“
Encourage literally came from "in courage." The courage is put "into" you from outside. Our character and abilities grow through internalizing from others what we do not possess in ourselves.
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Henry Cloud
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Self-leaders are still true leaders even if they have no known followers. True leaders inspire by the influence of their characters and general self-made brands. Leadership is defined by the virtues of one's behaviour.
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Israelmore Ayivor
“
Each mind conceives god in its own way. There may be as many variation of the god figure as there are people in the world
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Bangambiki Habyarimana (Pearls Of Eternity)
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Don't do the right thing for the wrong reasons. It is the "why" that keeps us committed to our choices and defines our character.
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Shannon L. Alder
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Atheists are the most honest of the human race. These people are unable to live a double life; they are unable to lie to themselves. Of course it's an evolutionary handicap, and if that handicap was widespread, our species would run the risk of extinction
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Bangambiki Habyarimana (Pearls Of Eternity)
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Don't create unbelief or doubt in people's minds. When you do so you ruin their lives and you have nothing to give them in its place. It's ok if people delude themselves; those delusions keep their day running.
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Bangambiki Habyarimana (Pearls Of Eternity)
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How you correct your mistakes will define your character and commitment to a higher power.
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Shannon L. Alder
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If you can define the problem differently than everybody else in the industry, you can generate alternatives that others aren’t thinking about.
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Roger L. Martin (The Opposable Mind: How Successful Leaders Win Through Integrative Thinking)
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As a human being, you have no choice about the fact that you need a philosophy. Your only choice is whether you define your philosophy by a conscious, rational, disciplined process of thought and scrupulously logical deliberation - or let your subconscious accumulate a junk heap of unwarranted conclusions, false generalizations, undefined contradictions, undigested slogans, unidentified wishes, doubts and fears, thrown together by chance, but integrated by your subconscious into a kind of mongrel philosophy and fused into a single, solid weight: self-doubt,
Like a ball and chain in the place where your mind's wings should have grown.
”
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Ayn Rand
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Integrity is the very core of our being. It is who we really are. When all the scaffolding is removed, it is our integrity that both defines us and identifies us. Men of integrity are like the Rock of Gibraltar—steadfast and immovable. Men without it are like the shifting sands on the Sahara Desert—tossed to and fro by every variant wind of life.
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Tad R. Callister
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God is a person, and his universe reflects his personhood. The closer something is to the character of God, the more it reflects him and the less it can be measured. Things such as integrity, beauty, hope, and love are all in the same category as prayer. You can tell their presence and even describe them, but you can't define them, simply because they are too close to God's image.
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Paul E. Miller (A Praying Life: Connecting With God In A Distracting World)
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Once you believe that god is not a private property of anybody, you are on your way to becoming a new messiah. Maybe your own if not the world's
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Bangambiki Habyarimana (Pearls Of Eternity)
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Pride and integrity are some ingredients that define respect. Don't compromise them for short lived attention.
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Alexandra Kinias (Black Tulips)
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Some one has defined a work of art as a “thing beautifully done.” I like it better if we cut away the adverb and preserve the word “done,” and let it stand alone in its fullest meaning. Things are not done beautifully. The beauty is an integral part of their being done.
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Robert Henri (The Art Spirit)
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Lots of things define what it means to be a good city. But one thing all good cities have in common is lots of trees integrated into the design of the city. Trees are vital to a thriving city.
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Hendrith Vanlon Smith Jr.
“
This must be our day to define the best of who we are and what we will stand for. Tonight, in the glow of gratitude for our free will, let us write down the words and phrases that describe our ideal identity. Put them on beautiful paper and in ink. Carry them everywhere. Look at these words, memorize them, verbalize them—become them. The more we align our actions with this identity, the more free, motivated, and whole we shall become. Life will feel brighter and more our own, more deep and satisfying. Destiny will smile on us and we will be welcomed into the gates of heaven as people of purpose and integrity.
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Brendon Burchard (The Motivation Manifesto: 9 Declarations to Claim Your Personal Power)
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An atheist is someone who is disappointed in his search of god. He is a man who strongly needed god but couldn't find him. Atheism is a cry of despair
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Bangambiki Habyarimana (Pearls Of Eternity)
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Family systems theory offers therapists an invaluable way of understanding their clients’ strengths and problems—clarifying the familial rules, roles, myths, communication patterns, and boundary issues that defined their clients’ development.
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Edward Teyber (Interpersonal Process in Therapy: An Integrative Model)
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When “doctrinal integrity” (a term usually defined by those using it) trumps kindness and grace, faith has wandered out of bounds. Anything claiming to be truth that does not lead to compassion for our neighbors cannot rightfully be called the truth.
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Ronnie McBrayer (Leaving Religion, Following Jesus)
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Poetry is Life. We experience poetry from the time we awake each morning and inhale that fresh breath of air. You are living poetry. Poetry is not defined by the laws of man. Inspiration is the key.
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Amaka Imani Nkosazana (Release The Ink)
“
For some people, promises define who they are- their character, respect for themselves and others, and their integrity.
For some people, promises define who they are- for some people, promises are just words.
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José N. Harris (MI VIDA: A Story of Faith, Hope and Love)
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There is tragedy all around us, we pick up pieces, we find our feet and before long another turn of events stare us in the eyes; like we're some kind of magician- the fight seems endless, so I look to the world for inspiration. I observe and I watch how others face adversity, some hide from it, some master each lesson and some create a life with it... Our lessons don't define us, our integrity to keep rising after every fall is.
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Nikki Rowe
“
Bill looked for four characteristics in people. The person has to be smart, not necessarily academically but more from the standpoint of being able to get up to speed quickly in different areas and then make connections. Bill called this the ability to make “far analogies.” The person has to work hard, and has to have high integrity. Finally, the person should have that hard-to-define characteristic: grit. The ability to get knocked down and have the passion and perseverance to get up and go at it again.
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Eric Schmidt (Trillion Dollar Coach: The Leadership Playbook of Silicon Valley's Bill Campbell)
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species have the potential to sink or save the ecosystem, depending on the circumstances. Knowing that we must preserve ecosystems with as many of their interacting species as possible defines our challenge in no uncertain terms. It helps us to focus on the ecosystem as an integrated functioning unit, and it deemphasizes the conservation of single species. Surely this more comprehensive approach is the way to go.
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Douglas W. Tallamy (Bringing Nature Home: How You Can Sustain Wildlife with Native Plants)
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First, with the establishment of a state and territorially defined state borders, “immigration” takes on an entirely new meaning. In a natural order, immigration is a person’s migration from one neighborhood-community into a different one (micro-migration). In contrast, under statist conditions immigration is immigration by “foreigners” from across state borders, and the decision whom to exclude or include, and under what conditions, rests not with a multitude of independent private property owners or neighborhoods of owners but with a single central (and centralizing) state-government as the ultimate sovereign of all domestic residents and their properties (macro-migration). If a domestic resident-owner invites a person and arranges for his access onto the resident-owner’s property but the government excludes this person from the state territory, it is a case of forced exclusion (a phenomenon that does not exist in a natural order). On the other hand, if the government admits a person while there is no domestic resident-owner who has invited this person onto his property, it is a case of forced integration (also nonexistent in a natural order, where all movement is invited).
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Hans-Hermann Hoppe
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Evil was defined as the use of power to destroy the spiritual growth of others for the purpose of defending and preserving the integrity of our own sick selves. In short, it is scapegoating. We scapegoat not the strong but the weak. For the evil to so misuse their power, they must have the power to use in the first place. They must have some kind of dominion over their victims. The most common relationship of dominion is that of parent over child. Children are weak, defenseless, and trapped in relation to their parents. They are born in thrall to their parents ... They are simply not free or powerful enough to escape.
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M. Scott Peck
“
Heroism can be defined as having four key features: (a) it must be engaged in voluntarily; (b) it must involve a risk or potential sacrifice, such as the threat of death, an immediate threat to physical integrity, a long-term threat to health, or the potential for serious degradation of one’s quality of life; (c) it must be conducted in service to one or more other people or the community as a whole; and(d) it must be without secondary, extrinsic gain anticipated at the time of the act. Heroism in service of a noble idea is usually not as dramatic as
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Philip G. Zimbardo (The Lucifer Effect: Understanding How Good People Turn Evil)
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Why doesn't the pope convert to Calvinism? Why doesn't the Dalai Lama, convert to Christianity, why doesn't Billy Graham convert to Islam, Why doesn't the Ayatollahs convert to Buddhism, Why isn't Buddhism swept away? Religious leaders know that all religions are equal; they know that no one of them has the monopoly to the knowledge of God. They know that each religion is trying to find the hidden God and that no one religion can claim to have found him beyond doubt. That's why they remain where they are and respect each other.
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Bangambiki Habyarimana (Pearls Of Eternity)
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The essential task ahead requires formulating an adequate doctrine, upholding principles that have been thoroughly studied, and, beginning from these, giving birth to an Order. This elite, differentiating itself on a plane that is defined in terms of spiritual virility, decisiveness, and impersonality, and where every naturalistic bond loses its power and value, will be the bearer of a new principle of a higher authority and sovereignty; it will be able to denounce subversion and demagogy in whatever form they appear and reverse the downward spiral of the top-level cadres and the irresistible rise to power of the masses. From this elite, as if from a seed, a political organism and an integrated nation will emerge, enjoying the same dignity as the nations created by the great European political tradition. Anything short of this amounts only to a quagmire, dilettantism, irrealism, and obliquity.
