities, but not on a moral plane. You can use your strength, your beauty or your intelligence to commit the most wicked crime, and you demonstrate by this alone that there is nothing inherently virtuous about natural gifts. Therefore, you can choose what use to make of them, whether good or bad, but it is the use that is moral or immoral, not the gifts themselves. ‘Free will’ becomes the determining factor of the morality of an action. With this idea, Christianity revolutionised the history of thought. For the first time in human history, liberty rather than nature had become the foundation of morality.

Rearview Mirror Syndrome One of the most crippling causes of mediocrity in life is a condition I call Rearview Mirror Syndrome (RMS). Our subconscious minds are equipped with a self-limiting rearview mirror, through which we continuously relive and recreate our past. We mistakenly believe that who we were is who we are, thus limiting our true potential in the present, based on the limitations of our past.   As a result, we filter every choice we make—from what time we will wake up in the morning to which goals we will set to what we allow ourselves to consider possible for our lives—through the limitations of our past experiences. We want to create a better life, but sometimes we don’t know how to see it any other way than how it’s always been.   Research shows that on any given day, the average person thinks somewhere between 50,000 and 60,000 thoughts. The problem is that ninety-five percent of our thoughts are the same as the ones we thought the day before, and the day before that, and the day before that. It’s no wonder most people go through life, day after day, month after month, year after year, and never change the quality of their lives.   Like old, worn baggage, we carry stress, fear, and worry from yesterday with us into today. When presented with opportunities, we quickly check our rearview mirror to assess our past capabilities. “No, I’ve never done anything like that before. I’ve never achieved at that level. In fact, I’ve failed, time and time again.”   When presented with adversity, we go back to our trusty rearview mirror for guidance on how to respond. “Yep, just my luck. This crap always happens to me. I’m just going to give up; that’s what I’ve always done when things get too difficult.”   If you are to move beyond your past and transcend your limitations, you must stop living out of your rearview mirror and start imagining a life of limitless possibilities. Accept the paradigm:  my past does not equal my future. Talk to yourself in a way that inspires confidence that not only is anything possible, but that you are capable and committed to making it so. It’s not even necessary to believe it at first. In fact, you probably won’t believe it. You might find it uncomfortable and that you resist doing it. That’s okay. Repeat it to yourself anyway, and your subconscious mind will begin to absorb the positive self-affirmations. (More on how to do this in Chapter 6:  The Life S.A.V.E.R.S.)   Don’t place unnecessary limitations on what you want for your life. Think bigger than you’ve allowed yourself to think up until this point. Get clear on what you truly want, condition yourself to the belief that it’s possible by focusing on and affirming it every day, and then consistently move in the direction of your vision until it becomes your reality. There is nothing to fear, because you cannot fail—only learn, grow, and become better than you’ve ever been before.   Always remember that where you are is a result of who you were, but where you go depends entirely on who you choose to be, from this moment on.

A writer’s voice emanates from their interest and compulsions that absorbs them completely. Only by fully committing himself or herself to a pet subject or issue can the writer develop a thematic tone that speaks to other people with authority and serenity. The quality of their literary voice is the crucial part of the writer’s legitimacy, and their authenticity cannot come from mimicking other writers’ style, but must evolve naturally from their inner sanctity and must flow effusively from an inner necessity.

He had the quality of mind that could read a page at a glance and commit it to memory, hear a lesson and repeat it verbatim, store the names of persons, places, characters, countries in a particular box in his brain and unlock it, when he chose, without a fault in recollection, and so astonish his company—his father in particular. Naturally left-handed, he could write equally well with either hand, and could even, in later years, write two letters at the same time, one with his right hand and one with his left.

Though the evidence suggests that most people are caught up on this frustrating treadmill of rising expectations, many individuals have found ways to escape it. These are people who, regardless of their material conditions, have been able to improve the quality of their lives, who are satisfied, and who have a way of making those around them also a bit more happy. Such individuals lead vigorous lives, are open to a variety of experiences, keep on learning until the day they die, and have strong ties and commitments to other people and to the environment in which they live. They enjoy whatever they do, even if tedious or difficult; they are hardly ever bored, and they can take in stride anything that comes their way. Perhaps their greatest strength is that they are in control of their lives.

The worst crime committed by totalitarian mind-sets is that they force their citizens, including their victims, to become complicit in their crimes. Dancing with your jailer, participating in your own execution, that is an act of utmost brutality. My students witnessed it in show trials on television and enacted it every time they went out into the streets dressed as they were told to dress. They had not become part of the crowd who watched the executions, but they did not have the power to protest them, either. The only way to leave the circle, to stop dancing with the jailer, is to find a way to preserve one's individuality, that unique quality which evades description but differentiates one human being from the other. That is why, in their world, rituals—empty rituals—become so central.

1. Who is a Death Warrior? Anyone can be a Death Warrior, not just someone who is terminally ill. We are all terminally ill. A Death Warrior accepts death and makes a commitment to live a certain way, whether it be for one year or thirty years. 2. When does one become a Death Warrior? There is a specific moment during which you can decide to become a Death Warrior. That moment is when death shows you that you will die. 3. How do you become a Death Warrior? Once you accept that life will end, you can become a Death Warrior by choosing to love life at all times and in all circumstances. You choose to love life by loving. 4. What are the qualities of a Death Warrior? A Death Warrior is grateful for every second of time given and is aware of how precious each second is. Every second not spent loving is wasted. The Death Warrior's enemy is time that is wasted by not loving. 5. Why should you become a Death Warrior? So you can live and die with truth and courage, and because life is too painful when you're wasteful with the time given to you. --The Death Warrior Manifesto, by DQ

Thanks in part to the resulting high score on the evaluation, he gets a longer sentence, locking him away for more years in a prison where he’s surrounded by fellow criminals—which raises the likelihood that he’ll return to prison. He is finally released into the same poor neighborhood, this time with a criminal record, which makes it that much harder to find a job. If he commits another crime, the recidivism model can claim another success. But in fact the model itself contributes to a toxic cycle and helps to sustain it. That’s a signature quality of a WMD.

