Endeavor Series Quotes

remember that we’re raising our children into the adults they will become. Our valiant endeavor will take us a lifetime of effort.

I indulge in silliness. I color with my boys. I draw on the ground with sidewalk chalk. I watch YouTube videos about how to do shimmery, smoky eyes and try to replicate it even if I have nowhere to go. I reach for silly, creative endeavors that serve no real purpose other than joy.

Other unrelenting skeptics might declare that “seeing is believing”—an approach to life that works well in many endeavors, including mechanical engineering, fishing, and perhaps dating. It’s also good, apparently, for residents of Missouri. But it doesn’t make for good science. Science is not just about seeing, it’s about measuring, preferably with something that’s not your own eyes, which are inextricably conjoined with the baggage of your brain. That baggage is more often than not a satchel of preconceived ideas, post-conceived notions, and outright bias.

One of Roberta’s favorite sayings came back to me, and for the first time I understood what she meant. “Grieving is a selfish endeavor,

I don’t want to forget what it feels like to have someone touch me. I don’t want to forget what it feels like to touch other people.

Whenever we sin, we endeavor to frustrate the aim and purpose of the entire life, death and ministry of Jesus Christ! If this doesn’t work as an incentive for living a holy life, nothing will.

The first sentence was "This tome will endeavor to scrutinize, in quasi-inclusive breadth, the epistemology of ophthalmologically contrived appraisals of ocular systems and the subsequent and requisite exertions imperative for expugnation of injurious states," and as Violet read it out loud to her sister, both children felt the dread that comes when you begin a very boring and difficult book.

we're looking for a planeet on the strength of a song. it's crazy I know, but its the only chance we have to do something useful." ...Evan Wilson said gravely "I think you're as crazy as Heinrich Schliemann - and you know what happened to him!" "What" ... "you don't know what happened to him?" she asked her blue eyes widening in astonishment."Ever read Homer's Iliad, Captain?" ... "I don't know what translation you read Doctor, but there was no Heinrich Schliemann in mine - or in the Odyssey." "That depends on how you look at it." smiling she settled back into her chair and went on,"Heinrich Schliemann was from Earth, pre-federation days, and he read Homer too. No, not just read him, believed him. So he set out at his own expense-mind you, I doubt he could have found anyone else to fund such a crazy endeavor - to find Troy, a city that most of the educated people of his time considered pure invention on Homer's part." "And?" "And he found it. Next time you're on earth, stop by the Troy Museum. the artifacts are magnificent, and every one of them was found on the strength of a song.

Many live where they must, not where they choose, yet still endeavor to form lifestyle enclaves to whatever degree they are able. Simlarly, people now live within what we might call "cultural enclaves." Individuals with very different meaning systems - from cyberpunks to fundamentalist Muslims - can create and receive their own distinct cultural objects and confine their interactions to others who share their meaning systems. These interacting cultural groups may be labeled communities, and they may and do cross political and geographical boundaries, but they are built around sameness rather than around diversity. Their tendency is not to increase tolerance - the stated goal of multiculturalism - but to diminish it.

Entering that gable-ended Spouter-Inn, you found yourself in a wide, low, straggling entry with old-fashioned wainscots, reminding one of the bulwarks of some condemned old craft. On one side hung a very large oil painting so thoroughly besmoked, and every way defaced, that in the unequal crosslights by which you viewed it, it was only by diligent study and a series of systematic visits to it, and careful inquiry of the neighbors, that you could any way arrive at an understanding of its purpose. Such unaccountable masses of shades and shadows, that at first you almost thought some ambitious young artist, in the time of the New England hags, had endeavored to delineate chaos bewitched. But by dint of much and earnest contemplation, and oft repeated ponderings, and especially by throwing open the little window towards the back of the entry, you at last come to the conclusion that such an idea, however wild, might not be altogether unwarranted.

When he was restored to the throne at Apple, we put him on the cover of Time, and soon thereafter he began offering me his ideas for a series we were doing on the most influential people of the century. He had launched his “Think Different” campaign, featuring iconic photos of some of the same people we were considering, and he found the endeavor of assessing historic influence fascinating.

We can walk into the school year and remember that we’re raising our children into the adults they will become. Our valiant endeavor will take us a lifetime of effort. A single day, or even a handful of days, when you aren’t mom of the century won’t make or break your kids. It’s the intention to do well that will see them through. It’s the lessons in grace and self-care and realistic expectations, where you teach them about what you’re capable of, that will truly serve them later on.

The very agony of death experienced in the humiliation of the entire being lifts the slave to the level of human totality. He knows, henceforth, that this totality exists; now it only remains for him to conquer it through a long series of struggles against nature and against the masters. History identifies itself, therefore, with the history of endeavor and rebellion. It is hardly astonishing that Marxism-Leninism derived from this dialectic the contemporary ideal of the soldier worker.

Why not stop awhile? Your record is pretty good; you might form younger pilots, and in time go back to your squadron." "Yes, and people would say that, hoping for no more distinctions, I have given up fighting." "What does it matter? Let people talk, and when you appear in better condition they will understand...you will admit that human strength has its limits." "Yes," Georges interposed, "a limit which we must endeavor to leave behind. We have given nothing as long as we have not given everything.