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Julius Evola (Men Among the Ruins: Post-War Reflections of a Radical Traditionalist)
“
Our "increasing mental sickness" may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But "let us beware," says Dr. Fromm, "of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting." The really hopeless victims of mental illness are to be found among those who appear to be most normal. "Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does." They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish "the illusion of individuality," but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But "uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.
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Aldous Huxley (Brave New World Revisited)
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One may discover integrity in the companionship of others, but one does not ever discover integrity by bowing to the demands of peer pressure. The heavier the pressure is toward conformity— no matter how lofty the proposed final goal— the more one must be suspicious of it and antagonistic to it. History has one consistent lesson in it: one by one, people give up what they know to be right and true for the sake of something loftier that they do not quite understand but should want in order to be good; soon, people are the tools of despots and atrocities are committed on a grand scale. And then, it is too late. There is no going back.
Women are especially given to giving up what we know and feel to be right and true for the sake of others or for the sake of something more important than ourselves. This is because the condition in which women live is a colonized condition. Women are colonized by men, in body, in mind. Defined everywhere as evil when we act in our own self-interest, we strive to be good by renouncing self-interest altogether.
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Andrea Dworkin (Letters from a War Zone)
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Can people of color be racist?” I reply, “The answer depends on your definition of racism.” If one defines racism as racial prejudice, the answer is yes. People of color can and do have racial prejudices. However, if one defines racism as a system of advantage based on race, the answer is no. People of color are not racist because they do not systematically benefit from racism. And equally important, there is no systematic cultural and institutional support or sanction for the racial bigotry of people of color. In my view, reserving the term racist only for behaviors committed by whites in the context of a white-dominated society is a way of acknowledging the ever-present power differential afforded whites by the culture and institutions that make up the system of advantage and continue to reinforce notions of white superiority. (Using the same logic, I reserve the word sexist for men. Though women can and do have gender-based prejudices, only men systematically benefit from sexism.)
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Paula S. Rothenberg (Race, Class, and Gender in the United States 5e & Pocket Style Manual 3e 01 Upd: An Integrated Study)
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We all fight wars—in our work, within our families and abroad in the wider world. Each of us struggles every day to define and defend our sense of purpose and integrity, to justify our existence on the planet and to understand, if only within our own hearts, who we are and what we believe in.
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Steven Pressfield (The Warrior Ethos)
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Principles of Liberty
1. The only reliable basis for sound government and just human relations is Natural Law.
2. A free people cannot survive under a republican constitution unless they remain virtuous and morally strong.
3. The most promising method of securing a virtuous and morally strong people is to elect virtuous leaders.
4. Without religion the government of a free people cannot be maintained.
5. All things were created by God, therefore upon him all mankind are equally dependent, and to Him they are equally responsible.
6. All men are created equal.
7. The proper role of government is to protect equal rights, not provide equal things.
8. Men are endowed by their Creator with certain unalienable rights.
9. To protect man's rights, God has revealed certain principles of divine law.
10. The God-given right to govern is vested in the sovereign authority of the whole people.
11. The majority of the people may alter or abolish a government which has become tyrannical.
12. The United States of America shall be a republic.
13. A constitution should be structured to permanently protect the people from the human frailties of their rulers.
14. Life and Liberty are secure only so long as the Igor of property is secure.
15. The highest level of securitiy occurs when there is a free market economy and a minimum of government regulations.
16. The government should be separated into three branches: legislative, executive, and judicial.
17. A system of checks and balances should be adopted to prevent the abuse of power.
18. The unalienable rights of the people are most likely to be preserved if the principles of government are set forth in a written constitution.
19. Only limited and carefully defined powers should be delegated to the government, all others being retained by the people.
20. Efficiency and dispatch require government to operate according to the will of the majority, but constitutional provisions must be made to protect the rights of the minority.
21. Strong human government is the keystone to preserving human freedom.
22. A free people should be governed by law and not by the whims of men.
23. A free society cannot survive a republic without a broad program of general education.
24. A free people will not survive unless they stay strong.
25. "Peace, commerce, and honest friendship with all nations; entangling alliances with none."
26. The core unit which determines the strength of any society is the family; therefore, the government should foster and protect its integrity.
27. The burden of debt is as destructive to freedom as subjugation by conquest.
28. The United States has a manifest destiny to be an example and a blessing to the entire human race.
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Founding Fathers
“
An engaging discussion upon the nature of the soul, its defining qualities, the possibility it manifests a specific shape, the likelihood of its integrity beyond formaldehyde and flowers, speculation on its absence from an unfortunate sum of mortal beings since God, at the moment of creation, released into the universe a fixed number of souls to be recycled among a diminishing percentage of an exponentially expanding population, hence bodies without souls.
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Stephen Wright (Going Native)
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If necessary, they will even kill to escape the pain of their own spiritual growth. As the integrity of their sick self is threatened by the spiritual health of those around them, they will seek by all manner of means to crush and demolish the spiritual health that may exist near them. I define evil, then, as the exercise of
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M. Scott Peck (The Road Less Traveled: A New Psychology of Love, Traditional Values and Spiritual Growth)
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If only we lived in a culture in which internal measures of satisfaction and success — a capacity for joy and caring, an ability to laugh, a sense of connection to others, a belief in social justice — were as highly valued as external measures. If only we lived in a culture that made ambition compatible with motherhood and family life, that presented models of women who were integrated and whole: strong, sexual, ambitious, cued into their own varied appetites and demands, and equipped with the freedom and resources to explore all of them. If only women felt less isolated in their frustration and fatigue, less torn between competing hungers, less compelled to keep nine balls in the air at once, and less prone to blame themselves when those balls come crashing to the floor. If only we exercised our own power, which is considerable but woefully underused; if only we defined desire on our own terms. And — painfully, truly — if only we didn't care so much about how we looked, how much we weighed, what we wore.
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Caroline Knapp (Appetites: Why Women Want)
“
Our “increasing mental sickness” may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But “let us beware,” says Dr. Fromm, “of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.” The really hopeless victims of mental illness are to be found among those who appear to be most normal. “Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.” They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish “the illusion of individuality,” but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But “uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.
”
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Aldous Huxley (Brave New World and Brave New World Revisited)
“
Today I am more convinced than ever. Conceptual integrity is central to product quality. Having a system architect is the most important single step toward conceptual integrity. These principles are by no means limited to software systems, but to the design of any complex construct, whether a computer, an airplane, a Strategic Defense Initiative, a Global Positioning System. After teaching a software engineering laboratory more than 20 times, I came to insist that student teams as small as four people choose a manager and a separate architect. Defining distinct roles in such small teams may be a little extreme, but I have observed it to work well and to contribute to design success even for small teams.
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Frederick P. Brooks Jr. (The Mythical Man-Month: Essays on Software Engineering)
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You're not perfect. Sometimes, you can be a real jerk. Not on purpose. Just sometimes. But no matter what, you are a man of integrity. That is your defining characteristic. You can't see this, but it comes off you so strong that I have watched Avengers be intimidated by it. Be inspired by it. Your integrity carries a weight you can't imagine. It has meaning.
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Mark Waid (Daredevil, Volume 7)
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Chicago activist Saul Alinsky sardonically defined integration as “the period of time between the arrival of the first black and the departure of the last white.
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Timothy B. Tyson (The Blood of Emmett Till)
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Define the integrity of every individual by the battles he/she decided to fight first.
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Sameh Elsayed
“
It is not our possessions or external circumstances that define us, but rather our inner strength and moral integrity.
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Marcus Aurelius
“
God has not yet revealed himself to no one in no unclear terms. Religions are attempts to find him; on that level they are all equal
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Bangambiki Habyarimana (Pearls Of Eternity)
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Integrity is not defined by how you perceive yourself to be, but rather by your moral actions.
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Wayne Chirisa
“
…it is no longer useful to…keep defining and elaborating our understandings of the exact nature of racism, sexism, class and sexual orientation as if they ever operated in isolation.
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Aurora Levins Morales (Medicine Stories: History, Culture and the Politics of Integrity)
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You will, at times, be the most selfish asshole you can possibly imagine. You will step out of your own integrity. You will do things you thought you would never do. The temptation is there to let your actions define your being. To carry the weight of your own failure and to live in a state of perpetual penance. Do not. Learn the art of self-forgiveness. Know that there is a difference between acting like an asshole and BEING an asshole – and it has to do with the amount of time you spend in the space and what you do once you realize you’ve gone there. Make good choices here.
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Jeanette LeBlanc
“
Paul’s decision not to avert his eyes from death epitomizes a fortitude we don’t celebrate enough in our death-avoidant culture. His strength was defined by ambition and effort, but also by softness, the opposite of bitterness. He spent much of his life wrestling with the question of how to live a meaningful life, and his book explores that essential territory. “Always the seer is a sayer,” Emerson wrote. “Somehow his dream is told; somehow he publishes it with solemn joy.” Writing this book was a chance for this courageous seer to be a sayer, to teach us to face death with integrity.