I begin to experience myself as a conscious human being at the precise point at which I begin to experience you as a conscious human being. I see from a perspective only because I also see that you see from a perspective. Consciousness is shared. Moreover, you cannot be fully conscious here and now without sensing your interconnection with others in other places and other times. Consciousness expands across times, places, and persons. In the deepest sense, consciousness itself contains the psychological quality that we are conscious—timelessly and everywhere.

If you and your woman both work, it is better to make arrangements with other families to “timeshare” childcaring, or to hire someone to help with your children, than to permanently compromise your deepest purpose and truth because you feel you must do so to spend more time with your children. It is not the amount of time but the quality of the interaction that most influences a child’s growth. Children are exquisitely sensitive to emotional tone. If you are not full in your core, aligned with your deepest purpose and living a life of authentic commitment, your children will feel it.

…Mrs. Warren allowed her book to fall closed upon her lap, and her attractive face awakened to an expression of agreeable expectation, in itself denoting the existence of interesting and desirable qualities in the husband at the moment inserting his latch-key in the front door preparatory to mounting the stairs and joining her. The man who, after twenty-five years of marriage, can call, by his return to her side, this expression to the countenance of an intelligent woman is, without question or argument, an individual whose life and occupations are as interesting as his character and points of view.

I am totally lost in the folds of Love, totally free of worry and care. I have passed beyond the four qualities. My heart has torn away the veil of pretense. There was a time I circled with the nine spheres, rolling with the stars across the sky. There was a time I stayed by his side— I lived in his world and he gave me everything. With the best of intentions I became a prisoner in this form. How else did I get here? What crime did I commit? But I’d rather be in a prison with my Friend than in a rosegarden all alone. I came to this world To have a sight of Joseph’s purity. Like a baby born of its mother’s womb, I was brought here with blood and tears. People think they are born only once But they have been here so many times. In the cloak of this ragged body I have walked countless paths. How many times I have worn out this cloak! With ascetics in the desert I watched night turn into day. With pagans in the temple I slept at the foot of idols. I’ve been a charlatan and a king; I’ve been a healer, and fraught with disease. I’ve been on my death-bed so many times. . . . Floating up like the clouds Pouring down like the rain. As a darvish I sought the dust of annihilation but it never touched my robe. So I gathered armfuls of roses in this faded garden of existence. I am not of wind nor fire nor of the stormy seas. I am not formed out of painted clay. I am not even Shams-e Tabriz— I am the essence of laughter, I am pure light. Look again if you see me— It’s not me you have seen!

The seriousness of throwing over hell whilst still clinging to the Atonement is obvious. If there is no punishment for sin there can be no self-forgiveness for it. If Christ paid our score, and if there is no hell and therefore no chance of our getting into trouble by forgetting the obligation, then we can be as wicked as we like with impunity inside the secular law, even from self-reproach, which becomes mere ingratitude to the Savior. On the other hand, if Christ did not pay our score, it still stands against us; and such debts make us extremely uncomfortable. The drive of evolution, which we call conscience and honor, seizes on such slips, and shames us to the dust for being so low in the scale as to be capable of them. The 'saved' thief experiences an ecstatic happiness which can never come to the honest atheist: he is tempted to steal again to repeat the glorious sensation. But if the atheist steals he has no such happiness. He is a thief and knows that he is a thief. Nothing can rub that off him. He may try to sooth his shame by some sort of restitution or equivalent act of benevolence; but that does not alter the fact that he did steal; and his conscience will not be easy until he has conquered his will to steal and changed himself into an honest man... Now though the state of the believers in the atonement may thus be the happier, it is most certainly not more desirable from the point of view of the community. The fact that a believer is happier than a sceptic is no more to the point than the fact that a drunken man is happier than a sober one. The happiness of credulity is a cheap and dangerous quality of happiness, and by no means a necessity of life. Whether Socrates got as much happiness out of life as Wesley is an unanswerable question; but a nation of Socrateses would be much safer and happier than a nation of Wesleys; and its individuals would be higher in the evolutionary scale. At all events it is in the Socratic man and not in the Wesleyan that our hope lies now. Consequently, even if it were mentally possible for all of us to believe in the Atonement, we should have to cry off it, as we evidently have a right to do. Every man to whom salvation is offered has an inalienable natural right to say 'No, thank you: I prefer to retain my full moral responsibility: it is not good for me to be able to load a scapegoat with my sins: I should be less careful how I committed them if I knew they would cost me nothing.'

The commitment to forgive everyone, in all situations, without exception, including ourselves, is an intensely transformative commitment. The nature of forgiveness is such that it cannot be pretended or intellectualised. It is a practice which involves deep surrender to God and sincere humility. Surrender and humility are the two qualities which will advance our evolution most significantly. The practice of forgiveness brings quietness, stillness, peace, and happiness. If we want to be happy, we must be willing to let go of that which is most painful to us. The ego will put up a vicious fight, reminding us of how justified we are in holding onto all those things. The ego gets its life force from such resentments and so it is hardly going to co-operate with its own demise. However, with a sincere desire for happiness and peace, one finds the ability to let things go. The end result more than compensates for any temporary discomfort.

