Contribution Encouragement Quotes

if we hope for more significant therapeutic change, we must encourage our patients to assume responsibility—that is, to apprehend how they themselves contribute to their distress.

The lamentable expression: 'But it was only a dream", the increasing use of which - among others in the domain of the cinema - has contributed not a little to encourage such hypocrisy, has for a long while ceased to merit discussion.

I have learned that the kindness of a teacher, a coach, a policeman, a neighbor, the parent of a friend, is never wasted. These moments are likely to pass with neither the child nor the adult fully knowing the significance of the contribution. No ceremony attaches to the moment that a child sees his own worth reflected in the eyes of an encouraging adult. Though nothing apparent marks the occasion, inside that child a new view of self might take hold. He is not just a person deserving of neglect or violence, not just a person who is a burden to the sad adults in his life, not just a child who fails to solve his family’s problems, who fails to rescue them from pain or madness or addiction or poverty or unhappiness. No, this child might be someone else, someone whose appearance before this one adult revealed specialness or lovability, or value.

Nobody but you have to believe in your dreams to make them a reality.

The only way to maximize group creativity—to make the whole more than the sum of its parts—is to encourage a candid discussion of mistakes. In part, this is because the acceptance of error reduces cost. When you believe your flaws will be quickly corrected by the group, you're less worried about perfecting your contribution, which leads to a more candid conversation. We can only get it right when we talk about what we got wrong.

I have always been interested in this man. My father had a set of Tom Paine's books on the shelf at home. I must have opened the covers about the time I was 13. And I can still remember the flash of enlightenment which shone from his pages. It was a revelation, indeed, to encounter his views on political and religious matters, so different from the views of many people around us. Of course I did not understand him very well, but his sincerity and ardor made an impression upon me that nothing has ever served to lessen. I have heard it said that Paine borrowed from Montesquieu and Rousseau. Maybe he had read them both and learned something from each. I do not know. But I doubt that Paine ever borrowed a line from any man... Many a person who could not comprehend Rousseau, and would be puzzled by Montesquieu, could understand Paine as an open book. He wrote with a clarity, a sharpness of outline and exactness of speech that even a schoolboy should be able to grasp. There is nothing false, little that is subtle, and an impressive lack of the negative in Paine. He literally cried to his reader for a comprehending hour, and then filled that hour with such sagacious reasoning as we find surpassed nowhere else in American letters - seldom in any school of writing. Paine would have been the last to look upon himself as a man of letters. Liberty was the dear companion of his heart; truth in all things his object. ...we, perhaps, remember him best for his declaration: 'The world is my country; to do good my religion.' Again we see the spontaneous genius at work in 'The Rights of Man', and that genius busy at his favorite task - liberty. Written hurriedly and in the heat of controversy, 'The Rights of Man' yet compares favorably with classical models, and in some places rises to vaulting heights. Its appearance outmatched events attending Burke's effort in his 'Reflections'. Instantly the English public caught hold of this new contribution. It was more than a defense of liberty; it was a world declaration of what Paine had declared before in the Colonies. His reasoning was so cogent, his command of the subject so broad, that his legion of enemies found it hard to answer him. 'Tom Paine is quite right,' said Pitt, the Prime Minister, 'but if I were to encourage his views we should have a bloody revolution.' Here we see the progressive quality of Paine's genius at its best. 'The Rights of Man' amplified and reasserted what already had been said in 'Common Sense', with now a greater force and the power of a maturing mind. Just when Paine was at the height of his renown, an indictment for treason confronted him. About the same time he was elected a member of the Revolutionary Assembly and escaped to France. So little did he know of the French tongue that addresses to his constituents had to be translated by an interpreter. But he sat in the assembly. Shrinking from the guillotine, he encountered Robespierre's enmity, and presently found himself in prison, facing that dread instrument. But his imprisonment was fertile. Already he had written the first part of 'The Age of Reason' and now turned his time to the latter part. Presently his second escape cheated Robespierre of vengeance, and in the course of events 'The Age of Reason' appeared. Instantly it became a source of contention which still endures. Paine returned to the United States a little broken, and went to live at his home in New Rochelle - a public gift. Many of his old companions in the struggle for liberty avoided him, and he was publicly condemned by the unthinking. {The Philosophy of Paine, June 7, 1925}

I’m encouraging young people to become social business entrepreneurs and contribute to the world, rather than just making money. Making money is no fun. Contributing to and changing the world is a lot more fun.

You are the gatekeeper to your life and your home. You get to decide who or what comes in and what needs to stay out. If it doesn't contribute to the peaceful home you are now trying to have, then it should stay out.

Encourage free schools and resolve that not one dollar of money appropriated to their support no matter how raised, shall be appropriated to the support of any sectarian school...Leave the matter of religion to the family circle, the church & the private school support[ed] entirely by private contribution. Keep the church and state forever separate.

It’s encouraging to watch what people will do to contribute to a love story. It’s as though we universally recognize the union of souls is worth sacrificing for.

How we treat one another matters, and not just in a "it's nice to be nice" kind of way: our behavior contributes to an environment that encourages some opportunities and hinders others.

Enforcing silence is easy. All you have to do is make it feel like the safest option. You can, for example, make speaking as unpleasant as possible, by creating an anonymous social media account to flood women with virulent personal criticism, sexual harassment, and threats. You can talk over women, or talk down to them, until they begin to doubt that they have anything worthwhile to say. You can encourage men's speech, and ignore women's, so that women will get the message that they are taking up too much room, and contributing too little value. You can nitpick a woman's actual voice—the way she writes, her grammar, her tone, her register, her accent—until she honestly believes she's bad at talking, and spends more time trying to sound 'better' than thinking about what she wants to say. And if a woman somehow makes it past all this, you can humiliate her anyway.

We need allies who are going to help us achieve a victory, not allies who are going to tell us to be nonviolent. If a white man wants to be your ally, what does he think of John Brown? You know what John Brown did? He went to war. He was a white man who went to war against white people to help free slaves. He wasn’t nonviolent. White people call John Brown a nut. Go read the history, go read what all of them say about John Brown. They’re trying to make it look like he was a nut, a fanatic. They made a movie on it, I saw a movie on the screen one night. Why, I would be afraid to get near John Brown if I go by what other white folks say about him. But they depict him in this image because he was willing to shed blood to free the slaves. And any white man who is ready and willing to shed blood for your freedom—in the sight of other whites, he’s nuts. As long as he wants to come up with some nonviolent action, they go for that, if he’s liberal, a nonviolent liberal, a love-everybody liberal. But when it comes time for making the same kind of contribution for your and my freedom that was necessary for them to make for their own freedom, they back out of the situation. So, when you want to know good white folks in history where black people are concerned, go read the history of John Brown. That was what I call a white liberal. But those other kind, they are questionable. So if we need white allies in this country, we don’t need those kind who compromise. We don’t need those kind who encourage us to be polite, responsible, you know. We don’t need those kind who give us that kind of advice. We don’t need those kind who tell us how to be patient. No, if we want some white allies, we need the kind that John Brown was, or we don’t need you. And the only way to get those kind is to turn in a new direction.

A meritocracy is a system in which the people who are the luckiest in their health and genetic endowment; luckiest in terms of family support, encouragement, and, probably, income; luckiest in their educational and career opportunities; and luckiest in so many other ways difficult to enumerate — these are the folks who reap the largest rewards. The only way for even a putative meritocracy to hope to pass ethical muster, to be considered fair, is if those who are the luckiest in all of those respects also have the greatest responsibility to work hard, to contribute to the betterment of the world, and to share their luck with others.

That one can act on the community, that is to say, on other people, and that one can feel “I am of use to someone.” Instead of feeling judged by another person as “good,” being able to feel, by way of one’s own subjective viewpoint, that “I can make contributions to other people.” It is at that point that, at last, we can have a true sense of our own worth. Everything we have been discussing about community feeling and encouragement connects here.

In the creation of a “culture of cruelty,” Waller describes extreme desensitization, which often leads to a perpetrator’s perverse enjoyment and sadistic pleasure in his or her activities. These activities become an addiction and contribute to a larger social milieu wherein evil is encouraged and rewarded.

How many things would be different in everyone’s surroundings if we hadn’t lived? How a good word many have encouraged some fellow and did something to him that he did it differently and better than he would otherwise. And through him somebody else was saved. How much we contribute to each other, how powerful we each are-and don’t know it.

Encouraging your firm to have a decent sense of purpose is your contribution to society, but continuing to work for one which lacks purpose is personally soul-destroying.

The lovers of learning know that when philosophy gets hold of their soul, it is imprisoned in and clinging to the body, and that it is forced to examine other things through it as through a cage and not by itself, and that it wallows in every kind of ignorance. Philosophy sees that the worst feature of this imprisonment is that it is due to desires, so that the prisoner himself is contributing to his own incarceration most of all. As I say, the lovers of learning know that philosophy gets hold of their soul when it is in that state, then gently encourages it and tries to free it by showing them that investigation through the eyes is full of deceit, as is that through the ears and the other senses.

In it he argued that unrestrained capitalism produced great disparities of wealth, cycles of boom and depression, and festering levels of unemployment. The system encouraged selfishness instead of cooperation, and acquiring wealth rather than serving others. People were educated for careers rather than for a love of work and creativity. And political parties became corrupted by political contributions from owners of great capital.