On one side hung a very large oil-painting so thoroughly besmoked, and every way defaced, that in the unequal cross-lights by which you viewed it, it was only by diligent study and a series of systematic visits to it, and careful inquiry of the neighbors, that you could any way arrive at an understanding of its purpose. such unaccountable masses of shades and shadows, that at first you almost thought some ambitious young artist, in the time of the New England hags, had endeavored to delineate chaos bewitched. But by dint of much and earnest contemplation, and oft repeated ponderings, and especially by throwing open the little window towards the back of the entry, you at last come to the conclusion that such an idea, however wild, might not be altogether unwarranted. But what most puzzled and confounded you was a long, limber, portentous, black mass of something hovering in the centre of the picture over three blue, dim, perpendicular lines floating in a nameless yeast. A boggy, soggy, squitchy picture truly, enough to drive a nervous man distracted. Yet was there a sort of indefinite, half-attained, unimaginable sublimity about it that fairly froze you to it, till you involuntarily took an oath with yourself to find out what that marvellous painting meant. Ever and anon a bright, but, alas, deceptive idea would dart you through. - It's the Black Sea in a midnight gale. - It's the unnatural combat of the four primal elements. - It's a blasted heath. - It's a Hyperborean winter scene. - It's the breaking- up of the ice-bound stream of Time. But at last all these fancies yielded to that one portentous something in the picture's midst. That once found out, and all the rest were plain. But stop; does it not bear a faint resemblance to a gigantic fish? even the great Leviathan himself?

It is not necessary that you should compare yourself with others, or imagine yourself greater or higher than them. In fact, such comparisons are to be regretted, and are unworthy of the advanced Ego, being a mark and indication of a lack of development, rather than the reverse. In the Meditation simply ignore all consideration of the respective qualities of others, and endeavor to realize the fact that YOU are a great Centre of Consciousness—a Centre of Power—a Centre of Influence—a Centre of Thought. And that like the planets circling around the sun, so does your world revolve around YOU who are its centre.

Doctrines, no matter which path of human endeavor they come from, must serve the humans, not the humans serving the doctrines. “Love thy neighbor” - is a great doctrine, but more importantly, it is an unparalleled piece of magnificent human teaching – as such, whoever practices it, becomes a better human, a real human. On the other hand, there is another doctrine that says “God may purify the believers and destroy the disbelievers” – now would you, as a real conscientious human being, consider this one as a great beneficial doctrine or teaching for humanity? Far from being great, doctrines like this are the ones that compel the human society to forget its innate humanism.

Our approach and method of presentation is also radically different from traditional fare. For example, the complex series of decisions, movements, and fighting on July 2 are always—always—broken apart and tendered to readers in separate chunks. The fighting around Devil’s Den and Little Round Top is usually handled in one chapter, the Peach Orchard salient in another section, Cemetery Ridge in yet another chapter, and so on. The consequence of this customary method of presentation compartmentalizes these phases of the engagement into mini-battles comprising separate actions. And that is how most students of Gettysburg have come to view them. But they were not unrelated sequestered endeavors. Rather, they were part of one overall interlocking strategy of attack that came much closer to breaking apart and decisively defeating Meade’s army than anyone heretofore has fully explained. Thus, Chapter 7—all 137 pages of it—is presented as a single fluid event so that readers may fully comprehend what Lee intended to accomplish with his echelon attack, how the attack was progressing, where it broke down, and who was responsible—and just how close Lee came to realizing his bid for victory on Northern soil.

The history of persecution is a history of endeavors to cheat nature, to make water run up hill, to twist a rope of sand. It makes no difference whether the actors be many or one, a tyrant or a mob. A mob is a society of bodies voluntarily bereaving themselves of reason and traversing its work. The mob is man voluntarily descending to the nature of the beast. Its fit hour of activity is night. Its actions are insane, like its whole constitution. It persecutes a principle; it would whip a right; it would tar and feather justice, by inflicting fire and outrage upon the houses and persons of those who have these. It resembles the prank of boys, who run with fire-engines to put out the ruddy aurora streaming to the stars. The inviolate spirit turns their spite against the wrongdoers. The martyr cannot be dishonored. Every lash inflicted is a tongue of fame; every prison a more illustrious abode; every burned book or house enlightens the world; every suppressed or expunged word reverberates through the earth from side to side. The minds of men are at last aroused; reason looks out and justifies her own and malice finds all her work in vain. It is the whipper who is whipped and the tyrant who is undone.

Perhaps even more fundamentally, it is possible to argue that there is no “reality” that is not always already a form of fantasy: that fantasy is all we have got. In other words, the very distinction between “reality” and “fantasy” is in many ways an artificial one, reminiscent of an Enlightenment worldview—one that believed in the power of the rational mind to tell fact from fiction—that has been seriously undermined in recent decades of postmodern theorizing. That is, the belief that we could ever relate to the world objectively, as it “really is,” has itself been discredited as a fantasy that occludes the recognition that the ways we perceive and interpret the world always necessarily reflect the value systems within which we operate. In effect, while the Enlightenment worldview distinguishes between “reality” and our more or less successful efforts to represent it, contemporary theorists recognize—as Nietzsche already did—that our very attempts to represent reality invariably shape the form of this reality. By this I do not mean to say that there exists no reality independently of human representations, but merely that we do not possess any immediate or unmediated access to that reality; since we only understand the world around us through the conceptual frameworks, labels, and systems of thought that we impose on this world, there is no way to know what this world might be like outside of our endeavors to comprehend it.