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Paul Kalanithi (When Breath Becomes Air)
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As this book will show, objectively defined races simply do not exist. Even Arthur Mourant realized that fact nearly fifty years ago, when he wrote: 'Rather does a study of blood groups show a heterogeneity in the proudest nation and support the view that the races of the present day are but temporary integrations in the constant process of . . . mixing that marks the history of every living species.' The temptation to classify the human species into categories which have no objective basis is an inevitable but regrettable consequence of the gene frequency system when it is taken too far. For several years the study of human genetics got firmly bogged down in the intellectually pointless (and morally dangerous) morass of constructing ever more detailed classifications of human population groups.
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Bryan Sykes (The Seven Daughters of Eve: The Science That Reveals Our Genetic Ancestry)
“
There are moments that define a generation. In this moment of our history, the Power of Leadership, built on the timeless values of Integrity, Courage and Selflessness, is what defines Youth Leadership.
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Edem Agbana
“
Many people say the right thing in public because they do not want to be seen as mean. However, it is what we say in private, to our best friends, supporters, and colleagues, that truly forms us. It makes up our energy field and defines us. Although we think people do not know what we say and do, others do know. They often find out. And even if they don’t know the specific details, they can sense our integrity or lack of it.
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Donna Goddard (Love's Longing (Love and Devotion, #3))
“
We are all of us exposed to grief: the people we love die, as we shall ourselves in due course; expectations are disappointed and ambitions are thwarted by circumstance. Finally, there are some who insist upon feeling guilty over the ill they have done or simply on account of the ugliness which they perceive in their own souls. A solution of a kind has been found to this problem in the form of sedatives and anti-depressant drugs, so that many human experiences which used to be accepted as an integral part of human life are now defined and dealt with as medical problems. The widow who grieves for a beloved husband becomes a 'case', as does the man saddened by the recollection of the napalm or high explosives he has dropped on civilian populations. One had thought that guilt was a way, however indirect, in which we might perceive the nature of reality and the laws which govern our human experience; but it is now an illness that can be cured.
Death however, remains incurable. Though we might be embarrassed by Victorian death-bed scenes or the practices of mourning among people less sophisticated than ourselves, the fact of death tells us so much about the realities of our condition that to ignore it or try to forget it is to be unaware of the most important thing we need to know about our situation as living creatures. Equally, to witness and participate in the dying of our fellow men and women is to learn what we are and, if we have any wisdom at all, to draw conclusions which must in their way affect our every thought and our every act.
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Charles Le Gai Eaton (King of the Castle: Choice and Responsibility in the Modern World (Islamic Texts Society))
“
It is okay to not know everything. It is okay to be wrong. We learn, grow, and develop from our mistakes. They become building blocks for success defined by character, humility, honesty, perseverance, integrity, hope, and most of all faith.
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Sandra C Bibb
“
She wanted George with some uncorrelated sector of Her Gart, she wanted George to correlate for her, life here, there. She wanted George to define and to make definable a mirage, a reflection of some lost incarnation, a wood maniac, a tree demon, a neuropathic dendrophile...She wanted George to make the thing an integral, herself integrity. She wanted George to make one of his drastic statements that would dynamite her world away for her. She wanted this, but even as she wanted it she let herself sink further, further, she saw that her two hands reached toward George like the hands of a drowned girl. She knew she was not drowned. Where others would drown-lost, suffocated in this element-she knew that she lived. She had no complete right yet to this element, hands struggled to be pulled out. White hands waved above the water like sea spume or inland-growing pond flowers...She wanted George to pull her out, she wanted George to push her in, let Her be drowned utterly.
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”
H.D. (HERmione)
“
Psychologist Steven Hayes calls this connecting with our “core values.” His research shows that focusing on values has an almost magical ability to accomplish the very things we think we’ll get by attacking our enemies. Simply shifting our attention from attacking our enemies to defining our values can “reduce physiological stress responses, buffer the impact from negative judgments of others, reduce our defensiveness, and help us be more receptive to information that may be hard to accept.
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Martha Beck (The Way of Integrity: Finding the Path to Your True Self)
“
The characteristics of a value-based leader are: other-centredness, calling, competence, and finally character. How do i define character? Two aspects: Integrity ( you must keep your promises, you must live out your life, you must be genuine) and Morality.
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John Ng
“
I define Resistance as that self-created and self-perpetuated, invisible, impersonal, indefatigable force whose sole aim is to prevent us from doing our work, from becoming our best selves, and from rising to the next level of competence, integrity, and generosity. That
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Jocelyn K. Glei (Manage Your Day-To-Day: Build Your Routine, Find Your Focus, and Sharpen Your Creative Mind)
“
Culture equals values plus behavior, as my friend Lt. Gen. George Flynn, USMC (ret.) says. If an organization has a strong and clearly stated set of values and the people act in accordance with those values, then the culture will be strong. If, however, the values are ill-defined, constantly changing, or the people aren’t held accountable to or incentivized to uphold those values, then the culture will be weak. It’s no good putting “honesty” or “integrity” on the wall if we aren’t willing to confront people who consistently fail to uphold those values, regardless of their performance.
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Bob Chapman (Everybody Matters: The Extraordinary Power of Caring for Your People Like Family)
“
...re-writing the narratives that define us, making new meanings and imagining different endings. ... As our earliest caregivers transcribed our sensations, feelings and actions into words for us, our narratives took shape. We used these narratives to integrate our experience into coherent meanings.
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Philippa Perry (How to Stay Sane)
“
[What is honor]—I suspect that if, after reading this book, you were to go and ask the question of your friends and acquaintances, you might experience some difficultly finding someone who could give you, off the cuff, an accurate and adequate definition of honor. Those who do respond will probably offer synonyms, digging into their memories for other words that are seldom used in today's world, like integrity, probity, morality, and self-sufficiency based upon an ethical and moral code. Some might even refine that further to include a conscience, but no one has ever really succeeded in defining honor absolutely, because it is a very personal phenomenon, resonating differently in everyone who is aware of it. We seldom speak of it today, in our post-modern, post-everything society. It is an anachronism, a quaint, mildly amusing concept from a bygone time, and those of us who do speak of it and think of it are regarded benevolently, and condescendingly, as eccentrics. But honor, in every age except, perhaps, our own, has been highly regarded and greatly respected, and it has always been one of those intangible attributes that everyone assumes they possess naturally and in abundance. The standards established for it have always been high, and often artificially so, and throughout history battle standards have been waved as symbols of the honor and prowess of their owners. But for men and women of goodwill, the standard of honor has always been individual, jealously guarded, intensely personal, and uncaring of what others may think, say, or do.
”
”
Jack Whyte (Standard of Honor (Templar Trilogy, #2))
“
But hell can endure for only a limited period, and life will begin again one day. History may perhaps have
an end; but our task is not to terminate it but to create it, in the image of what we henceforth know to be
true. Art, at least, teaches us that man cannot be explained by history alone and that he also finds a reason
for his existence in the order of nature. For him, the great god Pan is not dead. His most instinctive act of
rebellion, while it affirms the value and the dignity common to all men, obstinately claims, so as to satisfy
its hunger for unity, an integral part of the reality whose name is beauty. One can reject all history and yet
accept the world of the sea and the stars. The rebels who wish to ignore nature and beauty are condemned
to banish from history everything with which they want to construct the dignity of existence and of labor.
Every great reformer tries to create in history what Shakespeare, Cervantes, Moliere, and Tolstoy knew
how to create: a world always ready to satisfy the hunger for freedom and dignity which every man
carries in his heart. Beauty, no doubt, does not make revolutions. But a day will come when revolutions
will have need of beauty. The procedure of beauty, which is to contest reality while endowing it with
unity, is also the procedure of rebellion. Is it possible eternally to reject injustice without ceasing to
acclaim the nature of man and the beauty of the world? Our answer is yes. This ethic, at once unsubmissive
and loyal, is in any event the only one that lights the way to a truly realistic revolution. In upholding
beauty, we prepare the way for the day of regeneration when civilization will give first place—far ahead
of the formal principles and degraded values of history—to this living virtue on which is founded the
common dignity of man and the world he lives in, and which we must now define in the face of a world
that insults it.
”
”
Albert Camus (The Rebel)
“
The nihilist attitude manifests a certain truth. In this attitude one experiences the ambiguity of the human condition. But the mistake is that it defines man not as the positive existence of a lack, but as a lack at the heart of existence, whereas the truth is that existence is not a lack as such. And if freedom is experienced in this case in the form of rejection, it is not genuinely fulfilled. The nihilist is right in thinking that the world possesses no justification and that he himself is nothing. But he forgets that it is up to him to justify the world and to make himself exist validly. Instead of integrating death into life, he sees in it the only truth of the life, which appears to him as a disguised death. However, there is life, and the nihilist knows that he is alive. That’s where his failure lies. He rejects existence without managing to eliminate it. He denies any meaning to his transcendence, and yet he transcends himself. A man who delights in freedom can find an ally in the nihilist because they contest the serious world together, but he also sees in him an enemy insofar as the nihilist is a systematic rejection of the world and man, and if this rejection ends up in a positive desire destruction, it then establishes a tyranny which freedom must stand up against.