Have I added to their building blocks, shoring them up with strength and their own magnificence? Have I shown them enough color? Did I let them have enough ice cream and leave them alone enough without my anxieties? How can we know which is the right way? We have to go with our inner instincts and the feeling in our bones. But I can contribute to their growing cells, show them some foods that are better than others, walk with them, and encourage their own tastes. I can teach them to love and appreciate food, help them treat their bodies like gold, listen to them wanting more or less. The rest I have to trust.

Do people feel respected by me? Do I encourage others to take initiative, ask questions, and contribute their own ideas?

If it doesn't inspire, empower, encourage, strengthen, inform, educate, or contribute to your personal or professional growth, it's not worth your time.

Surround yourself with people that give you wings, respect your voice, encourage your growth, and contribute to your strength.

As difficult as it might be to live without limbs, my life still had value to be shared. There was nothing I lacked that would prevent me from making a difference in the world. My joy would be to encourage and inspire others. Even if I didn’t change this planet as much as I would like, I’d still know with certainty that my life would not be wasted. I was and am still determined to make a contribution (p. 24).

Service is the virtue that distinguished the great of all times and which they will be remembered by. It places a mark if nobility upon its disciples. It is the dividing line which separates the two great groups of the world—those who help and those who hinder, those who lift and those who lean, those who contribute and those who only consume. How much better it is to give than to receive. Service in any form is comely and beautiful. To give encouragement, to impart sympathy, to show interest, to banish fear, to build self confidence and awaken hope in the hearts if others, in short—to love them and to show it—is to render the most precious service.

Timing is something that none of us can seem to get quite right with relationships. We meet the person of our dreams the month before they leave to go study abroad. We form an incredibly close friendship with an attractive person who is already taken. One relationship ends because our partner isn’t ready to get serious and another ends because they’re getting serious too soon. “It would be perfect,” We moan to our friends, “If only this were five years from now/eight years sooner/some indistinct time in the future where all our problems would take care of themselves.” Timing seems to be the invariable third party in all of our relationships. And yet we never stop to consider why we let timing play such a drastic role in our lives. Timing is a bitch, yes. But it’s only a bitch if we let it be. Here’s a simple truth that I think we all need to face up to: the people we meet at the wrong time are actually just the wrong people. You never meet the right people at the wrong time because the right people are timeless. The right people make you want to throw away the plans you originally had for one and follow them into the hazy, unknown future without a glance backwards. The right people don’t make you hmm and haw about whether or not you want to be with them; you just know. You know that any adventure you had originally planned out for your future isn’t going to be half as incredible as the adventures you could have by their side. That no matter what you thought you wanted before, this is better. Everything is better since they came along. When you are with the right person, time falls away. You don’t worry about fitting them into your complicated schedule, because they become a part of that schedule. They become the backbone of it. Your happiness becomes your priority and so long as they are contributing to it, you can work around the rest. The right people don’t stand in the way of the things you once wanted and make you choose them over them. The right people encourage you: To try harder, dream bigger, do better. They bring out the most incredible parts of yourself and make you want to fight harder than ever before. The right people don’t impose limits on your time or your dreams or your abilities. They want to tackle those mountains with you, and they don’t care how much time it takes. With the right person, you have all of the time in the world. The truth is, when we pass someone up because the timing is wrong, what we are really saying is that we don’t care to spend our time on that person. There will never be a magical time when everything falls into place and fixes all our broken relationships. But there may someday be a person who makes the issue of timing irrelevant. Because when someone is right for us, we make the time to let them into our lives. And that kind of timing is always right.

Women in Bolivia are credited with one year of pension contributions per child, up to a maximum of three children. As a side benefit (and a more long-term solution to the problem of feminised poverty), pension credits for the main carer have also been found to encourage men to take on more of the unpaid care load.60 Which raises the question: is women’s unpaid work under valued because we don’t see it – or is it invisible because we don’t value it?

They encouraged the public festivals which humanize the manners of the people. They managed the arts of divination, as a convenient instrument of policy; and they respected as the firmest bond of society, the useful persuasion, that, either in this or in a future life, the crime of perjury is most assuredly punished by the avenging gods.9 But whilst they acknowledged the general advantages of religion, they were convinced, that the various modes of worship contributed alike to the same salutary purposes; and that, in every country, the form of superstition, which had received the sanction of time and experience, was the best adapted to the climate, and to its inhabitants.

Some books about the Holocaust are more difficult to read than others. Some books about the Holocaust are nearly impossible to read. Not because one does not understand the language and concepts in the books, not because they are gory or graphic, but because such books are confrontational. They compel us to “think again,” or to think for the first time, about issues and questions we might rather avoid. Gabriel Wilensky’s book, Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust is one book I found difficult, almost impossible to read. Why? Because I had to confront the terrible underside of Christian theology, an underside that contributed in no small part to the beliefs and attitudes too many Christians – Catholic, Protestant, and Orthodox – had imbibed throughout centuries of anti-Jewish preaching and teaching that “paved the road to the Holocaust.” I cannot say that I “liked” Gabriel Wilensky’s book, Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust. I didn’t, but I can say it was instructive and forced me to think again about that Jew from Nazareth, Jesus, and about his message of universal love and service – “What you do for the least of my brothers [and sisters], you do for me” (Matthew 25: 40). As Abraham Joshua Heschel once said, the Holocaust did not begin with Auschwitz. The Holocaust began with words. And too many of those hate-filled words had their origin in the Christian Scriptures and were uttered by Christian preachers and teachers, by Christians generally, for nearly two millennia. Is it any wonder so many Christians stood by, even participated in, the destruction of the European Jews during the Nazi era and World War II? I recommend Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust because all of us Christians – Catholic, Protestant, and Orthodox – must think again, or think for the first time, about how to teach and preach the Christian Scriptures – the “New Testament” writings – in such a way that the words we utter, the attitudes we encourage, do not demean, disrespect, or disregard our Jewish brothers and sisters, that our words do not demean, disrespect, or disregard Judaism. I hope the challenge is not an impossible one.

These days, I have little desire for new material possessions (although that baleful yearning still lingers from time to time), but I do want to be successful. And success for me has little to do with money or possessions or status. Rather, success is a simple equation: Happiness + Growth + Contribution = Success. That’s the only kind of success I know. Hence, I want to partake in work that makes me happy, work that encourages me to grow, work that helps me contribute beyond myself. Ultimately, I want to create more and consume less. Doing so requires real work. Within

We believe people are basically good. We recognize and respect everyone as a unique individual. We believe everyone has something to contribute. We encourage people to treat others the way they want to be treated. We believe that an honest, open environment can bring out the best in people.

One of the reasons why a privileged society based on the privilege of property and rank must give way to a society where people are rewarded according to their ability and their contribution to society is that it is only when people are encouraged to give their best that society progresses.

The 80-20 Rule of Conflict: It is a rare conflict in which anyone is 100 percent at fault. As a rule of thumb, I tell people in a conflict to remember that they are at least 20 percent at fault. Encourage people to shift from trying to prove the other person’s 80 percent fault to discovering the 20 percent they are contributing.

My own circumstances may be very different from yours; you may not have an opportunity to be interviewed on television or write a book, but everyone has the opportunity to be involved with people and make a contribution to others. Even a smile of encouragement to someone who is having a bad day can make you that person's inspiration.

When I asked him what he thought, Neal said, 'Anatoli, many of our members are at high altitude for the first time, and they don't understand many of the simple things. They want us to hold their hands through everything.' I replied simply, saying that was an absurd position. I repeated again my concerns that we had to encourage self-reliance, and that our contributions to fixing ropes, getting the route ready, were just as important. About this Neal disagreed, saying that we had enough Sherpas to do this job. I told Neal that I thought, judging by our current situation, we were going to fall behind in the establishment of our high-altitude camps and our acclimatization routines could be compromised.

It is this unification and simplification of knowledge that gives us hope for the future of our culture. To the extent that we encourage future generations to understand deeply, to see previously unseen connections, and to follow their conviction that such endeavors are noble undertakings of the human spirit, we will have contributed to a brighter future.

Not every investment requires money. As the girls in this book have shown, they want to know that people care about them and their well-being. They want to be seen and acknowledged for who they are and what they can contribute to the learning environment. Our collective community can respond to their needs by being there for them. But many schools around the country have also established girls’ groups as a way to provide encouragement for girls simply by convening them in regular conversation and sisterhood check-ins. These are good ways to facilitate conversation and to launch the next level of investment—one that does require financial resources. Join efforts to raise awareness about the conditions of Black girls in the racial justice movement.

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.

capitalism did make an important contribution to global harmony by encouraging people to stop viewing the economy as a zero-sum game, in which your profit is my loss, and instead see it as a win–win situation, in which your profit is also my profit. This mutual-benefit approach has probably helped global harmony far more than centuries of Christian preaching about loving your neighbour and turning the other cheek.