know that taking a long walk was his preferred way to have a serious conversation. It turned out that he wanted me to write a biography of him. I had recently published one on Benjamin Franklin and was writing one about Albert Einstein, and my initial reaction was to wonder, half jokingly, whether he saw himself as the natural successor in that sequence. Because I assumed that he was still in the middle of an oscillating career that had many more ups and downs left, I demurred. Not now, I said. Maybe in a decade or two, when you retire. I had known him since 1984, when he came to Manhattan to have lunch with Time’s editors and extol his new Macintosh. He was petulant even then, attacking a Time correspondent for having wounded him with a story that was too revealing. But talking to him afterward, I found myself rather captivated, as so many others have been over the years, by his engaging intensity. We stayed in touch, even after he was ousted from Apple. When he had something to pitch, such as a NeXT computer or Pixar movie, the beam of his charm would suddenly refocus on me, and he would take me to a sushi restaurant in Lower Manhattan to tell me that whatever he was touting was the best thing he had ever produced. I liked him. When he was restored to the throne at Apple, we put him on the cover of Time, and soon thereafter he began offering me his ideas for a series we were doing on the most influential people of the century. He had launched his “Think Different” campaign, featuring iconic photos of some of the same people we were considering, and he found the endeavor of assessing historic influence fascinating. After I had deflected his suggestion that I write a biography of him, I heard from him every now and then. At one point I emailed to ask if it was true, as my daughter had told me, that the Apple logo was an homage to Alan Turing, the British computer pioneer who broke the German wartime codes and then committed suicide by biting into a cyanide-laced apple. He replied that he wished he had thought of that, but hadn’t. That started an exchange about the early history of Apple, and I found myself gathering string on the subject, just in case I ever decided to do such a book. When my Einstein biography came out, he came to a book event in Palo Alto and

Absolute continuity of motion is not comprehensible to the human mind. Laws of motion of any kind become comprehensible to man only when he examines arbitrarily selected elements of that motion; but at the same time, a large proportion of human error comes from the arbitrary division of continuous motion into discontinuous elements. There is a well known, so-called sophism of the ancients consisting in this, that Achilles could never catch up with a tortoise he was following, in spite of the fact that he traveled ten times as fast as the tortoise. By the time Achilles has covered the distance that separated him from the tortoise, the tortoise has covered one tenth of that distance ahead of him: when Achilles has covered that tenth, the tortoise has covered another one hundredth, and so on forever. This problem seemed to the ancients insoluble. The absurd answer (that Achilles could never overtake the tortoise) resulted from this: that motion was arbitrarily divided into discontinuous elements, whereas the motion both of Achilles and of the tortoise was continuous. By adopting smaller and smaller elements of motion we only approach a solution of the problem, but never reach it. Only when we have admitted the conception of the infinitely small, and the resulting geometrical progression with a common ratio of one tenth, and have found the sum of this progression to infinity, do we reach a solution of the problem. A modern branch of mathematics having achieved the art of dealing with the infinitely small can now yield solutions in other more complex problems of motion which used to appear insoluble. This modern branch of mathematics, unknown to the ancients, when dealing with problems of motion admits the conception of the infinitely small, and so conforms to the chief condition of motion (absolute continuity) and thereby corrects the inevitable error which the human mind cannot avoid when it deals with separate elements of motion instead of examining continuous motion. In seeking the laws of historical movement just the same thing happens. The movement of humanity, arising as it does from innumerable arbitrary human wills, is continuous. To understand the laws of this continuous movement is the aim of history. But to arrive at these laws, resulting from the sum of all those human wills, man's mind postulates arbitrary and disconnected units. The first method of history is to take an arbitrarily selected series of continuous events and examine it apart from others, though there is and can be no beginning to any event, for one event always flows uninterruptedly from another. The second method is to consider the actions of some one man—a king or a commander—as equivalent to the sum of many individual wills; whereas the sum of individual wills is never expressed by the activity of a single historic personage. Historical science in its endeavor to draw nearer to truth continually takes smaller and smaller units for examination. But however small the units it takes, we feel that to take any unit disconnected from others, or to assume a beginning of any phenomenon, or to say that the will of many men is expressed by the actions of any one historic personage, is in itself false. It needs no critical exertion to reduce utterly to dust any deductions drawn from history. It is merely necessary to select some larger or smaller unit as the subject of observation—as criticism has every right to do, seeing that whatever unit history observes must always be arbitrarily selected. Only by taking infinitesimally small units for observation (the differential of history, that is, the individual tendencies of men) and attaining to the art of integrating them (that is, finding the sum of these infinitesimals) can we hope to arrive at the laws of history.

There is no better way to situate all missionary endeavors and mobilizations in the missio dei than through a commitment to prayer.

There are few endeavors in which it is more important to keep options open than in software development. In Chapter 3, “Decide as Late as Possible

Many of these students seem to have a blinkered view of their options. There’s crass but affluent investment banking. There’s the poor but noble nonprofit world. And then there is the world of high-tech start-ups, which magically provides money and coolness simultaneously. But there was little interest in or awareness of the ministry, the military, the academy, government service or the zillion other sectors. Furthermore, few students showed any interest in working for a company that actually makes products. . . . [C]ommunity service has become a patch for morality. Many people today have not been given vocabularies to talk about what virtue is, what character consists of, and in which way excellence lies, so they just talk about community service. . . . In whatever field you go into, you will face greed, frustration and failure. You may find your life challenged by depression, alcoholism, infidelity, your own stupidity and self-indulgence. . . . Furthermore . . . [a]round what ultimate purpose should your life revolve? Are you capable of heroic self-sacrifice or is life just a series of achievement hoops? . . . You can devote your life to community service and be a total schmuck. You can spend your life on Wall Street and be a hero. Understanding heroism and schmuckdom requires fewer Excel spreadsheets, more Dostoyevsky and the Book of Job. 110

All persons ought to endeavor to follow what is right, and not what is established.” Aristotle. Enough said.

There is nothing more harmful to the success of an endeavor than timidity and doubt. This type of cowardice that I believe only the lazy possess. I do not believe anything to be impossible; nor am I amazed by any invention or discovery, which is why I do not find any idea utopian. What is essential is that the idea be put into practice. Begin! The rest is weakness and an erroneous concept of human power. Wanting is doing!

It is worth noting that the effort to understand how the brain works on an algorithmic level is alive and well. This endeavor is primarily known as “computational neuroscience” and is a separate field of study from deep learning. It is common for researchers to move back and forth between both fields.

