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.

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

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

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.

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

Words have the power to destroy and construct a better life

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.

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.

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.

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

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

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.

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.

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.

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.

...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.

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.

In giving that as may be constructive in the experience of the entity at this time, who is to say as to whether an entity has advanced or made use of the opportunities from any given period? Rather it is expedient that there be, by the entity, an analysis of self and self's motives, self's desires; as may be judged by those that are the ideals of the entity, materially, socially, mentally, spiritually. And if the entity has not measured up to that which is its ideal, then the corrections must be within self.

Many people generally think of it as a sincere desire to help the other person to be more realistic, behave in more constructive ways, to help them recognize others as worthwhile, unique individuals, to show that you value the relationship, or to help that person reduce self-destructive behaviors. Our motives are praiseworthy, we are trying to help the other person. Many times what you fail to recognize is that your vision of needed changes rises from your own needs and expectations. Yes, the changes may do all that is needed to make the person more effective and loveable, but the impetus is your need to have him or her be this way—not his or her need. The person did not request or seek your assistance to change, you decided it was necessary and began to work to make him or her accept your vision.

Organizer—Using work breakdown, estimating, and scheduling techniques, determines the complete work effort for the project, the proper sequence of the work activities, when the work will be accomplished, who will do the work, and how much the work will cost. • Point Man—Serves as the central point-of-contact for all oral and written project communications. • Quartermaster—Ensures the project has the resources, materials, and facilities its needs when it needs it. • Facilitator—Ensures that stakeholders and team members who come from different perspectives understand each other and work together to accomplish the project goals. • Persuader—Gains agreement from the stakeholders on project definition, success criteria, and approach; manages stakeholder expectations throughout the project while managing the competing demands of time, cost, and quality; and gains agreement on resource decisions and issue resolution action steps. • Problem Solver—Utilizes root-cause analysis process experience, prior project experiences, and technical knowledge to resolve unforeseen technical issues and to take any necessary corrective actions. • Umbrella—Works to shield the project team from the politics and “noise” surrounding the project, so they can stay focused and productive. • Coach—Determines and communicates the role each team member plays and the importance of that role to the project success, finds ways to motivate each team member, looks for ways to improve the skills of each team member, and provides constructive and timely feedback on individual performances. • Bulldog—Performs the follow-up to ensure that commitments are maintained, issues are resolved, and action items are completed. • Librarian—Manages all information, communications, and documentation involved in the project.

Why It Works: Artificial Advancement Drives Effort Researchers at the USC Marshall School of Business describe the ‘endowed progress effect,’ whereby individuals put greater effort into completing a task they think they have already begun, even if that process is constructed artificially. Through a series of studies, Nunes and Dreze found that the illusion of progress was a powerful motivator – as users felt they’d already started a task, they gained momentum towards completing it.

we each construct our own reality by interpreting the external world on the basis of our unique experiences with it and our beliefs about those experiences.

The world is administered by rich but it is constructed by poor.

I have just initiated a new public field of research which I call: Abrahamology. It is the same discipline that I have been working on, however, this is the first time I am announcing the existence of this platform for the large amount of information and body of knowledge that I was able to generate so far. My motivation is driven by it and for eventually making this theoretical construct stand alongside other disciplines of research, however, using an Islamic (i.e., Strict & Uncompromising Abrahamic Orthodoxy) lens of interpretation. To establish it as a genuine field of study is therefore the path which will mark my future endeavors while presenting, advancing, scrutinizing and validating my assertions. There are no tools of Gematria, Philosophy, Kabbalah, Shamanism, Esotery, Gnosticism, Proselytization, or Synchronicity used, but rather the methods of inquiry which are found in Observation, Useful Knowledge, Debates, Discussions, Mathematics, Alternative (alongside Academia), Science and Reason are those which are utilized.

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

psychological constructs fall under five broad functional domains or systems: negative valence systems (e.g., threat processing), positive valence systems (reward processing), cognitive systems (e.g., attention, perception, memory, working memory, executive function), arousal and regulatory systems (e.g., brain arousal, circadian rhythm, motivation), and social processing systems (e.g., attachment, separation).

No matter how good you are at self-evaluating, asking your peers for help and criticism is incredibly important. Setting up a good productivity-enabling support network around you will motivate you more than you could ever imagine, and constructive criticism along with self-awareness is the pathway to personal growth.

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.

