Doctor Motivational Quotes

In short, physicians are getting more and more data, which requires more sophisticated interpretation and which takes more time. AI is the solution, enhancing every stage of patient care from research and discovery to diagnosis and therapy selection. As a result, clinical practice will become more efficient, convenient, personalized, and effective.

It’s estimated that AI could free up to 25% of clinician time across different specialties. This increased amount of time could mean less hurried encounters and more humane interactions, including more empathy from happier doctors. This is important because empathy has been shown to improve outcomes by boosting patient adherence to the prescribed treatments, increasing motivation, and reducing anxiety and stress.

An algorithm that expedites care to a stroke patient in a chaotic emergency room (ER) has a good chance of adoption. An algorithm that reads a routine scan and provides some quantification of what the physicians can already estimate won’t be in as much demand. There are good reasons for algorithms to parse patient records to look for signs of rare diseases, but there are fewer good reasons for using them to evaluate clinical symptoms. It’s cool that AI tools can make diagnoses from scratch, but for most clinical encounters doctors are already pretty good at it.

The issue of reimbursement by payers is an important factor that should be discussed. Is it possible that if radiologists use AI to read scans, they’ll receive less reimbursement? Or to approach this from the other angle, if payers are reimbursing for the use of AI, will they pay radiologists less as a result? My discussions with insurance executives have shown that they don’t think this is likely. If the use of these technologies will improve patient outcomes and lead to fewer errors, there are benefits to them that will motivate executives to pay for them in addition to radiologists’ reading fees.

All worries are less with wine.

The wish of death had been palpably hanging over this otherwise idyllic paradise for a good many years. All business and politics is personal in the Philippines. If it wasn't for the cheap beer and lovely girls one of us would spend an hour in this dump. They [Jehovah's Witnesses] get some kind of frequent flyer points for each person who signs on. I'm not lazy. I'm just motivationally challenged. I'm not fat. I just have lots of stored energy. You don't get it do you? What people think of you matters more than the reality. Marilyn. Despite standing firm at the final hurdle Marilyn was always ready to run the race. After answering the question the woman bent down behind the stand out of sight of all, and crossed herself. It is amazing what you can learn in prison. Merely through casual conversation Rick had acquired the fundamentals of embezzlement, fraud and armed hold up. He wondered at the price of honesty in a grey world whose half tones changed faster than the weather. The banality of truth somehow always surprises the news media before they tart it up. You've ridden jeepneys in peak hour. Where else can you feel up a fourteen-year-old schoolgirl without even trying? [Ralph Winton on the Philippines finer points] Life has no bottom. No matter how bad things are or how far one has sunk things can always get worse. You could call the Oval Office an information rain shadow. In the Philippines, a whole layer of criminals exists who consider that it is their right to rob you unhindered. If you thwart their wicked desires, to their way of thinking you have stolen from them and are evil. There's honest and dishonest corruption in this country. Don't enjoy it too much for it's what we love that usually kills us. The good guys don't always win wars but the winners always make sure that they go down in history as the good guys. The Philippines is like a woman. You love her and hate her at the same time. I never believed in all my born days that ideas of truth and justice were only pretty words to brighten a much darker and more ubiquitous reality. The girl was experiencing the first flushes of love while Rick was at least feeling the methadone equivalent. Although selfishness and greed are more ephemeral than the real values of life their effects on the world often outlive their origins. Miriam's a meteor job. Somewhere out there in space there must be a meteor with her name on it. Tsismis or rumours grow in this land like tropical weeds. Surprises are so common here that nothing is surprising. A crooked leader who can lead is better than a crooked one who can't. Although I always followed the politics of Hitler I emulate the drinking habits of Churchill. It [Australia] is the country that does the least with the most. Rereading the brief lines that told the story in the manner of Fox News reporting the death of a leftist Rick's dark imagination took hold. Didn't your mother ever tell you never to trust a man who doesn't drink? She must have been around twenty years old, was tall for a Filipina and possessed long black hair framing her smooth olive face. This specter of loveliness walked with the assurance of the knowingly beautiful. Her crisp and starched white uniform dazzled in the late-afternoon light and highlighted the natural tan of her skin. Everything about her was in perfect order. In short, she was dressed up like a pox doctor’s clerk. Suddenly, she stopped, turned her head to one side and spat comprehensively into the street. The tiny putrescent puddle contrasted strongly with the studied aplomb of its all-too-recent owner, suggesting all manner of disease and decay.

Hunger gives flavour to the food.

Many doctors are drawn to this profession (psychology) because they have an innate deficiency of insight into the motives, feelings and thoughts of others, a deficiency they hope to remedy by ingesting masses of data.

Some people when they see cheese, chocolate or cake they don't think of calories.

Health is hearty, health is harmony, health is happiness.

There shall be no more death, Because we have already seen all that, Its old and we are tired of it, And now we need something new, And this new thing is Eternal Life

That so many of us find it entirely plausible that a vast network of researchers and health officials and doctors worldwide would willfully harm children for money is evidence of what capitalism is really taking from us. Capitalism has already impoverished the working people who generate wealth for others. And capitalism has already impoverished us culturally, robbing unmarketable art of its value. But when we begin to see the pressures of capitalism as innate laws of human motivation, when we begin to believe that everyone is owned, then we are truly impoverished.

Before you worry about the beauty of your body, worry about the health of your body.

You're FAT - and don't try to sugarcoat it, because you'll just eat that, too.

Essentially, Doctor Pascal's only faith was his faith in life. Life was the unique manifestation of the divine. Life was God, the great motive power, the soul of the universe. And the sole instrument of life was heredity, which made the world; so that if one could only understand it, master it and make it do one's bidding, one could remake the world at will.

Jane Sinner: I think I can save us some time here. I’ll tell you my only motivation in life. The Doctor: And what motivation is that? Jane Sinner: The lols. It’s the only reason I ever do anything.

To become a doctor, you spend so much time in the tunnels of preparation--head down, trying not to screw up, just going from one day to the next--that it is a shock to find yourself at the other end, with someone shaking your hand and offering you a job. But the day comes.

You may know how to operate computers. You may know a lot about aliens or robots. You may be a doctor, lawyer, engineer, teacher, specialist… BUT if you don’t know how you operate, why your life is the way it is and how to increase fulfillment, love and peace in your life then all the knowledge and degrees aren’t much worth having!

I was playing Rasputin and what was motivating him was crumpet really, and I was extremely keen on crumpet so I was really rather good as Rasputin. And my next catastrophic failure was Macbeth, who I played in the style of a crumpet-lover, and then when Doctor Who came along, I embraced this lunacy, this cloud-cuckoo-land where people had to be convinced by absolute nonsense. I came from a very religious background, so it was easy for me to believe in something I knew nothing about.

Offering care means being a companion, not a superior. It doesn’t matter whether the person we are caring for is experiencing cancer, the flu, dementia, or grief. If you are a doctor or surgeon, your expertise and knowledge comes from a superior position. But when our role is to be providers of care, we should be there as equals.