Her friends had scheduled Cecily an appointment with Madam Chantal, London’s most expensive dressmaker, and quickly endeavored to commission Cecily an entirely new wardrobe. She had since spent countless hours in the French woman’s boutique being measured, pinned, dressed, and fussed over. She’d even shared some of her own design ideas with the modiste, and together she and Madam Chantal were integrating them into her new apparel. In between these lengthy appointments, the young ladies had patronized numerous other shops to purchase all manner of accessories. It was in one particularly pricy jewelry store where Cecily had come across Flavion making the purchase for Miss Cunnington.

You should,” he called after her, “because that’s what life is. A series of moments. Nothing more. We must endeavor to enjoy every single one. Forget about the past and future. They have no place in the present.

No sooner did Hide have this thought than he rejected it. He could no longer indulge in self-doubt. His lord had appointed him to this post. To doubt his ability to carry out his duties was to doubt his lord. Loyalty demanded that he believe in himself because the lord believed in him. When he experienced one of his many faults, he must not endeavor to correct himself, to become the man his lord saw within him. Such was his obligation. He stood. His posture straight and confident.

You'd think that being on planes 150 days a year would free up lots of time for writing, but instead it freed up time for listening to Reinhold Niebuhr audiobooks, watching leftist YouTube videos, and going through every single episode of Star Trek, from the original series through Discovery.

The code is a metaphor that works well for the genetic code or the rules of a cellular automaton. The code is bad metaphor for the continuously changing states of neurons as they run through their algorithmic programs. Imagine looking for a code in space and time for rule 110, iteration 1,234, position 820-870. To study the mechanism that led to that state, we look at the point before, the relation of how it happened, in all available detail. Is that useful? In the case of the rule 110 automaton, the same rule applies everywhere, so the instance reveals something general about the whole. This is the hope of the biological experiment as well. But what happens if the rule changes with every iteration, as discussed for transcription factor cascades? To describe changing rules of algorithmic growth for every instance in time and space and in different systems is not only a rather large endeavor, it also suffers from the same danger of undefined depth. It is a description of the system, a series of bits of endpoint information, not a description of a code sufficient to create the system. The code is the 'extremely small amount of information to be specified genetically,' as Willshaw and von der Malsburg put it, that is sufficient to encode the unfolding of information under the influence of time and energy. The self-assembling brain.

You would know if you’re Clever, that diamonds aren’t Forever. They belong to Whoever, that gets them from Wherever. Next time you set off on an Endeavor, Just keep in mind Whatsoever: Diamonds aren’t Forever, Diamonds are Never.” Paul rapped. Jenny clapped. Noer napped. “That added nothing to the conversation,” Apollo snapped.

Common Sense such as we have just described it, according to Yoritomo, is the absolute antithesis of dreamy imagination, it is the sworn enemy of illusion, against which it struggles from the moment of contact. Common sense is solid, illusion is yielding, also illusion never issues victorious from a combat with it; during a struggle illusion endeavors vainly to display its subterfuges and cunning; illusions disappear one by one, crusht by the powerful arms of their terrible adversary — common sense.

Napoleon Hill wrote, “We refuse to believe that which we don’t understand.” Richard has spent a lifetime gaining understanding of himself and his many endeavors and, as a result, has seen opportunities where others haven’t, and created success in a multitude of enterprises and businesses.

Challenges. We must embrace challenges rather than avoid them. 2.Obstacles. We must persist through obstacles rather than give up. 3.Effort. We must see effort as a path to mastery rather than as a fruitless endeavor. 4.Criticism. We must learn from criticism rather than ignoring useful feedback. 5.Success of others. We must be inspired by the success of others rather than feeling threatened.

My aim is not to solve the conundrum of happiness—which would in any case be an impossible undertaking—but rather to reflect on the ways in which it might be possible to reconceptualize happiness as a matter of dynamically coping with the contingent nature of our lives. I would like to propose that we make a giant leap toward happiness when we give up the attempt to make our inner discomfort vanish—when we relinquish the struggle to drown or deaden our sentiments of lack or alienation, for instance—and instead focus on the psychic lessons that this discomfort might be trying to communicate. Over time, such lessons might even empower us to transform what is painful or challenging in our lives into a source of existential wisdom. I would moreover like to suggest that being able to accept the intrinsic fragility of existence—the idea that there is no final redemption that will rescue us from life’s uncertainty—frees us to redirect our psychic energies into endeavors that have a chance of bringing us a measure of contentment.

An important way to nurture this receptivity to the self ’s emerging forms of aliveness is to develop a compassionate attitude toward our own suffering, particularly when it is caused by events and circumstances outside our control. As much as I have stressed the transformative potential of suffering, there may well be times when the best we can do is to allow ourselves to dwell within, and acknowledge the weight of, our affliction. By this I do not mean that we should not endeavor to ease our anguish, but merely that a compassionate stance toward our suffering entails knowing that there are incidents in our lives that have no deep purpose, that do not contribute to any future aim or aspiration, and that do not yield any profound insight no matter how vehement our attempts to interpret them—that do not, in short, in any way enhance our art of living. This is to say that as much as we should remain open to the idea that pain can guide us to something of value, we need to concede that sometimes certain experiences come about—or refuse to do so—without this in itself meaning anything at all. In this context, the fact that our lives are composed of fleeting moments can even work in our favor in the sense that we can learn to live through episodes of pain and suffering without letting them scar us irrevocably. We can learn to effectively reach for happiness in a world of fragile things.