THE BIGGER PICTURE   During World War II, thousands in factories across the United States constructed parachutes. From the worker’s point of view, the job was tedious. It required stitching endless lengths of colorless fabric, crouched over a sewing machine eight to ten hours a day. A day’s work produced a formless, massive heap of cloth with no visible resemblance to a parachute. In order to motivate workers and keep them concerned with quality, the management in one factory held a meeting. Management informed workers each day of the approximate number of parachutes that had been strapped to the back of pilots, copilots, and other “flying” personnel the previous day. They learned just how many men had jumped to safety from disabled planes as a result of their high-quality work. The managers encouraged their workers to see the big picture on their job. As a second means of motivation, the workers were asked to form a mental picture of a husband, brother, or son who might be the one saved by the parachute they sewed. That factory held one of the highest levels of quality on record!3 Don’t let the tedium of each day’s chores and responsibilities wear you down so you only see the “stitching” in front of you. Keep your eyes on the big picture. Focus on why you do what you do and who will benefit from your work, including those you don’t know and may never meet. You may not have all the answers to the question, “Why am I here?” but you can rest assured, the Lord does! Ultimately, the Bible tells us we will be in heaven for eternity—and that is the biggest picture of all! God is preparing us for heaven, just as He is preparing heaven for us. He is creating us to be the people He wants to live with forever. Whatever mundane tasks or trivial pursuits you undertake today, see them in the light of eternity. They will take on a whole new meaning!   “I GO TO PREPARE A PLACE FOR YOU. AND IF I GO AND PREPARE A PLACE FOR YOU, I WILL COME AGAIN AND RECEIVE YOU TO MYSELF; THAT WHERE I AM, THERE YOU MAY BE ALSO.” JOHN 14:2-3 NKJV

Ships and railways do not spring up from the earth and function automatically. They come in response to the call of civilisation, through the labour and ingenuity and organising ability of people who have imagination, faith, enthusiasm, decision and persistence! These people are known as capitalists. They are motivated by the desire to build, construct, achieve, provide useful service, earn profits and accumulate riches. And, because they provide service without which there would be no civilisation, they put themselves in the way of great riches.

Thouse, who always live or lived in fear understand, that the essence to live in fear, without protect. We need understand us, we need don't cheat, We need to live with people and to have more values. We have fine motivation for different phisical move and have many knowledge. construction thinking when you live natural live and know potentional live, frienship live, when you understand, when have voltage. We don't know calm quiet, luxury live with using other in values (purpose). Who have that, who love. must know, that everybody want to love. It fine source of live, moving for other. Those, who live without know love, they to live becouse of (thanks) us, thouse, who doing for life. Life, becouse of all. But grateful life, when know phisical help and survival; Your so live and words all becouse of...

hypothesis was influenced by cognitive theory, but more recent work has been motivated by sociocultural theory. Using the term collaborative dialogue, Swain and Lapkin and their colleagues have carried out a series of studies to determine how second language learners co-construct linguistic knowledge while engaging in production tasks (i.e. speaking and writing) that simultaneously draw their attention to form and meaning. As shown in Communication task B in Chapter 5, learners were testing hypotheses about the correct forms to use, discussing them together and deciding what forms were best to express their meaning.

The archetype of the hero in Tibetan Buddhism is a Bodhisattva, an evolved being motivated by profound compassion for the suffering of others who vows to reach complete awakening. Bodhisattvas who pursue the Gradual Path follow a succession of training steps through stages of psychological development and reach specific milestones, or realizations, along the way to enlightenment. Both physicists discovering the ultimate nature of reality and poet-activists, Bodhisattvas generate love and compassion as practical and constructive forces to skillfully redesign the matrix of interdependence we all share.

tn Heb “for his knowing.” Traditionally the preposition has been translated in a temporal sense, “when he knows.” However, though the preposition לְ (lamed) can sometimes have a temporal force, it never carries such a nuance in any of the 40 other passages where it is used with the infinitive construct of יָדַע (yada’, “to know”). Most often the construction indicates purpose/result. This sense is preferable here. The following context indicates that sour milk and honey will epitomize the devastation that God’s judgment will bring upon the land. Cultivated crops will be gone and the people will be forced to live off the milk produced by their goats and the honey they find in the thickets. As the child is forced to eat a steady diet of this sour milk and honey, he will be reminded of the consequences of sin and motivated to make correct moral decisions in order to avoid further outbreaks of divine discipline. 32 tn Heb “for, because.” The particle introduces the entire following context (vv. 16-25), which explains why Immanuel will be an appropriate name for the child, why he will eat sour milk and honey, and why experiencing such a diet will contribute to his moral development.