Progressivism is a spectrum; it’s not an ideology following one leader saying one thing. It’s many people who have very wildly diverging opinions about many things. But, as progressives, if we could commit to a general frame of reference that we are about improving the quality of life for a lot more people, we’re about helping working and middle-class people, and we’re about taking care of poor people, we could really make some inroads in political power in this country. But, if we choose to be purists, if we choose to be arguing for a consensus we will never reach, for agreement on every point, it’s never going to happen.

But where should he begin? - Well, then, the trouble with the English was their: Their: In a word, Gibreel solemnly pronounced, their weather. Gibreel Farishta floating on his cloud formed the opinion that the moral fuzziness of the English was meteorologically induced. 'When the day is not warmer than the night,' he reasoned, 'when the light is not brighter than the dark, when the land is not drier than the sea, then clearly a people will lose the power to make distinctions, and commence to see everything - from political parties to sexual partners to religious beliefs - as much-the-same, nothing-to-choose, give-or-take. What folly! For truth is extreme, it is so and not thus, it is him and not her; a partisan matter, not a spectator sport. It is, in brief, heated. City,' he cried, and his voice rolled over the metropolis like thunder, 'I am going to tropicalize you.' Gibreel enumerated the benefits of the proposed metamorphosis of London into a tropical city: increased moral definition, institution of a national siesta, development of vivid and expansive patterns of behaviour among the populace, higher-quality popular music, new birds in the trees (macaws, peacocks, cockatoos), new trees under the birds (coco-palms, tamarind, banyans with hanging beards). Improved street-life, outrageously coloured flowers (magenta, vermilion, neon-green), spider-monkeys in the oaks. A new mass market for domestic air-conditioning units, ceiling fans, anti-mosquito coils and sprays. A coir and copra industry. Increased appeal of London as a centre for conferences, etc.: better cricketeers; higher emphasis on ball-control among professional footballers, the traditional and soulless English commitment to 'high workrate' having been rendered obsolete by the heat. Religious fervour, political ferment, renewal of interest in the intellegentsia. No more British reserve; hot-water bottles to be banished forever, replaced in the foetid nights by the making of slow and odorous love. Emergence of new social values: friends to commence dropping in on one another without making appointments, closure of old-folks' homes, emphasis on the extended family. Spicier foods; the use of water as well as paper in English toilets; the joy of running fully dressed through the first rains of the monsoon. Disadvantages: cholera, typhoid, legionnaires' disease, cockroaches, dust, noise, a culture of excess. Standing upon the horizon, spreading his arms to fill the sky, Gibreel cried: 'Let it be.

Encouragement during the early years is crucial because beginners are still figuring out whether they want to commit or cut bait. Accordingly, Bloom and his research team found that the best mentors at this stage were especially warm ans supportive: 'perhaps the major quality of these teachers was that they made the initial learning very pleasant and rewarding. much of the introduction to the field was as playful activity, and the learning at the beginning of this stage was like a game'. A degree of autonomy during the early years is also important. Longitudinal studies tracking learners confirm that overbearing parents and teachers erode intrinsic motivation. Kids whose parents let them make their own choices about what they like are more likely to develop interests later identified as a passion.

If you’re going to build a strong culture, it’s paramount to make diversity one of your core values. This is what separates Bridgewater’s strong culture from a cult: The commitment is to promoting dissent. In hiring, instead of using similarity to gauge cultural fit, Bridgewater assesses cultural contribution.* Dalio wants people who will think independently and enrich the culture. By holding them accountable for dissenting, Dalio has fundamentally altered the way people make decisions. In a cult, core values are dogma. At Bridgewater, employees are expected to challenge the principles themselves. During training, when employees learn the principles, they’re constantly asked: Do you agree? “We have these standards that are stress tested over time, and you have to either operate by them or disagree with them and fight for better ones,” explains Zack Wieder, who works with Dalio on codifying the principles. Rather than deferring to the people with the greatest seniority or status, as was the case at Polaroid, decisions at Bridgewater are based on quality. The goal is to create an idea meritocracy, where the best ideas win. To get the best ideas on the table in the first place, you need radical transparency.

-The world, even the smallest parts of it, is filled with things you don't know. (page 97) -If you let people into your life a little bit, they can be pretty damn amazing. (page 129) -Well, life is a constant struggle between being an individual and being a member of the community. (page 132) -It's okay, Coach said to me, but he was talking to the whole team. If you care about something enough, it's going to make you cry. But you have to use it. Use your tears. Use your pain. Use your fear. Get mad, Arnold, get mad. (page 144) -The quality of a man's life is in direct proportion to his commitment to excellence, regardless of his chosen field of endeavor. (page 148) -My grandmother's last act on earth was a call for forgiveness, love, and tolerance. (page 157) -I used to think the world was broken down by tribes, I said. By black and white. By Indian and white. But I know that isn't true. The world is only broken into two tribes: The people who are assholes and the people who are not. (page 176)

David Lester, a psychology professor at Richard Stockton College in New Jersey, has likely thought about suicide longer, harder, and from more angles than any other human. In more than twenty-five-hundred academic publications, he has explored the relationship between suicide and, among other things, alcohol, anger, antidepressants, astrological signs, biochemistry, blood type, body type, depression, drug abuse, gun control, happiness, holidays, Internet use, IQ, mental illness, migraines, the moon, music, national-anthem lyrics, personality type, sexuality, smoking, spirituality, TV watching, and wide-open spaces. Has all this study led Lester to some grand unified theory of suicide? Hardly. So far he has one compelling notion. It’s what might be called the “no one left to blame” theory of suicide. While one might expect that suicide is highest among people whose lives are the hardest, research by Lester and others suggests the opposite: suicide is more common among people with a higher quality of life. “If you’re unhappy and you have something to blame your unhappiness on—if it’s the government, or the economy, or something—then that kind of immunizes you against committing suicide,” he says. “It’s when you have no external cause to blame for your unhappiness that suicide becomes more likely. I’ve used this idea to explain why African-Americans have lower suicide rates, why blind people whose sight is restored often become suicidal, and why adolescent suicide rates often rise as their quality of life gets better.