It is easy to detect Loewald’s debt to phenomenological philosophy, for he in many ways presents a psychoanalytic alternative to the phenomenological understanding of what it means for human beings to actualize their potential and to live authentically. Phenomenological accounts often emphasize (as Nietzsche also did) that it is the subject’s responsibility to make the most of the fact that it is born into specific life circumstances—family situation, historical period, culture, and so on—that it did not select. Heidegger describes this predicament in terms of the anxiety of being “thrown” into a world of preexisting norms and meanings—a world that was not designed for one’s comfort, that one does not necessarily fully comprehend, let alone appreciate, and that one cannot control or manipulate in any significant degree. Within this framework, the subject’s existential challenge—what makes its life both demanding and stimulating—is to arrive at a measure of creative autonomy in relation to the external forces that threaten to determine its existence. In other words, although Heidegger acknowledges that the subject is always by definition a “being-in-the-world”—a creature whose life only makes sense against the backdrop of the particular world within which it endeavors to find its bearings—he at the same time underlines that it is the subject’s responsibility to ensure that it does not become entirely swallowed up by that world; it is the subject’s existential obligation to fend off states of non-creative complacency that would deprive it of the ability to keep asking itself what it, as a conscious being with singular ideals, passions, and practical concerns, finds significant in its life.

One way to understand what it means to restructure our relationship to the world is to foreground the fact that how we fantasmatically conceptualize the world—what Lacan describes as our imaginary relationship to the world—may not have a whole lot to do with how the world actually is. This implies that if we are to begin to live in the world in more creative and ethically responsible ways, we need to learn to recognize the world as separate from our fantasies; we need to learn to respect the integrity of the world apart from our projections and unconscious distortions. In concrete terms, this might mean that we need to learn to treat other human beings as entities that have identities, desires, opinions, and patterns of being that are entirely independent of us. This in turn requires that we tolerate a degree of separation from others—that we recognize that others possess the kind of poignant singularity that has nothing whatsoever to do with our needs, wishes, or fantasized fulfillment. As a matter of fact, it may well be that it is only insofar as we internalize this insight that we become capable of genuine relationships—relationships that do not endeavor to consume the other or to reduce it to a narcissistic mirror for the self but that, rather, allow the other to persist as an autonomous entity.

In this context, I am reminded of Michel Foucault’s argument that while many non-Western societies have developed forms of erotic art that aim at the intensification of sexual pleasure, the West has developed a science of sex that endeavors to ascertain the “truth” of our sexuality—that is in fact premised on the notion that this “truth” can grant us direct access to the mysteries of our being. Foucault maintains that psychoanalysis, insofar as it relies on a confessional structure that aspires to reveal the obscure secrets of our unconscious lives, contributes to this fascination with truth. 10 I would maintain, however, that the spirit of psychoanalysis at its most insightful moments is to challenge not only the possibility of subjective truth, but also our very desire for it.

When considering tasks to delegate, you should also consider tasks that aren’t appropriate to delegate. Tasks that have unclear objectives, high stakes, rely on your unique skills, or a personal growth opportunity should be completed by you. Once you identify the tasks, it is easier to identify the person. Now, we recognize delegation as growth opportunities for our team. We must also consider the skill sets for the tasks. Take a moment to identify the skills and competencies needed. Consider the individual and assess based on the following: skills, strengths, reliability, workload, and development potential. As the tasks are delegated, keep the individuals’ skills in mind. This will be a new endeavor for them and require you to build their self-confidence.  This is why strength-and-skills matching is important. Set clear goals and routine check-ins. Also provide good feedback to the individuals on the progress

Malachi Constant is one of the richest men on Earth, but otherwise he is a soulless, purposeless individual. Thinking he might learn something to his benefit, he arranges to meet Winston Niles Rumfoord. Rumfoord, a New England aristocrat, while traveling in his private spaceship with his dog, Kazak, encountered a temporal anomaly called a “chrono-synclastic infundibulum.” This wrinkle in time allows him to travel both back to the past and forward to the future. Mostly, he and Kazak (a palindromic name) appear only as a wave spiral between the sun and Betelgeuse, materializing on Earth for a short while every fifty-nine days. He prophesizes that Constant will travel to Mars and father a child with Rumfoord’s disdainful wife, Beatrice—certainly not the news Constant wishes to hear, but that is indeed what happens, no matter what else intervenes. There is no avoiding destiny. Likewise, a parallel, humorous subplot is that Earth’s history has been manipulated by extraterrestrials from the planet Tralfamadore. They need a replacement part for a stranded spaceship, and all of human endeavor has been directed toward producing a rounded metal strip with two holes in it. The greatest of humankind’s architectural and engineering achievements—Stonehenge, the Great Wall of China, and the Kremlin—are really only messages in the Tralfamadorian mathematical language, informing the spaceship’s robot commander of how much longer he has to wait for the part. To underscore the universe’s ultimate determinism, Constant returns to Earth and makes a remark that he thinks is profound and original—“I was a victim of a series of accidents, as are we all”—only to find that it has already been carved on a wooden scroll.59

Everything has to do with rockets. Launching a rocket is similar to any endeavor in life. You formulate your best plans prior to, but you must be aware that, at any moment, the unexpected may come along. Events can deviate from plan. If you wait until you can foresee everything, you’ll never launch. The best you can do is to aim high and plan for contingencies.

