Exemplary Person Quotes

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow. Trees are sanctuaries. Whoever knows how to speak to them, whoever knows how to listen to them, can learn the truth. They do not preach learning and precepts, they preach, undeterred by particulars, the ancient law of life. A tree says: A kernel is hidden in me, a spark, a thought, I am life from eternal life. The attempt and the risk that the eternal mother took with me is unique, unique the form and veins of my skin, unique the smallest play of leaves in my branches and the smallest scar on my bark. I was made to form and reveal the eternal in my smallest special detail. A tree says: My strength is trust. I know nothing about my fathers, I know nothing about the thousand children that every year spring out of me. I live out the secret of my seed to the very end, and I care for nothing else. I trust that God is in me. I trust that my labor is holy. Out of this trust I live. When we are stricken and cannot bear our lives any longer, then a tree has something to say to us: Be still! Be still! Look at me! Life is not easy, life is not difficult. Those are childish thoughts. Let God speak within you, and your thoughts will grow silent. You are anxious because your path leads away from mother and home. But every step and every day lead you back again to the mother. Home is neither here nor there. Home is within you, or home is nowhere at all. A longing to wander tears my heart when I hear trees rustling in the wind at evening. If one listens to them silently for a long time, this longing reveals its kernel, its meaning. It is not so much a matter of escaping from one's suffering, though it may seem to be so. It is a longing for home, for a memory of the mother, for new metaphors for life. It leads home. Every path leads homeward, every step is birth, every step is death, every grave is mother. So the tree rustles in the evening, when we stand uneasy before our own childish thoughts: Trees have long thoughts, long-breathing and restful, just as they have longer lives than ours. They are wiser than we are, as long as we do not listen to them. But when we have learned how to listen to trees, then the brevity and the quickness and the childlike hastiness of our thoughts achieve an incomparable joy. Whoever has learned how to listen to trees no longer wants to be a tree. He wants to be nothing except what he is. That is home. That is happiness.

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow.

No person is so worthless that he/she cannot help someone else. And everyone needs help…sometime.

For the modern consciousness, the artist (replacing the saint) is the exemplary sufferer. And among artists, the writer, the man of words, is the person to whom we look to be able best to express his suffering.

High performers whom exhibit tremendous self-control tend to be burden by their own competence. Studies indicate that being extraordinary competent can place a person under an unusual amount of stress because it raises other people’s expectation of them. The more task that an exemplary employee produces with a ‘go-getting personality’ while maintaining high quality relationships with peers and clients, the more an organization tends to underestimates their actual effort and the more it expects of them. Other people do not comprehend how difficult it is for a high performer to complete multifaceted tasks. They also tend to underestimate how much effort an enterprising person exerts who maintains a positive and pleasant attitude while completing difficult assignments.

you govern effectively,” Confucius replied, “what need is there for killing? If you want to be truly adept (shan ), the people will also be adept. The excellence (de ) of the exemplary person (junzi ) is the wind, while that of the petty person is the grass. As the wind blows, the grass is sure to bend.

Wherever a great heart throbs and rages, wherever a liberating thought flares up, there Athena is present, summoned rather by heroic readiness than by humble supplication. From her own lips we hear that she is attracted by prowess, not by good will or devotion to her person. The men who can most surely rely upon her offer her no unusual reverence, and it is unthinkable that her assistance should ever be motivated by the exemplary obedience of her protégés.

The most essential requirement for leaders is neither age nor gender. It is neither certificates nor positions. It is the character that reveals trust and exemplary life.

Leaders decorate the world; character is their paint. They live exemplary life and make the world better than they found it.

Leadership crisis erupt when people who have not learnt how to obey instructions are given the privilege to give commands. Leaders are experienced servants.

Knowing the background and history of the person you are trying to connect with can be of great help.

Live an exemplary life as a leader. When you are gone, you will still lead from the grave because your influence, impacts and inspirations will become and information for the living.