It's what you do every day that counts. Eating seven apples on Sunday won't keep the doctor away!

The most important key to bettering yourself - is just that "yourself" - (g swiss)

Long enough for me to finally get my butt here. I hate doctors. Motivating me to finally go to see someone is like getting a bill through Congress. I’m stubborn,

A doctor, a teacher and a politician have no caste.

Not only a man without hand is handicapped but also a man without health.

Forgive me,' said Abbot Zerchi. 'I wasn't getting ready to argue moral theology with you. I was speaking only of this spectacle of mass euthanasia in terms of human motivation. the very existence of the Radiation Disaster Act, and like laws in other countries, is the plainest possible evidence that governments were fully aware of the consequences of another war, but instead of trying to make the crime impossible, they tried to provide in advance for the consequences of the crime. Are the implications of that fact meaningless to you, Doctor?

I read many years ago how healthcare was organized in Ancient Chinese villages. They have a doctor, and this doctor was paid one egg or chicken by each family when each family member was healthy. When something goes wrong, they stop paying. So the doctor was motivated not to spend money for healing but to spend money for preventing disease. This the product. You should organize the system that way. The system as a whole is setting the product of maintaining health.

I have noticed over the past three years that most African Christians depend on their pastor or preachers for directions in life than their lecturers, politicians and nurses. That tells why most people refuse certain medical priorities with regards to their pastor's messages. I think if every pastor should have entrepreneurial knowledge coupled with spiritual integrity, Africa will shake!

A man's concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease. It may well be that interpreting the first in terms of the latter motivates a doctor to bury his patient's existential despair under a heap of tranquilizing drugs. It is his task, rather , to pilot the patient through his existential crises of growth and development.

If you are lying in bed now lamenting life, remember this: If I hadn't been harassed at work by people who lacked professionalism, given bad news by a doctor that saved my life, gone nearly broke, lost girlfriends for stupid reasons, had terrible bosses, made mistakes, and been lonely I never would have started my company or be grateful for every moment in the present. I used all of the above as fuel for my fire. Go to bed tonight knowing that its the tough times that prepare us for the best times. And the tough times teach us to stay up later, get up earlier, and surround ourselves with awesome people!

New Rule: Not everything in America has to make a profit. If conservatives get to call universal health care "socialized medicine," I get to call private, for-profit health care "soulless vampire bastards making money off human pain." Now, I know what you're thinking: "But, Bill, the profit motive is what sustains capitalism." Yes, and our sex drive is what sustains the human species, but we don't try to fuck everything. It wasn't that long ago when a kid in America broke his leg, his parents took him to the local Catholic hospital, the nun stuck a thermometer in his ass, the doctor slapped some plaster on his ankle, and you were done. The bill was $1.50; plus, you got to keep the thermometer. But like everything else that's good and noble in life, some bean counter decided that hospitals could be big business, so now they're not hospitals anymore; they're Jiffy Lubes with bedpans. The more people who get sick, and stay sick, the higher their profit margins, which is why they're always pushing the Jell-O. Did you know that the United States is ranked fiftieth in the world in life expectancy? And the forty-nine loser countries were they live longer than us? Oh, it's hardly worth it, they may live longer, but they live shackled to the tyranny of nonprofit health care. Here in America, you're not coughing up blood, little Bobby, you're coughing up freedom. The problem with President Obama's health-care plan isn't socialism. It's capitalism. When did the profit motive become the only reason to do anything? When did that become the new patriotism? Ask not what you could do for your country, ask what's in it for Blue Cross Blue Shield. And it's not just medicine--prisons also used to be a nonprofit business, and for good reason--who the hell wants to own a prison? By definition, you're going to have trouble with the tenants. It's not a coincidence that we outsourced running prisons to private corporations and then the number of prisoners in America skyrocketed. There used to be some things we just didn't do for money. Did you know, for example, there was a time when being called a "war profiteer" was a bad thing? FDR said he didn't want World War II to create one millionaire, but I'm guessing Iraq has made more than a few executives at Halliburton into millionaires. Halliburton sold soldiers soda for $7.50 a can. They were honoring 9/11 by charging like 7-Eleven. Which is wrong. We're Americans; we don't fight wars for money. We fight them for oil. And my final example of the profit motive screwing something up that used to be good when it was nonprofit: TV news. I heard all the news anchors this week talk about how much better the news coverage was back in Cronkite's day. And I thought, "Gee, if only you were in a position to do something about it.

Don't delegate your survival to the doctors and hope for the best. You have to participate in your own cure. You have to fight.

When wealth goes only happiness goes, when health goes even the hope goes.

Understand that to achieve success in your efforts, you must try to be reliable and on time for everything -your job, dinner parties, doctor appointments- everything.

Demonisk er bare noe sludder jeg fant for å berge livet i ham. Hadde jeg ikke så gjort, hadde det stakkars svinet bukket under i selvforakt og fortvilelse for mange herrens år siden.

No matter who you were in sixteenth-century Europe, you could be sure of two things: you would be lucky to reach fifty years of age, and you could expect a life of discomfort and pain. Old age tires the body by thirty-five, Erasmus lamented, but half the population did not live beyond the age of twenty. There were doctors and there was medicine, but there does not seem to have been a great deal of healing. Anyone who could afford to seek a doctor's aid did so eagerly, but the doctor was as likely to maim or kill as to cure. His potions were usually noxious and sometimes fatal—but they could not have been as terrible and traumatic as the contemporary surgical methods. The surgeon and the Inquisitor differed only in their motivation: otherwise, their batteries of knives, saws, and tongs for slicing, piercing, burning, and amputating were barely distinguishable. Without any anesthetic other than strong liquor, an operation was as bad as the torments of hell.

Petunia only ever went to the doctor reluctantly, and her motive in doing so was always the same: she did it in order to feel less anxious about things. The doctor was supposed to make the worry go away; she did quite enough worrying without actually having something to worry about. When she came out feeling no less anxious, as this time, something had gone wrong. The basic contract had been broken.

It happens more frequently, as has been hinted, that a scientific head is placed on an ape’s body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists. And whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever any one sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity as the real and only motives of human actions; in short, when any one speaks ‘badly’—and not even ‘ill’—of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation. For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self- satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case. And no one is such a LIAR as the indignant man.