People are not interchangeable. They come from a variety of backgrounds and with a varied set of personalities, strengths, and goals. To be the best manager, you must manage to the person, accounting for each individual’s unique set of characteristics and current challenges. Craft unique roles that amplify each individual’s strengths and motivations. Avoid the Peter principle by promoting people only to roles in which they can succeed. Properly delineate roles and responsibilities using the model of DRI (directly responsible individual). People need coaching to reach their full potential, especially at new roles. Deliberate practice is the most effective way to help people scale new learning curves. Use the consequence-conviction matrix to look for learning opportunities, and use radical candor within one-on-ones to deliver constructive feedback. When trying new things, watch out for common psychological failure modes like impostor syndrome and the Dunning-Kruger effect. Actively define group culture and consistently engage in winning hearts and minds toward your desired culture and associated vision. If you can set people up for success in the right roles and well-defined culture, then you can create the environment for 10x teams to emerge.

When we sin against others, it is our responsibility to confess and repent of our own sins. We should take the initiative as soon as we realize that we have done or said something unfairly to another. Thus, it will be clear to the astute reader that whether I have sinned against someone else or someone has sinned against me, it is my responsibility to take the initiative to seek reconciliation. If I have sinned against someone, very likely the person is experiencing anger toward me. If the person has sinned against me, then I am the one experiencing anger. In God’s plan, anger is designed to motivate us to take constructive action in seeking to right the wrong and restore the fellowship with the other person.

The story of the good apples is surprising in two ways. First, we tend to think group performance depends on measurable abilities like intelligence, skill, and experience, not on a subtle pattern of small behaviors. Yet in this case those small behaviors made all the difference. The second surprise is that Jonathan succeeds without taking any of the actions we normally associate with a strong leader. He doesn’t take charge or tell anyone what to do. He doesn’t strategize, motivate, or lay out a vision. He doesn’t perform so much as create conditions for others to perform, constructing an environment whose key feature is crystal clear: We are solidly connected. Jonathan’s group succeeds not because its members are smarter but because they are safer.

connection. In April 1855 my great-granduncle Alexander Carter Jr. and his younger brother, Thomas Marion Carter, left their home in Scioto County, Ohio, and headed west. Starting by steamboat, the two brothers floated down the Ohio River until it joined the Mississippi and then traveled upstream to St. Louis. In St. Louis they found little transportation west, so they walked, hitched rides, and rode horseback to reach St. Joseph, Missouri. There they caught a stagecoach to Council Bluffs, Iowa, riding on top of the stage, with seventeen men and women-a three-day ordeal. On May 14, nineteen days after leaving St. Louis, the brothers crossed the Missouri River and landed on the town site of Omaha, then a community of cotton tents and shanties, where lots were being offered to anyone willing to build on them. They refused this offer and pressed on to their final destination, DeSoto, Washington County, Nebraska Territory, where they found only one completed log house and another under construction. There they homesteaded the town of Blair, Nebraska. For three generations there were Carters in Nebraska, first in Blair and then in Omaha, where I was bom. As a native Nebraskan, I feel a particular affinity for William F. Cody, who lived most of his adult life in Nebraska. My father, George W. Carter, could have seen Buffalo Bill's Wild West when it came to Omaha in August 1908. I wish I had known the old scout personally; I am glad I have come to know him better while writing this book. It is also my fond hope that readers will feel as I do, that Buffalo Bill Cody is well worth knowing. Writing a biography of someone long dead is always a challenge. You must come to understand the person, the motivations, the key events that altered the course of history. And there are the records, the letters, the reminiscences of contemporaries. In Bill. Cody's case the documentation is plentiful but sometimes contradictory. Did Buffalo Bill kill Yellow Hand-the "first scalp for Custer"-for example? There are those who say he did and detractors who say he did not. Who are. we . to ' believe? For the most part, if I found two or three accounts that agreed with each other, particularly if there were official government .records supporting him, I felt sure I could give the credit to Cody.

