Dilemma Situation Quotes

Although the borderline may not be consciously aware of this dilemma, he frequently places a friend or relation in a no-win situation in which the other person is condemned no matter which way he goes.

When basic human needs are ignored, rejected, or invalidated by those in roles and positions to appropriately meet them; when the means by which these needs have been previously met are no longer available: and when prior abuse has already left one vulnerable for being exploited further, the stage is set for the possibility these needs will be prostituted. This situation places a survivor who has unmet needs in an incredible dilemma. She can either do without or seek the satisfaction of mobilized needs through some "illegitimate" source that leaves her increasingly divided from herself and ostracized from others. While meeting needs in this way resolves the immediate existential experience of deprivation and abandonment. it produces numerous other difficulties. These include experiencing oneself as “bad” or "weak" for having such strong needs; experiencing shame and guilt for relying on “illegitimate” sources of satisfaction: experiencing a loss of self-respect for indulging in activities contrary to personal moral standards of conduct; risking the displeasure and misunderstanding of others important to her; and opening oneself to the continued abuse and victimization of perpetrators who are all too willing to selfishly use others for their own pleasure and purposes under the guise of being 'helpful.

The problem is that you cannot prove yourself against someone who is much weaker than yourself. They are in a lose/lose situation. If you are strong and fighting the weak, then if you kill your opponent then you are a scoundrel... if you let him kill you, then you are an idiot. So here is a dilemma which others have suffered before us, and for which as far as I can see there is simply no escape.

…but I don’t think I’m the only person who is tired of books and movies full of paper-doll characters you don’t care about, who have no self-respect and no respect for anybody or any institution…..And I don’t want to sound preachy or Victorian, but I’m tired of amorality in fiction and in real life. Immorality is a fascinating human dilemma that creates suspense for the readers and tension for the characters, but where is the tension in an amoral situation? When people have no personal code, nothing is threatening and nothing is meaningful.

I like walking heavy on these disease-ridden streets. I like walking the streets knowing that underneath my jacket is the perfect solution to any dilemma I might encounter. I look at people differently. I meet their gaze until they look away. I like taking my gun for walks. I do not believe in hope. I do not believe that people are going to someday get it together and live in peace and harmony. I don't have time for political correctness. I'm not going to try to talk my way out of a bad situation. I'm just going to shoot the fucker in the face and be done with it.

Often black people, especially non-gay folk, become enraged when they hear a white person who is gay suggest homosexuality is synonymous with the suffering people experience as a consequence of racial exploitation and oppression. The need to make gay experience and black experience of oppression synonymous seems to be one that surfaces much more in the minds of white people. Too often it is a way of minimizing or diminishing the particular problems people of color face in a white supremacist society, especially the problems ones encounter because they do not have white skin. Many of us have been in discussions where a non-white person – a black person – struggles to explain to white folks that while we can acknowledge that gay people of all colors are harassed and suffer exploitation and domination, we also recognize that there is a significant difference that arises because of the visibility of dark skin. Often homophobic attacks on gay people of all occur in situations where knowledge of sexual preference is established – outside of gay bars, for example. While it in no way lessens the severity of such suffering for gay people, or the fear that it causes, it does mean that in a given situation the apparatus of protection and survival may be simply not identifying as gay. In contrast, most people of color have no choice. No one can hide, change or mask dark skin color. White people, gay and straight, could show greater understanding of the impact of racial oppression on people of color by not attempting to make these oppressions synonymous, but rather by showing the ways they are linked and yet differ. Concurrently, the attempt by white people to make synonymous experience of homophobic aggression with racial oppression deflects attention away from the particular dual dilemma that non-white gay people face, as individuals who confront both racism and homophobia.

The best thing for your nervous system is another human. The worst thing for your nervous system is also another human. This situation leads us to a fundamental dilemma of the human condition.

It’s very important that people take back their minds and that people analyse our dilemma in the context of the entire human story from the descent onto the grassland to our potential destiny as citizens of the galaxy and the universe. We are at a critical turning point and, as I say; the tools, the data that holds the potential for our salvation is now known, it is available: it is among us, but it is misrepresented, it is slandered, it is litigated against, and it’s up to each one of us to relate to this situation in a fashion that will allow us to answer the question that will surely be put to us at some point in the future, which is: What did you do to help save the world?

Imagine you are a pregnant young woman with tuberculosis. The father of your unborn child is a short-tempered alcoholic with syphilis, a sexually transmitted disease. You have already had five kids. One is blind, another died young, and a third is deaf and unable to speak. The fourth has tuberculosis—the same disease you have. What would you do in this situation? Should you consider abortion? If you chose to have the abortion, you would have ended a valuable human being—regardless of the possible difficulties it may have brought you. Fortunately, the young woman who was really in this dilemma chose life. Otherwise we would never have heard the Fifth Symphony by Beethoven, for this young woman was his mother.

It’s funny, how for an entire lifetime we keep thinking ‘How’ will our life-partner look like, how will he be? How will he react to a particular situation? How will he get angry, and how will we love and pamper him? We have so many questions like if he will accept me the way I am? Or if I have to change for him? We all have made plans for our future, subconsciously. We don’t exactly plan out everything with a pen and paper, it’s something that happens automatically, just like an involuntary action. Whenever we are alone and our mood is good, we usually think about our life with our partner. The days and nights in his arms, and the time that we will reserve for him. But when all that turns into reality, it’s strikingly different. Everything that you thought, seems to be a joke, and life laughs at you from a distance! You are helpless and can’t do anything about it, but have to accept it the way it is. You are totally caught into a web of dilemmas and problems before you realize that this is the time you waited for, and that this is the time you dreamt about! You have to make efforts, compromises, sacrifices and you have to change yourselves too sometimes to make things work. You can never expect to get a partner exactly the way you thought or dreamt about. It’s always different in reality and it’s always tough to make both ends meet for a relationship to work, but you have to! It’s your relationship, if you won’t work for it, who else will?

A critical analysis of the present global constellation-one which offers no clear solution, no “practical” advice on what to do, and provides no light at the end of the tunnel, since one is well aware that this light might belong to a train crashing towards us-usually meets with reproach: “Do you mean we should do nothing? Just sit and wait?” One should gather the courage to answer: “YES, precisely that!” There are situations when the only true “practical” thing to do is to resist the temptation to engage immediately and to “wait and see” by means of a patient, critical analysis. Engagement seems to exert its pressure on us from all directions. In a well-known passage from his ‘Existentialism and Humanism’, Sartre deployed the dilemma of a young man in France in 1942, torn between the duty to help his lone, ill mother and the duty to enter the war and fight the Germans; Sartre’s point is, of course, that there is no a priori answer to this dilemma. The young man needs to make a decision grounded only in his own abyssal freedom and assume full responsibility for it. An obscene third way out of this dilemma would have been to advise the young man to tell his mother that he will join the Resistance, and to tell his Resistance friends that he will take care of his mother, while, in reality, withdrawing to a secluded place and studying. There is more than cheap cynicism in this advice. It brings to mind a well-known Soviet joke about Lenin. Under socialism; Lenin’s advice to young people, his answer to what they should do, was “Learn, learn, and learn.” This was evoked all the time and displayed on the school walls. The joke goes: Marx, Engels, and Lenin are asked whether they would prefer to have a wife or a mistress. As expected, Marx, rather conservative in private matters, answers, “A wife!” while Engels, more of a bon vivant, opts for a mistress. To everyone’s surprise, Lenin says, “I’d like to have both!” Why? Is there a hidden stripe of decadent jouisseur behind his austere revolutionary image? No-he explains: “So that I can tell my wife that I am going to my mistress and my mistress that I am going to my wife. . .” “And then, what do you do?” “I go to a solitary place to learn, learn, and learn!” Is this not exactly what Lenin did after the catastrophe in 1914? He withdrew to a lonely place in Switzerland, where he “learned, learned, and learned,” reading Hegel’s logic. And this is what we should do today when we find ourselves bombarded with mediatic images of violence. We need to “learn, learn, and learn” what causes this violence.

The Dialectical Dilemma for the Patient The borderline individual is faced with an apparently irreconcilable dilemma. On the one hand, she has tremendous difficulties with self-regulation of affect and subsequent behavioral competence. She frequently but somewhat unpredictably needs a great deal of assistance, often feels helpless and hopeless, and is afraid of being left alone to fend for herself in a world where she has failed over and over again. Without the ability to predict and control her own well-being, she depends on her social environment to regulate her affect and behavior. On the other hand, she experiences intense shame at behaving dependently in a society that cannot tolerate dependency, and has learned to inhibit expressions of negative affect and helplessness whenever the affect is within controllable limits. Indeed, when in a positive mood, she may be exceptionally competent across a variety of situations. However, in the positive mood state she has difficulty predicting her own behavioral capabilities in a different mood, and thus communicates to others an ability to cope beyond her capabilities. Thus, the borderline individual, even though at times desperate for help, has great difficulty asking for help appropriately or communicating her needs. The inability to integrate or synthesize the notions of helplessness and competence, of noncontrol and control, and of needing and not needing help can lead to further emotional distress and dysfunctional behaviors. Believing that she is competent to “succeed,” the person may experience intense guilt about her presumed lack of motivation when she falls short of objectives. At other times, she experiences extreme anger at others for their lack of understanding and unrealistic expectations. Both the intense guilt and the intense anger can lead to dysfunctional behaviors, including suicide and parasuicide, aimed at reducing the painful emotional states. For the apparently competent person, suicidal behavior is sometimes the only means of communicating to others that she really can’t cope and needs help; that is, suicidal behavior is a cry for help. The behavior may also function as a means to get others to alter their unrealistic expectations—to “prove” to the world that she really cannot do what is expected.