Throughout the human life span there remains a constant two-way interaction between psychological states and the neurochemistry of the frontal lobes, a fact that many doctors do not pay enough attention to. One result is the overreliance on medications in the treatment of mental disorders. Modern psychiatry is doing too much listening to Prozac and not enough listening to human beings; people’s life histories should be given at least as much importance as the chemistry of their brains. The dominant tendency is to explain mental conditions by deficiencies of the brain’s chemical messengers, the neurotransmitters. As Daniel J. Siegel has sharply remarked, “We hear it said everywhere these days that the experience of human beings comes from their chemicals.” Depression, according to the simple biochemical model, is due to a lack of serotonin — and, it is said, so is excessive aggression. The answer is Prozac, which increases serotonin levels in the brain. Attention deficit is thought to be due in part to an undersupply of dopamine, one of the brain’s most important neurotransmitters, crucial to attention and to experiencing reward states. The answer is Ritalin. Just as Prozac elevates serotonin levels, Ritalin or other psychostimulants are thought to increase the availability of dopamine in the brain’s prefrontal areas. This is believed to increase motivation and attention by improving the functioning of areas in the prefrontal cortex. Although they carry some truth, such biochemical explanations of complex mental states are dangerous oversimplifications — as the neurologist Antonio Damasio cautions: "When it comes to explaining behavior and mind, it is not enough to mention neurochemistry... The problem is that it is not the absence or low amount of serotonin per se that “causes” certain manifestations. Serotonin is part of an exceedingly complicated mechanism which operates at the level of molecules, synapses, local circuits, and systems, and in which sociocultural factors, past and present, also intervene powerfully. The deficiencies and imbalances of brain chemicals are as much effect as cause. They are greatly influenced by emotional experiences. Some experiences deplete the supply of neurotransmitters; other experiences enhance them. In turn, the availability — or lack of availability — of brain chemicals can promote certain behaviors and emotional responses and inhibit others. Once more we see that the relationship between behavior and biology is not a one-way street.

Indeed, my first interest in the pioneer work of Doctor Freud sprang, not from a concern for persons wounded in their collisions with reality, but from my personal curiosity about the nature of creativity and the springs of motivation. So

At least chemists can turn to analysis; sufferers from an unknown disease can call in a doctor. And criminal cases are more or less clarified by the examining magistrate. But the disconcerting actions of our fellow-men rarely reveal their motives.

Always warm up to exercising. You can't suddenly jolt a stiff body into a rigorous workout. My doctor has told me that the best time to exercise is at the end of the day, before dinner, when the body is limber and a little fatigued. Begin slowly by swinging arms around in a circle. Do a little jogging in place. Get your circulation going to fuel your muscles. Do your exercises to music. […] As your body gets used to all this unexpected activity you can do each exercise just about as often and as long as you like. But start gently.

Dear Forrest, I am sorry there was no time for us to speech other before I left. The doctors made their decision quickly, and before I knew it, I was being taken away, but I asked if I could stop long enough to write you this note, because you have been so kind to me whileI was here. I sense, Forrest, that you are on the verge of something very significant in your life, some change, or event that will move you in a different direction, and you must seize the moment, and not let it pass. When I think back on it now, there is something in your eyes, some tiny flash of fire that comes now and then, mostly when you smile, and , on those infrequent occasions, I believe what I saw was almost a Genesis of our ability as humans to think, to create, to be. This war is to for you, old pal - nor me - and I am well out of it as I'm sure you will be in time. The crucial question is, what will you do? I don't think you're an idiot at all. Perhaps by the measure of tests or the judgement of fools, you might fall into some category or other, but deep down, Forrest, I have seen that glowing sparkle of curiosity burning deep in your mind. Take the tide, my friend, and as you are carried along, make it work for you, fight the shallows and the snags and never give up. You are a good fellow, forrest, and you have a big heart. Your pal, Dan

Science is a way of understanding reality that relies on observation and experiment instead of moral judgments and intuition. But science is practiced by humans, and humans can never fully bracket their irrational motivations. Researchers and doctors fear death and disease just like everyone else.

In one of his puckish moods Saul talked the president of a university into letting him anonymously take an examination being administered to candidates for a doctorate in community organization. "Three of the questions were on the philosophy of and motivations of Saul Alinsky," writes Saul. "I answered two of them incorrectly.

Understand that by giving something a name, you own it. I find that by naming it, you give yourself a sense of purpose. Like wanting to become a doctor or lawyer or writer for instance, don’t hide in the shadows and wait for it to happen, because the chances of it spontaneously happening are next to none, trust me. You actually have to put yourself out there and commit to it by giving it a name. And you achieve this by simply saying, I WILL become a ‘this’ or ‘that’ or whatever it is that you want. Because you see, if you own it, nothing anyone can say or do will be able to take it away from you; because YOU gave it a name and thus, it belongs to you.

This is a prescription drug, and a functional medical doctor or anti-aging doctor will usually prescribe 1 mg per day (about a tenth of a high dose) starting in your thirties, and increase the dosage by 1 mg for every decade of age after that. In addition to the anti-aging effects, many users notice positive changes in motivation, energy, and concentration.

To lovers out there … Stop using witchcraft, traditional doctor herbs, juju or any herbs to get love, marriage or to be loved. Stop bewitching your partners to love you, to stay with you and to be loyal to you. You will regret big time. To be loved or to get married It’s someone free will and its nature. No one should be forced to do it. When you fight nature , you don’t win.

A man’s concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease. It may well be that interpreting the first in terms of the latter motivates a doctor to bury his patient’s existential despair under a heap of tranquilizing drugs. It is his task, rather, to pilot the patient through his existential crises of growth and development.

It is easy to see why so many people view empathy as a powerful force for goodness and moral change. It is easy to see why so many believe that the only problem with empathy is that too often we don’t have enough of it. I used to believe this as well. But now I don’t. Empathy has its merits. It can be a great source of pleasure, involved in art and fiction and sports, and it can be a valuable aspect of intimate relationships. And it can sometimes spark us to do good. But on the whole, it’s a poor moral guide. It grounds foolish judgments and often motivates indifference and cruelty. It can lead to irrational and unfair political decisions, it can corrode certain important relationships, such as between a doctor and a patient, and make us worse at being friends, parents, husbands, and wives.

A man’s concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease. It may well be that interpreting the first in terms of the latter motivates a doctor to bury his patient’s existential despair under a heap of tranquilizing drugs. It is his task, rather, to pilot the patient through his existential crises of growth and development. Logotherapy

Both women were mothers of children caught up in mind control cover-up, one of which paralleled Kelly’s and my case. She, too, had volumes of documents and evidences whereby it was inexcusable that justice had not prevailed. The other mother conveyed a story that touched me so deeply it undoubtedly will continue to motivate me with reverberating passion forever. This mother was very weak from the final stages of cancer and chemotherapy, and tears slid down her pale gray cheeks as she told me her story. When she reported sexual abuse of her three daughters, the local court system took custody of them. The children appeared dissociative identity disordered from their ordeal, yet were reportedly denied therapy and placed in Foster care “since the mother was dying anyway.” When she finally was granted brief visitation with her precious daughters, they looked dazed and robotic with no memory of her or their sexual abuse. Mind control was apparent to this mother, and she struggled to give voice to their plight to no avail. She explained how love and concern for her children had kept her alive far longer than her doctors thought possible. She embraced me and said, “Now I can die in peace knowing that you are out there talking, raising awareness with the same passion for justice and love for children that I have. Thank you. Please keep talking. Please remember my daughters.

Even with the best doctors, engineers, lawyers and police, you can only lead a dull, meaningless life without the many masterpieces of art to bring you joy, tickle your brain and keep your soul fresh. Art is the magic potion that pacifies broken hearts and motivates us to love life. Without Art we will only have hate, intolerance, dictators and wars. The most powerful army will never be able to build a healthy society without good art. Art is the freshest breath of life, it is the soul of life.