People exercise the freedom to present themselves from a vast array of precepts. The modern human mind can engage in reflective thought and selectively determine how to organize the elements of perception. We can consciously elect to depart from stereotypical behavior and transcend the heretofore-established biological behavioral preferences. People can elect to hold prejudices or not, can make rational or irrational decisions to engage in war or not, and can take deliberate steps to arrest destruction of the ecosystem or not. Holding ourselves in check by placing a brake upon the human propensity to strike out in instinctual behavior is a distinct human quality. Restraint from instant gratification of strong impulses represents a unique human behavior trait. By intentionally refraining from committing an instinctual action, humankind asserts its sovereignty from its biological constitution. Unbound from the limitations of its biological nature, a person can employ the mind to devise alternative behavioral choices and the results of numerous behavioral choices culminate to provide a person with a sophisticated definition of the self.

Measuring the strength of a workplace can be simplified to twelve questions. These twelve questions don’t capture everything you may want to know about your workplace, but they do capture the most information and the most important information. They measure the core elements needed to attract, focus, and keep the most talented employees. Here they are: Do I know what is expected of me at work? Do I have the materials and equipment I need to do my work right? At work, do I have the opportunity to do what I do best every day? In the last seven days, have I received recognition or praise for doing good work? Does my supervisor, or someone at work, seem to care about me as a person? Is there someone at work who encourages my development? At work, do my opinions seem to count? Does the mission/purpose of my company make me feel my job is important? Are my co-workers committed to doing quality work? Do I have a best friend at work? In the last six months, has someone at work talked to me about my progress? This last year, have I had opportunities at work to learn and grow? These twelve questions are the simplest and most accurate way to measure the strength of a workplace.

A woman who dates as if she deserves a man’s love: ·      Pays more attention to what a man does than what a man says. ·      Does not make excuses for a man’s poor behavior, no matter how dreamy he is. ·      Does not need to walk on eggshells with a man for fear of being let go. ·      Does not lose sleep over a man that clearly does not want her. ·      Does not confuse the emotional drama of being treated poorly with “being in love.” ·      Does not have to settle for an unloving man because of her age, status, etc. ·      Does not waste emotional energy trying to understand “how could he be this way?” or trying to decipher “why does he keep treating me this way?” ·      Does not risk her dignity trying to chase a man who has dumped her. ·      Does not waste her time dating men with whom she never knows where she stands. ·      Is honest and forthright with both herself and the men she dates when it comes to what she wants and needs in a relationship. ·      Presents herself as high-quality girlfriend material and desires both love AND respect from a man. ·      Works hard on herself to develop the irresistible qualities that men desire in the woman they want to cultivate a long-term, committed relationship with…

Likewise, we “trusted the process,” but the process didn’t save Toy Story 2 either. “Trust the Process” had morphed into “Assume that the Process Will Fix Things for Us.” It gave us solace, which we felt we needed. But it also coaxed us into letting down our guard and, in the end, made us passive. Even worse, it made us sloppy. Once this became clear to me, I began telling people that the phrase was meaningless. I told our staff that it had become a crutch that was distracting us from engaging, in a meaningful way, with our problems. We should trust in people, I told them, not processes. The error we’d made was forgetting that “the process” has no agenda and doesn’t have taste. It is just a tool—a framework. We needed to take more responsibility and ownership of our own work, our need for self-discipline, and our goals. Imagine an old, heavy suitcase whose well-worn handles are hanging by a few threads. The handle is “Trust the Process” or “Story Is King”—a pithy statement that seems, on the face of it, to stand for so much more. The suitcase represents all that has gone into the formation of the phrase: the experience, the deep wisdom, the truths that emerge from struggle. Too often, we grab the handle and—without realizing it—walk off without the suitcase. What’s more, we don’t even think about what we’ve left behind. After all, the handle is so much easier to carry around than the suitcase. Once you’re aware of the suitcase/handle problem, you’ll see it everywhere. People glom onto words and stories that are often just stand-ins for real action and meaning. Advertisers look for words that imply a product’s value and use that as a substitute for value itself. Companies constantly tell us about their commitment to excellence, implying that this means they will make only top-shelf products. Words like quality and excellence are misapplied so relentlessly that they border on meaningless. Managers scour books and magazines looking for greater understanding but settle instead for adopting a new terminology, thinking that using fresh words will bring them closer to their goals. When someone comes up with a phrase that sticks, it becomes a meme, which migrates around even as it disconnects from its original meaning. To ensure quality, then, excellence must be an earned word, attributed by others to us, not proclaimed by us about ourselves. It is the responsibility of good leaders to make sure that words remain attached to the meanings and ideals they represent.