Unintentionally, I've pulled the pin and lobbed a grenade into an already explosive situation

To be dignified and respected, one must not interfere in trivial matters, one must not intrude into private issues!

Right now, within each of us there are two voices fighting to be heard: the voice of reason, good conscience, and the good of the greater whole; and the voice of fear, shame, and selfishness. The voice of our higher self versus the voice of our lower self. This is the dilemma, the inner struggle between the dark and the light aspects of our humanity. One voice is relaxed, trusting, and stable, while the other is fearful, nervous, and calculating. One holds the promise of serenity, peace of mind, and an innate knowledge that things are as they should be, while the other echoes the fragmented uncertainty of the unknown. One tells us to do the right thing, not to worry if our neighbors have more than us, and the other tells us to work harder, to find a way to get, collect, and win the prize for having the most toys. One tells us that we are in an abusive situation and should get out, while the other minimizes the destruction, saying, “You’ll never find better than this.” One says, “You are perfect as you are,” while the other insists, “You’re not pretty enough, smart enough, thin enough, or successful enough.” One urges, “Get help, it’s OK, we all have struggles to overcome,” and the other taunts, teases, and humiliates us, constantly warning us that if we speak up about our dark thoughts, insecurities, and fears, we will be shunned, punished, or abandoned.

Results have not been encouraging. We seem up against a dilemma built into Nature, much like the Heisenberg situation. There is nearly complete parallelism between analgesia and addiction. The more pain it takes away, the more we desire it. It appears we can’t have one property without the other, any more than a particle physicist can specify position without suffering an uncertainty as to the particle’s velocity—

unforeseen situations force us to enter into deeper contact with ourselves, the painful dilemmas in which love places us at every instant, instruct us, disclose to us successively the matter of which we are made.

I believe that most of us cannot know what we would do, trapped in a situation that required such a seemingly no-win decision. But I do know that anyone wanting to recover from psychological trauma must face just this kind of dilemma, made yet more harrowing because her circumstance is not anything so rescuable as being locked in a house, but rather involves a solitary, unlockable confinement inside the limits of her own mind.

Although these days we commonly talk, hear, or read about 'ethical dilemmas' --- those difficult situations in which we truly are perplexed as to the right course of action --- it is crucial to recognize that these dilemmas, for most of us, represent the exception and not the rule in our lives...What typically is the rule in our daily lives is not a matter of knowing what is right and good but having the character to do what is right and good.

Our family was starting. We kept on moving with our young lives, shortly afterward and took Ben Young with us everywhere. But pretty soon Pegi started noticing that Ben was not doing the things some other babies were doing. Pegi was wondering if something was wrong. She was young, and nothing had ever gone wrong in her life. People told us kids grow at different rates and do things at different times. But as Ben reached six months old, we found ourselves sitting in a doctor's office. He glanced at us and offhandedly said, "Of course. Ben has cerebral palsy." I was in shock. I walked around in a for for weeks. I couldn't fathom how I had fathered two children with a rare condition that was not supposed to be hereditary, with tow different mothers. I was so angry and confused inside, projecting scenarios in my mind where people said something bad about Ben or Zeke and I would just attack them, going wild. Luckily that never did happen, but there was a root of instability inside me for a while. Although it mellowed with time, I carried that feeling around for years. Eventually Pegi and I, wanting to have another child after Ben, went to se an expert of the subject. That was Pegi's idea. Always organized and methodical in her approach to problems, Pegi planned an approach to our dilemma with her very high intelligence. We both loved children but were a little gun-shy about having another, to say the least. After evaluating our situation and our children, the doctor told us that probably Zeke dis not actually have CP-he likely had suffered a stroke in utero. The symptoms are very similar. Pegi and I weighed this information. To know someone like her and to make a decision about a subject as important as this with her was a gift beyond anything I have ever experienced. It was her idea, and she had guided us to this point. We made a decision together to go forward and have another child.

I'm all the readers I have been. . . . I'm still the thirty-year-old discovering the pleasures of returning over and over again to a good novel, the reader who learned that you don't have to be a kid to read kid lit, who revisited Anne and Emily and Valancy, who indulged in the pleasures of filling the inexplicable gaps in her book-filled childhood, remedying the situation by speeding through all the Little House books, then the Bestsy-Tacy books, and the Shoe series. Who blazed through all the Harry Potters in ten days,because they were that good.

To clarify the dilemma women have about sexual enthusiasm for men, it is helpful to contrast it with men's situation. It is unlikely in the extreme that men will have experienced actual sexual violence from women or its threat. Men do not live in cultures where the degradation and brutalisation of men at the hands of women is the stuff of pornography, entertainment and advertising. Men do not live with the consciousness that they are being hunted by women who would take sexual delight in dismembering them simply on account of their gender. They do not live in a society in which their degradation through sex is the dominant theme of the culture. They do not have to approach women sexually in fear or with distressing images or associations with their own oppression. The images they are likely to carry with them are those of women degraded and brutalised by men. In fact they are likely to have practised sexual arousal with such images, extensively, through pornography and fantasy. It is not surprising, then, that sexologists have identified women's 'inhibition' as the main sexual problem of this century. They have identified as healthy sexual feelings those which the male ruling class experiences and have chosen to avoid recognising the political reasons why women might feel differently.

Writing’s initial situation, its point of origin, is often character­ized and always complicated by opposing impulses in the writer and by a seeming dilemma that language creates and then cannot resolve. The writer experiences a conflict between a desire to sat­isfy a demand for boundedness, for containment and coherence, and a simultaneous desire for free, unhampered access to the world prompting a correspondingly open response to it. Curi­ously, the term inclusivity is applicable to both, though the connotative emphasis is different for each. The impulse to bounded­ness demands circumscription and that in turn requires that a dis­tinction be made between inside and outside, between the rele­vant and the (for the particular writing at hand) confusing and irrelevant—the meaningless. The desire for unhampered access and response to the world (an encyclopedic impulse), on the other hand, hates to leave anything out. The essential question here concerns the writer’s subject position.

Evil, Mr. Tagomi thought. Yes, it is. Are we to assist it in gaining power, in order to save our lives? Is that the paradox of our earthly situation? I cannot face this dilemma, Mr. Tagomi said to himself. That man should have to act in such moral ambiguity. There is no Way in this; all is muddled. All chaos of light and dark, shadow and substance.

This new situation, in which "humanity" has in effect assumed the role formerly ascribed to nature or history, would mean in this context that the right to have rights, or the right of every individual to belong to humanity, should be guaranteed by humanity itself. It is by no means certain whether this is possible. For, contrary to the best-intentioned humanitarian attempts to obtain new declarations of human rights from international organizations, it should be understood that this idea transcends the present sphere of international law which still operates in terms of reciprocal agreements and treaties between sovereign states; and, for the time being, a sphere that is above the nation does not exist. Furthermore, this dilemma would by no means be eliminated by the establishment of a "world government." Such a world government is indeed within the realm of possibility, but one may suspect that in reality it might differ considerably from the version promoted by idealistic-minded organizations. The crimes against human rights, which have become a specialty of totalitarian regimes, can always be justified by the pretext that right is equivalent to being good or useful for the whole in distinction to its parts. (Hitler's motto that "Right is what is good for the German people" is only the vulgarized form of a conception of law which can be found everywhere and which in practice will remain effectual only so long as older traditions that are still effective in the constitutions prevent this.) A conception of law which identifies what is right with the notion of what is good for—for the individual, or the family, or the people, or the largest number—becomes inevitable once the absolute and transcendent measurements of religion or the law of nature have lost their authority. And this predicament is by no means solved if the unit to which the "good for" applies is as large as mankind itself. For it is quite conceivable, and even within the realm of practical political possibilities, that one fine day a highly organized and mechanized humanity will conclude quite democratically—namely by majority decision—that for humanity as a whole it would be better to liquidate certain parts thereof.

In the twentieth century the women who wanted to be on their own were some of the best, the honest ones, those who instinctively rejected the trash. But here came a tragical dilemma. If they accepted Business and served it, they served the very thing from which they fled, and at best became imitation men. If they rejected Business and lived on allowances or incomes, they were in the anomalous position of hunting with the industrial hounds and running with the agricultural hare. An instinctive sense of this made many of them turn "artist." And so Europe was cluttered up with incompetent women "artists" -- not that a woman is incapable of being an artist, but because the assumed role provided an escape. Either situation was impossible, and the solution is not yet found.

What, then, is active imagination? In practice it’s exactly what Jung did in his visions and conversations with inner figures such as Philemon, Ka, and Salome mentioned above: entering a fantasy and talking with one’s “self”—at least a part of oneself “normally” left unconscious—asking questions and receiving knowledge that one—“you”—did not know. In many ways, it’s something we engage in often already, but in a shallow, fleeting way, when we “ask ourselves” what we think or will do about a situation. More abstractly, it’s a method of consciously entering into a dialogue with the unconscious, which triggers the transcendent function, a vital shift in consciousness, brought about through the union of the conscious and unconscious minds. Unexpected insights and self-renewal are some of the results of the transcendent function. It achieves what I call that elusive “Goldilocks” condition, the “just right” of having the conscious and unconscious minds work together, rather than being at odds. In the process it produces a third state more vivid and “real” than either; in it we recognize what consciousness should be like and see our “normal” state as at best a muddling through. We’ve already seen how the transcendent function helped Jung when faced with the dilemma of having to choose between science and the humanities. Then it operated through a dream, producing the mandala-like symbol of the giant radiolarian. In the simplest sense, the transcendent function is our built-in means of growth, psychological and spiritual—it’s “transcendent” only in the sense that it “transcends” the frequent deadlock between the conscious and unconscious minds—and is a development of what Jung earlier recognized as the “prospective tendencies in man.