Alongside the development of theatres came the growth of an acting culture; in essence it was the birth of the acting profession. Plays had generally been performed by amateurs - often men from craft guilds. Towards the end of the sixteenth century there developed companies of actors usually under the patronage of a powerful or wealthy individual. These companies offered some protection against the threat of Puritan intervention, censorship, or closure on account of the plague. They encouraged playwrights to write drama which relied on ensemble playing rather than the more static set pieces associated with the classical tradition. They employed boys to play the parts of women and contributed to the development of individual performers. Audiences began to attend the theatre to see favourite actors, such as Richard Burbage or Will Kempe, as much as to see a particular play. Although the companies brought some stability and professionalism to the business of acting - for instance, Shakespeare's company, the Lord Chamberlain's, subsequently the King's, Men, continued until the theatres closed (1642) - they offered little security for the playwright. Shakespeare was in this respect, as in others, the exception to the rule that even the best-known and most successful dramatists of the period often remained financially insecure.

Then, as now, there is an assumption that superior knowledge and expertise in one domain confers authority in others. It is one of the worst outcomes of the mythology of genius, because it encourages exceptional people to stray far outside their competence—to see themselves as omni-experts, superior minds who have much to contribute on any issue. (Once, when a house guest contradicted him, Shockley snapped back: “What law of nature have you discovered?”)

Inclusion safety: Are you prepared to cross the threshold of inclusion, bridge differences, and invite others into your society? 2. Learner safety: Are you prepared to encourage others to learn? 3. Contributor safety: Are you prepared to give others the autonomy to contribute and deliver results? 4. Challenger safety: And finally, are you prepared to cross the threshold of innovation and provide air cover for others to challenge the status quo and innovate?

Yet, during the last forty years, its contributions have been obscured by the rise of ‘macro-economics’, which seeks causal connections between hypothetically measurable entities or statistical aggregates. These may sometimes, I concede, indicate some vague probabilities, but they certainly do not explain the processes involved in generating them. But because of the delusion that macro-economics is both viable and useful (a delusion encouraged by its extensive use of mathematics, which must always impress politicians lacking any mathematical education, and which is really the nearest thing to the practice of magic that occurs among professional economists) many opinions ruling contemporary government and politics are still based on naive explanations of such economic phenomena as value and prices, explanations that vainly endeavour to account for them as ‘objective’ occurrences independent of human knowledge and aims.

Thus, differences among individuals increase the power of the collaborating group beyond the sum of individual efforts. Synergetic collaboration brings into play distinctive talents that would have been left unused had their possessors been forced to strive alone for sustenance. Specialisation releases and encourages the development of a few individuals whose distinctive contributions may suffice to provide them a living or even to exceed the contributions others make to the total.

Today, despite all of the gains we have made, neither men nor women have real choice. Until women have supportive employers and colleagues as well as partners who share family responsibilities, they don’t have real choice. And until men are fully respected for contributing inside the home, they don’t have real choice either. Equal opportunity is not equal unless everyone receives the encouragement that makes seizing those opportunities possible. Only then can both men and women achieve their full potential.1 None

If you want to leave a legacy...leave it now, every day of your life, not just after you are gone or only as a result of a narrowly defined way of contributing. With every thought, word, and deed you leave something behind. You get to choose whether you leave a legacy of impossibility or possibility, of denigration, or celebration, of unkindness, or kindness, of judgment, or acceptance, of struggles or grace, of discouragement or encouragement, of frailty or strength, of tears of laughter, of fear or love. What is n your heart to leave as a legacy, in this moment...and now this one?

Criticizing the “corrupt, questionable, and unqualified leaders [placed] into key positions,” the argument rested on the principle of command responsibility: “The international community has enabled and encouraged bad governance through agreement and silence, and often active partnership.” Moving the issue away from the humanitarian terrain where it often resides, we made corruption relevant to war fighters by explaining its centrality to prospects of victory. “Afghans’ acute disappointment with the quality of governance . . . has contributed to permissiveness toward, or collusion with,” the Taliban, we wrote, laboring to stultify our language with a credible amount of jargon. In plain English: why would a farmer stick out his neck to keep Taliban out of his village if the government was just as bad? If, because of corruption, an ex-policeman like Nurallah was threatening to turn a blind eye to a man planting an IED, others were going further. Corruption, in army-speak, was a force multiplier for the enemy. “This condition is a key factor feeding negative security trends and it undermines the ability of development efforts to reverse these trends,” our draft read.

no matter how you look at the issue, prevention is a fundamentally preferable and more cost-effective way to promote health and longevity. Most people agree that we invest insufficiently in prevention, but they would also surmise that it is difficult to get young, healthy people to avoid behaviors that increase their risk of future illness. Consider smoking, which causes more preventable deaths than any major risk factor (the other big ones being physical inactivity, poor diet, and alcohol abuse). After prolonged legal battles, public health efforts to discourage smoking have managed to halve the percentage of Americans who smoke since the 1950s.19 Yet 20 percent of Americans still smoke, causing 443,000 premature deaths in 2011 at a direct cost of $96 billion per year. Likewise, most Americans know they should be physically active and eat a healthy diet, yet only 20 percent of Americans meet the government’s recommendations for physical activity, and fewer than 20 percent meet government dietary guidelines.20 There are many, diverse reasons we are bad at persuading, nudging, or otherwise encouraging people to use their bodies more as they evolved to be used (more on this later), but one contributing factor could be that we are still following in the footsteps of the marquis de Condorcet, waiting for the next promised breakthrough. Scared of death and hopeful about science, we spend billions of dollars trying to figure out how to regrow diseased organs, hunting for new drugs, and designing artifical body parts to replace the ones we wear out. I am in no way suggesting that we cease investing in these and other areas. Quite the contrary: let’s spend more! But let’s not do so in a way that promotes the pernicious feedback loop of just treating mismatch diseases rather than preventing them. In practical

If you do not speak, you are not being neutral, but are contributing to the success of the thing you refuse to name and condemn. Contrarily, it follows that those who speak out make it easier for others to speak out. Just as cowardice begets cowardice, courage begets courage. When we speak out, we inevitably encourage others to speak out along with us, decreasing the price of speaking out. So there is no way to remain neutral in such situations. Either we help evil, or we fight evil. Either we speak and thereby help others to speak the truth, or we cower in silence and thereby lead others to do the same.

The goal is that we need not to have a large audience to make a difference. If you have a pen, use it to contribute towards the betterment of your society. If you have a voice, speak your way through making a positive change in your environment. If you have connections, use them to make a positive difference. If you only have your family or friends, relay your message of change to them. At times, you only need your good intention to make a positive contribution. Don't wait to be famous to plant positive seeds in the society. Start with the resources that you have today to cultivate positivity in your environment.

Wolves are such a powerful example of sticking power. They teach us to see things through, approaching life, our projects, our relationships and growth with determination and passion. However, the wolf sees clearly and makes informed decisions. They know when a kill is not worth making, they know when it is better to say 'not this time'. They ask you to cleverly access and weigh up, listening and considering the perspectives of your mind, body and soul. They encourage you to ask 'does this really contribute to my soul's path, my heart's joy or the benefit of humanity?'" Rachel S Roberts, WOLF. An inpsirational Guide to embodying your inner Wolf.

An Act for establishing religious Freedom. Section 1 Whereas, Almighty God hath created the mind free; That all attempts to influence it by temporal punishments or burthens, or by civil incapacitations tend only to beget habits of hypocrisy and meanness, and therefore are a departure from the plan of the holy author of our religion, who being Lord, both of body and mind yet chose not to propagate it by coercions on either, as was in his Almighty power to do, That the impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavouring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time; That to compel a man to furnish contributions of money for the propagation of opinions, which he disbelieves is sinful and tyrannical; That even the forcing him to support this or that teacher of his own religious persuasion is depriving him of the comfortable liberty of giving his contributions to the particular pastor, whose morals he would make his pattern, and whose powers he feels most persuasive to righteousness, and is withdrawing from the Ministry those temporary rewards, which, proceeding from an approbation of their personal conduct are an additional incitement to earnest and unremitting labours for the instruction of mankind; That our civil rights have no dependence on our religious opinions any more than our opinions in physics or geometry, That therefore the proscribing any citizen as unworthy the public confidence, by laying upon him an incapacity of being called to offices of trust and emolument, unless he profess or renounce this or that religious opinion, is depriving him injuriously of those privileges and advantages, to which, in common with his fellow citizens, he has a natural right, That it tends only to corrupt the principles of that very Religion it is meant to encourage, by bribing with a monopoly of worldly honours and emoluments those who will externally profess and conform to it; That though indeed, these are criminal who do not withstand such temptation, yet neither are those innocent who lay the bait in their way; That to suffer the civil magistrate to intrude his powers into the field of opinion and to restrain the profession or propagation of principles on supposition of their ill tendency is a dangerous fallacy which at once destroys all religious liberty because he being of course judge of that tendency will make his opinions the rule of judgment and approve or condemn the sentiments of others only as they shall square with or differ from his own; That it is time enough for the rightful purposes of civil government, for its officers to interfere when principles break out into overt acts against peace and good order; And finally, that Truth is great, and will prevail if left to herself, that she is the proper and sufficient antagonist to error, and has nothing to fear from the conflict, unless by human interposition disarmed of her natural weapons free argument and debate, errors ceasing to be dangerous when it is permitted freely to contradict them.