I see before me a person who is sacrificial, honest, and courageous; a good friend and family member, not cynical, not egotistical, but empathetic and good-hearted, who feels responsibility, is attentive, and is capable of keeping secrets, who does not misuse their power, does not gossip, and can master their ambition, who is just, demands quality, an internationalist and not envious, who generally behaves in a friendly way and does not judge others easily, who is persistent, has initiative, conscious of duty, critical, self-critical and conscientious, who relates well to learning or ignorance, and who is capable of self-education (self-perfection), who has self-control, who is sincere and strives for freedom for themself and others, whose ethics are at a similarly high level, who is modest, able to love others, who has solidarity, tolerance and politeness, has a healthy competitiveness, is helpful, peaceful, and well-intentioned, who shows respect to those who merit it, etc. This kind of person is definitely an exemplary moral authority. Whoever has in themselves all of the qualities above to a high level is a moral genius, even if they never become a hero, and even if those around them never consider them to be one.

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured.

There are four distinct references to Jesus’ silence along this trail to His death. Let us probe them. The first occurs when He is standing before the Sanhedrin, as narrated in Mark 14:60. Conflicting testimony was given by false witnesses. Their charges did not add up, yet Jesus remained silent. Contradiction itself ought to be self-indicting. When it is not, either truth or truthfulness has died. The second silence occurred when, in the presence of Pilate, the high priests repeated their charges of treason, and Jesus remained silent. He knew that they were determined to crucify Him. It is difficult to bring a defense against religion without truth, especially when it is galvanized by a crowd. Any words of self-defense on Jesus’ part would have been pointless. I believe that Jesus’ demeanor here is profoundly exemplary. It was the silence of truth in the midst of the noise of prejudice and hate. I have personally experienced situations like this and have witnessed others in a similar position. The one who stands silently in the face of mocking and hate-filled people exposes the scandalous capacity of hatred and, in his silence, speaks volumes of God’s character. The

Is there a person in this world who is full of good virtues and is at the same time powerful, grateful, truthful, determined and also compassionate? Is there a person who displays exemplary conduct, ardently wishes and works for the good of all, is wise, competent beyond doubt and good-looking? Is there a person who is self-satisfied, who has control over his anger, whose beauty casts a spell over everyone, who is free from envy and whose courage never fails him?

There are certain men who are sacrosanct in history; you touch on the truth of them at your peril. These are such men as Socrates and Plato, Pericles and Alexander, Caesar and Augustus, Marcus Aurelius and Trajan, Martel and Charlemagne, Edward the Confessor and William of Falaise, St. Louis and Richard and Tancred, Erasmus and Bacon, Galileo and Newton, Voltaire and Rousseau, Harvey and Darwin, Nelson and Wellington. In America, Penn and Franklin, Jefferson and Jackson and Lee. There are men better than these who are not sacrosanct, who may be challenged freely. But these men may not be. Albert Pike has been elevated to this sacrosanct company, though of course to a minor rank. To challenge his rank is to be overwhelmed by a torrent of abuse, and we challenge him completely. Looks are important to these elevated. Albert Pike looked like Michelangelo's Moses in contrived frontier costume. Who could distrust that big man with the great beard and flowing hair and godly glance? If you dislike the man and the type, then he was pompous, empty, provincial and temporal, dishonest, and murderous. But if you like the man and the type, then he was impressive, untrammeled, a man of the right place and moment, flexible or sophisticated, and firm. These are the two sides of the same handful of coins. He stole (diverted) Indian funds and used them to bribe doubtful Indian leaders. He ordered massacres of women and children (exemplary punitive operations). He lied like a trooper (he was a trooper). He effected assassinations (removal of semi-military obstructions). He forged names to treaties (astute frontier politics). He was part of a weird plot by men of both the North and South to extinguish the Indians whoever should win the war (devotion to the ideal of national growth ) . He personally arranged twelve separate civil wars among the Indians (the removal of the unfit) . After all, those were war years; and he did look like Moses, and perhaps he sounded like him.

-the bank recently introduced a new system that automated many tasks in my role as a risk analyst and therefore my position has been eliminated; I’m an exemplary employee and this is in no way a reflection of my performance; the company will provide me with ample support during the “transition.” I might be the only person in the history of mankind to eat an entire banana while losing her job. The “transition” would begin immediately. As in, I wasn’t allowed to go back to my desk, to collect my things, or to say goodbye to my coworkers. I was to be walked down to the security desk like a criminal and handed my belongings in a box, then shown the curb.