We investigated this a little further, and found an interesting pattern across all our bestselling books, beyond just Steel and Grisham. It turns out that successful authors consistently give that sweet spot of 30 percent to just one or two topics, whereas non-bestselling writers try to squeeze in more ideas. To reach a third of the book, a lesser-selling author uses at least three and often more topics. To get to 40 percent of the average novel, a bestseller uses only four topics. A non-bestseller, on average, uses six. While this may sound like a lot of numbers, the effect on your reading experience and the cohesion of a satisfying narrative is quite significant. Telling the heart of a story with fewer topics implies focus. It implies lack of unneeded subplots. It implies a more organized and precise writerly mind. It implies experience. We tested this finding with two of our friends—an agent and a novelist. Both told us that they had, through a series of painful rejections from publishing houses, come to the theory that new writers start out too ambitious. They said such writers tend to favor the approach of telling a complex situation from all angles, which will entail many topics. Writers are observers, and it is natural for them to want to share all that they have observed about the human condition. While writing such a topic-rich novel can be a very satisfying intellectual endeavor, the market tends to reject it. It’s too much in a 350-page experience. Focus that brings both depth and a story that can be easily followed is the preference—topics in fiction are not meant to amount to an encyclopedia. They serve as the underlying linchpins for character and emotional experience and are meant to overshadow neither.

It is easy to detect Loewald’s debt to phenomenological philosophy, for he in many ways presents a psychoanalytic alternative to the phenomenological understanding of what it means for human beings to actualize their potential and to live authentically. Phenomenological accounts often emphasize (as Nietzsche also did) that it is the subject’s responsibility to make the most of the fact that it is born into specific life circumstances—family situation, historical period, culture, and so on—that it did not select. Heidegger describes this predicament in terms of the anxiety of being “thrown” into a world of preexisting norms and meanings—a world that was not designed for one’s comfort, that one does not necessarily fully comprehend, let alone appreciate, and that one cannot control or manipulate in any significant degree. Within this framework, the subject’s existential challenge—what makes its life both demanding and stimulating—is to arrive at a measure of creative autonomy in relation to the external forces that threaten to determine its existence. In other words, although Heidegger acknowledges that the subject is always by definition a “being-in-the-world”—a creature whose life only makes sense against the back-drop of the particular world within which it endeavors to find its bearings—he at the same time underlines that it is the subject’s responsibility to ensure that it does not become entirely swallowed up by that world; it is the subject’s existential obligation to fend off states of non-creative complacency that would deprive it of the ability to keep asking itself what it, as a conscious being with singular ideals, passions, and practical concerns, finds significant in its life.

One way to understand what it means to restructure our relationship to the world is to foreground the fact that how we fantasmatically conceptualize the world—what Lacan describes as our imaginary relationship to the world—may not have a whole lot to do with how the world actually is. This implies that if we are to begin to live in the world in more creative and ethically responsible ways, we need to learn to recognize the world as separate from our fantasies; we need to learn to respect the integrity of the world apart from our projections and unconscious distortions. In concrete terms, this might mean that we need to learn to treat other human beings as entities that have identities, desires, opinions, and patterns of being that are entirely independent of us. This in turn requires that we tolerate a degree of separation from others—that we recognize that others possess the kind of poignant singularity that has nothing whatsoever to do with our needs, wishes, or fantasized fulfillment. As a matter of fact, it may well be that it is only insofar as we internalize this insight that we become capable of genuine relationships—relationships that do not endeavor to consume the other or to reduce it to a narcissistic mirror for the self but that, rather, allow the other to persist as an autonomous entity.

A dream endeavor often will stretch you beyond your comfort zone, demanding a lot of you psychologically and emotionally. To keep the dream in motion, you’ll meet a series of challenges and need to work with one or more people.

Look at stocks as part ownership of a business. 2. Look at Mr. Market—volatile stock price fluctuations—as your friend rather than your enemy. View risk as the possibility of permanent loss of purchasing power, and uncertainty as the unpredictability regarding the degree of variability in the possible range of outcomes. 3. Remember the three most important words in investing: “margin of safety.” 4. Evaluate any news item or event only in terms of its impact on (a) future interest rates and (b) the intrinsic value of the business, which is the discounted value of the cash that can be taken out during its remaining life, adjusted for the uncertainty around receiving those cash flows. 5. Think in terms of opportunity costs when evaluating new ideas and keep a very high hurdle rate for incoming investments. Be unreasonable. When you look at a business and get a strong desire from within saying, “I wish I owned this business,” that is the kind of business in which you should be investing. A great investment idea doesn’t need hours to analyze. More often than not, it is love at first sight. 6. Think probabilistically rather than deterministically, because the future is never certain and it is really a set of branching probability streams. At the same time, avoid the risk of ruin, when making decisions, by focusing on consequences rather than just on raw probabilities in isolation. Some risks are just not worth taking, whatever the potential upside may be. 7. Never underestimate the power of incentives in any given situation. 8. When making decisions, involve both the left side of your brain (logic, analysis, and math) and the right side (intuition, creativity, and emotions). 9. Engage in visual thinking, which helps us to better understand complex information, organize our thoughts, and improve our ability to think and communicate. 10. Invert, always invert. You can avoid a lot of pain by visualizing your life after you have lost a lot of money trading or speculating using derivatives or leverage. If the visuals unnerve you, don’t do anything that could get you remotely close to reaching such a situation. 11. Vicariously learn from others throughout life. Embrace everlasting humility to succeed in this endeavor. 12. Embrace the power of long-term compounding. All the great things in life come from compound interest.

that’s what life is. A series of moments. Nothing more. We must endeavor to enjoy every single one. Forget about the past and future. They have no place in the present.

As I’ve explained before, we’re not good men. Hopefully, karma understands that we’re not all bad and she’ll cut us some slack.

Experimental innovators like Rock, Brin and Page, Bezos, and Beethoven don’t analyze new ideas too much too soon, try to hit narrow targets on unknown horizons, or put their hopes into one big bet. Instead of trying to develop elaborate plans to predict the success of their endeavors, they do things to discover what they should do. They have all attained extraordinary success by making a series of little bets.