In many places, the past fifteen years have been a time of economic turmoil and widening disparities. Anger and resentment are high. And yet economic policies that might address these concerns seem nearly impossible to enact. Instead of the seeds of reform, we are given the yoke of misdirection. We are told to forget the sources of our discontent because something more important is at stake: the fate of our civilization. Yet what are these civilizations, these notions of Muslim-ness, Western-ness, European-ness, American-ness, that attempt to describe where, and with whom, we belong? They are illusions: arbitrarily drawn constructs with porous, brittle, and overlapping borders. To what civilization does a Syrian atheist belong? A Muslim soldier in the US army? A Chinese professor in Germany? A lesbian fashion designer in Nigeria? After how many decades of US citizenship does a Spanish-speaking Honduran-born couple, with two generations of American children and grandchildren descended from them, cease to belong to a Latin American civilization and take their place in an American one? Civilizations are illusions, but these illusions are pervasive, dangerous, and powerful. They contribute to globalization’s brutality. They allow us, for example, to say that we believe in global free markets and, in the same breath, to discount as impossible the global free movement of labor; to claim that we believe in democracy and human equality, and yet to stymie the creation of global institutions based on one-person-one-vote and equality before the law. Civilizations encourage our hypocrisies to flourish. And by so doing, they undermine globalization’s only plausible promise: that we be free to invent ourselves. Why, exactly, can’t a Muslim be European? Why can’t an unreligious person be Pakistani? Why can’t a man be a woman? Why can’t someone who is gay be married? Mongrel. Miscegenator. Half-breed. Outcast. Deviant. Heretic. Our words for hybridity are so often epithets. They shouldn’t be. Hybridity need not be the problem. It could be the solution. Hybrids do more than embody mixtures between groups. Hybrids reveal the boundaries between groups to be false.

From 2000, Fannie and Freddie’s appetite for sub-prime loans increased markedly every year, encouraging a rich harvest of increasingly crazy loans by mortgage originators to supply this appetite. House-builders, lenders, mortgage brokers, Wall Street underwriters, legal firms, housing charities and pressure groups like ACORN all benefited. Taxpayers did not. By the early 2000s, Fannie and Freddie were well intertwined with politicians, donating rich campaign contributions especially to Congressional Democrats, and giving rewarding jobs to politicians – Clinton’s former Budget Director Franklin Raines would pocket $100 million from his brief spell in charge of Fannie. Between 1998 and 2008, Fannie and Freddie spent $175 million lobbying Congress.

As concepts like people-pleasing and self-care become more mainstream, complex ideas like boundaries are often diluted in ways that ultimately discourage us from building healthy relationships. We’re told that if someone doesn’t bring us “love and light at all times,” we should “cut them out.” We’re told that if someone disagrees with us, we should leave them behind to “protect our peace.” We’re told that if someone can’t meet every single one of our needs, we “deserve better.” These one-dimensional platitudes ignore the reality that human relationships are complicated. They impede our healing by encouraging us to seek an unattainable standard, and they prevent us from looking inward to assess how we may be contributing to our own unhappiness or disempowerment.

Students are welcome at such schools to study historical and contemporary theology, and to relate these to auxiliary disciplines such as philosophy and literary criticism. But they are not taught to seek ways of applying Scripture for the edification of God’s people. Rather, professors encourage each student to be “up to date” with the current academic discussion and to make “original contributions” to that discussion, out of his autonomous reasoning. So when the theologian finishes his graduate work and moves to a teaching position, even if he is personally evangelical in his convictions, he often writes and teaches as he was encouraged to do in graduate school: academic comparisons and contrasts between this thinker and that, minimal interaction with Scripture itself.

They both believed that the therapist’s job was to break through a patient’s character armor—the psychological and somatic defenses—in order to release the painful emotions held in the body. Bioenergetics, for example, recognizes that deep emotion, conscious or unconscious, is held physically. It encourages clients to express their emotions through kicking, hitting, biting, and yelling, with the goal of discharging these powerful affects and in the hope that doing so will lead to greater emotional freedom and health. Reich’s and Lowen’s unique contribution was to recognize that defenses were held not only in the mind but also in the body’s nervous system, musculature, and organs. This significant breakthrough was ahead of its time and anticipated many current developments in the neurological and biological sciences.

They want to find work they’re passionate about. Offering benefits and incentives are mere compromises. Educating people is important but not enough—far too many of our most educated people are operating at quarter-speed, unsure of their place in the world, contributing too little to the productive engine of modern civilization, still feeling like observers, like they haven’t come close to living up to their potential. Our guidance needs to be better. We need to encourage people to find their sweet spot. Productivity explodes when people love what they do. We’re sitting on a huge potential boom in productivity, which we could tap into if we got all the square pegs in the square holes and round pegs in round holes. It’s not something we can measure with statistics, but it’s a huge economic issue. It’s a great natural resource that we’re ignoring.

they feel ignored, unappreciated, and unloved. That’s because their context-blind Aspie family members are so poor at empathic reciprocity. As we have learned, we come to know ourselves in relation to others. This doesn’t just apply when children are developing self-esteem. Throughout our lifespan, we continue to weave and re-weave the context of our lives, based on the interactions we have with our friends, coworkers, neighbors and loved ones. This is why it is so important for an NT parent/partner to get feedback from their spouse. A smile, a hug, a kind word, a note of encouragement: These are messages that reinforce the NT’s self-esteem and contribute to a healthy reciprocity in the relationship. Without these daily reminders from their loved ones, NTs can develop some odd defense mechanisms. One is to become psychologically invisible to others and even to themselves.

Dear Sir—I am not blind to the worth of the wonderful gift of “Leaves of Grass.” I find it the most extraordinary piece of wit and wisdom that America has yet contributed. I am very happy in reading it, as great power makes us happy.… I give you joy of your free and brave thought. I have great joy in it. I find incomparable things said incomparably well, as they must be. I find the courage of treatment which so delights us, and which large perceptions only can inspire. I greet you at the beginning of a great career, which yet must have had a long foreground somewhere, for such a start. I rubbed my eyes a little, to see if this sunbeam were no illusion; but the solid sense of the book is a sober certainty. It has the best merits, namely, of fortifying and encouraging.… I wish to see my benefactor, and have felt much like striking my tasks and visiting New York to pay you my respects. R.W. Emerson

One of the reasons why a privileged society based on the privilege of property and rank must give way to a society where people are rewarded according to their ability and their contribution to society is that it is only when people are encouraged to give their best that society progresses. No society has existed in history where all people were equal and obtained equal rewards. If that were to be practiced, and the lazy and the incompetent were paid as much as the industrious and the intelligent, it would end up by all the good people giving as little of themselves so as not to give more than their weaker brethren. But it is possible to create a society in which everybody is given not equal rewards, but equal opportunities, and where rewards vary not in accordance with the ownership of property, but with the worth of a person’s contribution to that society. In other words, society should make it worth people’s while to give their best to the country. This is the way to progress.

Yes, there is a human nature and that human nature is build for love and contact. It is build for connection, it is build for mutual protection, it is build for mutual aid. And when we rear people in base of all society on the lines that transgress those needs, we're gonna get exactly what we have today. Which is a society which is increasingly conflicted, increasingly fractured, increasingly disconnected and where human pathology is, despite all the advances of medicine, chronic human pathology is on the rise. Western medicine does not recognize that the pathologies are manifestations of our life, that diseases don't have a life of their own, that diseases express the life of the individual. And if that individual's life is changed, so can the disease in many, many cases. And furthermore, that human beings have an innate healing capacity. There is a healing capacity in all living beings, plant or animal. And along with the wonders and contributions of Western medicine we could do so much more if we actually respected and evoked and encouraged that healing capacity that is within the individual, which is very much connected to the emergence of the true self. Now, for that, you need the truth. That means, we actually have to look at what is going on. And there is so much denial in this society. My own profession is a prime example. The average doctor does not hear the information I gave you about asthma. They couldn't explain it, even though the physiology is straightforward. For all the trauma in this society, the average physician does not hear the word "trauma" in all their years of training. Not that they don't get a lecture, not that they don't get a course, they don't even hear the word, except in the physical sense, physical trauma. Teachers are not taught that the human child's brain is still developing and that the conditions for healthy brain development is the presence of nurturing and responsive adults. And that schools are not knowledge factories, they are places where human development needs to be nurtured. That's a very different proposition for an educational system. And the courts don't get it. The courts think that if a human is behaving badly, it is a choice they're making, therefore they need to be punished. For some strange reason, certain minority groups have to be punished more than the average, like in my country 5% of the population is native, and they are 25% of the jail population now. And of course when we ask the question if the science is straightforward — as I believe it to be — and the conclusions are as clear as I believe them to be, why don't we just embrace it and follow it and do something about it? Well.. the reason for that is obvious, because if everything I just said happens to be true, which I firmly believe to be true, and if it is.. everything would have to change. How we teach parents would have to change, how we treat family would have to change, how we support young parents would have to change, how we pass laws, how we educate people, how we run the economy. We have to do something different. Getting to that something different has to begin with an inquiry and I hope I've said enough to encourage you to continue on that path of inquiry.

