Construction Motivational Quotes

The road to success is always under construction

You have to lift a person up before you can really put them in their place.

When we are motivated by compassion and wisdom, the results of our actions benefit everyone, not just our individual selves or some immediate convenience. When we are able to recognize and forgive ignorant actions of the past, we gain strength to constructively solve the problems of the present.

The road to success is always under construction.

One of the strongest motives that leads men to art and science is escape from everyday life with its painful crudity and hopeless dreariness. Such men make this cosmos and its construction the pivot of their emotional life, in order to find the peace and security which they cannot find in the narrow whirlpool of personal experience.

You can choose to use your time constructively or destructively. Whatever you choose to do will directly affect the outcome of your future.

4 is the worst time to wake up, as anyone with the normal human sensitivities will tell you. Far too late to make a cup of tea or go back to sleep. Far too early to get up and do something constructive. There's nothing on television but arrogant evangelists and people selling acne solutions and motivational tapes. For me, base 12 philosophy aside, midnight is not the witching hour. 4:00 is.

What my mom failed to understand was that I didn't even want long hair -- I needed long hair. And my desire for protracted, flowing locks had virtually nothing to do with fashion, nor was it a form of protest against the constructions of mainstream society. My motivation was far more philosophical. I wanted to rock.

I can’t speak for other writers, but I write to create something that is better than myself, I think that’s the deepest motivation, and it is so because I’m full of self-loathing and shame. Writing doesn’t make me a better person, nor a wiser and happier one, but the writing, the text, the novel, is a creation of something outside of the self, an object, kind of neutralized by the objectivity of literature and form; the temper, the voice, the style; all in it is carefully constructed and controlled. This is writing for me: a cold hand on a warm forehead.

Always choose to be smart There are two types of people in the world, the seekers of riches and the wise thinkers, those who believe that the important thing is money, and those who know that knowledge is the true treasure. I, for my part, choose the second option, Though I could have everything I want I prefer to be an intelligent person, and never live in a game of vain appearances. Knowledge can take you far far beyond what you imagine, It can open doors and opportunities for you. and make you see the world with different eyes. But in this eagerness to be "wise", There is a task that is a great challenge. It is facing the fear of the unknown, and see the horrors around every corner. It's easy to be brave when you're sure, away from dangers and imminent risks, but when death threatens you close, "wisdom" is not enough to protect you. Because, even if you are smart and cunning, death sometimes comes without mercy, lurking in the darkest shadows, and there is no way to escape. That is why the Greek philosophers, They told us about the moment I died, an idea we should still take, to understand that death is a reality. Wealth can't save you of the inevitable arrival of the end, and just as a hoarder loses his treasures, we also lose what we have gained. So, if we have to choose between two things, that is between being cunning or rich, Always choose the second option because while the money disappears, wisdom helps us face dangers. Do not fear death, my friend, but embrace your intelligence, learn all you can in this life, and maybe you can beat time and death for that simple reason always choose to be smart. Maybe death is inevitable But that doesn't mean you should be afraid because intelligence and knowledge They will help you face any situation and know what to do. No matter what fate has in store, wisdom will always be your best ally, to live a life full of satisfaction, and bravely face any situation. So don't settle for what you have and always look for ways to learn more, because in the end, true wealth It is not in material goods, but in knowledge. Always choose to be smart, Well, that will be the best investment. that will lead you on the right path, and it will make you a better version of yourself.

human anger is designed by God to motivate us to take constructive action in the face of wrongdoing or when facing injustice.

Some jump down off the bridges, some sail towards the horizon… Meaning is always under construction.

When we retire at night, we constructively review our day. Were we resentful, selfish, dishonest or afraid? Do we owe an apology? Have we kept something to ourselves which should be discussed with another person at once? Were we kind and loving toward all? What could we have done better? Were we thinking of ourselves most of the time? Or were we thinking of what we could do for others, of what we could pack into the stream of life? But we must be careful not to drift into worry, remorse or morbid reflection, for that would diminish our usefulness to others. After making our review we ask God’s forgiveness and inquire what corrective measures should be taken. On awakening let us think about the twenty-four hours ahead. We consider our plans for the day. Before we begin, we ask God to direct our thinking, especially asking that it be divorced from self-pity, dishonest or self-seeking motives. Under these conditions we can employ our mental faculties with assurance, for after all God gave us brains to use. Our thought-life will be placed on a much higher plane when our thinking is cleared of wrong motives. In thinking about our day we may face indecision. We may not be able to determine which course to take. Here we ask God for inspiration, an intuitive thought or a decision. We relax and take it easy. We don’t struggle. We are often surprised how the right answers come after we have tried this for a while. What used to be the hunch or the occasional inspiration gradually becomes a working part of the mind. Being still inexperienced and having just made conscious contact with God, it is not probable that we are going to be inspired at all times. We might pay for this presumption in all sorts of absurd actions and ideas. Nevertheless, we find that our thinking will, as time passes, be more and more on the plane of inspiration. We come to rely upon it. We usually conclude the period of meditation with a prayer that we be shown all through the day what our next step is to be, that we be given whatever we need to take care of such problems. We ask especially for freedom from self-will, and are careful to make no request for ourselves only. We may ask for ourselves, however, if others will be helped. We are careful never to pray for our own selfish ends. Many of us have wasted a lot of time doing that and it doesn’t work. You can easily see why.

They told me that nothing was a sin, just a poor life choice. Poor impulse control. That nothing is evil. Any concept of right versus wrong, according to them, is merely a cultural construct relative to one specific time and place. They said that if anything should force us to modify our personal behavior it should be our allegiance to a social contract, not some vague, externally imposed threat of flaming punishment.

When a power elite wants to destroy an enemy nation, it turns to propaganda experts to fashion a program of hate. What does it take for the citizens of one society to hate the citizens of another society to the degree that they want to segregate them, torment them, even kill them? It requires a “hostile imagination,” a psychological construction embedded deeply in their minds by propaganda that transforms those others into “The Enemy.” That image is a soldier’s most powerful motive, one that loads his rifle with ammunition of hate and fear. The image of a dreaded enemy threatening one’s personal well-being and the society’s national security emboldens mothers and fathers to send sons to war and empowers governments to rearrange priorities to turn plowshares into swords of destruction.

It occurred to me. . .that aberrance is a wholly human construct. There were no such things as monsters outside the human mind. We are vain and arrogant, evolution's highest achievement and most dismal failure, prisoners of our self-awareness and the illusion that we stand in the center, that there is us and then there is everything else but us. But we do not stand apart from or above or in the middle of anything. There is nothing apart, nothing above, and the middle is everywhere - and nowhere. We are no more beautiful and essential or magnificent than an earthworm. In fact - and dare we go there, you and I? - you could say the worm is more beautiful, because it is innocent and we are not. The worm has no motive but to survive long enough to make baby worms. There is no betrayal, no cruelty, no envy, no lust, and no hatred in the worm's heart, and so who are the monsters and which species shall we call aberrant?

It can also be useful to politics, enabling that science to discover how much of it is no more than verbal construction, myth, literary tops. Politics, like literature, must above all know itself and distrust itself. As a final observation, I should like to add that it is impossible today for anyone to feel innocent, if in whatever we do or say we can discover a hidden motive - that of a white man, or a male, or the possessor of a certain income, or a member of a given economic system, or a sufferer from a certain neurosis - this should not induce in us either a universal sense of guilt or an attitude of universal accusation. When we become aware of our disease or of our hidden motives, we have already begun to get the better of them. What matters is the way in which we accept our motives and live through the ensuing crisis. This is the only chance we have of becoming different from the way we are - that is, the only way of starting to invent a new way of being.

Employers who understand human nature, get the best there is in men, not by criticism, but by constructive suggestion.

I have drawn things since I was six. All that I made before the age of sixty-five is not worth counting. At seventy-three I began to understand the true construction of animals, plants, trees, birds, fishes, and insects. At ninety I will enter into the secret of things. At a hundred and ten, everything--every dot, every dash--will live

The message is constantly displayed on television commercials, where the motive of keeping up with (rather than cooperating with) the Jonses is treated as an unquestioned value.

True leaders don't give consoling answers, they take constructive actions.