Claire, you think about a situation or a person or a book as hard as you can and you keep thinking about it and you don't stop until you find something wrong with it. You might find that difficult as you go through life.' This she said to a doughy twelve-year-old child dressed in yellow Dickies painter's paints and a baseball jersey. I am certain I stared at her speechless from under my enormous mop of tangled, unbrushed hair. But I never forgot what she said. Did she see something true in me, even then, something restlessly critical, or did she make me a critic with those words, cursing me as if she were an evil fairy?

This is not the "relativism of truth" presented by journalistic takes on postmodernism. Rather, the ironist's cage is a state of irony by way of powerlessness and inactivity: In a world where terrorism makes cultural relativism harder and harder to defend against its critics, marauding international corporations follow fair-trade practices, increasing right-wing demagoguery and violence can't be answered in kind, and the first black U.S. president turns out to lean right of center, the intelligentsia can see no clear path of action. Irony dominates as a "mockery of the promise and fitness of things," to return to the OED definition of irony. This thinking is appropriate to Wes Anderson, whose central characters are so deeply locked in ironist cages that his films become two-hour documents of them rattling their ironist bars. Without the irony dilemma Roth describes, we would find it hard to explain figures like Max Fischer, Steve Zissou, Royal Tenenbaum, Mr. Fox, and Peter Whitman. I'm not speaking here of specific political beliefs. The characters in question aren't liberals; they may in fact, along with Anderson himself, have no particular political or philosophical interests. But they are certainly involved in a frustrated and digressive kind of irony that suggests a certain political situation. Though intensely self-absorbed and central to their films, Anderson's protagonists are neither heroes nor antiheroes. These characters are not lovable eccentrics. They are not flawed protagonists either, but are driven at least as much by their unsavory characteristics as by any moral sense. They aren't flawed figures who try to do the right thing; they don't necessarily learn from their mistakes; and we aren't asked to like them in spite of their obvious faults. Though they usually aren't interested in making good, they do set themselves some kind of mission--Anderson's films are mostly quest movies in an age that no longer believes in quests, and this gives them both an old-fashioned flavor and an air of disillusionment and futility.

The conditions that breed a disorganized attachment adaptation are not specific to CNM by any means, but I have seen a variation that is unique to CNM. There can be something very disorienting that happens for some new CNM couples who were first monogamous together and were accustomed to being each other’s main source of comfort, support and relief from distress. As the relationship opens, a partner’s actions with other people (even ethical ones that were agreed upon) can become a source of distress and pose an emotional threat. Everything that this person is doing with other people can become a source of intense fear and insecurity for their pre-existing partner, catapulting them into the paradoxical disorganized dilemma of wanting comfort and safety from the very same person who is triggering their threat response. Again, the partner may be doing exactly what the couple consented to and acting within their negotiated agreements, but for the pre-existing partner, their primary attachment figure being away, unavailable and potentially sharing levels of intimacy with another person registers as a debilitating threat in the nervous system. As someone in this situation simultaneously wants to move towards and away from one’s partner, the very foundation of their relationship and attachment system can begin to shudder, and people can begin acting out in ways that are destructive to each other and the relationship. When this happens, I recommend working with a professional to re-establish inner and outer safety.

Thus it went as she made her way around the biomes of Ring B. Always she found that her mother the great engineer had made some crucial intervention, finding solutions to problems that had stymied the locals. Devi had the knack of sidestepping dilemmas, Badim said when Freya mentioned this, by moving back several logical steps, and coming at the situation from some new way not yet noticed. “It’s sometimes called avoiding acquiescence,” Badim said. “Acquiescence means accepting the framing of a problem, and working on it from within the terms of the frame. It’s a kind of mental economy, but also a kind of sloth. And Devi does not have that kind of sloth, as you know. She is always interrogating the framing of the problem. Acquiescence is definitely not her mode.

Finding a situation that catches the key competitor or competitors with conflicting goals is at the heart of many company success stories. The slow Swiss reaction to the Timex watch provides an example. Timex sold its watches through drugstores, rather than through the traditional jewelry store outlets for watches, and emphasized very low cost, the need for no repair, and the fact that a watch was not a status item but a functional part of the wardrobe. The strong sales of the Timex watch eventually threatened the financial and growth goals of the Swiss, but it also raised an important dilemma for them were they to retaliate against it directly. The Swiss had a big stake in the jewelry store as a channel and a large investment in the Swiss image of the watch as a piece of fine precision jewelry. Aggressive retaliation against Timex would have helped legitimize the Timex concept, threatened the needed cooperation of jewelers in selling Swiss watches, and blurred the Swiss product image. Thus the Swiss retaliation to Timex never really came. There are many other examples of this principle at work. Volkswagen’s and American Motor’s early strategies of producing a stripped-down basic transportation vehicle with few style changes created a similar dilemma for the Big Three auto producers. They had a strategy built on trade-up and frequent model changes. Bic’s recent introduction of the disposable razor has put Gillette in a difficult position: if it reacts it may cut into the sales of another product in its broad line of razors, a dilemma Bic does not face.4 Finally, IBM has been reluctant to jump into minicomputers because the move will jeopardize its sales of larger mainframe computers.

As successful companies mature, employees gradually come to assume that the priorities they have learned to accept, and the ways of doing things and methods of making decisions that they have employed so successfully, are the right way to work. Once members of the organization begin to adopt ways of working and criteria for making decisions by assumption, rather than by conscious decision, then those processes and values come to constitute the organization’s culture. 7 As companies grow from a few employees to hundreds and thousands, the challenge of getting all employees to agree on what needs to be done and how it should be done so that the right jobs are done repeatedly and consistently can be daunting for even the best managers. Culture is a powerful management tool in these situations. Culture enables employees to act autonomously and causes them to act consistently. Hence, the location of the

The situation—having to choose between imposing higher retail prices and reducing investments and military spending—created a dilemma for the government: deciding between conflict with the public or with the Party economic elite. But not making a decision heightened the risk that, as the crisis developed, there would be conflict with both the public and the elite.18 The new generation of leaders clearly did not understand this. The traditional management of the economy was oriented on natural, rather than abstract, parameters. The development of cattle breeding was discussed at the highest level more frequently than the country’s budget. Industry and business leaders regarded finances as necessary but dreary bookkeeping.19 In addition, information on the real state of the budget, hard currency reserves, foreign debt, and balance of payments was available only to an extremely narrow circle of people, many of whom understood nothing about it anyway.

[Refers to 121 children taken into care in Cleveland due to suspected abuse (1987) and later returned to their parents] Sue Richardson, the child abuse consultant at the heart of the crisis, watched as cases began to unravel: “All the focus started to fall on the medical findings; other supportive evidence, mainly which we held in the social services department, started to be screened out. A situation developed where the cases either were proven or fell on the basis of medical evidence alone. Other evidence that was available to the court, very often then, never got put. We would have had statement from the child, the social workers and the child psychologist’s evidence from interviewing. We would have evidence of prior concerns, either from social workers or teachers, about the child’s behaviour or other symptoms that they might have been showing, which were completely aside from the medical findings. (Channel 4 1997) Ten years after the Cleveland crisis, Sue Richardson was adamant that evidence relating to children’s safety was not presented to the courts which subsequently returned those children to their parents: “I am saying that very clearly. In some cases, evidence was not put in the court. In other cases, agreements were made between lawyers not to put the case to the court at all, particularly as the crisis developed. Latterly, that children were sent home subject to informal agreements or agreements between lawyers. The cases never even got as far as the court. (Channel 4, 1997)” Nor is Richardson alone. Jayne Wynne, one of the Leeds paediatricians who had pioneered the use of RAD as an indicator of sexual abuse and who subsequently had detailed knowledge of many of the Cleveland children, remains concerned by the haphazard approach of the courts to their protection. I think the implication is that the children were left unprotected. The children who were being abused unfortunately returned to homes and the abuse may well have been ongoing. (Channel 4 1997)

William Palmer, a distinguished member of the Anglican Church and of the University of Oxford, wished to join the Orthodox Church. He went to Russia and Turkey to study the contemporary situation in the Christian East and to find out on what conditions he would be admitted to the communion of the Eastern Orthodox. At St. Petersburg and at Moscow he was told that he had only to abjure the errors of Protestantism before a priest, who would thereupon administer to him the sacrament of Holy Chrism or Confirmation. But at Constantinople he found that he must be baptized afresh. As he knew himself to be a Christian and saw no reason to suspect the validity of his baptism (which incidentally was admitted without question by the Orthodox Russian Church), he considered that a second baptism would be a sacrilege. On the other hand, he could not bring himself to accept Orthodoxy according to the local rules of the Russian Church, since he would then become Orthodox only in Russia while remaining a heathen in the eyes of the Greeks; and he had no wish to join a national Church but to join the universal Orthodox Church. No one could solve his dilemma, and so he became a Roman Catholic.