The formal mechanisms of mass liberal democracy – regular elections, competing political parties, universal suffrage, and legal and political rights – do not significantly mitigate the monolithic and uniform concentration of managerial power. The “despotism” of the regime – its tendency toward the monopolization of political, economic, and cultural power by a single social and political force of managerial and technical skills and the expansive, uniform, and centralized nature of its power – is a direct consequence of the contracted composition of the lite and the restriction of its membership to element proficient in managerial and technical skills. The narrowness of the elite that results fro this restriction insulates it from the influence of non-managerial social and political forces and reduces their ability to gain positions within the elite fro which they can moderate, balance or restrain its commands. Their exclusion from the elite contributes to the frustration of their aspirations and interests and encourages their alienation from the conflict with the elite and the destabilization and weakening of the regime.

Normally, Bentner would have beamed approvingly at the pretty portrait the girls made, but this morning, as he put out butter and jam, he had grim news to impart and a confession to make. As he swept the cover off the scones he gave his news and made his confession. “We had a guest last night,” he told Elizabeth. “I slammed the door on him.” “Who was it?” “A Mr. Ian Thornton.” Elizabeth stifled a horrified chuckle at the image that called to mind, but before she could comment Bentner said fiercely, “I regretted my actions afterward! I should have invited him inside, offered him refreshment, and slipped some of that purgative powder into his drink. He’d have had a bellyache that lasted a month!” “Bentner,” Alex sputtered, “you are a treasure!” “Do not encourage him in these fantasies,” Elizabeth warned wryly. “Bentner is so addicted to mystery novels that he occasionally forgets that what one does in a novel cannot always be done in real life. He actually did a similar thing to my uncle last year.” “Yes, and he didn’t return for six months,” Bentner told Alex proudly. “And when he does come,” Elizabeth reminded him with a frown to sound severe, “he refuses to eat or drink anything.” “Which is why he never stays long,” Bentner countered, undaunted. As was his habit whenever his mistress’s future was being discussed, as it was now, Bentner hung about to make suggestions as they occurred to him. Since Elizabeth had always seemed to appreciate his advice and assistance, he found nothing odd about a butler sitting down at the table and contributing to the conversation when the only guest was someone he’d known since she was a girl. “It’s that odious Belhaven we have to rid you of first,” Alexandra said, returning to their earlier conversation. “He hung about last night, glowering at anyone who might have approached you.” She shuddered. “And the way he ogles you. It’s revolting. It’s worse than that; he’s almost frightening.” Bentner heard that, and his elderly eyes grew thoughtful as he recalled something he’d read about in one of his novels. “As a solution it is a trifle extreme,” he said, “but as a last resort it could work.” Two pairs of eyes turned to him with interest, and he continued, “I read it in The Nefarious Gentleman. We would have Aaron abduct this Belhaven in our carriage and bring him straightaway to the docks, where we’ll sell him to the press gangs.” Shaking her head in amused affection, Elizabeth said, “I daresay he wouldn’t just meekly go along with Aaron.” “And I don’t think,” Alex added, her smiling gaze meeting Elizabeth’s, “a press gang would take him. They’re not that desperate.” “There’s always black magic,” Bentner continued. “In Deathly Endeavors there was a perpetrator of ancient rites who cast an evil spell. We would require some rats’ tails, as I recall, and tongues of-“ “No,” Elizabeth said with finality. “-lizards,” Bentner finished determinedly. “Absolutely not,” his mistress returned. “And fresh toad old, but procuring that might be tricky. The novel didn’t say how to tell fresh from-“ “Bentner!” Elizabeth exclaimed, laughing. “You’ll cast us all into a swoon if you don’t desist at once.” When Bentner had padded away to seek privacy for further contemplation of solutions, Elizabeth looked at Alex. “Rats’ tails and lizards’ tongues,” she said, chuckling. “No wonder Bentner insists on having a lighted candle in his room all night.” “He must be afraid to close his eyes after reading such things,” Alex agreed.

Neoliberal economics, the logic of which is tending today to win out throughout the world thanks to international bodies like the World Bank or the International Monetary Fund and the governments to whom they, directly or indirectly, dictate their principles of ‘governance’,10 owes a certain number of its allegedly universal characteristics to the fact that it is immersed or embedded in a particular society, that is to say, rooted in a system of beliefs and values, an ethos and a moral view of the world, in short, an economic common sense, linked, as such, to the social and cognitive structures of a particular social order. It is from this particular economy that neoclassical economic theory borrows its fundamental assumptions, which it formalizes and rationalizes, thereby establishing them as the foundations of a universal model. That model rests on two postulates (which their advocates regard as proven propositions): the economy is a separate domain governed by natural and universal laws with which governments must not interfere by inappropriate intervention; the market is the optimum means for organizing production and trade efficiently and equitably in democratic societies. It is the universalization of a particular case, that of the United States of America, characterized fundamentally by the weakness of the state which, though already reduced to a bare minimum, has been further weakened by the ultra-liberal conservative revolution, giving rise as a consequence to various typical characteristics: a policy oriented towards withdrawal or abstention by the state in economic matters; the shifting into the private sector (or the contracting out) of ‘public services’ and the conversion of public goods such as health, housing, safety, education and culture – books, films, television and radio – into commercial goods and the users of those services into clients; a renunciation (linked to the reduction in the capacity to intervene in the economy) of the power to equalize opportunities and reduce inequality (which is tending to increase excessively) in the name of the old liberal ‘self-help’ tradition (a legacy of the Calvinist belief that God helps those who help themselves) and of the conservative glorification of individual responsibility (which leads, for example, to ascribing responsibility for unemployment or economic failure primarily to individuals, not to the social order, and encourages the delegation of functions of social assistance to lower levels of authority, such as the region or city); the withering away of the Hegelian–Durkheimian view of the state as a collective authority with a responsibility to act as the collective will and consciousness, and a duty to make decisions in keeping with the general interest and contribute to promoting greater solidarity. Moreover,

This linking of bullying to mental illness and the idea that it causes 'life-long damage' really concerns me. I fear it is the anti-bullying industry that is the real threat to young people's state of mind. Rather than reassure, it adamantly stresses, indeed exaggerates, the harmful effects of bullying. Such scaremongering is impacting on young people's coping mechanisms and possibly exacerbating the problem. As such, it actually contributes to the young feeling overly anxious, and ironically creates an atmosphere likely to encourage symptoms of mental ill health. The headline should be 'anti-bullying causes mental illness'. The anti-bullying industry has made a virtue of catastrophizing, always arguing things are getting worse. With the advent of social media, bullying experts are quick to point out there is now no escape: 'Bullying doesn't stop when school ends; it continues twenty-four hours a day'. Children's charities continually ratchet up the fear factor. Surely it is irresponsible when Sarah Brennan, CEO of YoungMinds, declares that 'if devastating and life-changing' bullying isn't dealt with 'it can lead to years of pain and suffering that go on long into adulthood'. Maybe I am being over-cynical about the anti-bullying bandwagon, and there is a danger that such a critique will cause me to be labelled callous and hardhearted. Certainly, when you read of some young people's heartbreaking experiences, there is no doubt that it can be a genuinely harrowing experience to go through. But when we hear these sad stories, surely our job as adults should be to help children and young people put these types of unpleasant experience[s] behind them, to at least put them in perspective, rather than stoking up their anxieties and telling them they may face 'years of pain and suffering'.

Even at this point, say Ressler and others, these potential hosts of monsters can be turned around through the (often unintentional) intervention of people who show kindness, support, or even just interest. I can say from experience that it doesn’t take much. Ressler’s theories on the childhoods of the worst killers in America have an unlikely ideological supporter, psychiatrist and child-advocate Alice Miller. Her emotionally evocative books (including The Drama Of The Gifted Child and The Untouched Key) make clear that if a child has some effective human contact at particularly significant periods, some recognition of his worth and value, some “witness” to his experience, this can make an extraordinary difference. I have learned that the kindness of a teacher, a coach, a policeman, a neighbor, the parent of a friend, is never wasted. These moments are likely to pass with neither the child nor the adult fully knowing the significance of the contribution. No ceremony attaches to the moment that a child sees his own worth reflected in the eyes of an encouraging adult. Though nothing apparent marks the occasion, inside that child a new view of self might take hold. He is not just a person deserving of neglect or violence, not just a person who is a burden to the sad adults in his life, not just a child who fails to solve his family’s problems, who fails to rescue them from pain or madness or addiction or poverty or unhappiness. No, this child might be someone else, someone whose appearance before this one adult revealed specialness or lovability, or value. This value might be revealed through appreciation of a child’s artistic talent, physical ability, humor, courage, patience, curiosity, scholarly skills, creativity, resourcefulness, responsibility, energy, or any of the many attributes that children bring us in such abundance.

