Convergence Motivation Quotes

Tomorrow, today will be yesterday, and tomorrow will be today. By the nature of time when tomorrow will shift to become today, we demystify the notion that we are powerless in the face of the future, as the future will become the present moment naturally. On the basis that tomorrow will also eventually become yesterday, we can fundamentally note that time converges through yesterday, today, and tomorrow to where the essence of our very existence converges in the present moment.

Lovers' reading of each other's bodies (of that concentrate of mind and body which lovers use to go to bed together) differs from the reading of written pages in that it is not linear. It starts at any point, skips, repeat itself, goes backward, insists, ramifies in simultaneous and divergent messages, converges again, has moments of irritation, turns the page, finds its place, gets lost. A direction can be recognized in it, a route to an end, since it tends toward a climax, and with this end in view it arranges rhythmic phases, metrical scansions, recurrence of motives. But is the climax really the end? Or is the race toward that end opposed by another drive which works in the opposite direction, swimming against moments, recovering time?

unless the direction of science is guided by a consciously ethical motivation, especially compassion, its effects may fail to bring benefit. They may indeed cause great harm.

He ran because his decision had been made. It had been made for him by the convergence of half-forgotten motives, of desires and reasons, of varied yet congruous impulses. And the convergence of all these to a focus point of action.

This gives Silicon Valley the illusion of tremendous diversity. Just look around, you’ll see people from all over the globe. But the truth is: It’s one of the least diverse places on earth. It’s a frenzy of gifted, aggressively motivated people converging on one small peninsula to seek their fortune, squeezing out everyone with less drive or means or potential. Some succeed profoundly and get lots of press. Many more crash and burn and disappear. But the vast majority simply keep doing well enough to preserve the hope of doing way better, perpetually chasing a dream just beyond their grasp.

In the case of food, if the argument is valid that we need some kind of genetic modification to help feed the world’s growing population, then I believe that we cannot simply dismiss this branch of genetic technology. However, if, as suggested by its critics, this argument is merely a front for motives that are primarily commercial—such as producing food that will simply have a longer lasting shelf life, that can be more easily exported from one side of the world to the other, that is more attractive in appearance and more convenient in consumption, or creating grains and cereals engineered not to produce their own seeds so that farmers are forced to depend entirely upon the biotech companies for seeds—then clearly such practices must be seriously questioned. Many

In consequence of the inevitably scattered and fragmentary nature of our thinking, which has been mentioned, and of the mixing together of the most heterogeneous representations thus brought about and inherent even in the noblest human mind, we really possess only *half a consciousness*. With this we grope about in the labyrinth of our life and in the obscurity of our investigations; bright moments illuminate our path like flashes of lighting. But what is to be expected generally from heads of which even the wisest is every night the playground of the strangest and most senseless dreams, and has to take up its meditations again on emerging from these dreams? Obviously a consciousness subject to such great limitations is little fitted to explore and fathom the riddle of the world; and to beings of a higher order, whose intellect did not have time as its form, and whose thinking therefore had true completeness and unity, such an endeavor would necessarily appear strange and pitiable. In fact, it is a wonder that we are not completely confused by the extremely heterogeneous mixture of fragments of representations and of ideas of every kind which are constantly crossing one another in our heads, but that we are always able to find our way again, and to adapt and adjust everything. Obviously there must exist a simple thread on which everything is arranged side by side: but what is this? Memory alone is not enough, since it has essential limitations of which I shall shortly speak; moreover, it is extremely imperfect and treacherous. The *logical ego*, or even the *transcendental synthetic unity of apperception*, are expressions and explanations that will not readily serve to make the matter comprehensible; on the contrary, it will occur to many that “Your wards are deftly wrought, but drive no bolts asunder.” Kant’s proposition: “The *I think* must accompany all our representations ,” is insufficient; for the “I” is an unknown quantity, in other words, it is itself a mystery and a secret. What gives unity and sequence to consciousness, since by pervading all the representations of consciousness, it is its substratum, its permanent supporter, cannot itself be conditioned by consciousness, and therefore cannot be a representation. On the contrary, it must be the *prius* of consciousness, and the root of the tree of which consciousness is the fruit. This, I say, is the *will*; it alone is unalterable and absolutely identical, and has brought forth consciousness for its own ends. It is therefore the will that gives unity and holds all its representations and ideas together, accompanying them, as it were, like a continuous ground-bass. Without it the intellect would have no more unity of consciousness than has a mirror, in which now one thing now another presents itself in succession, or at most only as much as a convex mirror has, whose rays converge at an imaginary point behind its surface. But it is *the will* alone that is permanent and unchangeable in consciousness. It is the will that holds all ideas and representations together as means to its ends, tinges them with the colour of its character, its mood, and its interest, commands the attention, and holds the thread of motives in its hand. The influence of these motives ultimately puts into action memory and the association of ideas. Fundamentally it is the will that is spoken of whenever “I” occurs in a judgement. Therefore, the will is the true and ultimate point of unity of consciousness, and the bond of all its functions and acts. It does not, however, itself belong to the intellect, but is only its root, origin, and controller.