Words have the power to destroy and construct a better life

Loving, of enemies is another dogma of feigned morality, and has besides no meaning. It is incumbent on man, as a moralist, that he does not revenge an injury; and it is equally as good in a political sense, for there is no end to retaliation; each retaliates on the other, and calls it justice: but to love in proportion to the injury, if it could be done, would be to offer a premium for a crime. Besides, the word enemies is too vague and general to be used in a moral maxim, which ought always to be clear and defined, like a proverb. If a man be the enemy of another from mistake and prejudice, as in the case of religious opinions, and sometimes in politics, that man is different to an enemy at heart with a criminal intention; and it is incumbent upon us, and it contributes also to our own tranquillity, that we put the best construction upon a thing that it will bear. But even this erroneous motive in him makes no motive for love on the other part; and to say that we can love voluntarily, and without a motive, is morally and physically impossible. Morality is injured by prescribing to it duties that, in the first place, are impossible to be performed, and if they could be would be productive of evil; or, as before said, be premiums for crime. The maxim of doing as we would be done unto does not include this strange doctrine of loving enemies; for no man expects to be loved himself for his crime or for his enmity. Those who preach this doctrine of loving their enemies, are in general the greatest persecutors, and they act consistently by so doing; for the doctrine is hypocritical, and it is natural that hypocrisy should act the reverse of what it preaches. For my own part, I disown the doctrine, and consider it as a feigned or fabulous morality; yet the man does not exist that can say I have persecuted him, or any man, or any set of men, either in the American Revolution, or in the French Revolution; or that I have, in any case, returned evil for evil.

When we retire at night, we constructively review our day. . . . On awakening let us think about the twenty-four hours ahead. . . . Before we begin, we ask God to direct our thinking, especially asking that it be divorced from self-pity, dishonest or self-seeking motives.

As parents we carry the blueprints, the dreams of what our family could be. The plans change, the whole thing goes way over budget, there are unexpected additions, and the work never ends. Still, through the messiness of construction we see each other with such depth and hope. Our five year-old boy is still so clearly the baby he once was and sometimes—can you see it?—the young man he will one day be. We draw energy and inspiration from our dreams; our simple, common motivations. --SIMPLICITY PARENTING

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.

Taking responsibility for your circumstances. Take responsibility. Be strong enough to admit your wrongs, ask for forgiveness, and think of constructive solutions to solve your problems.

With each drop of tear that we shed in our times of excruciating pain, our brain constructs majestic new cellular connections to aid in the pursuit of our passion - in the pursuit of truth.

The over-whelming preponderance of people have not freely decided what to believe, but, rather, have been socially conditioned (indoctrinated) into their beliefs. They are unreflective thinkers. Their minds are products of social and personal forces they neither understand, control, nor concern themselves with. Their personal beliefs are often based in prejudices. Their thinking is largely comprised of stereotypes, caricatures, oversimplifications, sweeping generalizations, illusions, delusions, rationalizations, false dilemmas, and begged questions. Their motivations are often traceable to irrational fears and attachments, personal vanity and envy, intellectual arrogance and simple-mindedness. These constructs have become a part of their identity.

This world is no paradise; People try to disguise; People care about lies And love is dying This world wasn’t meant to unite; It’s all a construction For every kingdom’s strategy; There is no place for love

It’s more about developing a sense of how he looks at the world. Motivation is highly individualistic. But what we all have in common is that we construct our own identities based on what we’ve learned of the world.

For Eric, Columbine was a performance. Homicidal art. He actually referred to his audience in his journal: “the majority of the audience wont even understand my motives,” he complained. He scripted Columbine as made-for-TV murder, and his chief concern was that we would be too stupid to see the point. Fear was Eric’s ultimate weapon. He wanted to maximize the terror. He didn’t want kids to fear isolated events like a sporting event or a dance; he wanted them to fear their daily lives. It worked. Parents across the country were afraid to send their kids to school. Eric didn’t have the political agenda of a terrorist, but he had adopted terrorist tactics. Sociology professor Mark Juergensmeyer identified the central characteristic of terrorism as “performance violence.” Terrorists design events “to be spectacular in their viciousness and awesome in their destructive power. Such instances of exaggerated violence are constructed events: they are mind-numbing, mesmerizing theater.” The audience—for Timothy McVeigh, Eric Harris, or the Palestine Liberation Organization—was always miles away, watching on TV. Terrorists rarely settle for just shooting; that limits the damage to individuals. They prefer to blow up things—buildings, usually, and the smart ones choose carefully. “During that brief dramatic moment when a terrorist act levels a building or damages some entity that a society regards as central to its existence, the perpetrators of the act assert that they—and not the secular government—have ultimate control over that entity and its centrality,” Juergensmeyer wrote. He pointed out that during the same day as the first attack on the World Trade Center, in 1993, a deadlier attack was leveled against a coffee shop in Cairo. The attacks were presumably coordinated by the same group. The body count was worse in Egypt, yet the explosion was barely reported outside that country. “A coffeehouse is not the World Trade Center,” he explained. Most terrorists target symbols of the system they abhor—generally, iconic government buildings. Eric followed the same logic. He understood that the cornerstone of his plan was the explosives. When all his bombs fizzled, everything about his attack was misread. He didn’t just fail to top Timothy McVeigh’s record—he wasn’t even recognized for trying. He was never categorized with his peer group. We lumped him in with the pathetic loners who shot people.

Napoleon, as the perfect and elaborate type of one passion, belongs to antique humanity: whose characteristics — the simple construction and ingenious formation and fiction of one motive or a few motives — may be easily recognised.

...magazines devoted to the religion of success appear as Makers of America. They mean just about that when they preach evolution, progress, prosperity, being constructive, the American way of doing things. It is easy to laugh, but, in fact, they are using a very great pattern of human endeavor. For one thing it adopts an impersonal criterion; for another it adopts an earthly criterion; for a third it is habituating men to think quantitatively. To be sure the idea confuses excellence with size, happiness with speed, and human nature with contraption. Yet the same motives are at work which have ever actuated any moral code, or ever will. The desire fir the biggest, the fastest, the highest, or if you are a maker of wristwatches or microscopes the smallest; the love in short of the superlative and the "peerless," is in essence and possibility a noble passion.

Like a fighter pilot that goes full throttle, Like a bullet train that wants to lead, Like an inspiring game of spin the bottle, I desired creativity and its unique speed. Like a lady who walks with dignity and pride, Like a gentleman who stands by justice and truth, Like a loose cannon with a constructive attitude, I treasured the power of gratitude.

Albert Einstein wrote, “One of the strongest motives that leads men to art and science is escape from everyday life with its painful crudity and hopeless dreariness.… Each makes this cosmos and its construction the pivot of his emotional life in order to find in this way the peace and security which he cannot find in the narrow whirlpool of personal experience.

When righteous desires back up your motivation, you'll find that your inner gas tank will always have fuel to spare. Brick walls cannot stand in your way, detours cannot get you off track, and road construction will not make you turn around and head back. Your strength will surprise you, and whatever it is that your heart desires will eventually be accomplished.

Achievement and competence. People fall prey to addiction more readily when they lack positive motivation to achieve or work. Children need to learn that accomplishment is important and within their reach, not solely for material rewards, but because people should make positive contributions to the world and other people and because it is satisfying to make such contributions and to mobilize one’s skills effectively. Participating with children in constructive activity, like reading, building, or gardening—and encouraging independent activity whenever feasible—are strong precursors to achievement and competence. Consciousness and self-awareness. Addiction is the result of accumulated self-destructive behavior that people ignore, just as unconscious acceptance of any negative syndrome ingrains that habit in people’s lives.

It's best to have your tools with you. If you don't, you're apt to find something you didn't expect and get discouraged." I want to suggest that to write to your best abilities, it behooves you to construct your own toolbox and then build up enough muscle so you can carry it with you. Then, instead of looking at a hard job and getting discouraged, you will perhaps seize the correct tool and get immediately to work.

The FMSF achieved prominence partly as a response to increased possibilities for women to institute criminal or civil proceedings that relate to historical abuse, and women do not often take their abusers to court. The foundation's framing of abuse serves an ulterior strategic purpose of constructing a narrative position that isolates the incest survivor in an adversarial setting of interpreter distrust and challenged.

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

But in this latter event the cause probably lies in a lack of self-confidence due to early misfortune. The man who feels himself unloved may take various attitudes as a result. He may make desperate efforts to win affection, probably by means of exceptional acts of kindness. In this, however, he is very likely to be unsuccessful, since the motive of the kindnesses is easily perceived by their beneficiaries, and human nature is so constructed that it gives affection most readily to those who seem least to demand it. The man, therefore, who endeavors to purchase affection by benevolent actions becomes disillusioned by experience of human ingratitude. It never occurs to him that the affection which he is trying to buy is of far more value than the material benefits which he offers as its price, and yet the feeling that this is so is at the basis of his actions.

Motivation, inspiration were not the problem; on the contrary I was always cheerful and workmanlike at the typewriter and had never suffered from what’s called writer’s block; I didn’t believe in it. The problem, if anything, was precisely the opposite. I had too much to write: too many fine and miserable buildings to construct and streets to name and clock towers to set chiming, too many characters to raise up from the dirt like flowers whose petals I peeled down to the intricate frail organs within, too many terrible genetic and fiduciary secrets to dig up and bury and dig up again, too many divorces to grant, heirs to disinherit, trysts to arrange, letters to misdirect into evil hands, innocent children to slay with rheumatic fever, women to leave unfulfilled and hopeless, men to drive to adultery and theft, fires to ignite at the hearts of ancient houses.