KF: This is sounding like it’s something akin to a cure; is that the case? TCC: Yes. The problem in this area of medicine is that traditional doctors are so focused on the use of targeted therapies (chemo, surgery, radiation) that they refuse to even acknowledge the use of therapies like nutrition and are loath to even do proper research in this area. So, in spite of the considerable evidence—theoretical and practical—to support a beneficial nutritional effect, every effort will be made to discredit it. It’s a self-serving motive.

Gosnell also may have been motivated by his anger. Many people who knew him told us about his ferocious temper, which could flare up at any time. A lot of that anger he took out on his patients, yelling and screaming at them and punching them with his fist when they complained of pain or woke during their abortions.10 And attention-seeking may have motivated him, too. He liked being in the same club as George Tiller and the other late-term abortion doctors, he liked the spotlight, the feeling of power. And now he thinks of himself as a martyr.

You have to imagine what it was like to be on the receiving end of vicious antagonism: sneering, contempt, ridicule, slights about one’s intelligence, integrity and motives. In those days, women even ran the risk of dismissal for their opinions. And this treatment came from other women, as well as men. In fact, “in-fighting” between various schools of nurses who had some sort of training in midwifery was particularly nasty. One eminent lady – the matron of St Bartholomew’s Hospital – branded the aspiring midwives as “anachronisms, who would in the future be regarded as historical curiosities”. The medical opposition seems to have arisen mainly from the fact that “women are striving to interfere too much in every department of life”.* Obstetricians also doubted the female intellectual capacity to grasp the anatomy and physiology of childbirth, and suggested that they could not therefore be trained. But the root fear was – guess what? – you’ve got it, but no prizes for quickness: money. Most doctors charged a routine one guinea for a delivery. The word got around that trained midwives would undercut them by delivering babies for half a guinea! The knives were out.

Empathy has its merits. It can be a great source of pleasure, involved in art and fiction and sports, and it can be a valuable aspect of intimate relationships. And it can sometimes spark us to do good. But on the whole, it’s a poor moral guide. It grounds foolish judgments and often motivates indifference and cruelty. It can lead to irrational and unfair political decisions, it can corrode certain important relationships, such as between a doctor and a patient, and make us worse at being friends, parents, husbands, and wives. I am against empathy, and one of the goals of this book is to persuade you to be against empathy too.

Your mouth can correct what is wrong. Your eyes can see evil and your mouth can speak righteousness. Your body can say I am sick while your mouth can say I am healed. Your eyes can say I am blind but your mouth can say I can see, Your pocket can say I am empty while your mouth can say I am swimming in abundance. Your Doctor can say that you are HIV Postive and Cancer but your mouth can say my body is a holy temple of God and by His stripes I am healed. Your womb can say that you are barren while your mouth can say "Behold, children are a gift of the LORD, The fruit of the womb is a reward." Don´t live by sight, live by faith. Put it in practice.

Not every conflict is necessarily neurotic; some amount of conflict is normal and healthy. In a similar sense suffering is not always a pathological phenomenon; rather than being a symptom of neurosis, suffering may well be a human achievement, especially if the suffering grows out of existential frustration... Existential frustration is neither pathological or pathogenic. A man’s concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease. It may well be that interpreting the first in terms of the latter motivates a doctor to bury his patient’s existential despair under a heap of tranquilizing drugs.

The media squabble over Shchepotin’s final day at the Cancer Institute, and the doubts it raised over the motivation of all concerned, were appropriate, because the most corrosive aspect of corruption is the way that it undermines trust. When corruption is widespread, it becomes impossible to know whom to believe, since the money infects every aspect of state and society. Every newspaper article can be criticized as paid for, every politician can be called corrupt, every court decision can be called into question. Charities are set up by oligarchs to lobby for their interests, and those then provoke doubts about every other non-governmental organization. If even doctors are on the take, can you trust their diagnoses? Are they claiming a patient needs treatment only because that would be to their profit? If policemen are crooked, and courts are paid for, are criminals really criminals? Or are they honest people who interfered in criminals’ business? Not knowing whom to believe, you retreat into trusting only those closest to you—your oldest friends, and your relatives—and that reinforces the divisions in society that corruption thrives on. It is impossible to build a thriving economy, or a healthy democracy, without a society whose members fundamentally trust each other. If you take that away, you are left with something far darker and more mercenary.

The truth about productivity is that it's not really about the apps, it's not really about having a perfect system or about being disciplined or motivated more than anyone else. When I think of my own life and how I do things like: YouTube channel, entrepreneurship, medical school, being a doctor, none of it feels like suffering, none of it feels like a grind. So, when my housemate says: "It's 11 o'clock at night, why are you still working?", it's always a bit surprising because it really doesn't feel like work because it's actually fun. The main insight that I've realized is that productivity isn't really about getting more things done, it's mostly about LEARNING TO ENJOY THE JOURNEY.

Patriotism comes from the same Latin word as father. Blind patriotism is collective transference. In it the state becomes a parent and we citizens submit our loyalty to ensure its protection. We may have been encouraged to make that bargain from our public school education, our family home, religion, or culture in general. We associate safety with obedience to authority, for example, going along with government policies. We then make duty, as it is defined by the nation, our unquestioned course. Our motivation is usually not love of country but fear of being without a country that will defend us and our property. Connection is all-important to us; excommunication is the equivalent of death, the finality we can’t dispute. Healthy adult loyalty is a virtue that does not become blind obedience for fear of losing connection, nor total devotion so that we lose our boundaries. Our civil obedience can be so firm that it may take precedence over our concern for those we love, even our children. Here is an example: A young mother is told by the doctor that her toddler is allergic to peanuts and peanut oil. She lets the school know of her son’s allergy when he goes to kindergarten. Throughout his childhood, she is vigilant and makes sure he is safe from peanuts in any form. Eighteen years later, there is a war and he is drafted. The same mother, who was so scrupulously careful about her child’s safety, now waves goodbye to him with a tear but without protest. Mother’s own training in public school and throughout her life has made her believe that her son’s life is expendable whether or not the war in question is just. “Patriotism” is so deeply ingrained in her that she does not even imagine an alternative, even when her son’s life is at stake. It is of course also true that, biologically, parents are ready to let children go just as the state is ready to draft them. What a cunning synchronic-ity. In addition, old men who decide on war take advantage of the timing too. The warrior archetype is lively in eighteen-year-olds, who are willing to fight. Those in their mid-thirties, whose archetype is being a householder and making a mark in their chosen field, will not show an interest in battlefields of blood. The chiefs count on the fact that young braves will take the warrior myth literally rather than as a metaphor for interior battles. They will be willing to put their lives on the line to live out the collective myth of societies that have not found the path of nonviolence. Our collective nature thus seems geared to making war a workable enterprise. In some people, peacemaking is the archetype most in evidence. Nature seems to have made that population smaller, unfortunately. Our culture has trained us to endure and tolerate, not to protest and rebel. Every cell of our bodies learned that lesson. It may not be virtue; it may be fear. We may believe that showing anger is dangerous, because it opposes the authority we are obliged to appease and placate if we are to survive. This explains why we so admire someone who dares to say no and to stand up or even to die for what he believes. That person did not fall prey to the collective seduction. Watching Jeopardy on television, I notice that the audience applauds with special force when a contestant risks everything on a double-jeopardy question. The healthy part of us ardently admires daring. In our positive shadow, our admiration reflects our own disavowed or hidden potential. We, too, have it in us to dare. We can stand up for our truth, putting every comfort on the line, if only we can calm our long-scared ego and open to the part of us that wants to live free. Joseph Campbell says encouragingly, “The part of us that wants to become is fearless.” Religion and Transference Transference is not simply horizontal, from person to person, but vertical from person to a higher power, usually personified as God. When