Th-thurlow...?" His face,so very like her own, lit with pleasure. "Rycca,dear sister! I rejoice to find you well!" They hugged fiercely while Dragon looked on with as much contentment as he could have mustered had he personally arranged the reunion of the twins. "I don't understand," Rycca said when she could speak again.Her throat was very tight and tears gleamed in her eyes but she could not stop smiling. "Why are you here?" "I heard a wild rumor in Normandy, about you fleeing from the marriage arranged for you by the king himself," he said,with a chiding shake of his head. "Really,Rycca,what were you thinking? Dragon here an exemplary fellow.How could you have not wanted to marry him?" Over her brother's shoulder,Rycca sent the fine fellow in question a look that would have turned a lesser mann to ash. Dragon merely raised his eyebrows, the very image of wounded innocence. "It was a little more complicated than he may have explained to you." "Nonsense," Thurlow said with all the certainty of a very young man whose heart is nonetheless in the right place. "I love you dearly, sister,but we both know you can be a tad impulsive. Fortunately,I am assured Dragon will take excellent care of you." Rycca laughed then and reached out a hand to her husband,who took it with a grin.She she drew him to her,she said softly, "As I will care for him, brother.

Critics established the right to say whatever they pleased about the dead. It is an absolute power, and the corruption that comes with it, very often, is an atrophy of the moral imagination. They move onto the living because they can no longer feel the difference between the living and the dead. They extend over the living that license to say whatever they please, to ransack their psyche and reinvent them however they please. They stand in front of classes and present this performance as exemplary civilized activity—this utter insensitivity towards other living human beings. Students see the easy power and are enthralled, and begin to outdo their teachers. For a person to be corrupted in that way is to be genuinely corrupted.

And when you are foolish enough to identify yourself as a poet, your interlocutors will often ask: A PUBLISHED Poet? And when you tell them that you are, indeed, a published poet, they seem at least vaguely impressed. Why is that? Its not like they or anybody they know reads poetry journals. And yet there is something deeply right, I think, about this knee-jerk appeal to publicity. It's as if to say: Everybody can write a poem, but has your poetry, the distillation of your innermost being, been found authentic and intelligible by others? Can it circulate among persons, make of its readership, however small, a People in that sense? This accounts for the otherwise bafflingly persistent association of Poetry and fame - baffling since no poets are famous among the general population. To demand proof of fame is to demand proof that your songs made it back intact from the dream in the stable to the social world of the fire, that your song is at once utterly specific to you and exemplary for others.

In this case and at this moment the ability to “let go” is of decisive importance. But since everything passes, the moment may come when the relinquished ego must be reinstated in its functions. Letting go gives the unconscious the opportunity it has been waiting for. But since it consists of opposites—day and night, bright and dark, positive and negative—and is good and evil and therefore ambivalent, the moment will infallibly come when the individual, like the exemplary Job, must hold fast so as not to be thrown catastrophically off balance—when the wave rebounds. The holding fast can be achieved only by a conscious will, i.e., by the ego. That is the great and irreplaceable significance of the ego, but one which, as we see here, is nonetheless relative. Relative, too, is the gain won by integrating the unconscious. We add to ourselves a bright and a dark, and more light means more night.88 The urge of consciousness towards wider horizons, however, cannot be stopped; they must needs extend the scope of the personality, if they are not to shatter it.

perished.1 Andrea’s story, of parents whose last heroic act is to ensure their child’s survival, captures a moment of almost mythic courage. Without doubt such incidents of parental sacrifice for their progeny have been repeated countless times in human history and prehistory, and countless more in the larger course of evolution of our species.2 Seen from the perspective of evolutionary biologists, such parental self-sacrifice is in the service of “reproductive success” in passing on one’s genes to future generations. But from the perspective of a parent making a desperate decision in a moment of crisis, it is about nothing other than love. As an insight into the purpose and potency of emotions, this exemplary act of parental heroism testifies to the role of altruistic love—and every other emotion we feel—in human life.3 It suggests that our deepest feelings, our passions and longings, are essential guides, and that our species owes much of its existence to their power in human affairs. That power is extraordinary: Only a potent love—the urgency of saving a cherished child—could lead a parent to override the impulse for personal survival. Seen from the intellect, their self-sacrifice was arguably irrational; seen from the heart, it was the only choice to make. Sociobiologists point to the preeminence of heart over head at such crucial moments when they conjecture about why evolution has given emotion such a central role in the human psyche. Our emotions, they say, guide us in facing predicaments