The uncontrolled, ungoverned use of thought and feeling has brought about all kinds of discord, sickness and distress. Few, however, believe this, and keep going on and on continually creating by their ungoverned thought and desire, chaos in their worlds; when they could as easily as a breath face about, using their thought constructively with the motive power of Divine Love, and build for themselves a Perfect Paradise within the period of two years.

Any idea of separation is bondage. True liberation of the mind is in non-differentiation. And in the pursuit of breaking free from all the shackles of such man-made bondages, science is the most effective tool we have till this date. But in order to bring out all its effectiveness into the human society, it must be sweetened first with the touch of philosophy. Science without Philosophy leads to chaos. Philosophy without Science leads to nowhere. Only together they can construct a better world.

AI makers tend to believe intelligent systems will only do what they’re programmed to do. But Omohundro says they’ll do that, but lots more, too, and we can know with some precision how advanced AI systems will behave. Some of that behavior is unexpected and creative. It’s embedded in a concept that’s so alarmingly simple that it took insight like Omohundro’s to spot it: for a sufficiently intelligent system, avoiding vulnerabilities is as powerful a motivator as explicitly constructed goals and subgoals.

Paul was an attorney. And this was what his as yet brief career in the law had done to his brain. He was comforted by minutiae. His mortal fears could be assuaged only by an encyclopedic command of detail. Paul was a professional builder of narratives. He was a teller of concise tales. His work was to take a series of isolated events and, shearing from them their dross, craft from them a progression. The morning’s discrete images—a routine labor, a clumsy error, a grasping arm, a crowded street, a spark of fire, a blood-speckled child, a dripping corpse—could be assembled into a story. There would be a beginning, a middle, and an end. Stories reach conclusions, and then they go away. Such is their desperately needed magic. That day’s story, once told in his mind, could be wrapped up, put aside, and recalled only when necessary. The properly assembled narrative would guard his mind from the terror of raw memory. Even a true story is a fiction, Paul knew. It is the comforting tool we use to organize the chaotic world around us into something comprehensible. It is the cognitive machine that separates the wheat of emotion from the chaff of sensation. The real world is overfull with incidents, brimming over with occurrences. In our stories, we disregard most of them until clear reason and motivation emerge. Every story is an invention, a technological device not unlike the very one that on that morning had seared a man’s skin from his bones. A good story could be put to no less dangerous a purpose. As an attorney, the tales that Paul told were moral ones. There existed, in his narratives, only the injured and their abusers. The slandered and the liars. The swindled and the thieves. Paul constructed these characters painstakingly until the righteousness of his plaintiff—or his defendant—became overwhelming. It was not the job of a litigator to determine facts; it was his job to construct a story from those facts by which a clear moral conclusion would be unavoidable. That was the business of Paul’s stories: to present an undeniable view of the world. And then to vanish, once the world had been so organized and a profit fairly earned.

collective violence is almost always motivated by the perpetrators and their base of supporters responding to what they see as injustice, and pursuing a form of justice for themselves. It is perpetuated, in much the same way, by the perception that what they are doing, while it might otherwise have been immoral, is justified. Such violence is not typically caused by an absence of, or lack of attention to, justice and morality. It is, instead, caused by the direct and overriding pursuit of a misdirected view of morality and justice, constructed as justification in the minds of the perpetrators.

Becoming accomplished at what you do is no easy task, nor is the goal reached in a day. The process is time consuming, requires dedication, innovative ideas, meticulous strategizing and can be quite tedious at times. For many, the ultimate objective is to challenge the status quo, change the game, chart unexplored territory, and set a new standard of excellence. Sometimes hitting those marks is its own reward. Seeing others apply your blueprint to construct their own path to success is even more fulfilling. Leaders are motivated by believers! Bask in the imitation of others. After all, it is the highest form of flattery!

What emerges here is that the rabbis, in dwelling as much as they did on the concerns of this world, were motivated by a vision that they constructed quite deliberately. They believed that the best hope for the Jewish people to overcome their dire circumstances was to engage in the world as it was, not to retreat from it. As we will see in the next chapter, that vision helped Jews survive not just up to the year 1000 but in the late medieval and early modern periods as well, and once the modern period arrived, the same vision prepared them to achieve immense success when they were invited to become part of Western society.

Guilt plays a pro-social function in strengthening relationships; it encourages taking responsibility, motivates amendatory behaviors such as apology or confession, leads to higher quality solutions to crises and is associated with more constructive anger management … Guilt is also associated with positive empathy and the ability to acknowledge and understand others’ points of view. In contrast shame is associated with responses that are injurious to social relationships… Shame, too, seems to be a driving force in traumatized behavior. Negotiation feels like a defeat, a reminder of the earlier violation. Giving in, adjusting, and changing feel life-threatening. Difference, as to the Supremacist, becomes a threat.

Following nature means following the facts. It means getting the facts about the physical and social world we inhabit, and the facts about our situation in it—our own powers, relationships, limitations, possibilities, motives, intentions, and endeavors—before we deliberate about normative matters. It means facing those facts—accepting them for exactly what they are, no more and no less—before we draw normative conclusions from them. It means doing ethics from the facts—constructing normative propositions a posteriori. It means adjusting those normative propositions to fit changes in the facts, and accepting those adjustments for exactly what they are, no more and no less. And it means living within the facts—within the realm of actual rather than hypothetical norms.

If we ourselves are clear as to exactly what is meant by taking responsibility for oneself, we will understand that it is hard, if not impossible, for any neurotic to assume it. It means in the first place to acknowledge in a matter-of-fact way—to oneself and others—that such-and-such were one's intentions, one's words or one's actions, and to be willing to take the consequences. This would be the opposite of lying or of putting the blame on others. To take responsibility for himself in this sense would be hard for the neurotic because as a rule he does not know what he is doing or why he is doing it and has a keen subjective interest in not knowing. That is why he often tries to wriggle out by denying, forgetting, belittling, inadvertently supplying other motivations, feeling misunderstood, or getting confused.

14 Ways to Become an Incredible Listener 1. Be present and provide your undivided attention. 2. Seek first to understand, then to be understood. 3. Listen attentively and respond appropriately. 4. Minimize or eliminate distractions. 5. Focus your attention and energy with singleness of purpose on what the other person is saying. 6. Quiet your mind and suspend your thoughts to make room in your head to hear what is said—in the moment! 7. Ask questions and demonstrate empathy. 8. Use your body language and nonverbal cues constructively and pay attention to theirs. 9. Follow the rhythm of their speech; hear their tone. 10. Repeat and summarize what you have heard them say to confirm understanding. 11. Be open-minded and non-defensive. 12. Respond rather than react. 13. Be respectful, calm, and positive. 14. Try to resolve conflicts, not win them.

The American novel claims to find its unity in reducing man either to elementals or to his external reactions and to his behavior. It does not choose feelings or passions to give a detailed description of, such as we find in classic French novels. It rejects analysis and the search for a fundamental psychological motive that could explain and recapitulate the behavior of a character. This is why the unity of this novel form is only the unity of the flash of recognition. Its technique consists in describing men by their outside appearances, in their most casual actions, of reproducing, without comment, everything they say down to their repetitions, and finally by acting as if men were entirely defined by their daily automatisms. On this mechanical level men, in fact, seem exactly alike, which explains this peculiar universe in which all the characters appear interchangeable, even down to their physical peculiarities. This technique is called realistic only owing to a misapprehension. In addition to the fact that realism in art is, as we shall see, an incomprehensible idea, it is perfectly obvious that this fictitious world is not attempting a reproduction, pure and simple, of reality, but the most arbitrary form of stylization. It is born of a mutilation, and of a voluntary mutilation, performed on reality. The unity thus obtained is a degraded unity, a leveling off of human beings and of the world. It would seem that for these writers it is the inner life that deprives human actions of unity and that tears people away from one another. This is a partially legitimate suspicion. But rebellion, which is one of the sources of the art of fiction, can find satisfaction only in constructing unity on the basis of affirming this interior reality and not of denying it. To deny it totally is to refer oneself to an imaginary man.