I hope you'll make mistakes. If you make mistakes, it means you're out there doing something. I escaped from school as soon as I could, when the prospect of four more years of enforced learning before I could become the writer I wanted to be, seemed stifling. I got out into the world, I wrote, and I became a better writer the more I wrote, and I wrote some more, and nobody ever seemed to mind that I was making it all up as I went along. They just read what I wrote and they paid me for it or they didn't. The nearest thing I had, was a list I made when I was about 15, of everything I wanted to do. I wanted to write an adult novel, a children's book, a comic, a movie, record an audio-book, write an episode of Doctor Who, and so on. I didn't have a career, I just did the next thing on the list. When you start out in the arts, you have no idea what you're doing. This is great. People who know what they're doing, know the rules, and they know what is possible and what is impossible. You do not, and you should not. The rules on what is possible and impossible in the arts, were made by people who had not tested the bounds of the possible, by going beyond them, and you can. If you don't know it's impossible, it's easier to do, and because nobody's done it before, they haven't made up rules to stop anyone doing that particular thing again. That's much harder than it sounds, and sometimes, in the end, so much easier than you might imagine, because normally, there are things you have to do before you can get to the place you want to be. When you start out, you have to deal with the problems of failure. You need to be thick-skinned. The things I did because I was excited and wanted to see them exist in reality have never let me down, and I've never regretted the time I spent on any of them. If you have an idea of what you want to make, what you were put here to do, then just go and do that, whether you're a musician or a photographer, a fine artist, or a cartoonist, a writer, a dancer, singer, a designer, whatever you do, you have one thing that's unique, you have the ability to make art. For me, for so many of the people I've known, that's been a lifesaver the ultimate lifesaver. It gets you through good times, and it gets you through the other ones. The one thing that you have, that nobody else has, is you! Your voice, your mind, your story, your vision. So write and draw, and build, and play, and dance and live, as only you can. Do what only you can do best, make good art.

Our Western politicians avoid mentioning the R word (religion), and instead characterize their battle as a war against 'terror', as though terror were a kind of spirit or force, with a will and a mind of its own. Or they characterize terrorists as motivated by pure 'evil'. But they are not motivated by evil. However misguided we may think them, they are motivated, like the Christian murderers of abortion doctors, by what they perceive to be righteousness, faithfully pursuing what their religion tells them. They are not psychotic; they are religious idealists who, by their own lights, are rational. They perceive their acts to be good, not because of some warped personal idiosyncrasy, and not because they have been possessed by Satan, but because they have been brought up, from the cradle, to have total and unquestioning faith.

Close friendships, Gandhi says, are dangerous, because “friends react on one another” and through loyalty to a friend one can be led into wrong-doing. This is unquestionably true. Moreover, if one is to love God, or to love humanity as a whole, one cannot give one's preference to any individual person. This again is true, and it marks the point at which the humanistic and the religious attitude cease to be reconcilable. To an ordinary human being, love means nothing if it does not mean loving some people more than others. The autobiography leaves it uncertain whether Gandhi behaved in an inconsiderate way to his wife and children, but at any rate it makes clear that on three occasions he was willing to let his wife or a child die rather than administer the animal food prescribed by the doctor. It is true that the threatened death never actually occurred, and also that Gandhi — with, one gathers, a good deal of moral pressure in the opposite direction — always gave the patient the choice of staying alive at the price of committing a sin: still, if the decision had been solely his own, he would have forbidden the animal food, whatever the risks might be. There must, he says, be some limit to what we will do in order to remain alive, and the limit is well on this side of chicken broth. This attitude is perhaps a noble one, but, in the sense which — I think — most people would give to the word, it is inhuman. The essence of being human is that one does not seek perfection, that one is sometimes willing to commit sins for the sake of loyalty, that one does not push asceticism to the point where it makes friendly intercourse impossible, and that one is prepared in the end to be defeated and broken up by life, which is the inevitable price of fastening one's love upon other human individuals. No doubt alcohol, tobacco, and so forth, are things that a saint must avoid, but sainthood is also a thing that human beings must avoid. There is an obvious retort to this, but one should be wary about making it. In this yogi-ridden age, it is too readily assumed that “non-attachment” is not only better than a full acceptance of earthly life, but that the ordinary man only rejects it because it is too difficult: in other words, that the average human being is a failed saint. It is doubtful whether this is true. Many people genuinely do not wish to be saints, and it is probable that some who achieve or aspire to sainthood have never felt much temptation to be human beings. If one could follow it to its psychological roots, one would, I believe, find that the main motive for “non-attachment” is a desire to escape from the pain of living, and above all from love, which, sexual or non-sexual, is hard work. But it is not necessary here to argue whether the other-worldly or the humanistic ideal is “higher”. The point is that they are incompatible. One must choose between God and Man, and all “radicals” and “progressives”, from the mildest Liberal to the most extreme Anarchist, have in effect chosen Man.

Ea luă loc la pian, în timp ce el se aşeză în faţa focului care ardea frumos în chemineu, şi începu să cânte pentru el. Indiferent, în timp ce melodia invada camera amestecându-se cu zgomotul produs de troznetul butucilor care ardeau, Duncan simţi cum îl cuprinde liniştea. Când tânăra femeie se opri din cântat, el îşi regăsise calmul. - Spune-mi, tot mai vrei să fugi? întrebă ea. - Nu, dumneavoastră ştiţi foarte bine că vreau să continui să fac ceva important ... ceva foarte important în medicină. - Cu adevărat? munca aceasta te interesează. - Cu pasiune! Iar dumneavoastră, dumneavoastră cântaţi minunat! - Este foarte necesar pentru degetele mele. Asta le face să fie puternice şi suple. Nu uita că sunt chirurg. - Aproape am uitat. Cu toate că numele pe care îl purtaţi îmi este cunoscut. Există un doctor Geisler foarte cunoscut în Austria, doctorul Ana Geisler. A scris o carte extraordinară despre chirurgia modernă. Este cumva o rudă de a dumneavoastră? - Nu chiar ... pentru simplul motiv că sunt chiar eu doctorul Ana Geisler!