The situation gets still more concerning. As Chapter Six argues, two important factors that are frequently assumed to be constants in the traditional security dilemma models are in fact variables in cybersecurity. In most other security dilemma discussions, each actor sees the moves of its potential adversaries and must determine the intentions behind those moves. In cybersecurity, the distribution of information is vastly more asymmetric, which increases risk and uncertainty for decision-makers. With proper tradecraft, many actions, including the development of powerful capabilities and the launching of significant intrusions, often remain out of view to others. Thus, unlike in many historical and theoretical textbook cases, in cyber operations not only must states potentially fear what they see, but they must potentially fear what they do not see as well. Defensive-minded intrusions that resolve this uncertainty thus seem still more appealing. Similarly, in the traditional security dilemma model there is almost always some status quo of shared expectations. This implicit or formal consensus of behavior provides significant guidance about which activities the involved parties consider normal and non-threatening. The potential for escalation in this model occurs only when this shared vision of normalcy breaks. In cybersecurity, however, there is only a nascent status quo. Without a common conception of appropriate national behavior, the probability of dangerous misinterpretation increases. Building on these five steps to the argument, the final two chapters of the book are somewhat different in kind. Chapter Seven pauses to consider three objections to the cybersecurity dilemma logic and how they might constrain the argument.

We may finally summarize the emotional dilemma of the schizoid thus: he feels a deep dread of entering into a real personal relationship, i.e. one into which genuine feeling enters, because, though his need for a love-object is so great, he can only sustain a relationship at a deep emotional level on the basis of infantile and absolute dependence. To the love-hungry schizoid faced internally with an exciting but deserting object all relationships are felt to be 'swallowing-up things' which trap and imprison and destroy. If your hate is destructive you are still free to love because you can find someone else to hate. But if you feel your love is destructive the situation is terrifying. You are always impelled into a relationship by your needs and at once driven out again by the fear either of exhausting your love-object by the demands you want to make or else losing your own individuality by over-dependence and identification. This 'in and out' oscillation is the typical schizoid behaviour, and to escape from it into detachment and loss of feeling is the typical schizoid state. The schizoid feels faced with utter loss, and the destruction of both ego and object, whether in a relationship or out of it. In a relationship, identification involves loss of the ego, and incorporation involves a hungry devouring and losing of the object. In breaking away to independence, the object is destroyed as you fight a way out to freedom, or lost by separation, and the ego is destroyed or emptied by the loss of the object with whom it is identified. The only real solution is the dissolving of identification and the maturing of the personality, the differentiation of ego and object, and the growth of a capacity for cooperative independence and mutuality, i.e. psychic rebirth and development of a real ego.

Madness is an insidious disease. We do not see the danger until it is too late. It creeps into the cracks and crevices of the mind and makes itself at home, like carpenter ants in the framing of a home. We do not know the floor has rotted away until one ill-timed step destroys the façade of normalcy. But carpenter ants do not destroy a home. They change it. As matter cannot be destroyed, they consume the structures we have built and rearrange it for their own use. While a home beset by such insects might seem uninhabitable for those who look at the situation from the outside, to the ants it was the intended outcome. We might inspect the foundation and find it derelict and dilapidated. We might scoff and say that anyone who lives within such a place is idiotic, and that they should have not neglected it in such a way. And, in extreme cases, they should move. Consider this metaphor in relation to one’s mind. That place in which we spend the entirety of our mortal lives. What happens when your home is beset by insects then? One cannot move out of one’s own mind, try as we might. We are trapped within these structures of ours, for better or worse and come what may. We must make do with what we are given and what we have left. Whereas you or I in our daily lives might seek a new homestead in such an infestation, in this labyrinth of the psyche, we cannot. There are different ways that a consciousness, once gnawed and riddled with holes, might come to adapt to such a state of being. Consider three men with this dilemma, if you will. The first man may seek to repair the damage—replace the eaten portions and shore up the foundations. This man is pragmatic, but shortsighted. He treats the symptoms, but not the cause. The second may seek to exterminate the infestation—to seek the illness at the root and rip it out. This man is wise, but must need act quickly before the house collapses around him. The third man merely laughs—he accepts his new state of being and does nothing to repair his home. He declares himself King of the Ants, lifts up hammer and sledge, and tears the remaining walls apart with his own two hands. You might think that man the fool. You might think him a harmless, laughing lunatic. It is a mistake that leads to ruin. For that man is the most dangerous of them all. -M. L. Harrow

Though it’s best not to be born a chicken at all, it is especially bad luck to be born a cockerel. From the perspective of the poultry farmer, male chickens are useless. They can’t lay eggs, their meat is stringy, and they’re ornery to the hens that do all the hard work of putting food on our tables. Commercial hatcheries tend to treat male chicks like fabric cutoffs or scrap metal: the wasteful but necessary by-product of an industrial process. The sooner they can be disposed of—often they’re ground into animal feed—the better. But a costly problem has vexed egg farmers for millennia: It’s virtually impossible to tell the difference between male and female chickens until they’re four to six weeks old, when they begin to grow distinctive feathers and secondary sex characteristics like the rooster’s comb. Until then, they’re all just indistinguishable fluff balls that have to be housed and fed—at considerable expense. Somehow it took until the 1920s before anyone figured out a solution to this costly dilemma. The momentous discovery was made by a group of Japanese veterinary scientists, who realized that just inside the chick’s rear end there is a constellation of folds, marks, spots, and bumps that to the untrained eye appear arbitrary, but when properly read, can divulge the sex of a day-old bird. When this discovery was unveiled at the 1927 World Poultry Congress in Ottawa, it revolutionized the global hatchery industry and eventually lowered the price of eggs worldwide. The professional chicken sexer, equipped with a skill that took years to master, became one of the most valuable workers in agriculture. The best of the best were graduates of the two-year Zen-Nippon Chick Sexing School, whose standards were so rigorous that only 5 to 10 percent of students received accreditation. But those who did graduate earned as much as five hundred dollars a day and were shuttled around the world from hatchery to hatchery like top-flight business consultants. A diaspora of Japanese chicken sexers spilled across the globe. Chicken sexing is a delicate art, requiring Zen-like concentration and a brain surgeon’s dexterity. The bird is cradled in the left hand and given a gentle squeeze that causes it to evacuate its intestines (too tight and the intestines will turn inside out, killing the bird and rendering its gender irrelevant). With his thumb and forefinger, the sexer flips the bird over and parts a small flap on its hindquarters to expose the cloaca, a tiny vent where both the genitals and anus are situated, and peers deep inside. To do this properly, his fingernails have to be precisely trimmed. In the simple cases—the ones that the sexer can actually explain—he’s looking for a barely perceptible protuberance called the “bead,” about the size of a pinhead. If the bead is convex, the bird is a boy, and gets thrown to the left; concave or flat and it’s a girl, sent down a chute to the right.

To understand the dilemma faced by people of color in race talk we must first become aware of (a) the situational context of oppression that they live under, (b) the ensuing psychological costs associated with racism, and (c) the negative personal and group consequences for breaking their silence.

Happiness can be a confusing concept for Christians. On one hand, if we serve a good God who promises us a full and abundant life, shouldn't we be happy? On the other hand, any careful reading of the life and way of Jesus reveals a life open to suffering and self-denial. The very message of the gospel confronts the shortcuts humans take to happiness and calls those who follow Christ to a new way of life. This apparent tension has commonly become a weapon in the shouting matches between gay-affirming voices and traditional voices. The affirming voices call for the unimpeded opportunity for LGBTQ (lesbian, gay, bisexual, transgender, queer) people to experience self-fulfillment through sexual intimacy, relationship, marriage, equal status, and so on. The traditional voices point to a path of self-denial and suffering as the way to live out God's standards. For a gay Christian, when happiness and suffering are pitted against one another, this dilemma can disintegrate into a no-win situation and a source of shame.

What this implies at a deeper level is that many of what are now widely accepted principles of good management are, in fact, only situationally appropriate. There are times at which it is right not to listen to customers, right to invest in developing lower-performance products that promise lower margins, and right to aggressively pursue small, rather than substantial, markets.

Mastered lawyer drunk driving Low energy consumption is a legal offense contributed to. Yourself in your car yourself, your motivation is both drunk and high, legislators were arrested. Immediately, even if swallowed or drugs control objects will be on standby to receive official guide to recognize. Beverage is drunk in the car, you have a DUI, and a person can be arrested after giving back the screen seems to have in your account. On its own, perhaps you package your position towards the direction of history experts to see their own drunk driving laws. You have a job, so it s an individual fashion experts correctly arrested and drugs leads to the prohibition of alcohol, you can count on to symbolize the imprisonment of offenders. DUI attorney activity, of course, left processed Depending on the circumstances of the mother, yet can be challenging, it seems less complicated. Genuine opportunities towards the direction of the state s largest population of collateral to meet the effects of crime lawyer. Faith, the license stopped, well, it s prison, meaning it is possible. His lawyer, conditions or proof of common sense dilemma for filing in the direction of small retail and phrases can contribute. It is perhaps as a result of a beverage production when assessing the validity of the law on the application will be able to guess. They also arrested over the implementation method is able to challenge. That is, in the direction of the thyroid, has been arrested by the security feature is expert in court incarcerated illegal acts that are affected are different. Experts Security Act, regulatory proceedings and litigation proceedings direction needs to include a comprehensive practical experience. In some cases, likely to be able to identify crime suspects personal consultant. You in the direction of the shell can not pay a lawyer to prison, but in different situations, legal documents, expert internal 1. The most simple laws of the city, the cheaper the price it is not possible to obtain, some, Most pay $ 200, from them, while the money. Counsel further in the direction of a person with the effect is related to a clear penalty. This transformation actually recorded during the experiment on their own, depending on the direction is probably to show what has been done. Major customers fully understand the technical inner courtyard. These people are working for a few weeks of study; you can organize a series of public hearings. The long years you may be disappointed, upset. Criminal matter while showing visitors the direction services.