But unlike naïve Marxians, we do not believe that economic interests alone drive change. Change is often affected by the evolution of ideas, and particularly of overarching beliefs.54 Once the Enlightenment notion that “all men are created equal” was accepted (however that idea came to be accepted, whatever the drivers), it was no surprise that it evolved in directions that brought within its ambit women and slaves. Given these beliefs, it would be hard to preserve the slavery system, in spite of the economic interests in preserving slavery—and even though motivated interests may have played a role in the creation and spread of the racial “construct” in the first place.55 The uber-ideology of the Enlightenment—the questioning of authority and the belief in meritocracy, the notion that change is possible and desirable, the respect extended to science and technology—have created preconditions that are favorable to the creation of a learning society and to learning institutions (firms)

This book festival...grew to attract thousands of visitors every year. Now they felt like they needed a new purpose. The festival’s continuing existence felt assured. What was it for? What could it do? How could it make itself count? The festival’s leadership reached out to me for advice on these questions. What kind of purpose could be their next great animating force? Someone had the idea that the festival’s purpose could be about stitching together the community. Books were, of course, the medium. But couldn’t an ambitious festival set itself the challenge of making the city more connected? Couldn’t it help turn strong readers into good citizens? That seemed to me a promising direction—a specific, unique, disputable lodestar for a book festival that could guide its construction...We began to brainstorm. I proposed an idea: Instead of starting each session with the books and authors themselves, why not kick things off with a two-minute exercise in which audience members can meaningfully, if briefly, connect with one another? The host could ask three city- or book-related questions, and then ask each member of the audience to turn to a stranger to discuss one of them. What brought you to this city—whether birth or circumstance? What is a book that really affected you as a child? What do you think would make us a better city? Starting a session with these questions would help the audience become aware of one another. It would also break the norm of not speaking to a stranger, and perhaps encourage this kind of behavior to continue as people left the session. And it would activate a group identity—the city’s book lovers—that, in the absence of such questions, tends to stay dormant. As soon as this idea was mentioned, someone in the group sounded a worry. “But I wouldn’t want to take away time from the authors,” the person said. There it was—the real, if unspoken, purpose rousing from its slumber and insisting on its continued primacy. Everyone liked the idea of “book festival as community glue” in theory. But at the first sign of needing to compromise on another thing in order to honor this new something, alarm bells rang. The group wasn’t ready to make the purpose of the book festival the stitching of community if it meant changing the structure of the sessions, or taking time away from something else. Their purpose, whether or not they admitted it, was the promotion of books and reading and the honoring of authors. It bothered them to make an author wait two minutes for citizens to bond. The book festival was doing what many of us do: shaping a gathering according to various unstated motivations, and making half-hearted gestures toward loftier goals.

I read Dickens and Shakespear without shame or stint; but their pregnant observations and demonstrations of life are not co-ordinated into any philosophy or religion: on the contrary, Dickens's sentimental assumptions are violently contradicted by his observations; and Shakespear's pessimism is only his wounded humanity. Both have the specific genius of the fictionist and the common sympathies of human feeling and thought in pre-eminent degree. They are often saner and shrewder than the philosophers just as Sancho-Panza was often saner and shrewder than Don Quixote. They clear away vast masses of oppressive gravity by their sense of the ridiculous, which is at bottom a combination of sound moral judgment with lighthearted good humor. But they are concerned with the diversities of the world instead of with its unities: they are so irreligious that they exploit popular religion for professional purposes without delicacy or scruple (for example, Sydney Carton and the ghost in Hamlet!): they are anarchical, and cannot balance their exposures of Angelo and Dogberry, Sir Leicester Dedlock and Mr Tite Barnacle, with any portrait of a prophet or a worthy leader: they have no constructive ideas: they regard those who have them as dangerous fanatics: in all their fictions there is no leading thought or inspiration for which any man could conceivably risk the spoiling of his hat in a shower, much less his life. Both are alike forced to borrow motives for the more strenuous actions of their personages from the common stockpot of melodramatic plots; so that Hamlet has to be stimulated by the prejudices of a policeman and Macbeth by the cupidities of a bushranger. Dickens, without the excuse of having to manufacture motives for Hamlets and Macbeths, superfluously punt his crew down the stream of his monthly parts by mechanical devices which I leave you to describe, my own memory being quite baffled by the simplest question as to Monks in Oliver Twist, or the long lost parentage of Smike, or the relations between the Dorrit and Clennam families so inopportunely discovered by Monsieur Rigaud Blandois. The truth is, the world was to Shakespear a great "stage of fools" on which he was utterly bewildered. He could see no sort of sense in living at all; and Dickens saved himself from the despair of the dream in The Chimes by taking the world for granted and busying himself with its details. Neither of them could do anything with a serious positive character: they could place a human figure before you with perfect verisimilitude; but when the moment came for making it live and move, they found, unless it made them laugh, that they had a puppet on their hands, and had to invent some artificial external stimulus to make it work.

THOUGHTS WHICH ARE MIXED WITH ANY OF THE FEELINGS OF EMOTIONS, CONSTITUTE A "MAGNETIC" FORCE WHICH ATTRACTS, FROM THE VIBRATIONS OF THE ETHER, OTHER SIMILAR, OR RELATED THOUGHTS. A thought thus "magnetized" with emotion may be compared to a seed which, when planted in fertile soil, germinates, grows, and multiplies itself over and over again, until that which was originally one small seed, becomes countless millions of seeds of the SAME BRAND! The ether is a great cosmic mass of eternal forces of vibration. It is made up of both destructive vibrations and constructive vibrations. It carries, at all times, vibrations of fear, poverty, disease, failure, misery; and vibrations of prosperity, health, success, and happiness, just as surely as it carries the sound of hundreds of orchestrations of music, and hundreds of human voices, all of which maintain their own individuality, and means of identification, through the medium of radio. From the great storehouse of the ether, the human mind is constantly attracting vibrations which harmonize with that which DOMINATES the human mind. Any thought, idea, plan, or purpose which one holds in one's mind attracts, from the vibrations of the ether, a host of its relatives, adds these "relatives" to its own force, and grows until it becomes the dominating, MOTIVATING MASTER of the individual in whose mind it has been housed.

The world can be validly construed as a forum for action, as well as a place of things. We describe the world as a place of things, using the formal methods of science. The techniques of narrative, however – myth, literature, and drama – portray the world as a forum for action. The two forms of representation have been unnecessarily set at odds, because we have not yet formed a clear picture of their respective domains. The domain of the former is the 'objective world' – what is, from the perspective of intersubjective perception. The domain of the latter is 'the world of value' – what is and what should be, from the perspective of emotion and action. The world as forum for action is 'composed,' essentially, of three constituent elements, which tend to manifest themselves in typical patterns of metaphoric representation. First is unexplored territory – the Great Mother, nature, creative and destructive, source and final resting place of all determinate things. Second is explored territory – the Great Father, culture, protective and tyrannical, cumulative ancestral wisdom. Third is the process that mediates between unexplored and explored territory – the Divine Son, the archetypal individual, creative exploratory 'Word' and vengeful adversary. We are adapted to this 'world of divine characters,' much as the 'objective world.' The fact of this adaptation implies that the environment is in 'reality' a forum for action, as well as a place of things. Unprotected exposure to unexplored territory produces fear. The individual is protected from such fear as a consequence of 'ritual imitation of the Great Father' – as a consequence of the adoption of group identity, which restricts the meaning of things, and confers predictability on social interactions. When identification with the group is made absolute, however – when everything has to be controlled, when the unknown is no longer allowed to exist – the creative exploratory process that updates the group can no longer manifest itself. This 'restriction of adaptive capacity' dramatically increases the probability of social aggression and chaos. Rejection of the unknown is tantamount to 'identification with the devil,' the mythological counterpart and eternal adversary of the world-creating exploratory hero. Such rejection and identification is a consequence of Luciferian pride, which states: all that I know is all that is necessary to know. This pride is totalitarian assumption of omniscience – is adoption of 'God’s place' by 'reason' – is something that inevitably generates a state of personal and social being indistinguishable from hell. This hell develops because creative exploration – impossible, without (humble) acknowledgment of the unknown – constitutes the process that constructs and maintains the protective adaptive structure that gives life much of its acceptable meaning. 'Identification with the devil' amplifies the dangers inherent in group identification, which tends of its own accord towards pathological stultification. Loyalty to personal interest – subjective meaning – can serve as an antidote to the overwhelming temptation constantly posed by the possibility of denying anomaly. Personal interest – subjective meaning – reveals itself at the juncture of explored and unexplored territory, and is indicative of participation in the process that ensures continued healthy individual and societal adaptation. Loyalty to personal interest is equivalent to identification with the archetypal hero – the 'savior' – who upholds his association with the creative 'Word' in the face of death, and in spite of group pressure to conform. Identification with the hero serves to decrease the unbearable motivational valence of the unknown; furthermore, provides the individual with a standpoint that simultaneously transcends and maintains the group.