”
”
Simone de Beauvoir (The Ethics of Ambiguity)
“
"The indictment [the Western/modern question, 'Why be moral?'] also issued from a gross underrating of the 'moral' force that was regarded within the Islamic tradition as an essential and integral part of the 'law.' At the foundation of this underrating stood the observer's ideological judgement about religion (at least the Islamic religion), a judgment of repugnance, especially when religion as a moral and theological force is seen to be fused with law. The judgement, in other words, undercuts a proper apprehension of the role of modernity as a legal form, of its power and force. Historical evidence [in modernity/Enlightenment thought and its intellectual progeny] was thus made to fit into what makes sense to us, not what made sense to a culture that defined itself -- systematically, teleologically, and existentially -- in different terms. This entrenched repugnance for the religious -- at least in this case to the 'Islamic' in Muslim societies -- amounted, in legal terms, to the foreclosure of the possibility of considering the force of the moral within the realm of the legal, and vice versa. Theistic teleology, eschatology, and socially grounded moral gain, status, honor, shame, and much else of a similar type were reduced in importance, if not totally set aside, in favor of other explanations that 'fit better' within our preferred, but distinctively modern, countermoral systems of value. History was brought down to us, to the epistemological here and now, according to our own terms, when in theory no one denies that it was our historiographical set of terms that ought to have been subordinated to the imperatives of historical writing.
”
”
Wael B. Hallaq (The Impossible State: Islam, Politics, and Modernity's Moral Predicament)
“
I had never been so close to death before.
For a long time, as I lay there trying to clear my mind, I couldn't think coherently at all, conscious only of a terrible, blind bitterness. Why had they singled me out? Didn't they understand? Had everything I'd gone through on their behalf been utterly in vain? Did it really count for nothing? What had happened to logic, meaning and sense?
But I feel much calmer now. It helps to discipline oneself like this, writing it down to see it set out on paper, to try and weigh it and find some significance in it.
Prof Bruwer: There are only two kinds of madness one should guard against, Ben. One is the belief that we can do everything. The other is the belief that we can do nothing.
I wanted to help. Right. I meant it very sincerely. But I wanted to do it on my terms. And I am white, and they are black. I thought it was still possible to reach beyond our whiteness and blackness. I thought that to reach out and touch hands across the gulf would be sufficient in itself. But I grasped so little, really: as if good intentions from my side could solve it all. It was presumptuous of me. In an ordinary world, in a natural one, I might have succeeded. But not in this deranged, divided age. I can do all I can for Gordon or scores of others who have come to me; I can imagine myself in their shoes, I can project myself into their suffering. But I cannot, ever, live their lives for them. So what else could come of it but failure?
Whether I like it or not, whether I feel like cursing my own condition or not -- and that would only serve to confirm my impotence -- I am white. This is the small, final, terrifying truth of my broken world. I am white. And because I am white I am born into a state of privilege. Even if I fight the system that has reduced us to this I remain white, and favored by the very circumstances I abhor. Even if I'm hated, and ostracized, and persecuted, and in the end destroyed, nothing can make me black. And so those who are cannot but remain suspicious of me. In their eyes my very efforts to identify myself with Gordon, whit all the Gordons, would be obscene. Every gesture I make, every act I commit in my efforts to help them makes it more difficult for them to define their real needs and discover for themselves their integrity and affirm their own dignity. How else could we hope to arrive beyond predator and prey, helper and helped, white and black, and find redemption?
On the other hand: what can I do but what I have done? I cannot choose not to intervene: that would be a denial and a mockery not only of everything I believe in, but of the hope that compassion may survive among men. By not acting as I did I would deny the very possibility of that gulf to be bridged.
If I act, I cannot but lose. But if I do not act, it is a different kind of defeat, equally decisive and maybe worse. Because then I will not even have a conscience left.
The end seems ineluctable: failure, defeat, loss. The only choice I have left is whether I am prepared to salvage a little honour, a little decency, a little humanity -- or nothing. It seems as if a sacrifice is impossible to avoid, whatever way one looks at it. But at least one has the choice between a wholly futile sacrifice and one that might, in the long run, open up a possibility, however negligible or dubious, of something better, less sordid and more noble, for our children…
They live on. We, the fathers, have lost.
”
”
André P. Brink (A Dry White Season)
“
You seem disappointed that I am not more responsive to your interest in "spiritual direction". Actually, I am more than a little ambivalent about the term, particularly in the ways it is being used so loosely without any sense of knowledge of the church's traditions in these matters.
If by spiritual direction you mean entering into a friendship with another person in which an awareness and responsiveness to God's Spirit in the everydayness of your life is cultivated, fine. Then why call in an awkward term like "spiritual direction"? Why not just "friend"?
Spiritual direction strikes me as pretentious in these circumstances, as if there were some expertise that can be acquired more or less on its own and then dispensed on demand.
The other reason for my lack of enthusiasm is my well-founded fear of professionalism in any and all matters of the Christian life. Or maybe the right label for my fear is "functionalism". The moment an aspect of Christian living (human life, for that matter) is defined as a role, it is distorted, debased - and eventually destroyed. We are brothers and sisters with one another, friends and lovers, saints and sinners.
The irony here is that the rise of interest in spiritual direction almost certainly comes from the proliferation of role-defined activism in our culture. We are sick and tired of being slotted into a function and then manipulated with Scripture and prayer to do what someone has decided (often with the help of some psychological testing) that we should be doing to bring glory to some religious enterprise or other. And so when people begin to show up who are interested in us just as we are - our souls - we are ready to be paid attention to in this prayerful, listening, non-manipulative, nonfunctional way. Spiritual direction.
But then it begins to develop a culture and language and hierarchy all its own. It becomes first a special interest, and then a specialization. That is what seems to be happening in the circles you are frequenting. I seriously doubt that it is a healthy (holy) line to be pursuing.
Instead, why don't you look over the congregation on Sundays and pick someone who appears to be mature and congenial. Ask her or him if you can meet together every month or so - you feel the need to talk about your life in the company of someone who believes that Jesus is present and active in everything you are doing. Reassure the person that he or she doesn't have to say anything "wise". You only want them to be there for you to listen and be prayerful in the listening. After three or four such meetings, write to me what has transpired, and we'll discuss it further.
I've had a number of men and women who have served me in this way over the years - none carried the title "spiritual director", although that is what they have been. Some had never heard of such a term. When I moved to Canada a few years ago and had to leave a long-term relationship of this sort, I looked around for someone whom I could be with in this way. I picked a man whom I knew to be a person of integrity and prayer, with seasoned Christian wisdom in his bones. I anticipated that he would disqualify himself. So I pre-composed my rebuttal: "All I want you to do is two things: show up and shut up. Can you do that? Meet with me every six weeks or so, and just be there - an honest, prayerful presence with no responsibility to be anything other than what you have become in your obedient lifetime." And it worked. If that is what you mean by "spiritual director," okay. But I still prefer "friend".
You can see now from my comments that my gut feeling is that the most mature and reliable Christian guidance and understanding comes out of the most immediate and local of settings. The ordinary way. We have to break this cultural habit of sending out for an expert every time we feel we need some assistance. Wisdom is not a matter of expertise.
The peace of the Lord,
Eugene
”
”
Eugene H. Peterson (The Wisdom of Each Other (Growing Deeper))
“
Strategy can seem mystical and mysterious. It isn't. It is easily defined. It is a set of choices about winning. Again, it is an integrated set of choices that uniquely positions the firm in its industry so as to create sustainable advantage and superior value relative to the competition. Specifically, strategy is the answer to these five interrelated questions:
1. What is your winning aspiration? The purpose of your enterprise, its motivating aspiration.
2. Where will you play? A playing field where you can achieve that aspiration.
3. How will you win? The way you will win on the chosen playing field.
4. What capabilities must be in place? The set and configuration of capabilities required to win in the chosen way.
5. What management systems are required? The systems and measures that enable the capabilities and support the choices.
These choices and the relationship between them can be understood as a reinforcing cascade, with the choices at the top of the cascade setting the context for the choices below, and choices at the bottom influencing and refining the choices above.
”
”
A.G. Lafley (Playing to Win: How Strategy Really Works)
“
The fact that a brush is depicted in the Party emblem together with a hammer and sickle clearly shows that our party defines intellectuals as an integral part along with workers and peasants. It was our Party alone which regarded intellectuals as a part of the main revolutionary force from the first days of revolution and depicted a brush in its emblem along with a hammer and a sickle.
”
”
Kim Jong Il (Let us Further Enhance the Role of Intellectuals in the Revolution and Construction)
“
The lack of an integrated life meant that no part of his life recognized the treatment of black people as an important disturbance. To not remember is perhaps not to feel touched by events that don’t interfere with your livelihood. This is the reality that defines white privilege no matter how much money one has or doesn’t have. From Appalachia to Fifth Avenue, my precarity is not a reality shared.