are in men! When they are poor and needy, they seek riches, and when they have them, they do not enjoy them, but hide them under ground, or else wastefully spend them. O wise Hippocrates, I laugh at such things being done, but much more when no good comes of them, and when they are done to so ill purpose. There is no truth or justice found amongst them, for they daily plead one against another,{238} the son against the father and the mother, brother against brother, kindred and friends of the same quality; and all this for riches, whereof after death they cannot be possessors. And yet notwithstanding they will defame and kill one another, commit all unlawful actions, contemning God and men, friends and country. They make great account of many senseless things, esteeming them as a great part of their treasure, statues, pictures, and such like movables, dear bought, and so cunningly wrought, as nothing but speech wanteth in them,{239} and yet they hate living persons speaking to them.{240} Others affect difficult things; if they dwell on firm land they will remove to an island, and thence to land again, being no way constant to their desires. They commend courage and strength in wars, and let themselves be conquered by lust and avarice; they are, in brief, as disordered in their minds, as Thersites was in his body. And now, methinks, O most worthy Hippocrates, you should not reprehend my laughing, perceiving so many fooleries in men;{241} for no man will mock his own folly, but that which he seeth in a second, and so they justly mock one another. The drunkard calls him a glutton whom he knows to be sober. Many men love the sea, others husbandry; briefly, they cannot agree in their own trades and professions, much less in their lives and actions.

Katarina wasn’t afraid of Baden. Not anymore. He took a step to the side, intending to move around her. Oh, no. She flattened her hands on his shoulders, keeping him in place. “I want to know what’s wrong with you.” She said. “Tell me.” He snapped his teeth at her in a show of dominance. “You think you want to know my problem. You’re wrong.” Her tone dry, she said, “I’m so glad you know my mind better than I do.” “Very well. I need sex.” He threw the words at her as if they were weapons. “Badly.” Whoa. Blindside! Heart pounding, she jerked her hands away from him. “Sex...from me?” “Yesss.” A hiss. “Only from you.” Only. Amazing how one little word could send pleasure soaring through her, warming her. “You told me never to touch you.” Which she’d just done, she realized. My bad. “I’ve changed my mind.” His gaze dropped, lingered on her lips. Burning her... “But you and I...we’re a different species.” As if that mattered to her body. Gimme!
 He took a step closer, invading her personal space. “We’ll fit, I promise you.”
 Tristo hrmenych! The raspy quality of his voice, all smoke and gravel...she shivered with longing. Must resist his allure. But...but...why? Before she’d committed to Peter, she’d dated around, had made out in movie theaters, cars and on couches. She’d liked kissing and touching and “riding the belt buckle,” as her friends had called it. Then, after committing to Peter, she’d gifted him with her virginity. At first, he hadn’t known what to do with her—he’d been just as inexperienced—and she’d left each encounter disappointed. When finally she’d gathered the courage to tell him what she wanted, he’d satisfied her well. She missed sex. But connection...intimacy...she thought she missed those more. The dogs barked, jolting her from her thoughts. They’d cleaned their food bowls, and now wanted to play. She clasped Baden’s hand to lead him out of the kennel. He jerked away, severing contact. One action. Tons of hurt. “I’m allowed to touch you and you want to have sex with me, but you’re still disgusted by me.” She stomped outside the kennel, done with him. “Well, I’m leaving. Good riddance! Your do-what-I-say-or-else attitude was annoying, anyway.” He darted in front of her, stopping her. Breath caught in her throat as sunlight streamed over him, paying his chiseled features absolute tribute, making his bronzed skin glimmer. So beautiful. Too beautiful. “I’m not disgusted by you. You need me. I’ve come to accept it,” he admitted, looking away from her. “But being skin-to-skin with another is painful for me. We’ll have to proceed carefully. And you’ll get over your annoyance.” Another order! She would show him the error of his ways.

...The gulag—with its millions of victims, if you listen to Solzehnitsyn and Sakharov—supposedly existed in the Soviet Union right down to the very last days of communism. If so—as I've asked before—where did it disappear to? That is, when the communist states were overthrown, where were the millions of stricken victims pouring out of the internment camps with their tales of torment? I'm not saying they don't exist; I'm just asking, where are they? One of the last remaining camps, Perm-35—visited in 1989 and again in '90 by Western observers—held only a few dozen prisoners, some of whom were outright spies, as reported in the Washington Post. Others were refuseniks who tried to flee the country. The inmates complained about poor-quality food, the bitter cold, occasional mistreatment by guards. I should point out that these labor camps were that: they were work camps. They weren't death camps that you had under Nazism where there was a systematic extermination of the people in the camps. So there was a relatively high survival rate. The visitors also noted that throughout the 1980s, hundreds of political prisoners had been released from the various camps, but hundreds are not millions. Even with the great fall that took place after Stalin, under Khrushchev, when most of the camps were closed down...there was no sign of millions pouring back into Soviet life—the numbers released were in the thousands. Why—where are the victims? Why no uncovering of mass graves? No Nuremburg-style public trials of communist leaders, documenting the widespread atrocities against these millions—or hundreds of millions, if we want to believe our friend at the Claremont Institute. Surely the new...anti-communist rulers in eastern Europe and Russia would have leaped at the opportunity to put these people on trial. And the best that the West Germans could do was to charge East German leader Erich Honecker and seven of his border guards with shooting persons who tried to escape over the Berlin Wall. It's a serious enough crime, that is, but it's hardly a gulag. In 1955[sic], the former secretary of the Prague communist party was sentenced to two and a half years in prison. 'Ah, a gulag criminal!' No, it was for ordering police to use tear gas and water cannons against demonstrators in 1988. Is this the best example of bloodthirsty communist repression that the capitalist restorationists could find in Czechoslovakia? An action that doesn't even qualify as a crime in most Western nations—water cannons and tear gas! Are they kidding? No one should deny that crimes were committed, but perhaps most of the gulag millions existed less in reality and more in the buckets of anti-communist propaganda that were poured over our heads for decades.