A person is frequently the victim of his or her own insecurities and latent fears. I need to cease being fretful of a changing world and worried that I will not stack up to the exemplary example established by my forefathers for living life brilliantly. I must stop simply observing life and cease the willful act of disconnecting myself from the pulse of this great nation. I aspire to seek connection with other people, smoother myself in nature’s insurmountable beauty, and work to preserve high-minded ideas and the altruistic purposes this nation founded. Only by freeing myself from a life of self-absorption and by exhibiting profound appreciation for the surrounding world can I ascertain a decisive meaning in life. By recognizing my miniscule place in the world, I will come to terms with the purpose of existence, and only by understanding and accepting my purpose, will I know how to feel right about what I am. Only by understanding my place in history and my tiny role in the continuation of civilization will I come to appreciate all of humanity. I must put my shoulder to the wheel and stop ducking out of performing all exacting tasks.

Leadership has an impact on people's commitment, their desire to stay or leave, their willingness to put forth more discretionary effort, and their inclination to take personal initiative and responsibility. Bad leaders have a dampening effect on these things, and exemplary leaders have just the opposite effect. What sort of difference do you want to achieve through your leadership? The choice is yours.

Media City, Dubai, UAE – Kazema Portable Toilets, one of the leading suppliers of plastic portable toilets, GRP portable toilets and sinks, and other portable sanitation equipment today, this week excitedly announced they have been named a finalist for their entry into the “RSA Customer Focus of the Year Award’ at the Gulf Capital SME Awards 2017. With all portable products being made from high quality, durable materials that can withstand the demands of sanitation, Kazema Portable Toilets carries a wide variety of ancillary products and accessories designed to assist business owners in earning more. Now in its 6th year as a regarded small to mid-sized business recognition awards ceremony, the SME Awards proudly identify startups, innovative SMES with exemplary products and services, SMEs which invest in their employees’ environment and customer strategy, and also the visionary entrepreneurs at the helm. “We’ve created a portable solution that is compatible with any business looking to add depth, expansion, and productivity to their operation,” said Raj, Founder and Owner of Kazema Portable Toilets. “We provide our clients with professional support worldwide that enables them to supply clients locally with our product, as well as harness it for widespread exportation.” Recognized for their high-stock, ready-to-use durable product today, Kazema Portable Toilets is one of the front-runners for their SME awards category. Kazema beat out hundreds in the category to be regarded as a finalist for their entrepreneurial solution to a problem every person encounters daily. “We are passionate about our work here at Kazema Portable Toilets, and we are honored to be named a finalist in such a reputable competition,” said Raj. “We want to thank SME for the recognition, and look forward to winning our category.

You don't give up on what you need to be doing because you are lazy or stupid or destined to be fat, broke & lonely. You give up on what you need to be doing because you forget that you're worth it. This is why most people aren't leading exemplary lives. This is why fat, broke & lonely is less the exception than the rule. You have to believe in yourself so much that you're willing to do what's uncomfortable, time-consuming, inconvenient, and on occasion seemingly impossible. When you don't believe in yourself this much, pretend.

David and Neil were MBA students at the Wharton School when the cash-strapped David lost his eyeglasses and had to pay $700 for replacements. That got them thinking: Could there be a better way? Neil had previously worked for a nonprofit, VisionSpring, that trained poor women in the developing world to start businesses offering eye exams and selling glasses that were affordable to people making less than four dollars a day. He had helped expand the nonprofit’s presence to ten countries, supporting thousands of female entrepreneurs and boosting the organization’s staff from two to thirty. At the time, it hadn’t occurred to Neil that an idea birthed in the nonprofit sector could be transferred to the private sector. But later at Wharton, as he and David considered entering the eyeglass business, after being shocked by the high cost of replacing David’s glasses, they decided they were out to build more than a company—they were on a social mission as well. They asked a simple question: Why had no one ever sold eyeglasses online? Well, because some believed it was impossible. For one thing, the eyeglass industry operated under a near monopoly that controlled the sales pipeline and price points. That these high prices would be passed on to consumers went unquestioned, even if that meant some people would go without glasses altogether. For another, people didn’t really want to buy a product as carefully calibrated and individualized as glasses online. Besides, how could an online company even work? David and Neil would have to be able to offer stylish frames, a perfect fit, and various options for prescriptions. With a $2,500 seed investment from Wharton’s Venture Initiation Program, David and Neil launched their company in 2010 with a selection of styles, a low price of $95, and a hip marketing program. (They named the company Warby Parker after two characters in a Jack Kerouac novel.) Within a month, they’d sold out all their stock and had a 20,000-person waiting list. Within a year, they’d received serious funding. They kept perfecting their concept, offering an innovative home try-on program, a collection of boutique retail outlets, and an eye test app for distance vision. Today Warby Parker is valued at $1.75 billion, with 1,400 employees and 65 retail stores. It’s no surprise that Neil and David continued to use Warby Parker’s success to deliver eyeglasses to those in need. The company’s Buy a Pair, Give a Pair program is unique: instead of simply providing free eyeglasses, Warby Parker trains and equips entrepreneurs in developing countries to sell the glasses they’re given. To date, 4 million pairs of glasses have been distributed through Warby Parker’s program. This dual commitment to inexpensive eyewear for all, paired with a program to improve access to eyewear for the global poor, makes Warby Parker an exemplary assumption-busting social enterprise.