I was just trying to get along with your sister. She doesn’t seem to like me. Do you have any tips for getting into her good graces?” “Hah!” Reece laughed. “It’s a fruitless endeavor! She herself doesn’t have an ounce of grace to begin with!

he was after “perfection of character: to live your last day, every day, without frenzy or sloth or pretense.” It just happens that wonderful external accomplishments, like those achieved by Elizabeth and Marcus, can come out of internal endeavor. They are not the goal, they are the byproduct. Conquering the world is almost easy after we have fully conquered ourselves. Certainly fewer people have done the latter than the former.

To apply first principles thinking to the field of value investing, consider several fundamental truths. Understand and practice the following if you want to become a good investor: 1. Look at stocks as part ownership of a business. 2. Look at Mr. Market—volatile stock price fluctuations—as your friend rather than your enemy. View risk as the possibility of permanent loss of purchasing power, and uncertainty as the unpredictability regarding the degree of variability in the possible range of outcomes. 3. Remember the three most important words in investing: “margin of safety.” 4. Evaluate any news item or event only in terms of its impact on (a) future interest rates and (b) the intrinsic value of the business, which is the discounted value of the cash that can be taken out during its remaining life, adjusted for the uncertainty around receiving those cash flows. 5. Think in terms of opportunity costs when evaluating new ideas and keep a very high hurdle rate for incoming investments. Be unreasonable. When you look at a business and get a strong desire from within saying, “I wish I owned this business,” that is the kind of business in which you should be investing. A great investment idea doesn’t need hours to analyze. More often than not, it is love at first sight. 6. Think probabilistically rather than deterministically, because the future is never certain and it is really a set of branching probability streams. At the same time, avoid the risk of ruin, when making decisions, by focusing on consequences rather than just on raw probabilities in isolation. Some risks are just not worth taking, whatever the potential upside may be. 7. Never underestimate the power of incentives in any given situation. 8. When making decisions, involve both the left side of your brain (logic, analysis, and math) and the right side (intuition, creativity, and emotions). 9. Engage in visual thinking, which helps us to better understand complex information, organize our thoughts, and improve our ability to think and communicate. 10. Invert, always invert. You can avoid a lot of pain by visualizing your life after you have lost a lot of money trading or speculating using derivatives or leverage. If the visuals unnerve you, don’t do anything that could get you remotely close to reaching such a situation. 11. Vicariously learn from others throughout life. Embrace everlasting humility to succeed in this endeavor. 12. Embrace the power of long-term compounding. All the great things in life come from compound interest.

Stephen Mitchell remarks that one of the bitter paradoxes of love is that our desperate efforts to render it secure destroy the very passion on which it is premised; when we seek to minimize the risks of love and guarantee the safety of our relationship, we by definition under- mine “the preconditions of desire, which requires robust imagination to breathe and thrive.” What is more, we tend to try to reduce the treat of love by aspiring to possess the beloved other even when we know full well that the possibility of losing the other is an inherent component of eros. In the previous chapter, I analyzed the manner in which fantasies limit our existential options by making our lives seem more coherent and predictable than they actually are. Along similar lines, Mitchell suggests that our fantasies of having “ownership” over the other—as well as the related idea that we can take steps to protect the future of the relationship against the tug of the unanticipated—in the long run slay passion, for it is only insofar as the other is not possessed, that the other retains an independent identity and existential space, that it remains of interest to us. Our endeavor to secure what is, by its very nature, insecure therefore suffocates the very thing that we are attempting to preserve.

Magick also postulates a universal order—call it God, Nature, the Supreme Being, the Grand Architect of the Universe, the Tao, or just the-way-things-are. But the Magician knows that the pure Will of every man and every woman is already in perfect harmony with the divine Will; in fact they are one and the same. It is the Magician's Great Work to endeavor to remove the obstacles that hinder his or her perfect realization of that Will and then proceed to execute it.

This is why I invite you to gain clarity regarding what you want and ask your subconscious to support your endeavors.

This tome will endeavor to scrutinize, in quasi-inclusive breadth, the epistemology of ophthalmologically contrived appraisals of ocular systems and the subsequent and requisite exertions imperative for expugnation of injurious states,

One of my greatest cultural pet peeves is the belief that watching, playing, and talking about sports are more prestigious and valuable than taking an interest in beauty or fashion. I once worked at a beauty magazine where most of the staff was female but several of the higher-ups were men. It was hard not to notice how tirelessly these guys worked to assert their manliness by making sports references in all their company-wide presentations, only to immediately suggest that they were surely going over our silly female heads. Objectively, there is nothing more complicated or of greater consequence about discussing who won the World Series than there is about discussing who put on the most beautiful show at New York Fashion Week; it’s simply that the former is generally a more male-centric endeavor and thus perceived as more important.

Here are to be seen all the varied colors which Bierstadt and Church endeavor to represent in their mountain scenery. A journey across and around them on foot and upon horseback will well repay the tourist or artist. The air is pure and fragrant, and as exhorting as the purist wine; the climate entrancingly mild; the sky clear, and blue as the most beautiful sapphire, with here and there clouds of rarest loveliness, presenting to the eye the richest commingling of bright and varied colors; delightful odors are constantly being wafted by; while forests, filled with the mockingbird, the colibri, the hummingbird, and the thrush, constantly put forth a joyful chorus, and all combine to fill the soul with visions of delight and enhance the perfection and glory of the creation. Strong indeed must be the unbelief which can here contemplate nature in all her purity and glory, and unawed by the sublimity of this closely-connected testimony, question either the Divine origin or purpose of the beautiful firmament.

When I go to prayer,” confessed an eminent Christian, “I find my heart so loath to go to God, and when it is with Him, so loath to stay.” Then he pointed to the need for self-discipline. “When you feel most indisposed to pray, yield not to it,” he counseled, “but strive and endeavor to pray, even when you think you cannot.