For physical issues, we have an entire pharmacopoeia of pain medicine. For the actual pain of grief, we have . . . nothing. It’s always seemed so bizarre to me that we have an answer for almost every physical pain, but for this—some of the most intense pain we can experience—there is no medicine. You’re just supposed to feel it. And in a way, that’s true. The answer to pain is simply to feel it. Some traditions speak of practicing compassion in the face of pain, rather than trying to fix it. As I understand the Buddhist teaching, the fourth form of compassion in the Brahma Viharas, or the four immeasurables, describes an approach to the kinds of pain that cannot be fixed: upekkha, or equanimity. Upekkha is the practice of staying emotionally open and bearing witness to the pain while dwelling in equanimity around one’s limited ability to effect change. This form of compassion—for self, for others—is about remaining calm enough to feel everything, to remain calm while feeling everything, knowing that it can’t be changed. Equanimity (upekkha) is said to be the hardest form of compassion to teach, and the hardest to practice. It’s not, as is commonly understood, equanimity in the way of being unaffected by what’s happened, but more a quality of clear, calm attention in the face of immoveable truth. When something cannot be changed, the “enlightened” response is to pay attention. To feel it. To turn toward it and say, “I see you.” That’s the big secret of grief: the answer to the pain is in the pain. Or, as e. e. cummings wrote, healing of the wound is to be sought in the blood of the wound itself. It seems too intangible to be of use, but by allowing your pain to exist, you change it somehow. There’s power in witnessing your own pain. The challenge is to stay present in your heart, to your heart, to your own deep self, even, and especially, when that self is broken. Pain wants to be heard. It deserves to be heard. Denying or minimizing the reality of pain makes it worse. Telling the truth about the immensity of your pain—which is another way of paying attention—makes things different, if not better. It’s important to find those places where your grief gets to be as bad as it is, where it gets to suck as much as it does. Let your pain stretch out. Take up all the space it needs. When so many others tell you that your grief has to be cleaned up or contained, hearing that there is enough room for your pain to spread out, to unfurl—it’s healing. It’s a relief. The more you open to your pain, the more you can just be with it, the more you can give yourself the tenderness and care you need to survive this. Your pain needs space. Room to unfold. I think this is why we seek out natural landscapes that are larger than us. Not just in grief, but often in grief. The expanding horizon line, the sense of limitless space, a landscape wide and deep and vast enough to hold what is—we need those places. Sometimes grief like yours cannot be held by the universe itself. True. Sometimes grief needs more than an endless galaxy. Maybe your pain could wrap around the axle of the universe several times. Only the stars are large enough to take it on. With enough room to breathe, to expand, to be itself, pain softens. No longer confined and cramped, it can stop thrashing at the bars of its cage, can stop defending itself against its right to exist. There isn’t anything you need to do with your pain. Nothing you need to do about your pain. It simply is. Give it your attention, your care. Find ways to let it stretch out, let it exist. Tend to yourself inside it. That’s so different from trying to get yourself out of it. The way to come to pain is with open eyes, and an open heart, committed to bearing witness to your own broken place. It won’t fix anything. And it changes everything.

Ö  Lack of Urgency Arguably the single most significant cause of mediocrity and unfulfilled potential, which prevents 95% of our society from creating and living the life they truly want, is that most people have no sense of urgency to improve themselves so they can improve their lives. Human nature is to live with a “someday” mindset and think life will work itself out. How’s that working out for everybody?   This someday mindset is perpetual, and it leads to a life of procrastination, unfulfilled potential and regret. You wake up one day and wonder what the heck happened; how did your life end up like this? How did you end up like this?   One of the saddest things in life is to live with regret, knowing that you could have, be, and do so much more.   Remember this truth:  now matters more than any other time in your life, because it’s what you are doing today that is determining who you’re becoming, and who you’re becoming will always determine the quality and direction of your life.   If you don’t make the commitment today to start becoming the person you need to be to create the extraordinary life you really want, what makes you think tomorrow—or next week, or next month, or next year—are going to be any different?  They won’t. And that’s why you must draw your line in the sand.