This is the dilemma of science-think and yet again a situation in which scientists simply shouldn't be such scientists. Bring in the professionals, and trust them when they tell you to invest in communication. It may be frustrating and seem like a frivolous waste of resources, but what's the alternative strategy—to assume that people are rational, thinking beings? There's a famous quote by Democratic presidential candidate Adlai Stevenson, who heard a woman shout to him that all the thinking people of America were with him. He replied, “That's not going to be enough, Madam; I need a majority of the public.

What God is doing may be mystery, but who God is is not. So faith can remain itself and retain its integrity by suspending judgment. Jesus underwrites such faith when he promises, “I am the light of the world. No follower of mine shall wander in the dark.”9 He does not say we will never walk in the dark, but that we do not wander in the dark or have a way of life at home in darkness. To anyone not knowing the anguish of such a situation, the distinction may sound trivial—the darkness appears as dark and the dilemma as agonizing. But neither is ultimate, for the outcome lies with God.

But in disruptive situations, action must be taken before careful plans are made. Because much less can be known about what markets need or how large they can become, plans must serve a very different purpose: They must be plans for learning rather than plans for implementation.

Awareness of God’s presence is a huge part of rest. Do not let any situation, such as something on the news, become bigger than your awareness of God’s presence. If we focus on dilemmas, we become anxious. Do not dwell on anything for which you do not have answers.

Over time I found an explanation that eased my mind. I thought I should no longer be surprised by the fact that it was my nest friends who came from well-established families, that were not hesitant to stay at the Kibbutz. They were the ones that actually did not have economic concerns. Their risk factor was  low. They could stay in the Kibbutz and leave it any time they wanted. They would have supportive parents to help them rebuild their future, whether it was in school or whether it was in finding a proper job to make  a living. I did not have these advantages. If I left, I would have to start over from scratch. I knew early on that my chances of making a brave decision and staying at Kibbutz were slim. There was a very high risk associated with that decision. If I could not make it in the Kibbutz  then everything would go down the drain. Then I would have to get out in the job market, with no financial assistance, with no place to live, and without any education. I knew my situation was different from the other nest members, and I think as that realization dawned on me, it was then that I first decided to go into the military. I remembered I had a similar dilemma when I decided not to stay in the United States any longer and return to Israel. The decision making process was long and tedious, but ultimately I chose to return to Israel. I never thought about what would happen if I would have chosen to stay in the US instead, or how my life would have turned out.

When Mora came in with my hot chocolate, she also brought me a gift: a book. I took it eagerly. The book was a memoir from almost three hundred years before, written by the Duchess Nirth Masharlias, who married the heir to a principality. Though she never ruled, three of her children married into royalty. I had known of her, but not much beyond that. There was no letter, but slipped in the pages was a single petal of starliss. The text it marked was written in old-fashioned language, but even so, I liked the voice of the writer at once: …and though the Count spoke strictly in Accordance with Etiquette, his words were an Affront, for he knew my thoughts on Courtship of Married Persons… I skipped down a ways, then started to laugh when I read: …and mock-solemn, matching his Manner to the most precise Degree, I challenged him to a Duel. He was forced to go along with the Jest, lest the Court laugh at him instead of with him, but he liked it Not… …and at the first bells of Gold we were there on the Green, and lo, the Entire Court was out with us to see the Duel. Instead of Horses, I had brought big, shaggy Dogs from the southern Islands, playful and clumsy under their Gilt Saddles, and for Lances, we had great paper Devices which were already Limp and Dripping from the Rain… Twice he tried to speak Privily to me, but knowing he would apologize and thus end the Ridiculous Spectacle, I heeded him Not, and so we progressed through the Duel, attended with all proper Appurtenances, from Seconds to Trumpeteers, with the Court laughing themselves Hoarse and No One minding the increasing Downpour. In making us both Ridiculous I believe I put paid to all such Advances in future… The next page went on about other matters. I laid the book down, staring at the starliss as I thought this over. The incident on this page was a response--the flower made that clear enough--but what did it mean? And why the mystery? Since my correspondent had taken the trouble to answer, why not write a plain letter? Again I took up my pen, and I wrote carefully: Dear Mysterious Benefactor: I read the pages you marked, and though I was greatly diverted, the connection between this story and my own dilemma leaves me more confused than before. Would you advise my young lady to act the fool to the high-ranking lady--or are you hinting that the young one already has? Or is it merely a suggestion that she follow the duchess’s example and ward off the high-ranking lady’s hints with a joke duel? If you’ve figured out that this is a real situation and not a mere mental exercise, then you should also know that I promised someone important that I would not let myself get involved in political brangles; and I wish most straightly to keep this promise. Truth to tell, if you have insights that I have not--and it’s obvious that you do--in this dilemma I’d rather have plain discourse than gifts. The last line I lingered over the longest. I almost crossed it out, but instead folded the letter, sealed it, and when Mora came in, I gave it to her to deliver right away. Then I dressed and went out to walk.

I can tell you that I don’t envy you. Not in the least. It’s hard to think about the situation objectively, considering we’re talking about my two older brothers.” Her face puckered. “But let’s say we were talking about Liam and Chris Hemsworth. Now there is a perfect dilemma to be sandwiched between.” No

The weapon, our weapon, is the desire and tendency to answer a simple question: What can I do to make this work? In any situation, what can I do to get what I want? Some people, after college, will move back home and sit in their parents' basements, blaming the unpredictable economy and the truly bizarre job market. That's how they will make this world work for them. But not us. The ones who refuse to take no for an answer. We will make our way in spite of the fact that the America this generation has been given is not the America that this generation was told we would get. Is this the land of opportunity? No. Now we're dealing with the land of strategy. Obstacles? We must see none. Dilemmas? They must be all the more fun. We will succeed. We just have to find a way.

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

In the end, all of this comes from the desire to be Nothing and to be looked at as such. There are two manners of disappearing: either we demand not to be seen (this is the current problem concerning image rights), or we immerse ourselves in the delirious exhibitionism of its nullity. We make ourselves nothing, a loser, in order to be seen as nothing - the ultimate protection against the necessity of existing and the obligation of being one’s self. It is from this that we get the simultaneous contradictory situation of not being seen and being perpetually visible. Everyone wants it both ways, and no legislation or ethics can get to the bottom of this dilemma - the unconditional right of being able to view and at the same time to not be viewed in return. Complete information access is part of human rights and with it we also find a forced visibility and over-exposure to the lighting of information.

Some twenty years ago, Mary Main and her colleagues at Berkeley began to identify a group of children (about 15 percent of those they studied) who seemed to be unable to figure out how to engage with their caregivers. The critical issue turned out to be that the caregivers themselves were a source of distress or terror to the children.16 Children in this situation have no one to turn to, and they are faced with an unsolvable dilemma; their mothers are simultaneously necessary for survival and a source of fear.17 They “can neither approach (the secure and ambivalent ‘strategies’), shift [their] attention (the avoidant ‘strategy’), nor flee.”18 If you observe such children in a nursery school or attachment laboratory, you see them look toward their parents when they enter the room and then quickly turn away. Unable to choose between seeking closeness and avoiding the parent, they may rock on their hands and knees, appear to go into a trance, freeze with their arms raised, or get up to greet their parent and then fall to the ground. Not knowing who is safe or whom they belong to, they may be intensely affectionate with strangers or may trust nobody. Main called this pattern “disorganized attachment.” Disorganized attachment is “fright without solution.

... the secularists opposed the Constitutional changes based on the argument that proposed changes would further strengthen the hands of the Islamists. Thus, they found themselves in a paradoxical situation, where if they supported fully the democratization process in Turkey, the Islamists would get stronger. The Islamists, on the other hand, started on a road that took them further away from democracy and rule of law and paved a new road onto illiberal democracy.

In my critical days, in a dilemma situation, I do not know that I can stand firm without you, and you even do not know that I mean you are You only, no one else. Are you listening to me, aren't you; I am asking You.

Dear readers, a long time ago the writer F. Scott Fitzgerald had written about writers not being people exactly, but a whole lot of people trying to be one. I would like to take his philosophy further by stating that in fact these different people who live inside a writer's mind lead to believe it or not dearest readers - sometimes to pure ecstasy and sometimes to serious fights akin to a World War. Not to forget the innumerable dilemmas, catch 22 situations. While one day the writer could wake up to a feeling of perfect harmony with Frank Sinatra's songs playing in the background of his mind, some other morning he wakes up with a feeling of mental catastrophe. One afternoon the democratic type gets into a confrontation with the communist type. And one fine evening the timid, mild and gentle type gets into a tussle with the downright belligerent and war mongering type. So my dear readers understand the situation before hand about my writings. You will definitely find me unpredictable. But then I am after all a writer. And a writer should also not be predictable.