”
”
Claudia Rankine (Just Us: An American Conversation)
“
As to the esoteric character of early Christianity, of which later Christianity was only an exteriorization (i.e., no longer having anything initiatic about it); we have no doubt about that, all the more since the Islamic tradition asserts it explicitly, claiming that Christianity, in its origins, was tariqa [way] and not sharia [law]; and the absence of sharia is in fact evident from the moment that, later, it had to supply it through and adaption of Roman law (whence “canon law” was derived), therefore with the contribution of something that was completely unrelated to Christianity (and it is necessary to note in this regard that the word in Arabic qanun is still used today, in contrast to sharia, to define every law that is not integrated in the tradition).
To Evola - 18 April 1949
Cairo, Egypt
”
”
René Guénon
“
He says, That’s great. My grace covers your guilt. My grace changes your shame. I want you to become a leader in My church. I want you to feed My sheep. I want you to be a part of My mission. I want you to love God and love other people in My name. You do not have to sit in the back row for the rest of your life. You do not have to live in the shadows. You don’t have to build protective walls around yourself. You don’t have to hide from the people who love you and care for you. They’ll help love you and restore your integrity, and your call is to help take My name to the world, and I want you in the front row on that mission. You are My chosen instrument to carry forth the plans and purposes of God. You are not going to live defined by shame or guilt. You are going to live defined by Me. Since you love Me, let’s not go backward. Let’s go forward, together.
”
”
Louie Giglio (Don't Give the Enemy a Seat at Your Table: It's Time to Win the Battle of Your Mind...)
“
I define integrity as honoring your word. A person with integrity keeps her promises whenever possible, and still honors them if she is unable to do so. You make a grounded promise by committing only to deliver what you believe you can deliver. You keep the promise by delivering it. And you can still honor the promise when you can’t keep it by letting the person you are promising know of the situation, and taking care of the consequences.
”
”
Fred Kofman (The Meaning Revolution: The Power of Transcendent Leadership)
“
These new friends had fought for suffrage, they had won, and now they were determined to use the vote to advance women’s interests. They did not define themselves by their achievements as wives. Their zeal, their brains, their integrity, the inspiring vision they brought to politics—all of it was thrilling to Eleanor. The activists she met in the 1920s became her tribe. • • • They were also her teachers—indeed, it’s possible to say they invented her.
”
”
Laura Shapiro (What She Ate: Six Remarkable Women and the Food That Tells Their Stories)
“
Honor is defined as "honesty and integrity in one's beliefs and actions," integrity being "adherence to moral principle and character." Words like these are not heard much in our public discourse today. But I believe these words and what they represent are the bedrock of effective leadership. If you seek to lead men and women, you must persuade them to follow you. That means they must trust you. Herbert Asquith, British prime minister from 1908-1916, wrote, "To speak with the tongue of men and angels, and to spend laborious days and nights in administration, is no good if a man does not inspire trust." A leader's actions must match his words. People must believe he means what he says, that his promises matter and are not just idle rhetoric. Integrity in action becomes moral authority, and it is moral authority that moves people to follow someone even at personal risk or sacrifice-- or even when they disagree.
”
”
Robert M. Gates (A Passion for Leadership: Lessons on Change and Reform from Fifty Years of Public Service)
“
While the universality of the creative process has been noticed, it has not been noticed universally. Not enough people recognize the preverbal, pre-mathematical elements of the creative process. Not enough recognize the cross-disciplinary nature of intuitive tools for thinking. Such a myopic view of cognition is shared not only by philosophers and psychologists but, in consequence, by educators, too. Just look at how the curriculum, at every educational level from kindergarten to graduate school, is divided into disciplines defined by products rather than processes. From the outset, students are given separate classes in literature, in mathematics, in science, in history, in music, in art, as if each of these disciplines were distinct and exclusive. Despite the current lip service paid to “integrating the curriculum,” truly interdisciplinary courses are rare, and transdisciplinary curricula that span the breadth of human knowledge are almost unknown. Moreover, at the level of creative process, where it really counts, the intuitive tools for thinking that tie one discipline to another are entirely ignored. Mathematicians are supposed to think only “in mathematics,” writers only “in words,” musicians only “in notes,” and so forth. Our schools and universities insist on cooking with only half the necessary ingredients. By half-understanding the nature of thinking, teachers only half-understand how to teach, and students only half-understand how to learn.
”
”
Robert Root-Bernstein (Sparks of Genius: The 13 Thinking Tools of the World's Most Creative People)
“
The goal in this “triumph of the therapeutic” is supposedly good “health,” but good “health” achieved at the expense of critical awareness and exploration of the oppressiveness of the roles themselves. This goal of good “health” is particularly ironic in light of the fact that the word health originally meant “whole.” As defined by the medical model, “health” values come to mean partial solutions, which go against total integrity of the body, the individual concerned, and society in general.
”
”
Janice G. Raymond (The Transsexual Empire: The Making of the She-Male (Athene Series))
“
One theft, however, does not make a thief . . Action which defines a man, describes his character, is action which has been repeated over and over and so has come in time to be a coherent and relatively independent mode of behavior. At first it may have been fumbling and uncertain, may have required attention, effort, will - as when first drives a car, first makes love, first robs a bank, first stands up against injustice.
If one perseveres on any such course it comes in time to require less effort, less attention, begins to function smoothly; its small component behaviors become integrated within a larger pattern which has an ongoing dynamism and cohesiveness, carries its own authority. Such a mode then pervades the entire person, permeates other modes, colors other qualities, in some sense is living and operative even when the action is not being performed, or even considered. . . .
Such a mode of action tends to maintain itself, to resist change. A thief is one who steals; stealing extends and reinforces the identity of a thief, which generates further thefts, which further strengthen and deepen the identity. So long as one lives, change is possible; but the longer such behavior is continued the more force and authority it acquires, the more it permeates other constant bodes, subordinates other conflicting modes; changing back becomes steadily more difficult; settling down to an honest job, living on one's earnings becomes ever more unlikely. And what is said here of stealing applies equally to courage, cowardice, creativity . . . or any other of the myriad ways of behaving, and hence of being.
”
”
Allen Wheelis (How People Change)
“
Can there be true equality in the classroom and the boardroom if there isn’t in the bedroom? Back in 1995 the National Commission on Adolescent Sexual Health declared healthy sexual development a basic human right. Teen intimacy, it said, ought to be “consensual, non-exploitative, honest, pleasurable, and protected against unintended pregnancy and STDs.” How is it, over two decades later, that we are so shamefully short of that goal?
Sara McClelland, a professor of psychology at the University of Michigan, writes about sexuality as a matter of “intimate justice,” touching on fundamental issues of gender inequality, economic disparity, violence, bodily integrity, physical and mental health, self-efficacy, and power dynamics in our most personal relationships. She asks us to consider: Who has the right to engage in sexual behavior? Who has the right to enjoy it? Who is the primary beneficiary of the experience? Who feels deserving? How does each partner define “good enough?” Those are thorny questions when looking at female sexuality at any age, but particularly when considering girls’ early, formative experience. Nonetheless, I was determined to ask them.
”
”
Peggy Orenstein (Girls & Sex: Navigating the Complicated New Landscape)
“
I live, at all times, for imaginative fiction; for ambivalence, not instruction. When language serves dogma, then literature is lost. I live also, and only, for excellence. My care is not for the cult of egalitarian mediocrity that is sweeping the world today, wherein even the critics are no longer qualified to differentiate, but for literature, which you may notice I have not defined. I would say that, because of its essential ambivalence, 'literature' is: words that provoke a response; that invite the reader or listener to partake of the creative act. There can be no one meaning for a text. Even that of the writer is a but an option.
"Literature exists at every level of experience. It is inclusive, not exclusive. It embraces; it does not reduce, however simply it is expressed. The purpose of the storyteller is to relate the truth in a manner that is simple: to integrate without reduction; for it is rarely possible to declare the truth as it is, because the universe presents itself as a Mystery. We have to find parables; we have to tell stories to unriddle the world.
"It is a paradox: yet one so important I must restate it. The job of a storyteller is to speak the truth; but what we feel most deeply cannot be spoken in words. At this level only images connect. And so story becomes symbol; and symbol is myth."
"It is one of the main errors of historical and rational analysis to suppose that the 'original form' of myth can be separated from its miraculous elements. 'Wonder is only the first glimpse of the start of philosophy,' says Plato. Aristotle is more explicit: 'The lover of myths, which are a compound of wonders, is, by his being in that very state, a lover of wisdom.' Myth encapsulates the nearest approach to absolute that words can speak.
”
”
Alan Garner (The Voice That Thunders)
“
great. This is a good description of Rovio, which was around for six years and underwent layoffs before the “instant” success of the Angry Birds video game franchise. In the case of the Five Guys restaurant chain, the founders spent fifteen years tweaking their original handful of restaurants in Virginia, finding the right bun bakery, the right number of times to shake the french fries before serving, how best to assemble a burger, and where to source their potatoes before expanding nationwide. Most businesses require a complex network of relationships to function, and these relationships take time to build. In many instances you have to be around for a few years to receive consistent recognition. It takes time to develop connections with investors, suppliers, and vendors. And it takes time for staff and founders to gain effectiveness in their roles and become a strong team.* So, yes, the bar is high when you want to start a company. You’ll have the chance to work on something you own and care about from day to day. You’ll be 100 percent engaged and motivated, and doing something you believe in. You can lead an integrated life, as opposed to a compartmentalized one in which you play a role in an office and then try to forget about it when you get home. You can define an organization, not the other way around. But even if you quit your job, hunker down for years, work hard for uncertain reward, and ask everyone you know for help, there’s still a great chance that your new business will not succeed. Over 50 percent of companies fail within their first three years.2 There’s a quote I like from an unknown source: “Entrepreneurship is living a few years of your life like most people won’t, so that you can spend the rest of your life like most people can’t.