Of all the current social theories, the rational/utilitarian tradition, in its modern incarnation, is most finely tuned to a way of making social policies work. The conflict tradition, with its tradition of conflicting movements and revolutionary upheavals, has a tendency to focus on the evils that exist, and the conditions that will bring about an uprising against them. Where conflict theory is weak is in explaining what will happen after the revolution, or after a successful movement has won some power. Its attitude tends to be: put the oppressed peoples in charge and everything will be great. At this point conflict theory stops being realistic. In their own ways, the other lines of social theory also tend to be vague about social theory. The Durkheimian tradition, with its emphasis on the conditions that produce solidarity and its ideals, doesn’t see people as very capable of generating specific social results; its victories are symbolic and emotional rather than practical. The micro-interaction theories, with their emphasis on the shifting cognitive interpretations of social reality, are also not very good at specific social policies. They assume either that somehow a social belief will be created that people find satisfactory, or that people live in their own little worlds of cognitive reality-construction, like separate bubbles in a stream. The modern rational/utilitarians, for all their faults, nevertheless are no the forefront in attempting to apply sociological insights to propose policies that have a realistic chance of succeeding. That is not to say that the theoretical basis of rational/utilitarian theory is necessarily adequate yet to this task. We have seen a consistent problem in the utilitarian tradition, on the level of how to motivate people for collective action. Can the appeal to interests alone motivate people to adopt great reforms, whether this appeal is embodies in the legal codes advocated by Bentham, in Adam Smith’s freedom of the market, or in schemes for new rules of the social game such as those proposed by Rawls, Buchanan, or Coleman? There is an element of pulling oneself up by one’s own bootstraps in these proposals, as long as one starts from the isolated individual concerned for his or her own interests. As an alternative, we may still need to draw on the conflict theory, which suggests that people fight for their interests rather blindly, solving one problem but creating new ones. The other alternative is the Durkheimian tradition of social solidarity, which explains precisely the emotional links among people that rational/utilitarian theory leaves out.

The simple truth that many fail to realize is that we are much more than we construct ourselves to be. It is only until life brings, usually in the form of tragedy or unique circumstance, an awakening upon our soul, that we become aware of this truth.

The particular combination of the explicit communication of high standards and the demonstrated assurance of the teacher's belief in the student's ability to succeed (as evidenced by the effort to provide detailed, constructive feedback) was a powerful intervention for Black students...it was an exceedingly effective way to generate the trust needed to motivate Black students to make their best effort.

In game theory, as in applications of other technologies that use RPT [Revealed Preference Theory], the purpose of the machinery is to tell us what happens when patterns of behavior instantiate some particular strategic vector, payoff matrix, and distribution of information—for example, a PD [Prisoner's Dilemma]—that we’re empirically motivated to regard as a correct model of a target situation. The motivational history that produced this vector in a given case is irrelevant to which game is instantiated, or to the location of its equilibrium or equilibria. As Binmore (1994, pp. 95–256) emphasizes at length, if, in the case of any putative PD, there is any available story that would rationalize cooperation by either player, then it follows as a matter of logic that the modeler has assigned at least one of them the wrong utility function (or has mistakenly assumed perfect information, or has failed to detect a commitment action) and so made a mistake in taking their game as an instance of the (one-shot) PD. Perhaps she has not observed enough of their behavior to have inferred an accurate model of the agents they instantiate. The game theorist’s solution algorithms, in themselves, are not empirical hypotheses about anything. Applications of them will be only as good, for purposes of either normative strategic advice or empirical explanation, as the empirical model of the players constructed from the intentional stance is accurate. It is a much-cited fact from the experimental economics literature that when people are brought into laboratories and set into situations contrived to induce PDs, substantial numbers cooperate. What follows from this, by proper use of RPT, not in discredit of it, is that the experimental setup has failed to induce a PD after all. The players’ behavior indicates that their preferences have been misrepresented in the specification of their game as a PD. A game is a mathematical representation of a situation, and the operation of solving a game is an exercise in deductive reasoning. Like any deductive argument, it adds no new empirical information not already contained in the premises. However, it can be of explanatory value in revealing structural relations among facts that we otherwise might not have noticed.