We believe that the caregiver’s capacity to observe the moment-to-moment changes in the child’s mental state is critical in the development of mentalizing capacity. The caregiver’s perception of the child as an intentional being lies at the root of sensitive caregiving, which attachment theorists view as the cornerstone of secure attachment (Ainsworth et al. 1978; Bates, Maslin, and Frankel 1985; Belsky and Isabella 1988; Egeland and Farber 1984; Grossmann, Grossmann, Spangler, Suess, and Unzner 1985; Isabella 1993; Isabella and Belsky 1991). Secure attachment, in its turn, provides the psychosocial basis for acquiring an understanding of mind. The secure infant feels safe in making attributions of mental states to account for the behavior of the caregiver. In contrast the avoidant child shuns to some degree the mental state of the other, while the resistant child focuses on its own state of distress, to the exclusion of close intersubjective exchanges. Disorganized infants may represent a special category: hypervigilant of the caregiver’s behavior, they use all cues available for prediction; they may be acutely sensitized to intentional states and thus may be more ready to construct a mentalized account of the caregiver’s behavior. We would argue (see below) that in such children mentalization may be evident, but it does not have the central role in self-organization that characterizes securely attached children. We believe that what is most important for the development of mentalizing self-organization is the exploration of the mental state of the sensitive caregiver, which enables the child to find in the caregiver’s mind (that is, in the hypothetical representation of her mind that he constructs to explain her behavior toward him) an image of himself as motivated by beliefs, feelings, and intentions. In contrast, what the disorganized child is scanning for so intently is not the representation of his own mental states in the mind of the other, but the mental states of that other that threaten to undermine his own self.

Gandhian nonviolence as interpreted in Næss: 1. The character of the means used in a group struggle determines the character of the results. 2. In a group struggle you can keep the goal-directed motivation and the ability to work effectively for the realization of the goal stronger than the destructive, violent tendencies, and the tendencies to passivity, despondency, or destruction, only by making a constructive program part of your campaign and by giving all phases of your struggle, as far as possible a positive character. 3. Short-term violence contradicts long-term universal reduction of violence. 4. You can give a struggle a constructive character only if you conceive of it and carry it out as a struggle in favour of living beings and certain values, thus eventually fighting antagonisms, not antagonists. 5. It increases your understanding of the conflict, of the participants, and of your own motivation, to live together with the participants, especially with those for whom you primarily fight. The most adequate form for living together is that of jointly doing constructive work. 6. If you live together with those for whom you primarily struggle and do constructive work with them, this will create a natural basis for trust and confidence in you. 7. All human (and non-human) beings have long-term interests in common. 8. Cooperation on common goals reduces the chance that the actions and attitudes of the participants in the conflict will become violent. 9. You invite violence from your opponent by humiliating or provoking him. 10. Thorough understanding of the relevant facts and factors increases the chance of a nonviolent realization of the goals of your campaign. 11. Incompleteness and distortion in your description of your case and the plans for your struggle reduce the chance of a nonviolent realization of your goals 12. Secrecy reduce the chance of a nonviolent realization of your goals. 13. You are less likely to take a violent attitude, the better you make clear to yourself the essential points in your cause and your struggle. 14. Your opponent is less likely to use violent means the better he understands your conduct and your case. 15. There is a strong disposition in every opponent such that wholehearted, intelligent, strong, and persistent appeal in favour of a good cause is able ultimately to convince him. 16. Mistrust stems from misjudgement, especially of the disposition of your opponent to answer trust with trust, mistrust with mistrust. 17. The tendency to misjudge and misunderstand your opponent and his case in an unfavourable direction increases his and your tendency to resort to violence. 18. You win conclusively when you turn your opponent into a believer and supporter of your case.

You are a thinker. I am a thinker. We think that all human beings are thinkers. The amazing fact is that we tend to think against artificial intelligence — that various kind of computers or artificial robots can think, but most of us never cast any doubt on human thinking potential in general. If during natural conservation with human any computer or artificial robot could generate human-like responses by using its own ‘brain’ but not ready-form programming language which is antecedently written and included in the brain design and which consequently determine its function and response, then that computer or artificial robot would unquestionably be acknowledged as a thinker as we are. But is it absolutely true that all humans are capable of using their own brain while interpreting various signals and responding them? Indeed, religion or any other ideology is some kind of such program which is written by others and which determines our vision, mind and behavior models, depriving us of a clear and logical thinking. It forces us to see the world with its eyes, to construct our mind as it says and control our behavior as it wants. There can be no freedom, no alternative possibilities. You don’t need to understand its claims, you need only believe them. Whatever is unthinkable and unimaginable for you, is said higher for your understanding, you cannot even criticise what seems to be illogical and absurd for you. The unwritten golden rule of religion and its Holy Scripture is that — whatever you think, you cannot contradict what is written there. You can reconcile what is illogical and absurd in religion with logic and common sense, if it is possible, if not, you should confine your thinking to that illogicality and absurdity, which in turn would make you more and more a muddled thinker. For instance, if it is written there that you should cut head or legs of anyone who dare criticize your religion and your prophet, you should unquestionably believe that it is just and right punishment for him. You can reason in favor of softening that cruel image of your religion by saying that that ‘just and right punishment’ is considered within religious community, but not secular society. However, the absurdity of your vision still remains, because as an advocate of your religion you dream of its spread all over the world, where the cruel and insane claims of your religion would be the norm and standard for everyone. If it is written there that you can sexually exploit any slave girl or woman, especially who doesn’t hold your religious faith or she is an atheist, you should support that sexual violence without any question. After all of them, you would like to be named as a thinker. In my mind, you are a thinker, but a thinker who has got a psychological disorder. It is logical to ask whether all those ‘thinkers’ represent a potential danger for the humanity. I think, yes. However, we are lucky that not all believers would like to penetrate into deeper ‘secrets’ of religion. Many of them believe in God, meditate and balance their spiritual state without getting familiar with what is written in holy scriptures or holding very vague ideas concerning their content. Many believers live a secular life by using their own brain for it. One should love anybody only if he thinks that he should love him/her; if he loves him/her because of God, or religious claims, he can easily kill him/her once because of God, or religious claims, too. I think the grave danger is the last motive which religion cause to arise.

A motivational love collapses itself as the poorly constructed objects. Of course, no one bothers and regrets such love.

We all deserve a degree of criticism, but we all are also worthy of constructive feedback.

14. Motivate yourself into action: Be your own cheerleader. Look for the good in every situation. Focus on the solution rather than the problem. Always be optimistic and constructive.

It is this heightened state that may produce several relatively new phenomena in childhood today. As the clinical psychologist Catherine Steiner-Adair,10 the author of The Big Disconnect: Protecting Childhood and Family Relationships in the Digital Age, observes, the most commonly heard complaint when children are asked to go off-line is “I’m bored.” Confronted with the dazzling possibilities for their attention on a nearby screen, young children quickly become awash with, then accustomed to, and ever so gradually semi-addicted to continuous sensory stimulation. When the constant level of stimulation is taken away, the children respond predictably with a seemingly overwhelming state of boredom. “I’m Bored.” There are different kinds of boredom. There is a natural boredom that is part of the woof of childhood that can often provide children with the impetus to create their own forms of entertainment and just plain fun. This is the boredom that Walter Benjamin described years ago as the “dream bird that hatches the egg of experience.”11 But there may also be an unnatural, culturally induced, new form of boredom that follows too much digital stimulation. This form of boredom may de-animate children in such a fashion as to prevent them from wanting to explore and create real-world experiences for themselves, particularly outside their rooms, houses, and schools. As Steiner-Adair wrote, “If they become addicted to playing on screens,12 children will not know how to move through that fugue state they call boredom, which is often a necessary prelude to creativity.” It would be an intellectual shame to think that in the spirit of giving our children as much as we can through the many creative offerings of the latest, enhanced e-books and technological innovations, we may inadvertently deprive them of the motivation and time necessary to build their own images of what is read and to construct their own imaginative off-line worlds that are the invisible habitats of childhood. Such cautions are neither a matter of nostalgic lament nor an exclusion of the powerful, exciting uses of the child’s imagination fostered by technology. We will return to such uses a little later. Nor should worries over a “lost childhood” be dismissed as a cultural (read Western) luxury. What of the real lost childhoods? one might ask, in which the daily struggle to survive trumps everything else? Those children are never far from my thoughts or my work every day of my life.

A cute example from Rich Burlew’s online comic The Order of the Stick: a girl allied with the bad guys explains why she hangs out with the undead: Look, everyone knows that the undead are the antithesis of life, right? Except people are jerks. Lying, untrustworthy jackasses, every one of them. Everyone knows this, too. So logically, undead must be the opposite of that: caring, sensitive honest souls who are oppressed by the living majority and their negative stereotypes. It’s not deep— she is a comic strip character— but she has a reasonable motivation, something we can sympathize with.