All week, we’ve heard pep talks like this one from Scott at last night’s post-Razzle’s debrief: “To me, here’s the motivation to evangelize: If I’m a doctor, and I find the cure for a terminal illness, and if I care about people, I’m going to spread that cure as widely as possible. If I don’t, people are going to die.” Leave the comparison in place for a second. If Scott had indeed found the cure to a terminal illness and if this Daytona mission were a vaccination campaign instead of an evangelism crusade, my group members would be acting with an unusually large portion of mercy—much more, certainly, than their friends who spent the break playing Xbox in their sweatpants. And if you had gone on this immunization trip, giving up your spring break for the greater good, and had found the sick spring breakers unwilling to be vaccinated, what would you do? If a terminally ill man said he was “late for a meeting,” you might let him walk away. But—and I’m really stretching here—if you really believed your syringe held his only hope of survival, and you really cared about him, would you ignore the rules of social propriety and try every convincement method you knew?

It would be a mistake to imagine that drug companies are the only people applying pressure for fast approvals. Patients can also feel they are being deprived of access to drugs, especially if they are desperate. In fact, in the 1980s and 1990s the key public drive for faster approvals came from an alliance forged between drug companies and AIDS activists such as ACT UP. At the time, HIV and AIDS had suddenly appeared out of nowhere, and young, previously healthy gay men were falling ill and dying in terrifying numbers, with no treatment available. We don’t care, they explained, if the drugs that are currently being researched for effectiveness might kill us: we want them, because we’re dying anyway. Losing a couple of months of life because a currently unapproved drug turned out to be dangerous was nothing, compared to a shot at a normal lifespan. In an extreme form, the HIV-positive community was exemplifying the very best motivations that drive people to participate in clinical trials: they were prepared to take a risk, in the hope of finding better treatments for themselves or others like them in the future. To achieve this goal they blocked traffic on Wall Street, marched on the FDA headquarters in Rockville, Maryland, and campaigned tirelessly for faster approvals.

Staying at Home during this lockdown period is the right time to find your life purpose within Ba Ga Mohlala family/clan. This is an opportunity to know yourself better and to understand what motivates and feeds your mind and your soul, and also to find out as to where you fit in the bigger Ba Ga Mohlala family/clan. All members of each family/clan possess characteristics, abilities, and qualities specific to that family/clan. It is up to the family/clan to distinguish itself amongst other families/clans. Ba Ga Mohlala has become an institution to build cooperation in order to build and forge unity for social and economic benefits for Ba Ga Mohlala and Banareng in general. An institution is social structure in which people cooperate and which influences the behavior of people and the way they live. intelligence and assertiveness comes to us as our nature, it is in our blood (DNA) and all there is for us to do is to nature it and it will shine, otherwise it will gather dust and rust in us. The key of brotherhood and sisterhood is that brothers and sisters carry the same genetic code. Together, united, they carry the legacy of their forefathers. Our bond (through our shared blood/DNA) as Ba Ga Mohlala family/clan is our insurance for the future. As Ba Ga Mohlala we can have our own Law firms, Auditing Firms, Doctors's Medical Surgeries, Private School, Private Clinics or Private Hospital, farms and lot of small to medium manufacturing, service, retail and wholesale companies and become self relient. All it takes to achieve that is unity, willpower and commitment.

Not every conflict is necessarily neurotic; some amount of conflict is normal and healthy. In a similar sense suffering is not always a pathological phenomenon; rather than being a symptom of neurosis, suffering may well be a human achievement, especially if the suffering grows out of existential frustration. I would strictly deny that one's search or a meaning to his existence, or even his doubt of it, in every case is derived from, or results in, any disease. Existential frustration is neither pathological or pathogenic. A man's concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease. it may well be that interpreting the first in terms of the latter motivates a doctor to bury his patient's existential despair under a heap of tranquilizing drugs. It is his task, rather, to pilot the patient through his existential crises of growth and development. Logotherapy regards its assignment as that of assisting the patient to find meaning in his life. Inasmuch as logotherapy makes him aware of the hidden logos of his existence, it is an analytical process. To this extent, logotherapy resembles psychoanalysis. However, in logotherapy's attempt to make something conscious again it does not restrict its activity to instinctual facts within the individual's unconscious bu also cares for existential realities, such as the potential meaning of his existence to be fulfilled as well as his will to meaning. Any analysis, however, even when it refrains from including the noological dimension in its therapeutic process, tries to make the patient aware of what he actually longs for in the depth of his being. Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflict claims of id, ego and supergo, or in the mere adaptation and adjustment to society and environment.

We have therefore to inquire what there is about Machiavelli to impress the mind of Europe so prodigiously and so curiously, and why the European mind felt it necessary to deform his doctrine so absurdly. There are certainly contributing causes. The reputation of Italy as the home of fantastic, wanton and diabolical crime filled the French, and still more the English, imagination as they are now filled by the glories of Chicago or Los Angeles, and predisposed imagination toward the creation of a mythical representative for this criminality. But still more the growth of Protestantism — and France, as well as England, was then largely a Protestant country — created a disposition against a man who accepted in his own fashion the orthodox view of original sin. Calvin, whose view of humanity was far more extreme, and certainly more false, than that of Machiavelli, was never treated to such opprobrium; but when the inevitable reaction against Calvinism came out of Calvinism, and from Geneva, in the doctrine of Rousseau, that too was hostile to Machiavelli. For Machiavelli is a doctor of the mean, and the mean is always insupportable to partisans of the extreme. A fanatic can be tolerated. The failure of a fanaticism such as Savonarola's ensures its toleration by posterity, and even approving patronage. But Machiavelli was no fanatic; he merely told the truth about humanity. The world of human motives which he depicts is true — that is to say, it is humanity without the addition of superhuman Grace. It is therefore tolerable only to persons who have also a definite religious belief; to the effort of the last three centuries to supply religious belief by belief in Humanity the creed of Machiavelli is insupportable. Lord Morley voices the usual modern hostile admiration of Machiavelli when he intimates that Machiavelli saw very clearly what he did see, but that he saw only half of the truth about human nature. What Machiavelli did not see about human nature is the myth of human goodness which for liberal thought replaces the belief in Divine Grace.