Even at this point, say Ressler and others, these potential hosts of monsters can be turned around through the (often unintentional) intervention of people who show kindness, support, or even just interest. I can say from experience that it doesn’t take much. Ressler’s theories on the childhoods of the worst killers in America have an unlikely ideological supporter, psychiatrist and child-advocate Alice Miller. Her emotionally evocative books (including The Drama Of The Gifted Child and The Untouched Key) make clear that if a child has some effective human contact at particularly significant periods, some recognition of his worth and value, some “witness” to his experience, this can make an extraordinary difference. I have learned that the kindness of a teacher, a coach, a policeman, a neighbor, the parent of a friend, is never wasted. These moments are likely to pass with neither the child nor the adult fully knowing the significance of the contribution. No ceremony attaches to the moment that a child sees his own worth reflected in the eyes of an encouraging adult. Though nothing apparent marks the occasion, inside that child a new view of self might take hold. He is not just a person deserving of neglect or violence, not just a person who is a burden to the sad adults in his life, not just a child who fails to solve his family’s problems, who fails to rescue them from pain or madness or addiction or poverty or unhappiness. No, this child might be someone else, someone whose appearance before this one adult revealed specialness or lovability, or value. This value might be revealed through appreciation of a child’s artistic talent, physical ability, humor, courage, patience, curiosity, scholarly skills, creativity, resourcefulness, responsibility, energy, or any of the many attributes that children bring us in such abundance. I had a fifth-grade teacher, Mr. Conway, who fought monsters in me. He showed kindness and recognized some talent in me at just the period when violence was consuming my family. He gave me some alternative designs for self-image, not just the one children logically deduce from mistreatment (“If this is how I am treated, then this is the treatment I am worthy of”). It might literally be a matter of a few hours with a person whose kindness reconnects the child to an earlier experience of self, a self that was loved and valued and encouraged.

Aurobindo’s orientation has yielded important new insights into the thought of the Vedic seers (rishi), who “saw” the truth. He showed a way out of the uninspiring scholarly perspective, with its insistence that the Vedic seers were “primitive” poets obsessed with natural phenomena like thunder, lightning, and rain. The one-dimensional “naturalistic” interpretations proffered by other translators missed out on the depth of the Vedic teachings. Thus Sūrya is not only the visible material Sun but also the psychological-spiritual principle of inner luminosity. Agni is not merely the physical fire that consumes the sacrificial offerings but the spiritual principle of purifying transformation. Parjanya does not only stand for rain but also the inner “irrigation” of grace. Soma is not merely the concoction the sacrificial priests poured into the fire but also (as in the later Tantric tradition) the magical inner substance that transmutes the body and the mind. The wealth prayed for in many hymns is not just material prosperity but spiritual riches. The cows mentioned over and over again in the hymns are not so much the biological animals but spiritual light. The Panis are not just human merchants but various forces of darkness. When Indra slew Vritra and released the floods, he not merely inaugurated the monsoon season but also unleashed the powers of life (or higher energies) within the psyche of the priest. For Indra also stands for the mind and Vritra for psychological restriction, or energetic blockage. Aurobindo contributed in a major way to a thorough reappraisal of the meaning of the Vedic hymns, and his work encouraged a number of scholars to follow suit, including Jeanine Miller and David Frawley.2 There is also plenty of deliberate, artificial symbolism in the hymns. In fact, the figurative language of the Rig-Veda is extraordinarily rich, as Willard Johnson has demonstrated.3 In special sacrificial symposia, the hymn composers met to share their poetic creations and stimulate each other’s creativity and comprehension of the subtle realities of life. Thus many hymns are deliberately enigmatic, and often we can only guess at the solutions to their enigmas and allegorical riddles. Heinrich Zimmer reminded us: The myths and symbols of India resist intellectualization and reduction to fixed significations. Such treatments would only sterilize them of their magic.

Weaknesses in claims about self-esteem have been evident for a long time. In California in the late 1980s, the state governor set up a special taskforce to examine politician John Vasconcellos’s claim that boosting young people’s self-esteem would prevent a range of societal problems (see chapter 1). One of its briefs was to review the relevant literature and assess whether there was support for this new approach. An author of the resulting report wrote in the introduction that ‘one of the disappointing aspects of every chapter in this volume … is how low the associations between self-esteem and its [presumed] consequences are in research to date.’1 Unfortunately, this early expression of concern was largely ignored. Carol Craig reviews more recent warnings about the self-esteem movement in an online article ‘A short history of self-esteem’, citing the research of five professors of psychology. Craig’s article and related documents are worth reading if you are interested in exploring this issue in depth.2 The following is my summary of her key conclusions about self-esteem:        •   There is no evidence that self-image enhancing techniques, aimed at boosting self-esteem directly, foster improvements in objectively measured ‘performance’.        •   Many people who consider themselves to have high self-esteem tend to grossly overestimate their own abilities, as assessed by objective tests of their performance, and may be insulted and threatened whenever anyone asserts otherwise.        •   Low self-esteem is not a risk factor for educational problems, or problems such as violence, bullying, delinquency, racism, drug-taking or alcohol abuse.        •   Obsession with self-esteem has contributed to an ‘epidemic of depression’ and is undermining the life skills and resilience of young people.        •   Attempts to boost self-esteem are encouraging narcissism and a sense of entitlement.        •   The pursuit of self-esteem has considerable costs and may undermine the wellbeing of both individuals and societies. Some of these findings were brought to wider public attention in an article entitled ‘The trouble with self-esteem’, written by psychologist Lauren Slater, which appeared in The New York Times in 2002.3 Related articles, far too many to mention individually in this book, have emerged, alongside many books in which authors express their concerns about various aspects of the myth of self-esteem.4 There is particular concern about what we are doing to our children.

Another appropriate policy response limits investment alternatives to a well-structured set of choices. Government-provided tax advantages encourage individual participation in defined contribution programs. Suppose the government were to award tax benefits only to accounts that invest in low-cost, market-mimicking funds. By restricting tax-advantaged investments to passive vehicles, investors face far fewer opportunities to make investment mistakes. Government regulation might address market-timing issues by limiting the number and frequency of moves between funds. Educational efforts might deal with the challenges of asset allocation, encouraging individuals to adopt investment programs that fit their specific risk profiles and time horizons. Acting in loco parentis, the government could create powerful incentives to adopt passively managed, appropriately allocated investment programs

The extreme of the “classes should be small” approach is a syndrome I call classitis, which stems from the mistaken view that “classes are good, so more classes are better.” In systems suffering from classitis, developers are encouraged to minimize the amount of functionality in each new class: if you want more functionality, introduce more classes. Classitis may result in classes that are individually simple, but it increases the complexity of the overall system. Small classes don’t contribute much functionality, so there have to be a lot of them, each with its own interface.

Your financial prosperity is a measure of how much you benefit people. The universe is set up in a way that encourages us to take care of each other. The money you receive is meant to measure how much you have contributed overall.

I will make your troubles and discouragements, the very door of your hope; the valley of your discouragements shall be the door, and an inlet unto all your rest and comfort. God takes the same way with the members, as he went with the head; Christ's cross was an inlet of glory, his suffering time was the valley of Achor to his disciples, and was it not a door of hope unto them, and unto all the saints? This is God's way; discouragements bring encouragements; and the more discouragements the saints have, the more encouragements they shall have; yea, their discouragements shall contribute to "their encouragements, and be a door of hope to them.

Though not a man of action himself – it was one of Camus’s more hurtful gibes that Sartre ‘tried to make history from his armchair’ – he was always encouraging action in others, and action usually meant violence. He became a patron of Frantz Fanon, the African ideologue who might be called the founder of modern black African racism, and wrote a preface to his Bible of violence, Les Damnés de la terre (1961), which is even more bloodthirsty than the text itself. For a black man, Sartre wrote, ‘to shoot down a European is to kill two birds with one stone, to destroy an oppressor and the man he oppresses at the same time.’ This was an updating of existentialism: self-liberation through murder. It was Sartre who invented the verbal technique (culled from German philosophy) of identifying the existing order as ‘violent’ (e.g. ‘institutionalized violence’), thus justifying killing to overthrow it. He asserted: ‘For me the essential problem is to reject the theory according to which the left ought not to answer violence with violence.’59 Note: not ‘a’ problem but ‘the essential’ problem. Since Sartre’s writings were very widely disseminated, especially among the young, he thus became the academic godfather to many terrorist movements which began to oppress society from the late 1960s onwards. What he did not foresee, and what a wiser man would have foreseen, was that most of the violence to which he gave philosophical encouragement would be inflicted by blacks not on whites but on other blacks. By helping Fanon to inflame Africa, he contributed to the civil wars and mass murders which have engulfed most of that continent from the mid-1960s onwards to this day. His influence on South-East Asia, where the Vietnam War was drawing to a close, was even more baneful. The hideous crimes committed in Cambodia from April 1975 onwards, which involved the deaths of between a fifth and a third of the population, were organized by a group of Francophone middle-class intellectuals known as the Angka Leu (‘the Higher Organization’). Of its eight leaders, five were teachers, one a university professor, one a civil servant and one an economist. All had studied in France in the 1950s, where they had not only belonged to the Communist Party but had absorbed Sartre’s doctrines of philosophical activism and ‘necessary violence’. These mass murderers were his ideological children.

FAITH STEP: Next time you see a hateful post, contribute a loving response—a Scripture verse or an encouraging quote—and see what happens.

The place for various debates, research, development, is the unique contribution and unique component belongs to only Hinduism, Hindu tradition. No religion allows debate other than Hinduism. No religion allows research and development other than Hinduism. Hinduism is a religion encourages logic. In this religion, with this basic infrastructure, intellectual infrastructure, you cannot make slaves and build large buildings. That is why I am wondering what kind of charismatic enlightened beings would have been there in this infrastructure, able to inspire and convince millions of people and concentrate them towards one-pointed action. I am very sure, at least they had ten human-beings to the level of the charisma of incarnations, at least ten human-beings who were radiating, who were charismatic to the level of incarnations! Otherwise, see we are not primitive religions where you just infuse certain faith and certain fear and greed, and they just do what you want. No! It is a religion of debate. And, you need to know, every day, in all the Akhadas, morning collectively practising Yoga, and night sitting and collectively having ‘khandana-mandana’ (refuting or destroying an opponent’s philosophy, and embellishing one’s own philosophy), ‘vaadha prathivaadha’ (philosophical arguments and counter-arguments), is a lifestyle!