Failure, when taken constructively is a great source of self-knowledge. - I Love Myself

This was a startup. We worked 70 to 80 hours per week. We had the vision. We had the motivation. We had the will. We had the energy. We had the expertise. We had equity. We had dreams of being millionaires. We were full of shit. The C code poured out of every orifice of our bodies. We slammed it here, and shoved it there. We constructed huge castles in the air. We had processes, and message queues, and grand, superlative architectures. We wrote a full seven-layer ISO communications stack from scratch—right down to the data link layer. We wrote GUI code. GOOEY CODE! OMG! We wrote GOOOOOEY code. I personally wrote a 3000-line C function named gi(); its name stood for Graphic Interpreter. It was a masterpiece of goo. It was not the only goo I wrote at Clear, but it was my most infamous. Architecture? Are you joking? This was a startup. We didn’t have time for architecture. Just code, dammit! Code for your very lives!

A house can have integrity, just like a person," said Roark, "and just as seldom." "In what way?" "Well, look at it. Every piece of it is there because the house needs it - and for no other reason. You see it from here as it is inside. The rooms in which you'll live made the shape. The relation of masses was determined by the distribution of space within. The ornament was determined by the method of construction, an emphasis on the principle that makes it stand. You can see each stress, each support that meets it. Your own eyes go through a structural process when you look at the house, you can follow each step, you see it rise, you know what made it and why it stands. But you've seen buildings with columns that support nothing, with purposeless cornices, with pilasters, mouldings, false arches, false windows. You've seen buildings that look as if they contained a single large hall, they have solid columns and single, solid windows six floors high. But you enter and find six stories inside. Or buildings that contain a single hall, but with a facade cut up into floor lines, band courses, tiers of windows. Do you understand the difference? Your house is made by its own needs. Those others are made by the need to impress. The determining motive of your house is in the house. The determining motive of the other is in the audience." "Do you know that that's what I've felt in a way? I've felt that when I move into this house, I'll have a new sort of existence, and even my simple daily routine will have a kind of honesty or dignity that I can't quite define. Don't be astonished if I tell you that I feel as if I'll have to live up to that house." "I intended that," said Roark. "And, incidentally, thank you for all the thought you seem to have taken about my comfort. There are so many things I notice that had never occurred to me before, but you've planned them as if you knew all my needs. For instance, my study is the room I'll need most and you've given it the dominant spot - and, incidentally, I see where you've made it the dominant mass from the outside, too. And then the way it connects with the library, and the living room well out of my way, and the guest rooms where I won't hear too much of them - and all that. You were very considerate of me." "You know," said Roark, "I haven't thought of you at all. I thought of the house." He added: "Perhaps that's why I knew how to be considerate of you.

Regardless of how low a person stoops, it is never too late to uncover a redemptive epiphany. Can I mine an inspirational ray of motivation from my darkest thoughts that allows me to confront the commonplace disorders and tragic interruptions of life? What physical, mental, and emotional strumming make up the tinderbox that produces the moral tension that gives meaning to the life of an ordinary person? Amongst the chaos, confusion, and compromises that mark existence, how do we go about understanding ourselves? How do we become in touch with our personal band of raw emotions? Does self-transformation commence by admitting illicit impulses, irrational thoughts, disturbing habits, mythic misgivings, and stinted worldview? Do we learn through deconstructing our maverick experiences or through intellectual abstraction? In order to move forward in life, is it sometimes necessary to dissect ourselves? Would it prove helpful systematically to take apart nightmarish experiences that seemly never let go of a person?

Fear of "anything nuclear" could stop LFTRs from being built, even though deaths and cancers and disease from all nuclear accidents combined since 1945, major and minor, is less than the deaths produced each year by coal plants. And LFTRs would have better safety and less waste than current nuclear reactors. "The utilities do not have an inherent motive, beyond an unproven profit profile, to make the leap... the large manufacturers, such as Westinghouse, have already made deep financial commitments to a different technology, massive light-water reactors, a technology of proven soundness that has already been certified by the NRC for construction and licensing. Among experts in the policy and technology of nuclear power, one hears that large nuclearplant technology has already arrived

An entire life, lavishly colored with ecstasies and agonies, is exclusively born from the functional expression of neurochemistry. Every time that we sob in sorrow or laugh in joy, we do so, steered by a glorious storm of hormonal interplay within the deepest parts of our mind. And with each drop of tear that we shed in our times of excruciating pain, our brain constructs majestic new cellular connections to aid in the pursuit of our passion - in the pursuit of truth.

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Barry Schlenker’s self-identity theory (1982) asserts that self-presentation is an attempt to control information about your identity before real or imagined audiences—including yourself. People try to provide explanations of their own conduct; they try to construct an identity that is satisfying to themselves and that explains their behavior in a favorable light. One of the criteria of a good explanation is believability; that is, explanations must fit with existing knowledge. Schlenker argues that people are not motivated to attain cognitive consistency as an end in itself; rather, they need to provide a believable and self -beneficial account of their conduct, and consistency is a by-product of that. The need to provide explanations for your conduct results in the construction of an internally consistent view of reality.

As A and B interact, in whatever manner, typifications will be produced quite quickly. A watches B perform. He attributes motives to B’s actions and, seeing the actions recur, typifies the motives as recurrent. As B goes on performing, A is soon able to say to himself, “Aha, there he goes again.” At the same time, A may assume that B is doing the same thing with regard to him. From the beginning, both A and B assume this reciprocity of typificatíon. In the course of their interaction these typifications will be expressed in specific patterns of conduct. That is, A and B will begin to play roles vis-à-vis each other. This will occur even if each continues to perform actions different from those of the other. The possibility of taking the role of the other will appear with regard to the same actions performed by both. That is, A will inwardly appropriate B’s reiterated roles and make them the models for his own role-playing. For example, B’s role in the activity of preparing food is not only typified as such by A, but enters as a constitutive element into A’s own food-preparation role. Thus a collection of reciprocally typified actions will emerge, habitualized for each in roles, some of which will be performed separately and some in common.22 While this reciprocal typification is not yet institutionalization (since, there only being two individuals, there is no possibility of a typology of actors), it is clear that institutionalization is already present in nucleo. At

Flotsam Some people figuratively, although sometimes literately, washed up on the barren beaches of West Africa because they were unwelcome in most other countries. Adventurers, seamen, construction contractors, military mercenaries, as well as missionaries and professional government employees, found themselves here. Money was frequently the motivating factor for people who came to this third world country and most of the typical tropical tramps I knew were involved in the many unsavory activities going on. The dank weather which is usually heavy with moisture from May until October, with a short reprieve of a week or two in July or August, contributed to the bleak attitude people had. What passes for a dry season lasts from November through April with the least likely chance of rain in December and January. The frequent heavy showers and rainstorms make Liberia and Sierra Leone the wettest climatic region in Africa. One way or another, everyone was always wet…. This in turn attributed to the heavy drinking and it was said that if the moisture didn't come from the sky it certainly came from the pores... Generally speaking in West Africa near the Equator the climate is tropical, hot and humid all year round! There were numerous meeting places or drinking holes for the expats. Guaranteed, there was no way any of us would be able to survive the conditions of West Africa without occasionally imbibing, which in reality we did constantly. The most popular bars for Europeans, which in Liberia included Americans, were run by foreigners to the country and these included the more upscale American Hotel and the old Ducor Hotel, near the Cape Mesurado Lighthouse on Mamba Point.

Kitty, I hope... I do hope you feel that you can trust me, like you would your father.” He circled his thumb along the top of her hand, undoing the stone wall she’d so carefully constructed to guard her heart. “We are true friends, are we not?” Friends. “Aye.” “Friends confide in one another, do they not?” A frown pulled down at her mouth, for surely he had a motive in asking such questions. But what?  The gentleness in his eyes, though still present, moved aside to allow for deep earnest as the muscles in his jaw flexed. He asked again. “Do they not?” Kitty nodded, pretending she didn’t notice every nuance of his expression. “Aye.” He leaned forward, urgency coating his timbre. Gently holding tighter to her hand, he almost whispered. “I need to know what happened the night you were attacked.” “What?” she breathed. He could not be serious. “Kitty, I am done pretending I don’t know something is wrong. Who is doing this to you?” Squirming, Kitty fought to keep her breath relaxed. “Who is... who is doing what?” “Kitty.” He moved to the edge of the bed. “I only wish to help you, you must know that. I will protect you, I vow it—only you must trust me.” Tears welled, blurring the wound along his eye. She had been the cause of that and despite her desires to trust, his safety trumped all. “I cannot tell you.” Her voice was flat as the words hopped from her mouth before she could stop them. He stilled, his posture pulling back. “And why not?” She tugged her hand free from his, instantly aching from the vacancy that replaced the warmth of his touch. “Do not ask me.” “Why, Kitty?” His brow pinched and his mouth stayed open as if more protests prepared to be spoken. Her throat swelled until it nearly clogged off the air that reached down for her lungs. She swallowed a groan and turned away. “It is not for you to know.” “It is for me to know.”  The compulsion to open her mouth and expel the awful truth she kept hidden was enough to make acid once again inch upward. She clenched her eyes shut, fear and hurt raging in her spirit like a tempest. “Please leave me.” “As you wish.” She shot her head in his direction. No, Nathaniel! I didn’t mean it!  He strode toward the door, and stopped, his mouth hard but hazel eyes soft as leather. “If you cannot place your trust in me, Kitty, I pray you will find strength to place it in someone.” With

A positive attitude will stimulate creative thinking and constructive problem-solving.