sighed with bliss. She’d always known he had beautiful hands and she needed that human touch for healing her frightened heart. ‘I’ll never sleep, but I will have to move. My legs have gone numb under Harley.’ ‘Here. Let me lift him. Would you like to sleep with him tonight in your bed?’ ‘Put him in his own bed and we’ll leave the door open. I’ll hear him if he wants me. I need your arms around me tonight, Iain. He won’t mind me sleeping with you – though he might come in in the morning.’ Iain laughed softly, dropped a tender kiss on her lips and lifted the boy easily out of her lap to carry him up the stairs. Chapter Fifty-two Noni Half an hour later, Noni had showered and was sipping the hot chocolate Iain had insisted she needed. He came back into the room, sat down and slid his arm around her. ‘This wasn’t quite the situation and setting I’d planned, but I do have something to say.’ Noni put down the cup and tried to calm the sudden thumping in her heart. She looked into the face of the man she’d come to love and knew, without a doubt, that she had to stay with him despite the dilemmas they hadn’t resolved. It wasn’t just Harley who’d been heartbroken that he’d left. ‘First of all, I’m sorry for accusing you of knowing Jacinta was planning on staying with you. On Saturday, it took me until about fifty kilometers south of Burra to realize that of course you hadn’t known she planned to stay behind. I think I always knew you’d never stoop to underhanded methods to arrange that change of plan.’ He sighed. ‘It was all Jacinta’s idea, although for the life of me I couldn’t understand why she left telling me until the last minute.’ He grimaced and squeezed her shoulder. ‘I was so disappointed in her lack of loyalty, I blamed you. And I was over the top about it. I’m sorry.’ Noni ran her finger along his jaw. ‘I understand that. Before she went to bed, Jacinta told me she wanted to make sure we still saw each other. That she could see we were good for each other if we could hang in there. She stayed so we would still keep in contact.’ ‘She’s a stubborn young woman.’ ‘Just like her father.’ Noni took a deep breath and hoped the offer was still open. ‘But I can see what she means. I will take you on your terms, Iain. I think we should try to make a life together, and it’s no good Harley and me staying in Burra if our hearts are down in Sydney with you.’ She expelled her breath. There. She’d said it and she meant it. He took her face in his hands and kissed her gently. ‘Ah, Noni. You’re too much for me. Thank you for your typically brave offer, but let me finish. Where was I? Oh, yes. I’m not stubborn, by the way! ‘It only took another five kilometers to realize I didn’t want to leave Burra, either. The challenges of a country practice might be the answer to rejuvenating my interest in obstetrics. But it’s you, not the town, which is drawing me back. If you’ll have me.’ Noni was lost now. ‘What are you saying, Iain?’ ‘I’m saying … I love you. I want to marry you. I want to live with you, be a part of your family and you be a part of mine, in Burra if you want to, for the rest of our lives.’ He took her hand in his and kissed her fingers. ‘Say that again,’ Noni whispered. She couldn’t believe it. ‘I love you. The first time I saw you it was as if I’d been searching for you my whole life. Or maybe we’ve connected before in

And then one day, together, it dawned on us. God granted us the grace to see the solution to our dilemma, the answer to our temptation. It was the grace quite simply to look at our situation from his viewpoint rather than from ours. It was the grace not to judge our efforts by human standards, or by what we ourselves wanted or expected to happen, but rather according to God’s design. It was the grace to understand that our dilemma, our temptation, was of our own making and existed only in our minds; it did not and could not coincide with the real world ordained by God and governed ultimately by his will.

Naturally, immunity is a natural physician that fends off all invading bacteria and viruses, whereas food becomes its medicine or trouble since that appears to increase or decrease your immune system; thus, choose the right and healthy food, and adopt this proverb: Eat to be alive, not live to eat. Experienced and qualified doctors understand the side effects of medicines before the prescription. Indeed, the majority of doctors hold a professional degree and certificate, whereas virtually none of them has the latest and accurate knowledge; as a result, it executes no difference between such doctors and a robot. When naturopathy experts and spiritual figures predict with significant certainty that you have no cancer or whatever other sickness, it confuses, surprises, and creates suspicious feelings in your mind, whereas doctors have diagnosed metastatic cancer. What should one believe and what not? However, one’s enemies are still awaiting its death. One breathes, expecting and waiting for the miracle of God; it will soon happen if one believes. You neither feel trust in your family doctor and specialists nor feel satisfaction with their treatment. You always realize that they do not tell the truth about how risky your disease is, and they never discuss it. If doctors fail to meet your sufferings of mucus, shortness of breath, and swallowing difficulties because of medication’s side effects, they will indeed put you on medical victimization, ignoring the better quality of life that the medical system promises. Most doctors work for the insurance companies instead of caring for patients. It is factually a medical crime that doctors, hospitals, or insurance providers put patients at high risk. Many doctors do not respect patients’ requests to fulfill it because patients want treatment according to international medical guidelines. Such refusal results in the spreading of their suffering. It saddens patients that the doctors only think about the insurance provider and not the patient. Indeed, such a situation can put one on the track in a dilemma. However, one’s experience and others may prove that none of the medicines give patients a good quality of life, whether homeopathy, allopathy, naturopathy, or even a spiritual one. If your fate stands as a barrier in front of you, no one sees or realizes what you have faced and is still facing worries about your health. Factually, robot doctors cannot provide significant information that may help to ease patients’ suffering; there is only one way to change lifestyle and stay strict on diet; it will have a better result than medicine, which is full of toxins that damage patients’ health instead of curing it. One can think or predict that the medical world has become a medical trade in which one cannot exclude the medical mafia. Is it a valid context that requires an authentic answer?

I’m okay. I usually try to forget all of that stuff, but with Poppy being in this situation, I felt I had to speak up, you know?” “You did the right thing,” Bree says. “Those dumbasses will thank you someday.” Rider coughs dramatically, and Bree smirks. “Yeah, you heard me right back there.” I glance behind me and see Rider’s lips tugging up. Bree nudges me. “How’d you end up doing so well in school given everything you went through? Going through foster care? Not having parents?” “I kept to myself mostly.” I shrug. “School and studying were always safe. Books don’t level you with a backhand to the face or a kick to the ribs.” When I see the horrified look on her face, I cringe. “Bree, I survived. A lot of other kids have it worse. Which is why I’m really glad we’re protecting Poppy.” She stops to hug me, and I smile. I’ve had so few hugs in my life, I forgot how good they feel. She sniffles and waves her hand at me. “Ignore me. I’m not crying.” Over her shoulder, I catch Rider’s fierce expression, but I don’t want his sympathy. I don’t need anybody’s sympathy.

Ethical leadership and ethical decision making play a crucial role in VUCA (volatile, uncertain, complex, and ambiguous) operating environments where leaders may be faced with dilemmas in which following the rules rigidly does not always resolve the problem and may not even be the “right” thing to do.

Results have not been encouraging. We seem up against a dilemma built into Nature, much like the Heisenberg situation. There is nearly complete parallelism between analgesia and addiction. The more pain it takes away, the more we desire it. It appears we can't have one property without the other, any more than a particle physicist can specify position without suffering an uncertainty as to the particle's velocity

Remember: letting go is not giving up. Letting go means you learned the lesson, gained the insight from a situation and make a deliberate choice to not holding a grudge and moving on with your life. While giving up means, you’re still hoping for the other part to listen to you, see you, understand you, apologize to you for causing you so much dilemma, and of course when none of the above happens, you may stop trying to get their attention and keep distance from those who did you wrong, physically but you’re still attached to them mentally and emotionally. And that’s what makes many people mentally and emotionally paralyzed. You may function physically and not have any visible or known diseases but you can’t do anything, you lack motivation and inner strength.

In my critical days, in a dilemma situation, I do not know that I can stand firm without you, and you even do not know that I mean you, only you alone, no one else. Are you listening to me? Aren't you? I am asking you.

In general, the successful entrants accepted the capabilities of hydraulics technology in the 1940s and 1950s as a given and cultivated new market applications in which the technology, as it existed, could create value. And as a general rule, the established firms saw the situation the other way around: They took the market’s needs as the given. They consequently sought to adapt or improve the technology in ways that would allow them to market the new technology to their existing customers as a sustaining improvement. The established firms steadfastly focused their innovative investments on their customers. Subsequent chapters will show that this strategic choice is present in most instances of disruptive innovation. Consistently, established firms attempt to push the technology into their established markets, while the successful entrants find a new market that values the technology.

When we realize that the path is the goal, there’s a sense of workability. Trungpa Rinpoche said, “Whatever occurs in the confused mind is regarded as the path. Everything is workable. It is a fearless proclamation, the lion’s roar.” Everything that occurs in our confused mind we can regard as the path. Everything is workable. If we find ourselves in what seems like a rotten or painful situation and we think, “Well, how is this enlightenment?” we can just remember this notion of the path, that what seems undesirable in our lives doesn’t have to put us to sleep. What seems undesirable in our lives doesn’t have to trigger habitual reactions. We can let it show us where we’re at and let it remind us that the teachings encourage precision and gentleness, with loving-kindness toward every moment. When we live this way, we feel frequently—maybe continuously—at a crossroads, never knowing what’s ahead. It’s an insecure way to live. We often find ourselves in the middle of a dilemma—what should I do about the fact that somebody is angry with me? What should I do about the fact that I’m angry with somebody? Basically, the instruction is not to try to solve the problem but instead to use it as a question about how to let this very situation wake us up further rather than lull us into ignorance. We can use a difficult situation to encourage ourselves to take a leap, to step out into that ambiguity. This teaching applies to even the most horrendous situations life can dish out. Jean-Paul Sartre said that there are two ways to go to the gas chamber, free or not free. This is our choice in every moment. Do we relate to our circumstances with bitterness or with openness? That is why it can be said that whatever occurs can be regarded as the path and that all things, not just some things, are workable. This teaching is a fearless proclamation of what’s possible for ordinary people like you and me.

Either dealing with innovation dilemmas or handling innovation paradoxes, it is part of innovation management learning curve.

Our dilemma of private hopelessness was no different from the dilemma of anyone facing a distasteful and immutable situation in a world where all trials are personal and relative. In

One of the most vexing dilemmas that stable corporations face when they seek to rekindle growth by launching new businesses is that their internal schools of experience have offered precious few courses in which managers could have learned how to launch new disruptive businesses. In many ways, the managers that corporate executives have come to trust the most because they have consistently delivered the needed results in the core businesses cannot be trusted to shepherd the creation of new growth. Human resources executives in this situation need to shoulder a major burden. They need to monitor where in the corporation’s schools of experience the needed courses might be created, and ensure that promising managers have the opportunity to be appropriately schooled before they are asked to take the helm of a new-growth business. When managers with the requisite education cannot be found internally, they need to ensure that the management team, as a balanced composite, has within it the requisite perspectives from the right schools of experience.