In all monasteries, there can be found examples of monks who have ordained for the two reasons that the average Korean presumes most common: failure in love or laziness. Any organization as large as the Buddhist church will be certain to attract its share of seeming undesirables. But one point that monks often made to me is that regardless of the initial motivation that prompts a man to assume a religious vocation, continued involvement in the monastic life may remold that motivation into an entirely exemplary one. Indeed, there is no way of predicting from a monk's background his ultimate success in the religious life. I knew several monks from devoted Buddhist families who ordained out of strong personal faith but were unable to adjust to the difficult lifestyle of the monastery and ended up disrobing. Finally, as monks reiterate time and again, it is not why a man initially wants to become a monk that determines the quality of his vocation, but how well he leads the life once he has ordained.

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow.

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Your followers are interested in going where you have gone before. Take them where you have been and let them know what took you there. They’ll learn by your example.

Leaders show examples. They have something to offer and they’ll offer it by the process of how they got it. Anyone who has no examples to show may not lead better.

The serenity and the transcendence of self that you found are to me exemplary. You showed that it is not necessary to be unhappy, even while one is clear-eyed and undeluded about how terrible everything is. Somewhere you said that a writer — delicately you added: all persons — must think that whatever happens to him or her is a resource. (You were speaking of your blindness.)

Diane Louise Jordan Diane Louise Jordan is a British television presenter best known for her role in the long-running children’s program Blue Peter, which she hosted from 1990 until 1996. She is currently hosting BBC1’s religious show, Songs of Praise. Also noted for her charity work, Diane Louise Jordan is vice president of the National Children’s Home in England. When in late 1997 I was invited by the Right Honorable Gordon Brown, Chancellor of the Exchequer, to sit on the Diana, Princess of Wales Memorial Committee, I was clueless as to why I’d been chosen. I was in the middle of a filming assignment in the United States when the call came through. Sitting on the bed in my New York hotel room, still with the receiver in my hand after agreeing to the chancellor’s request, I kept asking myself, “Why me?” The rest of the committee seemed to me to be high fliers of great influence or closely related to her. I was neither. I didn’t fit. But, perhaps, that’s the point. A lot of us think we don’t fit, don’t believe we’re up to much. Yet the truth is we’re all part of something big, and we’re all capable of inspiring others to be the best that they can be. This is what Princess Diana believed. The Princess influenced and inspired many through her life, and now I had an opportunity to be part of something that ensured her influence would continue. It was out responsibility as the Memorial Committee to sift through more than ten thousand suggestions by the British public to find an appropriate memorial to the life and work of the Princess. It was unanimously felt that the memorial should have lasting impact and reflect the many facets of Diana, so we came up with four commemorative projects: the Diana Nurses, a commemorative 5 pound coin, projects in the Royal Parks, and the Diana, Princess of Wales Memorial Award, for young people between the ages of eleven and eighteen. The Diana Award, as it is now known, was set up to acknowledge and support the achievements of young people throughout Britain. Each year the award is given to individuals or groups who have made an outstanding contribution to their community by improving the lives of others, especially the more vulnerable, or by enhancing the communities in which they live. The Diana Award is also given to those who’ve shown exemplary progress in personal development, particularly if it involves overcoming adversity. I’ve been associated with the Diana Award since it was established in 1999. And now, as a trustee, I’m extremely honored to be further involved, as I believe that the award holders are a living part of the late Princess’s legacy. They represent the kind of brave, caring, idealistic values Diana admired and championed. Like the late Princess, this award simply shines a light on what is already there, already being achieved. It’s as if Diana herself is telling the recipients how fantastic they are. The Princess said her job was to love people, and through this award she is still doing that. Recently, I was at an award holders ceremony. I was overwhelmed to be in an environment surrounded by beautiful young people committed to wanting the best. Like Princess Diana, they all demonstrate, in their individual ways, that when we strive to do our best, whether by overcoming personal adversity or contributing to the well-being of others, it changes us for the better. We see a glimpse of how we could all be if, like Diana, we have the courage to expose our hearts.