Pundits across Coruscant were shocked when Senator Amidala (Chommell sector) appeared on Senator Bail Organa (Alderaan)’s committee for transportation of construction materials. No one could have expected Amidala, who has been notoriously flighty and unpredictable since her arrival on Coruscant, to join such a drab-sounding operation, so theories abound as to her motivations or, rather, the motivations of whoever she is operating for. Senator Organa, though thoroughly reputable in his service, is often at odds with the Chancellor. It seems unlikely that Palpatine has set Amidala on the senator from Alderaan to sniff out some scandal. It’s possible that Amidala is seeking to curry favor by finding one. We can only speculate what folly her newfound “interests” will lead her to.

Motivating desire: The “desire for mutual sympathy of sentiments,” which Smith believes all human beings have by nature. Market: What gets exchanged is our personal sentiments and moral judgments. Competition: Because we all want mutual sympathy of sentiments but we cannot all sympathize with everyone’s sentiments, mutual sympathy becomes a sought-after scarce resource. Rules developed: standards of moral judgment and rules determining what Smith calls “propriety” and “merit”—or what we might call virtue and vice, good behavior and bad behavior, and so on. Some of these rules are relatively fixed, like the rules of justice, whereas others, like beneficence, are more variable. Resulting “spontaneous” order: commonly shared standards of morality, moral judgment, manners, and etiquette. Objectivity: the judgment of the impartial spectator, which is constructed inductively on the basis of people’s lived experience with others.

The one principle which has controlled my conduct while a cadet, and which is apparent throughout my narrative, is briefly this: to find, if possible, for every insult or other offence a reason or motive which is consistent with the character of a gentleman. Whenever I have been insulted, or any thing has been done or said to me which might have that construction, I have endeavored to find some excuse, some reason for it, which was not founded on prejudice or on baseness of character or any other ungentlemanly attribute; or, in other words, I wanted to prove that it was not done because of my color. If I could find such a reason—and I have found them—I have been disposed not only to overlook the offence, but to forgive and forget it.

The healing process, in my opinion, is carried out via a sequence of processes abbreviated as AIR; A - Admitting that you're broken. I - Identifying your shattered and distorted areas R - Repairing it with a hopeful and constructive attitude.

In analysis we have to deal with a counterplay of retarding and forward-moving forces, with resistance and incentive. Resistance is a collective term for all the forces within the patient that operate to maintain the status quo. His incentive, on the other hand, is produced by the constructive energy that urges him on toward inner freedom. This is the motive power with which we work and without which we could do nothing. It is the force that helps the patient overcome resistance. It makes his associations productive, thereby giving the analyst a chance for better understanding. It gives him the inner strength to endure the inevitable pain of maturing. It makes him willing to take the risk of abandoning attitudes that have given him a feeling of safety and to make the leap into the unknown of new attitudes toward himself and others.

One way to avoid the design problems encountered by the transcendental meditation researchers would be to keep one of the variables fixed. This could be either the number of meditators or the “target” of consciousness-induced order. Beyond this, as philosopher Evan Fales and sociologist Barry Markovsky of the University of Iowa suggested after reviewing the Maharishi effect, “Presumably, if the material world can be influenced in purposive ways by collective meditation, inanimate detectors could be constructed and placed at varying distances from the collective meditators.”6 This is essentially the approach that we took, although our motivations were based upon a logical extension of laboratory research on mind-matter interactions using random-number generators, and not by the claims of the transcendental meditators. Properties of Consciousness Whatever else consciousness may be, let us suppose that it also has the following properties, derived from a combination of Western and Eastern philosophies.7 The first property is that consciousness extends beyond the individual and has quantum field–like properties, in that it affects the probabilities of events. Second, consciousness injects order into systems in proportion to the “strength” of consciousness present. This is a refinement of quantum physicist Erwin Schrödinger’s observation about one of the most remarkable properties of life, namely, an “organism’s astonishing gift … of ‘drinking orderliness’ from a suitable environment.”8 Third, the strength of consciousness in an individual fluctuates from moment to moment, and is regulated by focus of attention. Some states of consciousness have higher focus than others. We propose that ordinary awareness has a fairly low focus of attention compared to peak states, mystical states, and other nonordinary states.9 Fourth, a group of individuals can be said to have “group consciousness.” Group consciousness strengthens when the group’s attention is focused on a common object or event, and this creates coherence among the group. If the group’s attention is scattered, then the group’s mental coherence is also scattered. Fifth, when individuals in a group are all attending to different things, then the group consciousness and group mental coherence is effectively zero, producing what amounts to background noise. We assume that the maximum degree of group coherence is related in some complicated way to the total number of individuals present in the group, the strength of their common focus of attention, and other psychological, physiological, and environmental factors. Sixth, physical systems of all kinds respond to a consciousness field by becoming more ordered. The stronger or more coherent a consciousness field, the more the order will be evident. Inanimate objects (like rocks) will respond to order induced by consciousness as well as animate ones (like people, or tossed dice), but it is only in the more labile systems that we have the tools to readily detect these changes in order. In sum, when a group is actively focused on a common object, the “group mind” momentarily has the “power to organize,” as Carl Jung put it.10 This leads us to a very simple idea: as the mind moves, so moves matter.

In short, anyone headed to California had to be either highly motivated or highly desperate. Some were both. John Sutter had made it to California from Switzerland in 1839. Fleeing creditors and leaving his wife behind, Sutter had managed to curry favor with the Mexican authorities and started life anew with some land in northern California. From his base on the Rios de los Americanos—American River even before it became one—Sutter had looked to erect a sawmill. A few miles north of the base, Sutter’s hired overseer, James Marshall, had spotted an area that appeared to be the most suitable place. During a routine check of the construction, Marshall saw sparkles in the ground below the trickling water. His camp was notably startled but dismissed the small find of yellow, metallic flakes. After a few days, Marshall took his discovery downriver to his boss. After some investigation using scales and nitric acid, Sutter was convinced: It was gold.

Gurus don’t use anger, harsh words, or fear to inspire their students. They realize that fear is a good motivator in the short term but over the long term it erodes trust. Criticism is lazy communication. It’s not constructive, compassionate, or collaborative. Look for ways to communicate so that the other person can consume, digest, and apply your input effectively. Offer them a “love sandwich” where you deliver a piece of constructive criticism between two tasty slices of positive feedback.

We need to take yet another step in reconsidering mourning: resurrecting and redefining, rather than discarding, the significance of detaching from the dead. Paradoxically, detachment is an integral part of the mature posthumous bond as an adult maintains with a parent. It helps us uncover the essence of the relationship beyond the noise of interaction. I believe that what we disconnect from if we are lucky and effective mourners, is not the relationship with deceased parents per se but rather the way we were embedded in that relationship when they were alive. This new stance permits us to reinterpret the past and expands our understanding of what our parents were in relation to them, enhancing recognition, compassion, and sympathy for all concerned. This type of detachment radically changed my life, and the lives of the people I interviewed, for the better. When we finally see with adult eyes, we can recover as well as discover our parents’ hidden strengths and discard their newly obvious weaknesses. Detachment, the perspective it affords, and the growth it makes possible, is the greatest death benefit of all, and the prerequisite for all the rest. 62 Acting responsibly may not be glamorous, but it matters in the end. 194 Your Prescription for Collecting Death Benefits Four Practices to Cultivate Death Benefits Motivate Anticipate Meditate Activate (includes the Three Steps below) Three Steps to Reap Death Benefits Construct a narrative of your parent’s history Conduct a Psychological Inventory of your parent’s character (Includes the Four Questions below) Seek experiences and relationships to create necessary changes Four Questions for Conducting Your Psychological Inventory What did you get from your parent that you want to keep? What did your parent have that you regret not getting? What did you get from your parent that you want to discard? What did you need that your parent couldn’t provide? 215