Daniel and the Pelican So there we stood, on the curb, like a couple of folks waiting at a bus stop. While he nonchalantly preened his feathers, I prayed for a miracle. Suddenly a shiny red pickup truck pulled up, and a man hopped out. “Would you like a hand?” I’m seldom at a loss for words, but one look at the very tall newcomer rendered me tongue-tied and unable to do anything but nod. He was the most striking man I’d ever seen--smoky black hair, muscular with tanned skin, and a tender smile flanked by dimples deep enough to drill for oil. His eyes were hypnotic, crystal clear and Caribbean blue. He was almost too beautiful to be real. The embroidered name on his denim work shirt said “Daniel.” “I’m on my way out to the Seabird Sanctuary, and I’d be glad to take him with me. I have a big cage in the back of my truck,” the man offered. Oh my goodness. “Do you volunteer at the Sanctuary?” I croaked, struggling to regain my powers of speech. “Yes, every now and then.” In my wildest dreams, I couldn’t have imagined a more perfect solution to my dilemma. The bird was going to be saved by a knowledgeable expert with movie star looks, who happened to have a pelican-sized cage with him and was on his way to the Seabird Sanctuary. As I watched Daniel prepare for his passenger, I couldn’t shake the feeling that I knew him from somewhere. “Have we ever met before?” I asked. “No I don’t think so,” was his reply, smiling again with warmth that would melt glaciers. I held my breath as the man crept toward the pelican. Their eyes met, and the bird meekly allowed Daniel to drape a towel over his face and place him in the cage. There was no struggle, no flapping wings and not one peep of protest--just calm. “Yes!” I shrieked with excitement when the door was latched. What had seemed a no-win situation was no longer hopeless. The pelican was finally safe. Before they drove away, I thanked my fellow rescuer for his help. “It was my pleasure, Michelle.” And he was gone. Wait a minute. How did he know my name? We didn’t introduce ourselves. I only knew his name because of his shirt. Later when I called the Sanctuary to check on the pelican, I asked if I might speak with Daniel. No one had ever heard of him.

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Philosophy today faces a dilemma similar to the situation at the end of the eighteenth century. As we are now divided between analytic and continental branches, so philosophy was then split into rationalism and empiricism.

It was the missionaries who became the brave storm troopers of Christianity, slashing their way through jungles, going where no one had gone before. Mission was now reserved for work among the unreached nations and no longer simply happened next door or around the corner. But the churches that had outsourced their missionary activity to the mission societies tended to drift languidly into the role of fund-raiser for the mission societies. This dilemma was seriously exacerbated when, after World War II, a number of parachurch societies, mainly aimed at reaching young people, were formed. These included Youth for Christ, the Navigators, Campus Crusade for Christ, and so on, and were aimed at reaching students and teens right under the noses of existing churches. Once again, mission was outsourced to specialist agencies, leaving the local church focused primarily around pastoral issues and Sunday worship. Not only did this create the great stepchild, the parachurch, it crippled the church’s witness beyond the Sunday gathering. And again, given the significant cultural effect of the postwar baby boom, we understand the historical reasons why such specialization of local mission occurred. But it only deepened the cleft between missionary activity and church activity. Again, long before all this happened, Roland Allen was deeply concerned. We may compare the relation of the societies to the Church with the institution of divorce in relation to marriage. Just as divorce was permitted for the hardness of men’s hearts because they were unable to observe the divine institution of marriage in its original perfection, so the organization of missionary societies was permitted for the hardness of our hearts, because we had lost the power to appreciate and to use the divine organization of the Church in its simplicity for the purpose for which it was first created.[155] In the end Allen himself despondently capitulated to this great divorce, concluding that “the divine perfection of the Church as a missionary society cannot be recovered simply by abolishing the missionary societies, and saying, let the Church be her own missionary society.”[156] Maybe not in 1926, but today there is an increasing unease with this “divorce” between mission and church. Allen was ahead of his time. He forecast the situation we now find ourselves in—with missionless churches and churchless missions, and neither one being all it should be. We contend that the whole missional church conversation was one that the church has been building toward for over a century. And now is the time to have it. A new generation of young Christians is desperate for the adventure of mission. They were raised in the hermetically sealed environment of missionless church, and those who have emerged with their faith still intact are hungry for the risk and ordeal that only true missional activity can offer.

Psychological rigidity, the idea has a psychoanalytic origin, is the attitude of subjects who on all questions give simple responses, summaries that are entrenched without any nuance, and they are little disposed to recognize discordant facts. This rigidity is not at all a psychological force, but a mask under which an extremely divided personality is hidden: it is a reaction formation...The subjects have a profound division within themselves and a repressed aggressivity toward their parents. The subjects avoid all ambiguity and proceed with dichotomies (obedient-authority, cleanliness-dirtiness, virtue-vice, masculinity-femininity dilemmas). Psychological rigidity is effectively born from relationships with parents and extends to moral ideas. The families of these children are, in general, authoritative and frustrating. The child creates a double image of his parents: one is beneficent and appears first, the other is aggressive and is deeply hidden ('good mother and bad mother')...The social aspect of the phenomenon is that these families are socially marginal (for example, the nouveaux riches, Italian or Irish minorities in American towns) and because of this they are authoritarian...The 'rigid' child often has racial prejudices that arise from what he projects onto 'exterior' minorities. What he cannot accept in his own personality. (For instance, the myths of black sexuality in the U.S.A. and myths of the battle of the sexes; everyone puts the faults on others that he does not want to recognize in himself)... Apparently liberal subjects can have an absolute, abstract manner: for example, they declare that all men are identical, from every point of view, and refuse to see differences in historical situations. What predicts psychological rigidity is less the adoption of this or that theory (except racist theories which, founded on a myth, are only justifiable as an explanation of psychological mechanisms); it is more the manner of adopting, justifying, and holding these opinions...The entire world is ambiguous, but what is important is the manner in which one deals with this ambiguity. Psychological maturity is shown in accepting to see ambiguity and to 'interiorize' conflict.

I can tell you why I inhale books like oxygen: I’m grateful for my one life, but I’d prefer to live a thousand—and my favorite books allow me to experience more on the page than I ever could in my actual life. A good book allows me to step into another world, to experience people and places and situations foreign to my own day-to-day existence. I love experiencing the new, the novel, the otherwise impossible—especially when I can do it from my own comfy chair.

Books provide a safe space to encounter new and unfamiliar situations, to practice living in unfamiliar environments, to test-drive encounters with new people and new experiences. Through our reading, we learn how to process triumph and fear and loss and sadness, to deal with annoying siblings or friend drama or something much, much worse. And when we get to that point in our real life when it’s happening to us, it’s not so unfamiliar. We’ve been there before, in a book. This ability to “preview” real-life experiences through books is one of the big perks readers enjoy.

Habermas (1971–1973) described ideology as motivated false consciousness of social classes. He outlined the potential resolution of this false consciousness by means of a “critical theory” that would provide self-reflective enlightenment together with social emancipation. Ideology, within this conception, and also related ones of Marxist writers, implies, according to Althusser (1976), an unconsciously determined system of illusory representations of reality. This system, said Althusser, derived from the internalization of the dominant illusion a social class harbored about the conditions of its own existence, is achieved by means of the internalization of the “Paternal law” as part of the internalization of the oedipal superego. Habermas drew a parallel between the philosophical analysis of ideologies by means of critical theory, on the one hand, and the psychoanalytic situation, on the other. In psychoanalytic treatment, the patient also starts out with a “false consciousness,” and is helped by the analyst to gain enlightenment by means of self-reflection, an enlightenment geared to emancipation of the patient. If psychoanalysis frees the individual from an ideology as a false consciousness, one effect of psychoanalysis would be to eliminate the proneness to embrace ideologies. But Marxist thinkers, as Kolakowski (1978) points out, are caught in the dilemma that Marxism itself represents an ideology (notwithstanding the traditional Marxist efforts to solve the paradox by declaring Marxism to be a science rather than an ideology).

reflect on the practice of solidarity in their own particular context and situation’, and in doing so should help create better understanding in the next generation of committed and passionate advocates of social and political change in Australia.

Picture the athlete at the starting line of a race—adrenaline pumping, energy flowing, muscles tightening, skin aglow with anticipatory perspiration, heart beating faster and faster, the mind focused on only one thing: the starter’s gun and the race. Now, picture the person about to enter a social gathering. He or she approaches the door, behind which a number of people are talking, laughing, having fun—adrenaline pumping, energy flowing, pulse beginning to quicken, the mind focused on anticipation: “What will happen when I enter the room?” “Will I see anyone I know?” “What will they think of me?” What do these situations have in common? The answer is anxiety. For the athlete, anxiety is channeled into energy that just may win the race. By allowing the anxiety to play a role in gearing him or her up for the race, the athlete is making good use of the natural fight-or-flight response. For the partygoer, it is not so clear. If that person is willing to let being “keyed up” or “excited” be a positive kind of energy flow, then any initial nervousness or uncertainty will remain manageable and nonthreatening. But if the physical sensations of anxiety become distracting and the thoughts obsessive, the party guest is in for a difficult time. Similarly, a person who prepares for an important meeting may feel a kind of nervous energy in gearing up for negotiations. But if that same person, although well prepared, allows interactive inhibition to keep him from suggesting a solution, questioning a point, or voicing an opinion, he will feel a real letdown. When holding back becomes a habit, the pervasive feeling of “Oh no, I did it again” may lead to a lack of enthusiasm that interferes with productivity and job satisfaction. The truth is, we all want to be heard without—if we can reasonably avoid it—being rejected or embarrassed. How to resolve this dilemma? First, by understanding anxiety in its simplest terms. The more you understand about anxiety, the more you will be able to control it. Remember, social anxiety is not some abstract phenomenon or indelible personality trait. It is an explainable dynamic that you can choose to control. Let’s look more closely at the athlete. For that person, in that situation, anxiety is normal and appropriate. In fact, it is crucial to effective performance. Without it, the physiological workings of the body would fall short of what is required. In the second example, anxiety is also appropriate. But it can become negative if the person begins to worry about what is going on inside the room: “What are they laughing about?” “Will anyone talk to me?” “Am I dressed right?” “Will I seem nervous?” At that point it’s the degree of incapacity—the extent to which the anxious feelings and thoughts prevent interacting—that becomes the most important issue. (In the workplace, these thoughts may run to “Have I done enough research?” “What if I can’t answer my boss’s questions?” “Can they tell I’m anxious?”)