See especially academia, which has effectively become a hope labor industrial complex. Within that system, tenured professors—ostensibly proof positive that you can, indeed, think about your subject of choice for the rest of your life, complete with job security, if you just work hard enough—encourage their most motivated students to apply for grad school. The grad schools depend on money from full-pay students and/or cheap labor from those students, so they accept far more master’s students than there are spots in PhD programs, and far more PhD students than there are tenure-track positions. Through it all, grad students are told that work will, in essence, save them: If they publish more, if they go to more conferences to present their work, if they get a book contract before graduating, their chances on the job market will go up. For a very limited few, this proves true. But it is no guarantee—and with ever-diminished funding for public universities, many students take on the costs of conference travel themselves (often through student loans), scrambling to make ends meet over the summer while they apply for the already-scarce number of academic jobs available, many of them in remote locations, with little promise of long-term stability. Some academics exhaust their hope labor supply during grad school. For others, it takes years on the market, often while adjuncting for little pay in demeaning and demanding work conditions, before the dream starts to splinter. But the system itself is set up to feed itself as long as possible. Most humanities PhD programs still offer little or nothing in terms of training for jobs outside of academia, creating a sort of mandatory tunnel from grad school to tenure-track aspirant. In the humanities, especially, to obtain a PhD—to become a doctor in your field of knowledge—is to adopt the refrain “I don’t have any marketable skills.” Many academics have no choice but to keep teaching—the only thing they feel equipped to do—even without fair pay or job security. Academic institutions are incentivized to keep adjuncts “doing what they love”—but there’s additional pressure from peers and mentors who’ve become deeply invested in the continued viability of the institution. Many senior academics with little experience of the realities of the contemporary market explicitly and implicitly advise their students that the only good job is a tenure-track academic job. When I failed to get an academic job in 2011, I felt soft but unsubtle dismay from various professors upon telling them that I had chosen to take a high school teaching job to make ends meet. It

Every select man strives instinctively for a citadel and a privacy, where he is FREE from the crowd, the many, the majority—where he may forget "men who are the rule," as their exception;—exclusive only of the case in which he is pushed straight to such men by a still stronger instinct, as a discerner in the great and exceptional sense. Whoever, in intercourse with men, does not occasionally glisten in all the green and grey colours of distress, owing to disgust, satiety, sympathy, gloominess, and solitariness, is assuredly not a man of elevated tastes; supposing, however, that he does not voluntarily take all this burden and disgust upon himself, that he persistently avoids it, and remains, as I said, quietly and proudly hidden in his citadel, one thing is then certain: he was not made, he was not predestined for knowledge. For as such, he would one day have to say to himself: "The devil take my good taste! but 'the rule' is more interesting than the exception—than myself, the exception!" And he would go DOWN, and above all, he would go "inside." The long and serious study of the AVERAGE man—and consequently much disguise, self-overcoming, familiarity, and bad intercourse (all intercourse is bad intercourse except with one's equals):—that constitutes a necessary part of the life-history of every philosopher; perhaps the most disagreeable, odious, and disappointing part. If he is fortunate, however, as a favourite child of knowledge should be, he will meet with suitable auxiliaries who will shorten and lighten his task; I mean so-called cynics, those who simply recognize the animal, the commonplace and "the rule" in themselves, and at the same time have so much spirituality and ticklishness as to make them talk of themselves and their like BEFORE WITNESSES—sometimes they wallow, even in books, as on their own dung-hill. Cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr speaks out. There are even cases where enchantment mixes with the disgust—namely, where by a freak of nature, genius is bound to some such indiscreet billy-goat and ape, as in the case of the Abbé Galiani, the profoundest, acutest, and perhaps also filthiest man of his century—he was far profounder than Voltaire, and consequently also, a good deal more silent. It happens more frequently, as has been hinted, that a scientific head is placed on an ape's body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists. And whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever any one sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity as the real and only motives of human actions; in short, when any one speaks "badly"—and not even "ill"—of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation. For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case. And no one is such a LIAR as the indignant man.

Every special human being strives instinctively for his own castle and secrecy, where he is saved from the crowd, the many, the majority—where he can forget the rule-bound "people," for he is an exception to them;—but for the single case where he is pushed by an even stronger instinct straight against these rules, as a person who seeks knowledge in a great and exceptional sense. Anyone who, in his intercourse with human beings, does not, at one time or another, shimmer with all the colours of distress—green and gray with disgust, surfeit, sympathy, gloom, and loneliness—is certainly not a man of higher taste. But provided he does not take all this weight and lack of enthusiasm freely upon himself, always keeps away from it, and stays, as mentioned, hidden, quiet, and proud in his castle, well, one thing is certain: he is not made for, not destined for, knowledge. For if he were, he would one day have to say to himself, "The devil take my good taste! The rule-bound man is more interesting than the exception—than I am, the exception!"— and he would make his way down , above all, "inside." The study of the average man—long, serious, and requiring much disguise, self-control, familiarity, bad company - (all company is bad company except with one’s peers):—that constitutes a necessary part of the life story of every philosopher, perhaps the most unpleasant, foul-smelling part, the richest in disappointments. But if he’s lucky, as is appropriate for a fortunate child of knowledge, he encounters real shortcuts and ways of making his task easier; I’m referring to the so-called cynics, those who, as cynics, simply recognize the animal, the meanness, the "rule-bound man" in themselves and, in the process, still possess that degree of intellectual quality and urge to have to talk about themselves and people like them before witnesses;—now and then they even wallow in books, as if in their very own dung. Cynicism is the single form in which common souls touch upon what honesty is, and the higher man should open his ears to every cruder and more refined cynicism and think himself lucky every time a shameless clown or a scientific satyr announces himself directly in front of him. There are even cases where enchantment gets mixed into the disgust—for example, in those places where, by some vagary of nature, genius is bound up with such an indiscreet billy-goat and ape; as in the Abbé Galiani, the most profound, sharp-sighted, and perhaps also the foulest man of his century—he was much deeper than Voltaire and consequently a good deal quieter. More frequently it happens that, as I’ve intimated, the scientific head is set on an ape’s body, a refined and exceptional understanding in a common soul; among doctors and moral physiologists, for example, that’s not an uncommon occurrence. And where anyone speaks without bitterness and quite harmlessly of men as a belly with two different needs and a head with one, everywhere someone constantly sees, looks for, and wants to see only hunger, sexual desires, and vanity, as if these were the real and only motivating forces in human actions, in short, wherever people speak "badly" of human beings—not even in a nasty way—there the lover of knowledge should pay fine and diligent attention; he should, in general, direct his ears to wherever people talk without indignation. For the indignant man and whoever is always using his own teeth to tear himself apart or lacerate himself (or, as a substitute for that, the world, or God, or society) may indeed, speaking morally, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, the more trivial, the more uninstructive case. And no one lies as much as the indignant man.

People say i need a Doctor! I say i am a Doctor!!

I have a certificate in insight. I have a diploma in understanding. I have a degree in intelligence. I have a masters in discernment. I have a doctorate in wisdom. I have a certificate in courage. I have a diploma in hope. I have a degree in conviction. I have a masters in faith. I have a doctorate in miracles.

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

Criticism is an important tool that you can use to hold a mirror up to your dreams and thoroughly challenge whether they are the right ones for you.

Nothing in this world can take the place of persistence. Talent will not: nothing is more common than unsuccessful men with talent. Genius will not; unrewarded genius is almost a proverb. Education will not: the world is full of educated derelicts. Persistence and determination alone are omnipotent.

Confidence without a minimum of competence to back it up is false confidence and is almost guaranteed to set you up for failure. False confidence often coexists with arrogance, and even if you have the score on the board to back your confidence, arrogance is a terrible attribute and should be avoided at all costs.

If you can force your heart and nerve and sinew to serve your turn long after they are gone, and so hold on when there is nothing in you except the Will which says to them “Hold on!

the principles remain the same; give second chances, confront and address underperformance, move to dismiss when all else fails, and don’t post your problem.