”
”
Andrew Yang (Smart People Should Build Things: How to Restore Our Culture of Achievement, Build a Path for Entrepreneurs, and Create New Jobs in America)
“
But an adherence to ideology, to any ideology, can give us the grand illusion of freedom when in fact we are being manipulated and used by those whom the theory serves. The struggle for freedom has to be a struggle toward integrity defined in every possible sphere of reality—sexual integrity, economic integrity, psychological integrity, integrity of expression, integrity of faith and loyalty and heart. Anything that shortcuts us away from viewing integrity as an essential goal or anything that diverts our attention from integrity as a revolutionary value serves only to reinforce the authoritarian values of the world in which we live.
”
”
Robert Jensen (The End of Patriarchy: Radical Feminism for Men)
“
The history of human communities and world development highlights the extent to which migration has been an engine of social progress. By viewing our collective past through the lens of migration, we can appreciate how the movement of people across cultural frontiers has brought about the globalized and integrated world we inhabit today. . . . As people moved they have encountered new environments and cultures that compel them to adapt and innovate novel ways of doing things. The development of belief systems and technologies, the spread of crops and production methods, have often arisen out of the experiences of, or encounters with, migrants.
”
”
Ian Goldin (Exceptional People: How Migration Shaped Our World and Will Define Our Future)
“
On a smart contract platform, the possibilities rapidly expand beyond what developers desiring to integrate various applications can easily handle. This leads to the adoption of standard interfaces for different types of functionality. On Ethereum, these standards are called Ethereum Request for Comments (ERC). The best known of these define different types of tokens that have similar behavior. ERC-20 is the standard for fungible tokens and defines an interface for tokens whose units are identical in utility and functionality.2 It includes behavior such as transferring units and approving operators for using a certain portion of a user's balance.
”
”
Campbell R. Harvey (DeFi and the Future of Finance)
“
Toyota wasn’t really worried that it would give away its “secret sauce.” Toyota’s competitive advantage rested firmly in its proprietary, complex, and often unspoken processes. In hindsight, Ernie Schaefer, a longtime GM manager who toured the Toyota plant, told NPR’s This American Life that he realized that there were no special secrets to see on the manufacturing floors. “You know, they never prohibited us from walking through the plant, understanding, even asking questions of some of their key people,” Schaefer said. “I’ve often puzzled over that, why they did that. And I think they recognized we were asking the wrong questions. We didn’t understand this bigger picture.” It’s no surprise, really. Processes are often hard to see—they’re a combination of both formal, defined, and documented steps and expectations and informal, habitual routines or ways of working that have evolved over time. But they matter profoundly. As MIT’s Edgar Schein has explored and discussed, processes are a critical part of the unspoken culture of an organization. 1 They enforce “this is what matters most to us.” Processes are intangible; they belong to the company. They emerge from hundreds and hundreds of small decisions about how to solve a problem. They’re critical to strategy, but they also can’t easily be copied. Pixar Animation Studios, too, has openly shared its creative process with the world. Pixar’s longtime president Ed Catmull has literally written the book on how the digital film company fosters collective creativity2—there are fixed processes about how a movie idea is generated, critiqued, improved, and perfected. Yet Pixar’s competitors have yet to equal Pixar’s successes. Like Toyota, Southern New Hampshire University has been open with would-be competitors, regularly offering tours and visits to other educational institutions. As President Paul LeBlanc sees it, competition is always possible from well-financed organizations with more powerful brand recognition. But those assets alone aren’t enough to give them a leg up. SNHU has taken years to craft and integrate the right experiences and processes for its students and they would be exceedingly difficult for a would-be competitor to copy. SNHU did not invent all its tactics for recruiting and serving its online students. It borrowed from some of the best practices of the for-profit educational sector. But what it’s done with laser focus is to ensure that all its processes—hundreds and hundreds of individual “this is how we do it” processes—focus specifically on how to best respond to the job students are hiring it for. “We think we have advantages by ‘owning’ these processes internally,” LeBlanc says, “and some of that is tied to our culture and passion for students.
”
”
Clayton M. Christensen (Competing Against Luck: The Story of Innovation and Customer Choice)
“
How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr. Erich Fromm:
Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure.
Our "increasing mental sickness" may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But "let us beware," says Dr. Fromm, "of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting." The really hopeless victims of mental illness are to be found among those who appear to be most normal. "Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does." They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish "the illusion of individuality," but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But "uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. ... Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.
”
”
Aldous Huxley (Brave New World Revisited)
“
Now many crises in people’s lives occur because the hero role that they’ve assumed for one situation or set of situations no longer applies to some new situation that comes up, or–the same thing in effect–because they haven’t the imagination to distort the new situation to fit their old role. This happens to parents, for instance, when their children grow older, and to lovers when one of them begins to dislike the other. If the new situation is too overpowering to ignore, and they can’t find a mask to meet it with, they may become schizophrenic–a last-resort mask–or simply shattered. All questions of integrity involve this consideration, because a man’s integrity consists in being faithful to the script he’s written for himself.
“I’ve said you’re too unstable to play any one part all the time–you’re also too unimaginative–so for you these crises had better be met by changing scripts as often as necessary. This should come naturally to you; the important thing for you is to realize what you’re doing so you won’t get caught without a script, or with the wrong script in a given situation. You did quite well, for example, for a beginner, to walk in here so confidently and almost arrogantly a while ago, and assign me the role of a quack. But you must be able to change masks at once if by some means or other I’m able to make the one you walked in with untenable. Perhaps–I’m just suggesting an offhand possibility–you could change to thinking of me as The Sagacious Old Mentor, a kind of Machiavellian Nestor, say, and yourself as The Ingenuous But Promising Young Protégé, a young Alexander, who someday will put all these teachings into practice and far outshine the master. Do you get the idea? Or–this is repugnant, but it could be used as a last resort–The Silently Indignant Young Man, who tolerates the ravings of a Senile Crank but who will leave this house unsullied by them. I call this repugnant because if you ever used it you’d cut yourself off from much that you haven’t learned yet.
“It’s extremely important that you learn to assume these masks wholeheartedly. Don’t think there’s anything behind them: ego means I, and I means ego, and the ego by definition is a mask. Where there’s no ego–this is you on the bench–there’s no I. If you sometimes have the feeling that your mask is insincere–impossible word!–it’s only because one of your masks is incompatible with another. You mustn’t put on two at a time. There’s a source of conflict, and conflict between masks, like absence of masks, is a source of immobility. The more sharply you can dramatize your situation, and define your own role and everybody else’s role, the safer you’ll be. It doesn’t matter in Mythotherapy for paralytics whether your role is major or minor, as long as it’s clearly conceived, but in the nature of things it’ll normally be major. Now say something.
”
”
John Barth (The End of the Road)
“
..:"Do not let your adornment be merely outward-arranging the hair, wearing gold, or putting on fine apparel.
Rather, let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God."
Let it be our inner person be the one in a constant change and in a constant renewing process. For what's inside of us will eventually come out sooner or later. Our outward apperance is just that, outward apperance.
One cannot be define by what one wears or pretends to be. But one is truly define by its true values, charcter, integrity and personality.
What's is really important and of true value, lies within ourselves. Let us dress it and adorned it with the finest of knowledge and wisdom:..
”
”
Rafael Garcia
“
people in hunter-gatherer communities shared about 25 percent, while people in societies who regularly engage in trade gave away about 45 percent. Although religion was a modest factor in making people more generous, the strongest predictor was “market integration,” defined as “the percentage of a household’s total calories that were purchased from the market, as opposed to homegrown, hunted, or fished.” Why? Because, the authors conclude, trust and cooperation with strangers lowers transaction costs and generates greater prosperity for all involved, and thus market fairness norms “evolved as part of an overall process of societal evolution to sustain mutually beneficial exchanges in contexts where established social relationships (for example, kin, reciprocity, and status) were insufficient.”57
”
”
Michael Shermer (The Moral Arc: How Science and Reason Lead Humanity Toward Truth, Justice, and Freedom)
“
How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr Erich Fromm: ‘Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure.’ Our ‘increasing mental sickness’ may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But ‘let us beware’, says Dr Fromm, ‘of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.’ The really hopeless victims of mental illness are to be found among those who appear to be most normal. ‘Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.’ They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness.
”
”
Aldous Huxley (Brave New World Revisited)
“
You integrate something by first of all accepting it. To resist any aspect of your past is to keep yourself fragmented, and to keep yourself fragmented is exactly what the built-in mechanisms of the negative beliefs in your unconscious mind are designed to do. To become whole within yourself, you must treat each and every experience that you have and ever will have as simply a stepping stone because there’s always a bigger picture. Something challenging may be happening to you right now, and you may have no conscious recognition or idea of why it’s happening, but let me assure you that you will know why one day. How many times have you said to yourself, “Wow, so that’s why it happened?” The issue isn’t really what’s going on in the present moment or what has happened back in the past, the issue is the way you’re defining or looking it…
”
”
Craig Krishna (The Labyrinth: Rewiring the Nodes in the Maze of your Mind)
“
If you care so much about it,” she asks him, “then why did you run?”