In her hurry, though, she’d forgotten to grab her pajamas, which was a dilemma. She could either go out and get them and return to the bathroom to change, or she could go out there and put them on. If Sean didn’t like it, he didn’t have to watch. After leaving the bathroom, she turned off the overhead light in the bedroom, but it didn’t do much good. The night was clear, the moon was bright, and she knew she was all too visible when she undid her jeans and shimmied them down over her hips. “What the hell are you doing?” “Changing into my pajamas.” “You always do that in the bathroom.” His voice was low and rough, but she noticed he didn’t look away. “I forgot them, and there’s no point in going back in there.” She kicked off the jeans and was going to pull on the shorts before changing shirts, but then she remembered his stupid answers to the stupid questions in that game and changed her mind. “The point is that you don’t do it in front of me.” “Oh, did you forget? Being watched turns me on.” And she pulled her T-shirt over her head. She had to bite down on a surprised yelp once she was free of it because suddenly Sean was standing in front of her, wearing nothing but blue boxer briefs and a scowl. “You said I had no imagination.” “And having no imagination is so much worse than your best friend’s family thinking you’re an exhibitionist.” “And we’re not ever going to talk about the other thing you said. Ever.” He was crowding her personal space, so she put her hands on his chest to push him back, but he caught her wrists. Standing there with her palms pressed against his naked skin, she could feel his heart beating at a quickened pace that matched her own and she knew she had two choices. Walk away or end up in bed with him. She leaned her body a little closer and splayed her fingers across his chest. “Which thing aren’t we talking about? The fast-food-joint bathroom or—” “Don’t push me too far, Emma. It’s been a long time for me.” “How long?” “Too damn long.” He lifted her hands from his chest, but didn’t let go of her wrists. “And I never even got to scope out the dating situation here before you showed up at my door with this half-assed scheme.” “And since we… You haven’t…” “The last thing I need is to get caught cheating on a woman I can’t tell anybody I’m not really in a relationship with.” His gaze dropped from her face to her lacy white bra and he sighed. “You’re killing me.” “Lying awake on the couch every night, wondering what it would be like to slide into bed with you has been killing me for two weeks.” “Yeah.” He let go of her wrists and slid his hands up the back of her neck and into her hair. “I’ve thought about that, too. A lot. Pretty much constantly, actually.

Morality, in this view, is a kind of internal control system that helps us avoid prisoner’s dilemmas. Kant’s supreme principle of morality— “Don’t make an exception of yourself”—amounts to a moral prohibition against free-riding. If you can improve your own situation only by making others worse off, then this is not something that you could will to be a “universal law.” You are clearly hoping to make an exception of yourself. And so morality prohibits that course of action.

is. I think our fundamental Anthropocene dilemma is that we have achieved global impact but have no mechanisms for global self-control. So, to the (debatable) extent that we are like some kind of global organism, we are still a pretty clumsy one, crashing around with little situational awareness,

Lately I've seen many references to the classic "Trolley Problem" which is designed to put people in scenario that invokes a moral dilemma. The point is to see how people react, their thought process and how emotions and visual imagery influence a moral judgment. It isn't about the choices. There has been a steady increase in papers written on this problem (with new variations) in the past few years, which is not surprising since the definition and role of Ethics in a digital world has become an important topic. It is broader than AI, though the accelerated use of AI has likely been a major catalyst for ethics research. One could say that an answer is to avoid being in a situation where you have a moral dilemma. The conventional ways we have looked at ethics in the past have been too singular in view and the increasing innovations in technology have made the singular view obsolete. The only way to break out of the box is by having ethics in AI being driven through collaboration among a diverse population.

This situation is called a prisoners’ dilemma because both sides are led to take an action that is against their mutual interest.* In the classic version of the prisoners’ dilemma, the police are separately interrogating two suspects. Each is given an incentive to be the first to confess and a much harsher sentence if he holds out while the other confesses. Thus each finds it advantageous to confess, though they would both do better if each kept quiet.

The Prisoners’ Dilemma encompasses any situation in which individual incentives conflict with the greater good, so much so that everyone is worse off when everyone pursues their own self-interest.*

You would likely find it easier to eat meals from a backyard in case you are like most persons. Humans that quest animals must realize that creatures feast upon fruit and veggies for a reliable method of getting nutrients, which then provide electricity. One of the ways, vitality or another is manufactured out of Sunlight.Examining a buyer weight loss product evaluation can help you discover the Best Weight Loss Product for the situation. Nevertheless when studying a review you must contemplate many elements for example its standing and consistency.First establish exactly what the dilemma is before finding the solution.

And it is why digital transformation can be so frightening: Companies must shift their focus from what they know works and invest instead in alternatives they view as risky and unproven. Many companies simply refuse to believe they are facing a life-or-death situation. This is Clayton Christensen’s aptly named “Innovator’s Dilemma”: Companies fail to innovate, because it means changing the focus from what’s working to something unproven and risky.

We are not the masters of our fate. We think we control our lives—but we don’t. In an instant life can radically change— a car accident, a heart attack, a pink slip, a child’s raging fever. Frustrated researchers conquer one deadly virus, only to discover one even more lethal. The Psalmist pointed out our basic dilemma: “The length of our days is seventy years—or eighty, if we have the strength; yet their span is but trouble and sorrow, for they quickly pass, and we fly away” (Ps. 90:10 NIV). Even if we live to a ripe old age, he said, we seldom know peace. No book is more realistic about the human situation than the Bible. It won’t let us get by with frothy platitudes or unsupported optimism. But it also gives us hope.

When people have lost money in common stocks or mutual funds, they often face a dilemma. Should they stick with their losing investments, increase their stake (perhaps through dollar cost averaging), or move their holdings to an entirely different investment vehicle? Virtually the same dilemma confronts people who are dissatisfied with their current jobs, careers, or marriages. They must decide whether it is wise to continue in these situations or start anew with different firms, occupations, or partners.

I was homesick and broke, and the immigration law was making an already difficult and stressful situation dire. The temptation to do something about my situation became extremely strong. Some people I spoke with warned me that if I did not do something quickly to change my status, my stay in the US would be difficult and miserable. They advised me to do all I could to get a Green Card[ 4], which would enable me to work and go to school. They were right in saying that without legal papers my life in the country would be miserable, but they were wrong in suggesting that I get involved in illegal and questionable activities in order to solve my dilemma.

Analyze conflict situations through a game-theory lens. Look to see if your situation is analogous to common situations like the prisoner’s dilemma, ultimatum game, or war of attrition. Consider how you can convince others to join your side by being more persuasive through the use of influence models like reciprocity, commitment, liking, social proof, scarcity, and authority. And watch out for how they are being used on you, especially through dark patterns. Think about how a situation is being framed and whether there is a way to frame it that better communicates your point of view, such as social norms versus market norms, distributive justice versus procedural justice, or an appeal to emotion. Try to avoid direct conflict because it can have uncertain consequences. Remember there are often alternatives that can lead to more productive outcomes. If diplomacy fails, consider deterrence and containment strategies. If a conflict situation is not in your favor, try to change the game, possibly using guerrilla warfare and punching-above-your-weight tactics. Be aware of how generals always fight the last war, and know your best exit strategy.

If the decision of what you did was yours, you absolutely have no valid excuse!

Shafir, a psychology professor at Princeton, and Mullainathan, then an economics professor at Harvard, found that poor people are, indeed, more likely to make bad decisions. So far, so good for those who wish to blame poverty on the poor. However, Shafir and Mullainathan show that this common inference should be reversed. It is not that bad decisions make one poor. It is that the cognitive effects of being poor lead to bad decisions. A high school student forced to spend her bandwidth thinking about whether to buy food for her younger siblings or books for her studies finds it harder to also be thinking about the content of those books. What’s more, with her bandwidth already taxed by the books-or-food dilemma, she has less space to process new information about her situation, even if it is a program offering free books.

My head and heart pulled me in opposite directions. Sometimes, I wished I had only one of the two. Life would have been much easier if we were equipped with only one of those faculties because the collision of these mighty forces numbs the mind. In such circumstances, the mind receives excessive arguments from both ends, which it has to process to produce the final output, leading to a shutdown due to overload. Thus, in situations where making a decision seems necessary, no decision is made at all.

China is already ahead of the United States in green energy, 5G, and AI and is on a trajectory to overtake it in quantum and biotech in the next few years. The Pentagon’s first chief software officer resigned in protest in 2021 because he was so dismayed by the situation. “We have no competing fighting chance against China in 15 to 20 years. Right now, it’s already a done deal; it is already over in my opinion,” he told the Financial Times.