Isabella Di Fabio Website If you are designing a website and want more visitors, we recommend that you continue to explore tips that you can use when creating a website. If you have any tips for writing website content for your website or other types of content, please feel free to share them with us. Isabella Secret Story telling of Optimize a Website - This allows you to optimize your articles with the appropriate keywords that can attract visitors to your website. SEO best practices that help your readers find more great content by linking to specific words and phrases. So when you write content for your websites, use SEO best practices to help you improve your page rank and key keywords. If you follow the steps above, you can learn how to write web page content that will attract readers and search engines, generate revenue and ensure that your pages do everything they can to help you grow your business. These five steps give you a solid foundation on which to grow your website, no matter what type of website you create. Before you write a word about content for your websites, you know what content you are writing and How will it work for you? Isabella Di Fabio Be aware that your company owns the rights to all content on its website, including the content on your website. To be clear, your site is not protected by copyright, and you cannot copyright any of the contents of the site that includes the pages, images, videos, links, text, audio and video content of your site. You need to ask yourself how differentiating content should be, who created it, and how you know if it really makes a significant contribution to your website. Your website should generate content without trying to guess what might go down well in search engines. Feed the real interest in your topic from the readers of your website to the topic and control the traffic on this topic. Isabella Di Fabio Secret Story of Web Design - In other words, write content that answers questions, explain how you can do something for your readers, and provide the quality information you want. It's one thing to create content optimized for search engine bots, but it's another to write it in a way that makes Google search more valuable. Create content that users actually want to read and create it in the best possible quality. When you learn how to write content on your website, you want to consider all the ways you can encourage the reader to become active on the site.

We encourage you to follow the changes occurring within your microbiota by participating in the American Gut Project. Although we are not involved in this crowd-funded science project, it is run by a team of well-respected scientists and has provided thousands of people with information about their microbiota. You can have your gut microbiota sequenced before and during your process of microbiota improvement to witness the changes to the new aspects of your diet and lifestyle. You will be provided with a report specifying the types of microbes that make up your microbiota and how it compares with others who have participated as well as to people living in developing regions of the world (Malawi and Venezuela). This information will not only allow a better view of your microbiota and how it compares with others, but will also contribute to the scientific understanding of these communities. To guide you in your journey of microbiota revitalization, we recommend submitting multiple samples—an initial sample to document where your microbiota started out, then one or more after you have made dietary and lifestyle adjustments in order to see how these changes are impacting your gut community over time. This will not only be informative but may also motivate you to keep improving the health of your microbiota.

it’s not wrong to prioritize your functioning and find other ways you can contribute to environmentalism. Climate change is real. Environmentalism is important. But we are not going to fix the earth by shaming people with mental health and neurodiverse needs out of adaptive routines they need to function. Take that energy to Congress. Those who feel anger at someone with clinical depression or ADHD for not engaging in eco-optimal behaviors are seriously deluded. One of the major tenets of health professions is harm reduction. No one is made functional overnight, and some people may always have barriers. The goal then is to take steps that reduce harm, first to self, then to those individuals around us, then to our community. You cannot jump right to community harm reduction before first addressing individual harm reduction. Therefore, if a newly widowed woman struggles to eat, she is released from the obligation of having an eco-perfect diet not because eating ethically is unimportant, but because when the real-world choices for someone are eating dairy or eating nothing, it is always the ethical choice to eat. It is always the ethical choice to encourage that person to eat whatever they can manage. Harm reduction is always ethical.

3.  The seeding strategy. Create value units that will be relevant to at least one set of potential users. When these users are attracted to the platform, other sets of users who want to engage in interactions with them will follow. In many cases, the platform company takes the task of value creation upon itself by acting as the first producer. In addition to kickstarting the platform, this strategy allows the platform owner to define the kind and quality of value units they want to see on the platform, thereby encouraging a culture of high-quality contributions among subsequent producers.7

Saad Jalal Toronto Canada - Eating Healthy Radiant Appearance: Healthy eating can also contribute to a youthful and vibrant appearance. Nutrient-rich foods promote healthy skin, hair, and nails. You'll exude the vitality that comes from within. Saad Jalal - Longevity and Quality of Life: By investing in your health through a balanced diet, you're also investing in your future. Healthy eating is a key factor in extending your lifespan and ensuring that your later years are filled with vitality, not ailments. Mindful Living: Eating healthy encourages mindfulness. When you savor each bite and appreciate the nourishment it provides, you're not just eating; you're living in the moment, which can lead to a more content and centered life.

toys,” I told Santiago. “Think about it this way. When you were young, you only had three toys. But more importantly, you knew that wasn’t going to change. You had three, that’s it. So you were forced to make do with what you had and find happiness in it. That was your only choice.” My friend was nodding, so I knew he was with me so far. I went on: “Your daughter, on the other hand, is in a completely different circumstance. Whenever she wants something new, whether it’s something she saw in a commercial or something her friend has, she just asks for it and then she gets it. You allow her to keep looking for happiness in the next toy, the next game, the next purchase. Heck, you practically encourage it. Maybe if she was forced to find happiness in the toys she already has, she just might find it. But for now, she is able to live under the impression that the next toy is going to bring it.” My friend’s face grew sadder because he knew that what I was saying was true. His own decisions were contributing greatly to the unhealthy relationship his daughter had formed with possessions. This is a reminder all of us parents need: Our kids need boundaries! If we don’t give them a sense of how much is too much, they’ll just keep wanting more. And if we let them grow up without considering the downsides of overaccumulation, we could be dooming them to repeat the errors of excess that are so common in our world today. Don’t you want to spare your kids the bondage that comes with having too much stuff? Start early to teach them that less is more — more fun, that is! It’s one of the best ways you can show them your love.

Teach skills of healthy interdependence. Instead of raising kids who think they must do it all on their own, teach them how to ask for help when they need it and model these skills yourself. Make chores mandatory. To encourage a “we’re all in this together” mindset, you might save your own household chores—paying the bills, recycling newspapers, straightening up the house—for when your kids are scheduled to do theirs. Avoid linking chores to allowances or excessive praise. Chores are what you do when you are part of a family, a contribution to the greater whole. Widen their circle of concern and caring. Point out how other people add value to your kids’ lives every day, like janitors at school who work hard to keep the school clean of germs, or teachers who sacrifice their own time to meet outside class. Broaden their circle of caring. Say thank you to the waitress and the bus driver. Children learn kindness and empathy not just by how we treat those closest to us, but also by how we treat strangers, notes Rick Weissbourd.

Another way to foster a sense of belonging for employees is to form teams that are encouraged to engage in collective problem-solving. This affords regular opportunities for all members of the teams to express their views and contribute their talents. But leaders of these teams should establish the norm that colleagues treat each other with respect, making room for everyone in discussions and listening thoughtfully to one another. As we saw with high-status students leading the way in establishing an antibullying norm in schools, managers, as the highest-status member of a team, can set powerful norms. A key goal is foster what leadership scholar Amy Edmonson calls psychological safety, which she describes as "the belief that the environment is safe for interpersonal risk taking. People feel able to speak up when needed--with relevant ideas, questions, or concerns--without being shut down in a gratuitous way. Psychological safety is present when colleagues trust and respect each other and feel able, even obligated, to be candid." No matter how ingenious or talented individual team members are, if the climate does not foster the psychological safety people need to express themselves, they are likely to hold back on valuable input.

when faith-based organizations end up on the wrong side of the same equation, by shunning transgressors and/or encouraging a web of secrecy and lies, they contribute to the cycle of destructive shame.

An alternative conception of full citizenship that also doesn’t regard work as a civic requirement holds that citizens are entitled to a guaranteed, unconditional basic income or initial capital stake. On this view, each individual has a right to his or her fair share of society’s assets, which have been built up over many generations; and each should be free to use this fair share as he or she sees it. Those who want to work, either for greater income or intrinsic satisfaction, are free and perhaps encouraged to do so. But those who choose not to work and instead live off their basic income or capital stake (at least for a time) are not acting unfairly toward their fellow citizens who choose to work. The goods and services that we all take advantage of are the product of, not only contributions from contemporary workers, but also work from past generations and, just as important, technological advance and nature’s bounty. On this view, there should be an all-volunteer workforce, where no one is compelled to work under threat of penalty or out of economic need. Fiscal policy would focus on growing the economy and spurring technological advance, while tax policy would distribute the gains of increased productivity equitably to all citizens and not just to those who work or own capital.

At this stage, it is important to evaluate your emotional charge. Once you’ve witnessed your emotions and identified the underlying trigger that is contributing to your pain, ask yourself: On a scale from 1 to 10, 10 being most negative, how are my feelings? In traditional EFT, an individual would be encouraged to observe their emotions for a period while they process them and calm down. Physiologically, their brain would shift back into higher processes, and their reptilian brain would deactivate. By also identifying the core subconscious wound that is present, you can find proof of the opposite to begin lessening the emotional charge associated with said trigger.