He takes a moment before answering, shifting his weight and grimacing again. “Their work is good,” he says. “It just isn’t mine.”
This baffles her. His motives—his hazy integrity. It was easy to dismiss Lev as “part of the problem” when she did not know him, but now it’s not so easy. He’s a paradox. This is a boy who almost blew himself to bits in an attempt to kill others, and yet he offered himself to the parts pirate in order to save Miracolina’s life. How could someone go from having no respect for one’s own existence to being willing to give himself as a sacrifice for someone he barely knows? It flies in the face of the truths that have defined Miracolina’s life. The bad are bad, the good are good, and being caught in between is just an illusion. There is no gray.
”
”
Neal Shusterman (UnWholly (Unwind, #2))
“
Superimposed on the hierarchical framework of defined components of a cell there is another layer. This second layer is highly flexible and can take on an almost infinite variety of forms, like soft and responsive flesh on a bony skeleton. The deep question is whether this higher layer in the construction of cells is itself organized. Are there hierarchies, or at least rules, in the protein-modifying, RNA splicing, gene-regulating processes of a cell? If so, then we have a chance of understanding them. If not, we will never know exactly what a cell will do next. If the detailed chemistry of the cell is simply the outcome of a historical ragbag of ad hoc interactions, then it will be no more predictable than the weather.
I do not have an answer to this question. But two features of cells might be relevant. One is a sense of time, or causation - knowledge of the way that things in the real world follow in a certain sequence. The other is integrity, which enables a cell to distinguish between what belongs to itself and what belongs to the outside world.
”
”
Dennis Bray (Wetware: A Computer in Every Living Cell)
“
But I’m not ok. For days afterward, I walk around dazed, unable to shake the feeling of having been violated. During a meeting with my advisor, she asks how I’m doing, expecting my usual aloof response. Instead, I launch into a version of what happened. I try to be vague because I don’t want to implicate Strane, so the story comes out patchy and incoherent, makes me sound crazy.
“This is Henry we’re talking about?” my advisor asks, her voice barely above a whisper; the office walls are thin. “Henry Plough?” He hasn’t even been there a year and already he has a reputation for being a man of integrity.
Clasping her hands, my advisor labors over her words as she says, “Vanessa, over the years I’ve gathered from your writing that something happened to you in high school. Do you think that might be what you’re really upset about here?”
She waits, her eyebrows jumping as though prompting me to agree. This, I think, is the cost of telling, even in the guise of fiction—once you do, it’s the only thing about you anyone will ever care about. It defines you whether you want it to or not.
My advisor smiles, reaches forward and pats my knee. “Hang in there.
”
”
Kate Elizabeth Russell (My Dark Vanessa)
“
13. If the goal is to build up one's sexual energy, what's the
harm of sleeping with a lot of different women (or men) to increase
your ching chi?
Chia: The goal is not to build up one's sexual energy—it is to
transform raw sexual energy into a refined subtle energy. Sex is
only one means of doing that. Promiscuity can easily lower your
energy if you choose partners with moral or physical weakness.
If you lie with degenerates, it may hurt you, in that you can
temporarily acquire your partner's vileness. By exchanging subtle
energy, you actually absorb the other's substance. You become the
other person and assume new karmic burdens. This is why old
couples resemble each other so closely: they have exchanged so
much energy that they are made of the same life-stuff. This practice
accelerates this union, but elevates it to a higher level of spiritual
experience.
So the best advice I can give is to never compromise your
integrity of body, mind and spirit. In choosing a lover you are
choosing your destiny, so make sure you love the woman with
whom you have sex. Then you will be in harmony with what flows
from the exchange and your actions will be proper.
If you think you can love two women at once, be ready to
spend double the chi to transform and balance their energy. I doubt
if many men can really do that and feel deep serenity. For the sake
of simplicity, limit yourself to one woman at a time. It takes a lot of
time and energy to cultivate the subtle energies to a deep level.
It is impossible to define love precisely. You have to consult
your inner voice. But cultivating your chi energy sensitizes you to
your conscience. What was a distant whisper before may become a
very loud voice. For your own sake, do not abandon your integrity
for the sake of physical pleasure or the pretense that you are doing
deep spiritual exercises. If you sleep with one whom you don't
love, your subtle energies will not be in balance and psychic warfare can begin. This will take its toll no matter how far apart you
are physically until you sever or heal the psychic connection. It's
better to be honest in the beginning.
For the same reason make love only when you feel true tenderness within yourself. Your power to love will thus grow
stronger. Selfish or manipulative use of sex even with someone
with whom you are in love can cause great disharmony. If you feel
unable to use your sexual power lovingly, then do not use it at all!
Sex is a gleaming, sharp, two-edged sword, a healing tool that can
quickly become a weapon. If used for base purposes, it cuts you
mercilessly. If you haven't found a partner with whom you can be
truly gentle, then simply touch no one. Go back to building your
internal energy and when it gets high you will either attract a
quality lover or learn a deeper level within yourself.
”
”
Mantak Chia (Taoist Secrets of Love: Cultivating Male Sexual Energy)
“
It is difficult to return to the places of one's early happiness. The young girls in the flower of their youth
still laugh and chatter on the seashore, but he who watches them gradually loses his right to love them,
just as those he has loved lose the power to be loved. This melancholy is the melancholy of Proust. It was
powerful enough in him to cause a violent rejection of all existence. But his passion for faces and for the
light attached him at the same time to life. He never admitted that the happy days of his youth were lost
forever. He undertook the task of re-creating them and of demonstrating, in the face of death, that the past
could be regained at the end of time in the form of an imperishable present, both truer and richer than it
was at the beginning. The psychological analysis of Remembrance of Things Past is nothing but a potent
means to an end. The real greatness of Proust lies in having written Time Regained, which resembles the
world of dispersion and which gives it a meaning on the very level of integration. His difficult victory, on
the eve of his death, is to have been able to extract from the incessant flight of forms, by means of
memory and intelligence alone, the tentative trembling symbols of human unity. The most definite
challenge that a work of this kind can give to creation is to present itself as an entirety, as a closed and
unified world. This defines an unrepentant work of art.
”
”
Albert Camus (The Rebel)
“
[P]ressed too far, the cult of ethnicity has had bad consequences too. The new ethnic gospel rejects the unifying vision of individuals from all nations melted into a new race. Its underlying philosophy is that America is not a nation of individuals at all but a nation of groups, that ethnicity is the defining experience for Americans, that ethnic ties are permanent and indelible, and that division into ethnic communities establishes the structure of American society and the basic meaning of American history.
Implicit in this philosophy is the classification of all Americans according to ethnic and racial criteria. But while the ethnic interpretation of American history, like economic interpretation, is valid and illuminating up to a point, it is fatally misleading and wrong when presented as a whole picture. The ethnic interpretation, moreover, reverses the historic theory of America as one people--the theory that has thus far managed to keep American society whole.
Instead of a transformative nation with an identity all its own, America in this new light is seen as preservative of diverse alien identities. Instead of a nation composed of individuals making their own unhampered choices, America increasingly sees itself as composed of groups more or less ineradicable in their ethnic character. The multiethnic dogma abandons historic purposes, replacing assimilation by fragmentation, integration by separatism. It belittles unum and glorifies pluribus.
”
”
Arthur M. Schlesinger Jr.
“
Spirituality is more about whether or not we can sleep at night than about whether or not we go to church. It is about being integrated or falling apart, about being within community or being lonely, about being in harmony with Mother Earth or being alienated from her. Irrespective of whether or not we let ourselves be consciously shaped by any explicit religious idea, we act in ways that leave us either healthy or unhealthy, loving or bitter. What shapes our actions is our spirituality. And what shapes our actions is basically what shapes our desire. Desire makes us act and when we act what we do will either lead to a greater integration or disintegration within our personalities, minds, and bodies—and to the strengthening or deterioration of our relationship to God, others, and the cosmic world. The habits and disciplines5 we use to shape our desire form the basis for a spirituality, regardless of whether these have an explicit religious dimension to them or even whether they are consciously expressed at all. Spirituality concerns what we do with desire. It takes its root in the eros inside of us and it is all about how we shape and discipline that eros. John of the Cross, the great Spanish mystic, begins his famous treatment of the soul’s journey with the words: “One dark night, fired by love’s urgent longings.”6 For him, it is urgent longings, eros, that are the starting point of the spiritual life and, in his view, spirituality, essentially defined, is how we handle that eros.