I was falling into the trap of what the unit referred to as creeping excellence, in effect the continual moving of the goal posts further and further away with the ultimate result of never actually being able to kick a goal.

Rather than acknowledging the achievement of any of the goals I had set I was continually stretching the initial goal or merging it with others in an attempt to achieve more.

Today is victory over yourself of yesterday

Open your heart until you doctor becomes your enemy.

am passionately devoted to the science of motivation. I chose to get my doctorate in the Personality area of the Psychology Department at the University of Michigan because this is where the field of motivation originated. I was eager to develop a deep understanding of how to create sustainable motivation, goal pursuit, and behavior, and I learned many important things during this time.

In 1964 following a very stressful trip to Russia, [Cousins] was diagnosed with ankylosing spondylitis (a degenerative disease causing the breakdown of collagen), which left him in almost constant pain and motivated his doctor to say he would die within a few months. He disagreed and reasoned that if stress had somehow contributed to his illness (he was not sick before the trip to Russia), then positive emotions should help him feel better. With his doctors’ consent, he checked himself out of the hospital and into a hotel across the street and began taking extremely high doses of vitamin C while exposing himself to a continuous stream of humorous films and similar “laughing matters.” He later claimed that 10 minutes of belly rippling laughter would give him two hours of pain-free sleep, when nothing else, not even morphine, could help him. His condition steadily improved and he slowly regained the use of his limbs. Within six months he was back on his feet, and within two years he was able to return to his full-time job at the Saturday Review. His story baffled the scientific community and inspired a number of research projects.

Instantly, I was overwhelmed with gratitude. I didn't know exactly what I was feeling, but my buddy JD - my best man, whom I had met at Northwestern - has seen his dad go through (and beat) esophageal cancer and explained it to me thusly: "When you have cancer, it's like you're at the bottom of a hole, and you just want to get out. Only it's too big for you to just climb out easily. But every good thing that happens - no matter how small - is like a rock in the side of the hole. You climb up, grabbing one little rock at a time. Had a good doctor's appointment? That's a rock. Feeling a little better today? That's a rock, too. Before you know it, you've climbed out of that hole, one little rock at a time. You just need to find the rocks.

Going to doctors and getting a pill for every issue has a subconscious effect to avert personal responsibility, and the motivation for patients to earn back their health is lessened.

It is human nature to be influenced by what others think of us, especially those close to us, and sadly it is also human nature for a lot of people to want to drag down the tall poppies among us. I guess this tendency stems from an inherent insecurity that many have that is worsened by watching others rise above the level of performance that they are at. These people don’t have the aptitude or drive to strive towards a goal themselves, so to retain their own sense of self-worth it is crucial for them to do their best to dissuade others from pursuing self-improvement that would lead them to betterment. That way everyone stays at their shitty level and they can feel equal, and not inferior.

Starting something new requires a certain amount of motivation. What keeps you going is your habit of doing it.

Starting something new requires a certain amount of motivation. What keeps you going is your habit of doing it

Excellence is a habit, not an act. Repeated actions define you

Nearly everybody mentioned sees doctors. Dora has made a profession of making sure they cannot help her. Nevertheless, she keeps consulting them. Why? At one point in the case history, Freud comments: The motives for being ill often begin to be active even in childhood. A little girl in her greed for love does not enjoy having to share the affection o f her parents with her brothers and sisters; and she notices that the whole o f their affection is lavished on her once more whenever she arouses their anxiety by falling ill. She has now discovered a means o f enticing out her parents’ love, an d will make use of that means as soon as she has the necessary psychical material at her disposal for producing na illness.

While some who support abortion in cases when a child is diagnosed with a disability might be motivated by sincere, if misguided, compassion, this worldview is undergirded by the evil logic of abortion, which insists that those in a position of power—in the case of abortion, the doctor and the pregnant mother—get to decide whether another human being’s life is worth living.

I generally prefer the word “compassion” to care or empathy. For me, compassion is a developed moral capability, whereas care or empathy are closer to the natural capacities that make compassion possible. Humans, and many other animals, naturally have empathy for the suffering of others. Compassion, on the other hand, is a cultivated aspiration to benefit other beings. “I use the word “compassion” in the way that the Dalai Lama articulates it in his recent book, Beyond Religion: “… although compassion arises from empathy, the two are not the same. Empathy is characterized by a kind of emotional resonance—feeling with the other person. Compassion, in contrast, is not just sharing experience with others, but also wishing to see them relieved of their suffering. Being compassionate does not mean remaining entirely at the level of feeling, which could be quite draining. After all, compassionate doctors would not be very effective if they were always preoccupied with sharing their patients’ pain. Compassion means wanting to do something to relieve the hardships of others, and this desire to help, far from dragging us further into suffering ourselves, actually gives us energy and a sense of purpose and direction. When we act upon this motivation, both we and those around us benefit still more. (2011, 55)” (Compassion and being human: Deane Curtin)

The development of quantum mechanics in the 1920s motivated physicists to tackle all the unsolved problems of physics with the new methods and see if they worked (they mostly did). But what was the evidence for any of this new way of thinking? The evidence that was persuasive at the time was a number of rather abstract physics experiments concerning the nature of atomic spectra or the interaction between light and metal surfaces. Each was important in its own way, but what ought to have played an important role in retrospect was something far, far simpler: the observation that magnets work. The crucial step was made by an unknown Dutch scientist called Hendreka van Leeuwen, and what she showed was that magnets couldn’t exist if you just use classical (i.e. pre-quantum) physics. Hendreka van Leeuwen’s doctoral work in Leiden was done under the supervision of Lenz and the work was published in the Journal de Physique et le Radium in 1921. Unfortunately, it subsequently transpired that her main result had been anticipated by Niels Bohr, the father of quantum mechanics, but as it had only appeared in his 1911 diploma thesis, written in Danish, it was unsurprising she hadn’t known about it. Their contribution, though conceived independently, is now known as the Bohr–van Leeuwen theorem, which states that if you assume nothing more than classical physics, and then go on to model a material as a system of electrical charges, then you can show that the system can have no net magnetization; in other words, it will not be magnetic. Simply put, there are no lodestones in a purely classical Universe.

In January 2017, doctors diagnosed metastatic prostate cancer; for a while, I was shocked to hear that since I went to the urologist in 2016 for the entire year, the doctor did not consider it seriously that I had bleeding in my urine and burning. Consequently, I became a victim of chronic cancer, and doctors cannot cure it; treatment only can prolong life. However, I am a true believer that miracles can cure every disease with the grace of Allah. In that situation, I started to write my autobiography and completed it in a few months. Waseem Malik, the editor-in-chief of Daily Dharti, published that in its online news portal. The characters that caused me distress, harassment, and criminal attempts to gain their immoral and ugly motives are still busy practicing such activities. I cannot believe such mindless criminals and scoundrels, with fake female names on their profiles, try to victimize sincere people.

Eat healthy foods. A healthy diet eliminates the expenses of doctor visits and the gym.