We need to take yet another step in reconsidering mourning: resurrecting and redefining, rather than discarding, the significance of detaching from the dead. Paradoxically, detachment is an integral part of the mature posthumous bond as an adult maintains with a parent. It helps us uncover the essence of the relationship beyond the noise of interaction. I believe that what we disconnect from if we are lucky and effective mourners, is not the relationship with deceased parents per se but rather the way we were embedded in that relationship when they were alive. This new stance permits us to reinterpret the past and expands our understanding of what our parents were in relation to them, enhancing recognition, compassion, and sympathy for all concerned. This type of detachment radically changed my life, and the lives of the people I interviewed, for the better. When we finally see with adult eyes, we can recover as well as discover our parents’ hidden strengths and discard their newly obvious weaknesses. Detachment, the perspective it affords, and the growth it makes possible, is the greatest death benefit of all, and the prerequisite for all the rest. 62 Acting responsibly may not be glamorous, but it matters in the end. 194 Your Prescription for Collecting Death Benefits Four Practices to Cultivate Death Benefits Motivate Anticipate Meditate Activate (includes the Three Steps below ) Three Steps to Reap Death Benefits Construct a narrative of your parent’s history Conduct a Psychological Inventory of your parent’s character (Includes the Four Questions below) Seek experiences and relationships to create necessary changes Four Questions for Conducting Your Psychological Inventory What did you get from your parent that you want to keep? What did your parent have that you regret not getting? What did you get from your parent that you want to discard? What did you need that your parent couldn’t provide? 215

We need to take yet another step in reconsidering mourning: resurrecting and redefining, rather than discarding, the significance of detaching from the dead. Paradoxically, detachment is an integral part of the mature posthumous bond as an adult maintains with a parent. It helps us uncover the essence of the relationship beyond the noise of interaction. I believe that what we disconnect from if we are lucky and effective mourners, is not the relationship with deceased parents per se but rather the way we were embedded in that relationship when they were alive. This new stance permits us to reinterpret the past and expands our understanding of what our parents were in relation to them, enhancing recognition, compassion, and sympathy for all concerned. This type of detachment radically changed my life, and the lives of the people I interviewed, for the better. When we finally see with adult eyes, we can recover as well as discover our parents’ hidden strengths and discard their newly obvious weaknesses. Detachment, the perspective it affords, and the growth it makes possible, is the greatest death benefit of all, and the prerequisite for all the rest. 62 Acting responsibly may not be glamorous, but it matters in the end. 194 Your Prescription for Collecting Death Benefits Four Practices to Cultivate Death Benefits 1. Motivate 2. Anticipate 3. Meditate 4. Activate (includes the Three Steps below) Three Steps to Reap Death Benefits 1. Construct a narrative of your parent’s history 2. Conduct a Psychological Inventory of your parent’s character (Includes the Four Questions below) 3. Seek experiences and relationships to create necessary changes Four Questions for Conducting Your Psychological Inventory 1. What did you get from your parent that you want to keep? 2. What did your parent have that you regret not getting? 3. What did you get from your parent that you want to discard? 4. What did you need that your parent couldn’t provide? 215

Substantial evidence demonstrates that in addition to motivating constructive effort, goal setting can induce unethical behavior.

Marriages built on greed and materialism, where individuals seek to exploit each other's wealth, are constructed on shifting sands. God witnesses the intentions of the heart and will not perpetuate unions founded on selfishness and exploitation. True love and commitment are the cornerstones of a blessed union, not financial gain. Such marriages may flourish temporarily, but ultimately, they shall wither and perish under the weight of their own moral bankruptcy.

In the post-World War II era in the United States the shape of the cultural landscape has configured the self of the middle and upper classes into a particular kind of masterful, bounded self: the empty self. By this I mean a self that experiences a significant absence of community, tradition, and shared meaning—a self that experiences these social absences and their consequences “interiorly” as a lack of personal conviction and worth; a self that embodies the absences, loneliness, and disappointments of life as a chronic, undifferentiated emotional hunger. It is this undifferentiated hunger that has provided the motivation for the mindless, wasteful consumerism of the late twentieth century. The post-World War II self thus yearns to acquire and consume as an unconscious way of compensating for what has been lost, and unknowingly it fuels the new consumer-orientated economy: the self is empty, and it strives, desperately, to be filled up.

DisabilityPrideMonth isn't just a celebration; it's a jubilant parade of diversity, resilience, and jaw-dropping achievements from individuals who redefine what's possible every day. It's our time to tip our hats to their strengths, rally for inclusivity, and construct a world where everyone can dazzle. Let's shine a spotlight on their awe-inspiring stories, demolish the barriers holding them back, and sculpt a society where every talent is recognized and celebrated.

most people never learn the art of transmuting their strongest emotions into dreams of a constructive nature.

It is a wonderful thing that here and there in this hard, uncharitable world there should still be left a few rare souls who think no evil. This is the great unworldliness. Love "thinketh no evil," imputes no motive, sees the bright side, puts the best construction on every action. What a delightful state of mind to live in! What a stimulus and benediction even to meet with it for a day!

Over those nine months in 1999, when we were rushing to reboot this broken film, the Braintrust would evolve into an enormously beneficial and efficient entity. Even in its earliest meetings, I was struck by how constructive the feedback was. Each of the participants focused on the film at hand and not on some hidden personal agenda. They argued—sometimes heatedly—but always about the project. They were not motivated by the kinds of things—getting credit for an idea, pleasing their supervisors, winning a point just to say you did—that too often lurk beneath the surface of work-related interactions. The members saw each other as peers. The passion expressed in a Braintrust meeting was never taken personally because everyone knew it was directed at solving problems. And largely because of that trust and mutual respect, its problem-solving powers were immense.

Set the table: Decide exactly what you want. Clarity is essential. Write out your goals and objectives before you begin. Plan every day in advance: Think on paper. Every minute you spend in planning can save you five or ten minutes in execution. Apply the 80/20 Rule to everything: Twenty percent of your activities will account for 80 percent of your results. Always concentrate your efforts on that top 20 percent. Consider the consequences: Your most important tasks and priorities are those that can have the most serious consequences, positive or negative, on your life or work. Focus on these above all else. Practice creative procrastination: Since you can't do everything, you must learn to deliberately put off those tasks that are of low value so that you have enough time to do the few things that really count. Use the ABCDE Method continually: Before you begin work on a list of tasks, take a few moments to organize them by value and priority so you can be sure of working on your most important activities. Focus on key result areas: Identify and determine those results that you absolutely, positively have to get to do your job well, and work on them all day long. The Law of Three: Identify the three things you do in your work that account for 90 percent of your contribution, and focus on getting them done before anything else. You will then have more time for your family and personal life. Prepare thoroughly before you begin: Have everything you need at hand before you start. Assemble all the papers, information, tools, work materials, and numbers you might require so that you can get started and keep going. Take it one oil barrel at a time: You can accomplish the biggest and most complicated job if you just complete it one step at a time. Upgrade your key skills: The more knowledgeable and skilled you become at your key tasks, the faster you start them and the sooner you get them done. Leverage your special talents: Determine exactly what it is that you are very good at doing, or could be very good at, and throw your whole heart into doing those specific things very, very well. Identify your key constraints: Determine the bottlenecks or choke points, internal or external, that set the speed at which you achieve your most important goals, and focus on alleviating them. Put the pressure on yourself: Imagine that you have to leave town for a month, and work as if you had to get all your major tasks completed before you left. Maximize your personal power: Identify your periods of highest mental and physical energy each day, and structure your most important and demanding tasks around these times. Get lots of rest so you can perform at your best. Motivate yourself into action: Be your own cheerleader. Look for the good in every situation. Focus on the solution rather than the problem. Always be optimistic and constructive. Get out of the technological time sinks: Use technology to improve the quality of your communications, but do not allow yourself to become a slave to it. Learn to occasionally turn things off and leave them off. Slice and dice the task: Break large, complex tasks down into bite-sized pieces, and then do just one small part of the task to get started. Create large chunks of time: Organize your days around large blocks of time where you can concentrate for extended periods on your most important tasks. Develop a sense of urgency: Make a habit of moving fast on your key tasks. Become known as a person who does things quickly and well. Single handle every task: Set clear priorities, start immediately on your most important task, and then work without stopping until the job is 100 percent complete. This is the real key to high performance and maximum personal productivity.

For example, Nancy Cantor and Hazel Markus, leading contemporary cognitive motivational theorists, view motivation as a product of self-knowledge. Self-knowledge obviously includes knowledge about one's emotions and their motivational consequences, but for Cantor and Markus motives are products of the self as much as contributors to it. Key to their theory is the notion of a working self, an on-the-fly construction about who we are that reflects who we've been (past selves), and who we want don't want to be (future selves). In contrast to earlier self theorists, such as Alfred Adler, who viewed the self as a static and enduring entity, Cantor and Markus view the self as a dynamic and mutable construction that changes in different situations-we have different goals when at home than when on the job, for example, and the working self in each situation reflects such differences. One's working self is thus a subset of the universe of possible self-concepts that can occur at any one time-it is the subset that is available to the thinking conscious person at a particular moment, and is determined in part by memory and expectation, and in part by the immediate situation. These features of the working self explain how one can have both stable and mutable motives, and how motives can be conflicting or dissonant. The working self is a central part of one's mental apparatus. It influences perception, attention, thinking, memory, retrieval, and storage, and guides action.