The group is a concept of uncommunicable shared suffering, a concept that ultimately rejects the agency of words. For shared suffering, more than anything else, is the ultimate opponent of verbal expression. Not even the mightiest Weltschmerz in the heart of the solitary writer, billowing upwards to the starry heavens like some great circus tent, can create a community of shared suffering. For though verbal expression may convey pleasure or grief, it cannot convey shared pain; though pleasure may be readily fired by ideas, only bodies, placed under the same circumstances, can experience a common suffering. Only through the group, I realised—through sharing the suffering of the group—could the body reach that height of existence that the individual alone could never attain. And for the body to reach that level at which the divine might be glimpsed, a dissolution of the individuality was necessary. The tragic quality of the group was also necessary—the quality that constantly raised the group out of the abandon and torpor into which it was prone to lapse, leading it on to ever-mounting shared suffering and so to death, which was the ultimate suffering. The group must be open to death, which meant, of course, that it must be a community of warriors… . In the dim light of early morning I was running, one of a group. A cotton towel with the symbol of a red sun on it was tied about my forehead, and I was stripped to the waist in the freezing air. Through the common suffering, the shared cries of encouragement, the shared pace, and the chorus of voices, I felt the slow emergence, like the sweat that gradually beaded my skin, of that “tragic” quality that is the affirmation of identity. It was a flame of the flesh, flickering up faintly beneath the biting breeze—a flame, one might almost say, of nobility. The sense of surrendering one’s body to a cause gave new life to the muscles. We were united in seeking death and glory; it was not merely my personal quest. The pounding of the heart communicated itself to the group; we shared the same swift pulse. Self-awareness by now was as remote as the distant rumour of the town. I belonged to them, they belonged to me; the two formed an unmistakable “us.” To belong—what more intense form of existence could there be? Our small circle of oneness was a means to a vision of that vast, dimly gleaming circle of oneness. And—all the while foreseeing that this imitation of tragedy was, in the same way as my own narrow happiness, condemned to vanish with the wind, to resolve itself into nothing more than muscles that simply existed—I had a vision where something that, if I were alone, would have resolved back into muscles and words, was held fast by the power of the group and led me away to a far land, whence there would be no return. It was, perhaps, the beginning of my placing reliance on others, a reliance that was mutual; and each of us, by committing himself to this immeasurable power, belonged to the whole.

Arnold's notion of the intellectual as disinterested critic distinguished him from both Marx and Hegel. For Marx, the proper function of the intellectual was to be a partisan on behalf of the proletariat, criticizing bourgeois society for its fundamental, structural oppression. For Hegel, the role of the intellectual was to stand above particular group interests, and to bring to consciousness the ethical basis of modern, capitalist society, in the process creating standards by which to guide politics and culture. Arnold's conception of "aliens" has obvious affinities with this Hegelian image of the intellectual. But "disinterestedness" for Arnold had a rather different meaning. It implied the ability to free oneself from partisanship, to take a distanced enough view to be able to criticize the side of the issue to which one had been committed, as circumstances required. "Living by ideas" he wrote, means that "when one side of a question has long had your earnest support, when all your feelings are engaged, when you hear all around you no language but one, when your party talks this language like a steam-engine and can imagine no other--still to be able to think, still to be irresistibly carried, if so it be, by the current of thought to the opposite side of the question..." The role of the intellectual, then, was to embody and encourage that quality of mind that allowed individuals to get some distance from their social, political, and economic milieu; to reflect critically, and to be carried away by truth. (p. 227)

Again you must learn the point which comes next. Every circle, of those which are by the act of man drawn or even turned on a lathe, is full of that which is opposite to the fifth thing. For everywhere it has contact with the straight. But the circle itself, we say, has nothing in either smaller or greater, of that which is its opposite. We say also that the name is not a thing of permanence for any of them, and that nothing prevents the things now called round from being called straight, and the straight things round; for those who make changes and call things by opposite names, nothing will be less permanent (than a name). Again with regard to the definition, if it is made up of names and verbal forms, the same remark holds that there is no sufficiently durable permanence in it. And there is no end to the instances of the ambiguity from which each of the four suffers; but the greatest of them is that which we mentioned a little earlier, that, whereas there are two things, that which has real being, and that which is only a quality, when the soul is seeking to know, not the quality, but the essence, each of the four, presenting to the soul by word and in act that which it is not seeking (i.e., the quality), a thing open to refutation by the senses, being merely the thing presented to the soul in each particular case whether by statement or the act of showing, fills, one may say, every man with puzzlement and perplexity. [...] But in subjects where we try to compel a man to give a clear answer about the fifth, any one of those who are capable of overthrowing an antagonist gets the better of us, and makes the man, who gives an exposition in speech or writing or in replies to questions, appear to most of his hearers to know nothing of the things on which he is attempting to write or speak; for they are sometimes not aware that it is not the mind of the writer or speaker which is proved to be at fault, but the defective nature of each of the four instruments. The process however of dealing with all of these, as the mind moves up and down to each in turn, does after much effort give birth in a well-constituted mind to knowledge of that which is well constituted. [...] Therefore, if men are not by nature kinship allied to justice and all other things that are honourable, though they may be good at learning and remembering other knowledge of various kinds-or if they have the kinship but are slow learners and have no memory-none of all these will ever learn to the full the truth about virtue and vice. For both must be learnt together; and together also must be learnt, by complete and long continued study, as I said at the beginning, the true and the false about all that has real being. After much effort, as names, definitions, sights, and other data of sense, are brought into contact and friction one with another, in the course of scrutiny and kindly testing by men who proceed by question and answer without ill will, with a sudden flash there shines forth understanding about every problem, and an intelligence whose efforts reach the furthest limits of human powers. Therefore every man of worth, when dealing with matters of worth, will be far from exposing them to ill feeling and misunderstanding among men by committing them to writing. In one word, then, it may be known from this that, if one sees written treatises composed by anyone, either the laws of a lawgiver, or in any other form whatever, these are not for that man the things of most worth, if he is a man of worth, but that his treasures are laid up in the fairest spot that he possesses. But if these things were worked at by him as things of real worth, and committed to writing, then surely, not gods, but men "have themselves bereft him of his wits".