”
”
Ronald Rolheiser (The Holy Longing: The Search for a Christian Spirituality)
“
If we consider this official or elite multiculturalism as an ideological state apparatus we can see it as a device for constructing and ascribing political subjectivities and agencies for those who are seen as legitimate and full citizens and others who are peripheral to this in many senses. There is in this process an element of racialized ethnicization, which whitens North Americans of European origins and blackens or darkens their 'others' by the same stroke. This is integral to Canadian class and cultural formation and distribution of political entitlement. The old and established colonial/racist discourses of tradition and modernity, civilization and savagery, are the conceptual devices of the construction and ascription of these racialized ethnicities. It is through these 'conceptual practices of power' (Smith, 1990) that South Asians living in Canada, for example, can be reified as hindu or muslim, in short as religious identities.....We need to repeat that there is nothing natural or primordial about cultural identities - religious or otherwise - and their projection as political agencies. In this multiculturalism serves as a collection of cultural categories for ruling or administering, claiming their representational status as direct emanations of social ontologies. This allows multiculturalism to serve as an ideology, both in the sense of a body of content, claiming that 'we' or 'they' are this or that kind of cultural identities, as well as an epistemological device for occluding the organization of the social....an interpellating device which segments the nation's cultural and political space as well as its labour market into ethnic communities....Defined thus, third world or non-white peoples living in Canada become organized into competitive entities with respect to each other. They are perceived to have no commonality, except that they are seen as, or self-appellate as, being essentially religious, traditional or pre-modern, and thus civilizationally backward. This type of conceptualization of political and social subjectivity or agency allows for no cross-border affiliation or formation, as for example does the concept of class.
”
”
Himani Bannerji
“
Consider: Anyone can turn his hand to anything. This sounds very simple, but its psychological effects are incalculable. The fact that everyone between seventeen and thirty-five or so is liable to be (as Nim put it) “tied down to childbearing,” implies that no one is quite so thoroughly “tied down” here as women, elsewhere, are likely to be—psychologically or physically. Burden and privilege are shared out pretty equally; everybody has the same risk to run or choice to make. Therefore nobody here is quite so free as a free male anywhere else. Consider: A child has no psycho-sexual relationship to his mother and father. There is no myth of Oedipus on Winter. Consider: There is no unconsenting sex, no rape. As with most mammals other than man, coitus can be performed only by mutual invitation and consent; otherwise it is not possible. Seduction certainly is possible, but it must have to be awfully well timed. Consider: There is no division of humanity into strong and weak halves, protective/protected, dominant/submissive, owner/chattel, active/passive. In fact the whole tendency to dualism that pervades human thinking may be found to be lessened, or changed, on Winter. The following must go into my finished Directives: when you meet a Gethenian you cannot and must not do what a bisexual naturally does, which is to cast him in the role of Man or Woman, while adopting towards him a corresponding role dependent on your expectations of the patterned or possible interactions between persons of the same or the opposite sex. Our entire pattern of sociosexual interaction is nonexistent here. They cannot play the game. They do not see one another as men or women. This is almost impossible for our imagination to accept. What is the first question we ask about a newborn baby? Yet you cannot think of a Gethenian as “it.” They are not neuters. They are potentials, or integrals. Lacking the Karhidish “human pronoun” used for persons in somer, I must say “he,” for the same reasons as we used the masculine pronoun in referring to a transcendent god: it is less defined, less specific, than the neuter or the feminine. But the very use of the pronoun in my thoughts leads me continually to forget that the Karhider I am with is not a man, but a manwoman. The First Mobile, if one is sent, must be warned that unless he is very self-assured, or senile, his pride will suffer. A man wants his virility regarded, a woman wants her femininity appreciated, however indirect and subtle the indications of regard and appreciation. On Winter they will not exist. One is respected and judged only as a human being. It is an appalling experience. Back
”
”
Ursula K. Le Guin (The Left Hand of Darkness)
“
Between concentric pavement ripples glide errant echoes originating from beyond the Puddled Metropolis. Windowless blocks and pickle-shaped monuments demarcate the boundaries of patternistic cycles from those wilds kissed neither by starlight nor moonlight. Lethal underbrush of razor-like excrescence pierces at the skins of night, crawls with hyperactive sprouts and verminous vines that howl with contempt for the wicked fortunes of Marshland Organizers armed with scythes and hoes and flaming torches who have only succeeded in crafting their own folly where once stood something of glorious and generous integrity. There are familiar whispers under leaves perched upon by flapping moths. They implore the spirit again to heed the warnings of the vines and to not be swayed by the hubris of these organizing opportunists. One is to stop moving at frantic zigzags through gridlocked streets, stop climbing ladders altogether, stop relying on drainage pipes where floods should prevail, stop tapping one’s feet in waiting rooms expecting to be seen and examined and acknowledged. Rather, one is to eschew unseemly fabrications and conceal oneself beneath the surface of leaves—perhaps even inside the droplets of dew—one is, after all, to feel shameful of the form, of all forms, and seek instead to merge with whispers which do not shun or excoriate, for they are otherwise occupied in the act of designating meaning. Yet, what meaning stands beyond the rectitude of angles and symmetry, but rather in wilds among agitated insects and resplendent bogs and malicious spiders and rippling mosses pronouncing doom upon their surroundings? One is said to find only the same degree of opportunism, and nothing greatly edifying that could serve to extend beyond the banalities of self-preservation. But no, surely there is something more than this—there absolutely must be something more, and it is to be found! Forget what is said about ‘opportunism’—this is just a word and, thusly, a distraction. The key issue is that there are many such campaigns of contrivance mounted by the taxonomic self-interest of categories and frameworks ‘who’ only seek primacy and authority over their consumers. The ascription of ‘this’ may thusly be ascribed also with that of ‘this other’ and so it cannot be ‘that precisely’ because ‘this’ contradicts another ‘that other’ with which ‘this other’ surely claims affiliation. Certainly, in view of such limiting factors, there is a frustration that one is bound to feel that the answers available are constrained and formulaic and insufficient and that one is simply to accept the way of things as though they are defined by the highest of mathematics and do not beget anything higher. One is, thusly, to cease in one’s quest for unexplored possibility. The lines have been drawn, the contradictions defined and so one cannot expect to go very far with these mathematical rules and boundaries in place. There are ways out: one might assume the value of an imaginary unit and bounce out of any restrictive quadrant as with the errant echoes against the rippling pavement of this Puddled Metropolis. One will then experience something akin to a bounding and rebounding leap—iterative, but with all subleaps constituting a more sweeping trajectory—outward to other landscapes and null landscapes, inward through corridors and toward the centroid of circumcentric chamber clusters, into crevices and trenches between paradigms and over those mountain peaks of abstruse calculation.
”
”
Ashim Shanker (Inward and Toward (Migrations, #3))
“
The traditional hospital practice of excluding parents ignored the importance of attachment relationships as regulators of the child’s emotions, behaviour and physiology. The child’s biological status would be vastly different under the circumstances of parental presence or absence. Her neurochemical output, the electrical activity in her brain’s emotional centres, her heart rate, blood pressure and the serum levels of the various hormones related to stress would all vary significantly. Life is possible only within certain well-defined limits, internal or external.
We can no more survive, say, high sugar levels in our bloodstream than we can withstand high levels of radiation emanating from a nuclear explosion. The role of self-regulation, whether emotional or physical, may be likened to that of a thermostat ensuring that the temperature in a home remains constant despite the extremes of weather conditions outside. When the environment becomes too cold, the heating system is switched on. If the air becomes overheated, the air conditioner begins to work.
In the animal kingdom, self-regulation is illustrated by the capacity of the warm-blooded creature to exist in a broad range of environments. It can survive more extreme variations of hot and cold without either chilling or overheating than can a coldblooded species. The latter is restricted to a much narrower range of habitats because it does not have the capacity to self-regulate the internal environment. Children and infant animals have virtually no capacity for biological self-regulation; their internal biological states—heart rates, hormone levels, nervous system activity — depend completely on their relationships with caregiving grown-ups.
Emotions such as love, fear or anger serve the needs of protecting the self while maintaining essential relationships with parents and other caregivers. Psychological stress is whatever threatens the young creature’s perception of a safe relationship with the adults, because any disruption in the relationship will cause turbulence in the internal milieu. Emotional and social relationships remain important biological influences beyond childhood. “Independent self-regulation may not exist even in adulthood,” Dr. Myron Hofer, then of the Departments of Psychiatry and Neuroscience at Albert Einstein College of Medicine in New York, wrote in 1984. “Social interactions may continue to play an important role in the everyday regulation of internal biologic systems throughout life.” Our biological response to environmental challenge is profoundly influenced by the context and by the set of relationships that connect us with other human beings. As one prominent researcher has expressed it most aptly, “Adaptation does not occur wholly within the individual.”
Human beings as a species did not evolve as solitary creatures but as social animals whose survival was contingent on powerful emotional connections with family and tribe. Social and emotional connections are an integral part of our neurological and chemical makeup. We all know this from the daily experience of dramatic physiological shifts in our bodies as we interact with others. “You’ve burnt the toast again,” evokes markedly different bodily responses from us, depending on whether it is shouted in anger or said with a smile. When one considers our evolutionary history and the scientific evidence at hand, it is absurd even to imagine that health and disease could ever be understood in isolation from our psychoemotional networks. “The basic premise is that, like other social animals, human physiologic homeostasis and ultimate health status are influenced not only by the physical environment but also by the social environment.” From such a biopsychosocial perspective, individual biology, psychological functioning and interpersonal and social relationships work together, each influencing the other.
”
”
Gabor Maté (When the Body Says No: The Cost of Hidden Stress)