Among primitive peoples we often find that closely connected groups living under exactly similar conditions develop sharply differentiated fashions, by means of which each group establishes uniformity within, as well as difference without the prescribed set. On the other hand, there exists a wide-spread predilection for importing fashions from without, and such foreign fashions assume a greater value within the circle, simply because they did not originate there. [...] Because of their external origin, these imported fashions create a special and significant form of socialization, which arises through mutual relation to a point without the circle. It sometimes appears as though social elements, just like the axes of vision, converge best at a point that is not too near. The currency, or more precisely the medium of exchange among primitive races, often consists of objects that are brought in from without. [...] Paris modes are frequently created with the sole intention of setting a fashion elsewhere. This motive of foreignness, which fashion employs in its socializing endeavors, is restricted to higher civilization, because novelty, which foreign origin guarantees in extreme form, is often regarded by primitive races as an evil. [...] The savage is afraid of strange appearances; the difficulties and dangers that beset his career cause him to scent danger in anything new which he does not understand and which he cannot assign to a familiar category. Civilization, however, transforms this affectation into its very opposite. Whatever is exceptional, bizarre, or conspicuous, or whatever departs from the customary norm, exercises a peculiar charm upon the man of culture, entirely independent of its material justification. The removal of the feelings of insecurity with reference to all things new was accomplished by the progress of civilization.

Kollontai calls for the convergence of comradeship and political Eros, which would reconstruct the logic of individualized sexual communication. If the collective were motivated by de-alienated production and social relations, then sex and love relationships would stem from political Eros rather than from an individual's demand to get pleasure from another individual.

The fates pay deference to the power of our love. Our disparate paths converge. I feel it.

This concludes the review of three commonly cited prototypical confluence theories of creativity, namely the systems approach (Csikszentmihalyi, 2000), which suggests that creativity is a sociocultural process involving the interaction between the individual, domain, and field; Gruber & Wallace’s (2000) model that treats each individual case study as a unique evolving system of creativity; and investment theory (Sternberg & Lubart, 1996), which suggests that creativity is the result of the convergence of six elements (intelligence, knowledge, thinking styles, personality, motivation, and environment).

Investment theory claims that the convergence of six elements constitutes creativity. The six elements are intelligence, knowledge, thinking styles, personality, motivation, and environment. It is important that the reader not mistake the word intelligence for an IQ score. On the contrary, Sternberg (1985) suggests a triarchic theory of intelligence that consists of synthetic (ability to generate novel, task appropriate ideas), analytic, and practical abilities. Knowledge is defined as knowing enough about a particular field to move it forward. Thinking styles are defined as a preference for thinking in original ways of one’s choosing, the ability to think globally as well as locally, and the ability to distinguish questions of importance from those that are not important. Personality attributes that foster creative functioning are the willingness to take risks, overcome obstacles, and tolerate ambiguity. Finally, motivation and an environment that is supportive and rewarding are essential elements of creativity (Sternberg, 1985).

It’s essential to work on something you’re deeply interested in. Interest will drive you to work harder than mere diligence ever could. The three most powerful motives are curiosity, delight, and the desire to do something impressive. Sometimes they converge, and that combination is the most powerful of all.

There is almost no area of human life today that is not touched by the effects of science and technology. Yet are we clear about the place of science in the totality of human life—what exactly it should do and by what it should be governed? This last point is critical because unless the direction of science is guided by a consciously ethical motivation, especially compassion, its effects may fail to bring benefit. They may indeed cause great harm.

If you talk with any patient, physician, or medical practice leader about the practice of medicine, you quickly realize that all three have the same thing in common: as much as they recognize the significance of the science of medicine and the importance of the business of medicine, the part of medicine that’s most important to them is the human side—the big-hearted, patient-focused, high-touch, active-listening, caring, compassionate, empathetic part of medicine that has been at the heart of the doctor-patient relationship from the very beginning. For physicians, it is the place where experience, instinct, and passion for the skill of medicine converge. For patients, it is the home of care, connection, and communication—the things that make them feel valued, listened to, and cared for in moments of pain, fear, and vulnerability. For administrators, it’s the place where value and impact can be seen and measured, where the sense of purpose and meaning that motivates them are found.

The core approach of Buddhist psychology involves a combination of meditative contemplation, which can be described as a phenomenological inquiry; empirical observation of motivation, as manifested through emotions, thought patterns and behavior, and critical philosophical analysis.