Loth as one is to agree with CP Snow about almost anything, there are two cultures; and this is rather a problem. (Looking at who pass for public men in these days, one suspects there are now three cultures, in fact, as the professional politician appears to possess neither humane learning nor scientific training. They couldn’t possibly commit the manifold and manifest sins against logic that are their stock in trade, were they possessed of either quality.) … Bereft of a liberal education – ‘liberal’ in the true sense: befitting free men and training men to freedom – our Ever So Eminent Scientists nowadays are most of ’em simply technicians. Very skilled ones, commonly, yet technicians nonetheless. And technicians do get things wrong sometimes: a point that need hardly be laboured in the centenary year of the loss of RMS Titanic. Worse far is what the century of totalitarianism just past makes evident: technicians are fatefully and fatally easily led to totalitarian mindsets and totalitarian collaboration. … Aristotle was only the first of many to observe that men do not become dictators to keep warm: that there is a level at which power, influence, is interchangeable with money. Have enough of the one and you don’t want the other; indeed, you will find that you have the other. And of course, in a world of Eminent Scientists who are mere Technicians at heart, pig-ignorant of liberal (in the Classical sense) ideas, ideals, and even instincts, there is exerted upon them a forceful temptation towards totalitarianism – for the good of the rest of us, poor benighted, unwashed laymen as we are. The fact is that, just as original sin, as GKC noted, is the one Christian doctrine that can be confirmed as true by looking at any newspaper, the shading of one’s conclusions to fit one’s pay-packet, grants, politics, and peer pressure is precisely what anyone familiar with public choice economics should expect. And, as [James] Delingpole exhaustively demonstrates, is precisely what has occurred in the ‘Green’ movement and its scientific – or scientistic – auxiliary. They are watermelons: Green without and Red within. (A similar point was made of the SA by Willi Münzenberg, who referred to that shower as beefsteaks, Red within and Brown without.)

There are good qualities in every soul. We seldom meet any one who is wholly determined to do wrong, though there are some who deliberately abandon themselves to lives of sin, and lose all regard for virtue and integrity. From such we should keep our distance, because, unless it is our duty to associate with them, they will probably do us more harm than good. Most people, however, are trying in their own way to do right. They fail in many things, because they are not strenuous enough, or do not know well enough how, to do what they ought. . . . It is important that we should accept all light when it is given to us. If we learn a law and neglect to obey it, we do ourselves an injury. No law was ever given by the Lord that could not be obeyed. In some cases obedience is imperfect, because we are imperfect. Not many of us love our neighbors as ourselves, and until we have had more training and experience than we now have, we are hardly able to do so. The laws, however, against stealing, murdering, taking the name of Deity in vain, partaking of such things as are forbidden by the Lord, and [not] withholding what we owe Him in tithes and offerings, we can obey perfectly if we will. The honest endeavor to obey the whole of the law is the only means of obtaining the safe, well-balanced character so necessary for us all. If we neglect any part, we hinder our growth. It is well to keep in mind that sooner or later we must come into harmony with all the commandments of the Lord. . . . A man should be clean and sweet and pure in all his habits; he should also be firm and reliable, industrious and progressive, brave in advocating the right and defending the weak. To be all this, he must study himself and discover is faults and the best remedy for them. He should be merciless in acknowledging his mistakes to himself and the Lord, and to others if they are concerned. Nothing destroys more quickly this power to improve than his turning a deaf ear to conscience, and excusing himself by others' failings and the frailty of the flesh. And when he becomes conscious of his wrong, as a consistent man, he must turn about in earnest and do better. . . . The Lord is ever ready to forgive a repentant sinner, who seeks him aright, even if the sins committed have been many and great, but he does not wish us to live in sin or disobedience for a single moment, just because he can forgive. If we love him, we will keep his commandments, not those that are easy for us alone, but them all. [Improvement Era, May 1903, 483-484]

Stoic ethics is a species of eudaimonism. Its central, organizing concern is about what we ought to do or be to live well—to flourish. That is, we make it a lemma that all people ought to pursue a good life for themselves as a categorical commitment second to none. It does not follow from this that they ought to pursue any one particular version of the good life, or to cling tenaciously to the one they are pursuing. … Living virtuously is the process of creating a single, spatiotemporal object—a life. A life has a value as an object, as a whole. It is not always the case that its value as an object will be a function of the value of its spatiotemporal parts considered separately. But it is always the case that an evaluation of the parts will be incomplete until they are understood in the context of the whole life. What seems so clearly valuable (or required or excellent) when we focus on a thin temporal slice of a life (or a single, long strand of a life) may turn out to be awful or optional or vicious when we take a larger view. And it is the life as a whole that we consider when we think about its value in relation to other things, or its value as a part of the cosmos. … In our view, a focus on the parts of a life, or on the sum of its parts, obscures some important features of ethical inquiry. One such feature is the extent to which an agent’s own estimate of the value of his life is necessarily inconclusive: others will have to judge his life as a whole, because its character as a whole is not likely to be predictable while he is around to judge it, and because many important holistic considerations, such as its beauty, excellence, justice, and net effect, are things that he is either not well situated to judge or at least not in a privileged position to judge. Another feature obscured is the range of ways in which a single event or characteristic, without wide causal connections to other elements of one’s life, can nonetheless ruin it; for example, the possibility that a monstrously unjust act can indelibly stain a whole life. A third, related obscurity introduced by ignoring a whole-life frame of reference is the extent to which both aesthetic criteria and the notion of excellence have clear roles in the evaluation of a life. The whole-life frame of reference, together with a plausible account of the variety of ways in which a life can be a good one, keeps Stoicism sharply distinct from Epicurean doctrines, or their modern “welfarist” offshoots. How well my life is going from the inside, so to speak, in terms of the quality of my experience, is only one of the things that enters into a Stoic evaluation of it. We hold that there is a single unifying aim in the life of every rational agent, and that aim, guided by the notion of a good life (happiness, eudaimonia), is virtue, understood as the perfection of agency.