You think my dancing with you would be a waste of my time? Have you never lived for the moment, Mrs. Wheaton?" Evelyn swallowed uncomfortably, then felt the color leave her cheeks. "No, I have not," she said, and turned to leave. She did not like the question. "You should," he called after her, "because that's what life is. A series of moments. Nothing more. We must endeavor to enjoy every single one. Forget about the past and future. They have no place in the present." But Evelyn did not turn back, nor did she respond, because in her opinion, life was much more than a series of moments- for all moments had consequences, and consequences could bring pain. And pain could not simply be "forgotten.

We can all find spiritual growth and fulfillment and ultimately experience less suffering in the endeavor to keep an open heart.

The materials we provide from 0 to 3 determine what finger grips children will use and what stories they will tell. The purpose is not to create “artsy” products but to develop the hand skills that are required for any endeavor, because movement occupies the same real estate in the brain as thinking. Because each material causes children to move the hand in different ways, materials powerfully stimulate thinking (Ratey, 2002). Diverse materials are equally important to awaken interest in different children. From birth each child is unique; each group and each individual has different interests. Having varied materials ensures that there is something for everyone.

...[T]he teaching of writing is fraught with difficulties. Teaching well, in my experience and that of my students, can be very time-consuming, demanding, frustrating, and, given institutional constraints, sometimes infuriating. It demands the recognition that, in Burns's words, 'The best laid plans of mice and men gang aft aglay.' At the same time, composition lies at the heart of education. When students make gains as writers, the gains are likely to affect other educational endeavors. And for teachers, the joy of seeing students create some new part of themselves, and do it well, washes the difficulties to insignificance and provides the impetus to try, like the Bruce's unrelenting spider, again, and again, and again.

habit Phil Ivey is one of those guys who can easily admit when he could have done better. Ivey is one of the world’s best poker players, a player almost universally admired by other professional poker players for his exceptional skill and confidence in his game. Starting in his early twenties, he built a reputation as a top cash-game player, a top tournament player, a top heads-up player, a top mixed-game player—a top player in every form and format of poker. In a profession where, as I’ve explained, most people are awash in self-serving bias, Phil Ivey is an exception. In 2004, my brother provided televised final-table commentary for a tournament in which Phil Ivey smoked a star-studded final table. After his win, the two of them went to a restaurant for dinner, during which Ivey deconstructed every potential playing error he thought he might have made on the way to victory, asking my brother’s opinion about each strategic decision. A more run-of-the-mill player might have spent the time talking about how great they played, relishing the victory. Not Ivey. For him, the opportunity to learn from his mistakes was much more important than treating that dinner as a self-satisfying celebration. He earned a half-million dollars and won a lengthy poker tournament over world-class competition, but all he wanted to do was discuss with a fellow pro where he might have made better decisions. I heard an identical story secondhand about Ivey at another otherwise celebratory dinner following one of his now ten World Series of Poker victories. Again, from what I understand, he spent the evening discussing in intricate detail with some other pros the points in hands where he could have made better decisions. Phil Ivey, clearly, has different habits than most poker players—and most people in any endeavor—in how he fields his outcomes.

At one point in this book, Clarke abruptly asked a rather existential question: “What is Daenerys?” One might ask the same of the show. What is Game of Thrones? There are many correct answers: an adaptation, a TV series, a fantasy story, a corporate enterprise, a snapshot of the entertainment world during seismic industry and cultural transitions. I saw the show as a seemingly impossible dream made real. Game of Thrones was the filmic equivalent of Roger Bannister breaking the four-minute mile—proof that with enough determination and sacrifice, a creative human endeavor can portray even the most expansive outer reaches of our storytelling imagination and, in doing so, captivate the world.

.. science and civilization stand shoulder to shoulder in a common endeavor to work for the betterment of mankind.

and just as the first Imagineers adopted techniques and practices from animation and movie-making to develop the craft of Imagineering, we can borrow (and steal) principles, practices, and processes from Imagineering and apply them in other creative endeavors.

It has been said that Italy offers the best of everything in life. Certainly, many Italians think so. Italians are serious about their endeavors, but most try to have fun whatever they do.

Freud writes, “The facts which have caused us to believe in the dominance of the pleasure principle in mental life also find expression in the hypothesis that the mental apparatus endeavors to keep the quantity of excitation present in it as low as possible or at least to keep it constant. This latter hypothesis is only another way of stating the pleasure principle; for if the work of the mental apparatus is directed towards keeping the quantity of excitation low, then anything that is calculated to increase that quantity is bound to be felt as adverse to the functioning of the apparatus, that is as unpleasurable. The pleasure principle follows from the principle of constancy: actually the latter principle was inferred from the facts which forced us to adopt the pleasure principle.

She was curious about fire in a way she had never been before. Why was it that life giving and destruction seemed to walk hand-in-hand?

Dear Charlotte, a man forgets fear exists while kissing you.

If it’s a formal interview, though, I usually feel obliged to explain that the implied notion that science and art are diametrically opposing poles of human endeavor is mistaken. Many people think that science is logical, rigid, and cold, while art is intuitive, flexible, and touchy-feely. In fact, both processes are simply two faces of the same coin. Intuition feeds logic and vice versa. Science without imagination is useless; art without structure is pointless. Both science and art ultimately rest on the same foundation: the ability to draw patterns out of chaos. It’s just that when you do science, you observe the chaos; when you do art, you get to define it.

[EDITOR’s COMMENT: Senator Seymour accepted NASA’s response without question and this helps illustrate what we are up against bureaucratically. Fortunately, commercial endeavors need not be bound by such defeatism and sheepish resignation.

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