The goal is that we need not to have a large audience to make a difference. If you have a pen, use it to contribute towards the betterment of your society. If you have a voice, speak your way through making a positive change in your environment. If you have connections, use them to make a positive difference. If you only have your family or friends, relay your message of change to them.

Your personal desires are an expression of your true Self as an extension of One Source. They are vital to the expansion of the Universe and only you can honor them. As you do, your personal energy field or consciousness contributes to the field of human consciousness in ways that encourage others to be in harmony with One Source. As more and more of us come into harmony with One Source, we naturally come into harmony with each other.

Being blessed is not just about receiving abundance; it’s about recognizing the privilege to be a source of strength and support for others. When we use our blessings to uplift those around us, we create a ripple effect of positivity and empowerment. By being there for others, offering a helping hand, and providing encouragement, we contribute to a community where everyone has the opportunity to rise and flourish. True blessings are found in the connections we build and the lives we touch.

Purpose encourages people to collaborate, communicate, cooperate, and contribute in incredible ways.

Purpose encourages people to collaborate, communicate, cooperate, and contribute in incredible ways.

Choose not to be Intimidated, stressed, worried, undermined, judged, worked out by people who are not contribute anything in your life and by people who are not helping you with anything. If they are not helping you. Then whatever they say .It doesn’t matter.

Deceitful, inauthentic individual existence is the precursor to social totalitarianism ... Repression contributed in a non-trivial to the development of mental illness. And the difference between repression of truth and a lie is a matter of degree, not kind ... It was lies that bred sickness ... Lies warp the structure of being. Untruth corrupts the soul and the state alike, and one form of corruption feeds the other. The barely manageable crisis of a parent's terminal illness can be turned, for example, into something awful beyond description by the unseemly and petty squabbling of the sufferers' adult children. Obsessed by the unresolved past, they gather like ghouls around the deathbed forcing tragedy into an unholy dalliance with cowardice and resentment. He broods in his basement imagining himself oppressed. He fantasizes with delight about the havoc he might wreak on the world that rejected him for his cowardice, awkwardness and inability. And sometimes, he wreaks precisely that havoc and everyone asks why. They could know but refused to. Any natural weakness or existential challenge, no matter how minor can be magnified into a serious crisis with enough deceit in the individual family or culture. The honest human spirit may continually fail in its attempts to bring about paradise on Earth ... With love, encouragement and character intact, a human being can be resilient beyond imagining.

Until women have supportive employers and colleagues as well as partners who share family responsibilities, they don’t have real choice. And until men are fully respected for contributing inside the home, they don’t have real choice either. Equal opportunity is not equal unless everyone receives the encouragement that makes seizing those opportunities possible. Only then can both men and women achieve their full potential.1

Aimshala's Vision for Education: Empowering Educators, Enriching Lives In the heart of every learner's journey, there exists a light of inspiration, a guide through the moving seas of knowledge and discovery. This guide, often hidden and ignored, is the educator. At Aimshala, we understand the transformative power of educators not just in imparting knowledge, but in enriching lives and empowering minds. Our vision for education is deeply rooted in the belief that by empowering educators, we can create ripples of change that extend beyond classroom walls, enriching the lives of countless individuals and, by extension, society itself. The Unknown Heroes of Our Society Educators are the unknown heroes of our society, the architects of the future, shaping minds and inspiring hearts. They do more than teach; they awaken curiosity, instill resilience, and foster a lifelong love for learning. The impact of a passionate educator extends far beyond academic achievements; it touches on the very essence of who we become. At Aimshala, we recognize the challenges educators face daily juggling administrative tasks, adapting to new technologies, and meeting each student's unique needs. Yet, despite these hurdles, their commitment never wavers. They continue to light the path for their students, often with little recognition for their monumental impact. It's for these unsung heroes that Aimshala dedicates its mission: to empower educators and acknowledge their invaluable contribution to shaping our future. A Journey of Empowerment Empowerment is at the core of Aimshala's vision for education. But what does it truly mean to empower educators? It means providing them with the tools, resources, and support they need to thrive in their roles. It means creating an environment where their voices are heard, their challenges are addressed, and their achievements are celebrated. We believe in a holistic approach to empowerment. From continuous professional development opportunities to innovative teaching tools, Aimshala is committed to ensuring educators have what they need to succeed. But empowerment goes beyond material resources; it's about fostering a community of educators who can share experiences, challenges, and successes. A community where collaboration and support are the norms, not the exceptions. Enriching Lives Through Education Education has the power to transform lives. It opens doors to new opportunities, develops horizons, and builds bridges across cultures. Aimshala's vision extends to every student touched by our educators. By enriching the lives of educators, we indirectly enrich the lives of countless students. An enriched life is one of purpose, understanding, and continual growth. Through our support for educators, Aimshala aims to cultivate learning environments where students feel valued, respected, and inspired to reach their full potential. These environments encourage critical thinking, creativity, and the courage to question. They nurture not just academic skills but life skills—empathy, resilience, and the ability to adapt to change. Building a Future Together The future of education is a collaborative vision, one that requires the efforts of educators, students, families, and communities. Aimshala stands at the forefront of this collaborative effort, bridging gaps and fostering partnerships that enhance the educational experience for all. Technology plays a pivotal role in shaping this future. Aimshala embraces innovative educational technologies that make learning more accessible, engaging, and effective. However, we also recognize that technology is but a tool in the hands of our capable educators. It is their wisdom, passion, and dedication that truly transform education. At Aimshala, our vision for education is clear: to empower educators and enrich lives. We understand the challenges and celebrate the triumphs. We believe in the power of education to transform society.

qualitative market research in Myanmar Address Ramakrishna Paramhans Ward, PO mangal nagar, Katni, [M.P.] 2nd Floor, Above KBZ Pay Centre, between 65 & 66 street, Manawhari Road Mandalay, Myanmar - Phone +95 9972107002 +91 7222997497 Subjective Statistical surveying in Myanmar: Revealing Bits of knowledge for Business Development In the present globalized commercial center, understanding buyer conduct and market elements is urgent for organizations to flourish. Myanmar, with its quickly developing economy, presents special open doors and difficulties for organizations hoping to lay out areas of strength for an in the district. As organizations look to acquire an upper hand, the meaning of subjective statistical surveying in Myanmar couldn't possibly be more significant. This article digs into the significance of qualitative market research in Myanmar and how it tends to be instrumental in driving business development in the powerful Myanmar market. Myanmar, previously known as Burma, has seen critical political and monetary changes as of late, prompting expanded unfamiliar speculation and development across different areas. This change has brought about shifts in buyer inclinations, buying power, and market patterns. To explore this advancing scene effectively, organizations should participate in thorough subjective statistical surveying to acquire nuanced experiences into buyer conduct, inclinations, and social impacts. qualitative market research in Myanmar centers around understanding the "whys" behind buyer conduct, digging into the basic inspirations, feelings, and insights that drive dynamic cycles. Dissimilar to quantitative exploration, which gives mathematical information and factual examination, subjective examination offers a more profound comprehension of customer perspectives and inclinations, making it priceless for organizations looking to fit their techniques to the Myanmar market. One of the critical benefits of subjective statistical surveying in Myanmar is its capacity to uncover social subtleties and context oriented factors that impact buyer conduct. Given Myanmar's different ethnic gatherings, dialects, and cultural standards, a nuanced comprehension of nearby traditions and customs is fundamental for organizations meaning to resound with the interest group. Subjective examination procedures, for example, inside and out interviews, center gatherings, and ethnographic investigations empower scientists to dive into these social complexities, giving organizations noteworthy bits of knowledge for item improvement, promoting methodologies, and brand situating. Also, subjective examination assumes a significant part in distinguishing arising patterns and market holes that may not be obvious through quantitative information alone. By connecting straightforwardly with buyers and key partners, organizations can acquire subjective experiences into advancing business sector elements, possible undiscovered portions, and moving customer inclinations. This, thus, enables organizations to adjust their contributions and methodologies proactively, remaining on the ball in Myanmar's quickly changing business sector scene. As well as illuminating vital business choices, subjective statistical surveying encourages a more profound association among organizations and the nearby local area. By effectively including Myanmar purchasers in the examination cycle, organizations show a promise to understanding and tending to their requirements, cultivating trust and brand reliability simultaneously. This human-driven approach is especially relevant in Myanmar, where individual connections and local area ties hold huge influence over customer conduct.

Some factors that can contribute to a child adopting an anxious insecure attachment style are:23 Parents who are unable to consistently co-regulate with their child, which leaves the child dependent on others to regulate their emotions, again and again turning outward to make sense of their inner feelings and unable to emotionally regulate on their own. Over-involving the child in the parent’s state of mind, where the parent’s emotions or state of mind is more central to the parent-child interaction than the child’s. In this case, the child might be asked (whether explicitly or implicitly) to be responsible for meeting the parent’s needs, making the parent feel better or supplying the parent with meaning and purpose. This is often due to a parent’s own level of anxiety, stress or unresolved trauma, or their own anxious attachment history. When the state of mind of the parent is the centerpiece of interactions, the child is left to constantly monitor and be concerned about their parent’s state of well-being, which can encourage a role reversal in which the child is acting more like the parent in the relationship. As a child, being responsible for a parent’s well-being is a misplaced, confusing and overwhelming responsibility.