Be on Facebook but constructively look forward to being in the Guinness book.

look at your child next time he is watching television and ask yourself what he is doing—or, better yet, what he is not doing. , the child is not: • Scanning • Practicing motor skills, gross or fine • Practicing eye-hand coordination • Using more than two senses • Asking questions • Exploring • Exercising initiative or motivation • Being challenged • Solving problems • Thinking analytically • Exercising imagination • Practicing communication skills • Being either creative or constructive

Growth is for people who want to be better, Not for people who want to be right all the time. Criticism is not meant to hurt, if said or processed constructively

Ten shockingly arty events What arty types like to call a ‘creative tension’ exists in art and music, about working right at the limits of public taste. Plus, there’s money to be made there. Here’s ten examples reflecting both motivations. Painting: Manet’s Breakfast on the Lawn, featuring a group of sophisticated French aristocrats picnicking outside, shocked the art world back in 1862 because one of the young lady guests is stark naked! Painting: Balthus’s Guitar Lesson (1934), depicting a teacher fondling the private parts of a nude pupil, caused predictable uproar. The artist claimed this was part of his strategy to ‘make people more aware’. Music: Jump to 1969 when Jimi Hendrix performed his own interpretation of the American National Anthem at the hippy festival Woodstock, shocking the mainstream US. Film: In 1974 censors deemed Night Porter, a film about a love affair between an ex-Nazi SS commander and his beautiful young prisoner (featuring flashbacks to concentration camp romps and lots of sexy scenes in bed with Nazi apparel), out of bounds. Installation: In December 1993 the 50-metre-high obelisk in the Place Concorde in the centre of Paris was covered in a giant fluorescent red condom by a group called ActUp. Publishing: In 1989 Salman Rushdie’s novel Satanic Verses outraged Islamic authorities for its irreverent treatment of Islam. In 2005 cartoons making political points about Islam featuring the prophet Mohammed likewise resulted in riots in many Muslim cities around the world, with several people killed. Installation: In 1992 the soon-to-be extremely rich English artist Damien Hirst exhibited a 7-metre-long shark in a giant box of formaldehyde in a London art gallery – the first of a series of dead things in preservative. Sculpture: In 1999 Sotheby’s in London sold a urinoir or toilet-bowl-thing by Marcel Duchamp as art for more than a million pounds ($1,762,000) to a Greek collector. He must have lost his marbles! Painting: Also in 1999 The Holy Virgin Mary, a painting by Chris Ofili representing the Christian icon as a rather crude figure constructed out of elephant dung, caused a storm. Curiously, it was banned in Australia because (like Damien Hirst’s shark) the artist was being funded by people (the Saatchis) who stood to benefit financially from controversy. Sculpture: In 2008 Gunther von Hagens, also known as Dr Death, exhibited in several European cities a collection of skinned corpses mounted in grotesque postures that he insists should count as art.

Whether awake or asleep, your consciousness functions as a simplified model of yourself and your world constructed by your brain from the best available sources of information. during waking, the model is derived from external sensory input, which provides the most current information about present circumstances, in combination with internal contextual, historical, and motivational information. during sleep, little external input is available, and given a sufficiently functional brain, the model is constructed from internal biases. These will be expectations derived from past experience and motivations—wishes, for example, as Sigmund Freud observed, but also fears. The resulting experiences are what we call dreams, the content of which is largely determined by what we fear, hope for, and expect.

The point is," Ziller said, "that having carefully constructed their paradise from first principles to remove all credible motives for conflict amongst themselves and all natural threats—" He paused and glanced sourly at the sunlight flaring off the gilt border of his seat. "—Well, almost all natural threats, these people then find their lives are so hollow they have to recreate false versions of just the sort of terrors untold generations of their ancestors spent their existences attempting to conquer." "I think that is a little like criticizing somebody for owning both an umbrella and a shower," Kabe said. "It is the choice that is important." [...] "These people control their terrors. They can choose to sample them, repeat them or avoid them. That is not the same as living beneath a volcano when you've just invented the wheel, or wondering whether your levee will break and drown your entire village. Again, this applies to all societies which have matured beyond the age of barbarism. There is no great mystery here." [...] "I think it is only natural, a sign that one has succeeded as a species, that what used to have to be suffered as a necessity becomes enjoyed as sport. Even fear can be recreational.

a syllabus is established over time. . . . it represents cultural, social, pedagogic choices which aim at more or less stable consensus. . . . the syllabus is instinct not only with aesthetic but also with political and political-economic motives and valuations. There is a politics in the marketing of the 'classical' as there is a counter-politics in the bartering of the subversive and the anarchic. A canon, on the contrary, is a profoundly personal construct. . . . A canon is the guarded catalogue of that in speech, music and art which houses inside us, which is irrevocably familiar to our homecomings.

I had to make a choice, either take care of my family and become a good son, or be a bad son and start working towards constructing a world of harmony and peace. I chose the later.

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

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

As with construction, your personal integrity is the firm foundation upon which you can build a strong character, rewarding life, and healthy relationships.

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.