Writing is an exemplary means to make contact with the whole of the self. What ultimately makes up the self is a collation of personal knowledge derived from physical, mental, and emotional experiences. The only way to divine the self is to understand what comprises its constituent components. The self is what we do, think, and act. Writing is not merely a documenter of the actions of the self. Writing, similar to other artistic activities, is one of the fundamental activities that a self can perform.

Leaders don't have to change history, but they do have to change "business as usual." To them, the status quo is unacceptable. Leaders challenge the process. They search for opportunities, and they experiment and take risks. Exemplary leaders also know that they have to be willing to make some personal sacrifices in service of a higher purpose.

And Weezer’s staying power on the rock scene is a testament to their superior virtuosity and exemplary songwriting abilities. In the aftermath of the group’s debut album, Rivers Cuomo turned inwards and penned what would become the divisive Pinkerton, a caustic, grungy album whose naked declarations of personal angst made it a favorite of over-programmed high school students and helped inspire the Emo boom that would crest in the early 2000s.

Church leaders, especially those who serve as the “main minister” or “pastor,” have difficult jobs. In many contexts they are expected to wear the multiple hats of social coordinator, superb orator (several times a week), sensitive and insightful counselor, administrator, motivator, teacher, evangelist, mender of relationships, “marryer,” and “buryer”—all the while cultivating an exemplary personal, spiritual, and family life. The pressure to spend hours in study, hours in the community, hours in visiting prospects, hours in counseling, hours in training the staff, and hours in prayer all add up to unrealistic expectations on the part of the church. The effect can be overwhelming.

In capitalist societies the educational system, whether lay or clerical, the structure of moral reflexes handed down from father to son, the exemplary honesty of workers who are given a medal after fifty years of good and loyal service, and the affection which springs from harmonious relations and good behavior—all these aesthetic expressions of respect for the established order serve to create around the exploited person an atmosphere of submission and of inhibition which lightens the task of policing considerably

For Hadrian, important journeys were made as the principal representative of Rome and Rome’s power. They ensured a permanent place for himself within the landscape of the empire and within history. But from the incessant nature of his travelling it can be assumed that his was probably also a personal search for an exemplary, inspiring past, a hope of revelation and a prospect of transformation. He collected things, particularly beautiful things; but he was also an almost compulsive collector of ideas and experiences. Any journey is a set within the greater journey from birth to the grave, and Hadrian was not the first to use travel as an illusion of evaded mortality.

Tonight, with the umite candle burning low, she turned to her favorite entry in the journal and read Patton’s familiar handwriting: Having returned scant hours ago from a singular adventure, I now find myself unable to suppress the urge to impart my thoughts. I have seldom considered whom I intend to read the covert information compiled in this record. Upon the occasions when I have paid heed to the matter, I have vaguely concluded that I was jotting these notations for myself. But I am now aware that these words will reach an audience, and that her name is Kendra Sorenson. Kendra, I find this realization both thrilling and foreboding. You face challenging times. Some of the knowledge I possess could aid you. Regrettably, much of that same knowledge could usher you into unspeakable danger. I keep staging vigorous internal debates in the attempt to discern what information will grant you an advantage over your enemies and what information might further imperil your situation. Much of what I know has the potential to cause more harm than good. Your enemies among the Society of the Evening Star will balk at nothing to obtain the five artifacts that together can open Zzyzx, the great demon prison. At the time I left you, to our knowledge, they had acquired only one artifact, while your able grandfather retained another. I have information about two of the artifacts that you lack, and could probably acquire more knowledge with some effort. And yet I hesitate to share. If you or others try to pursue or guard the artifacts, you might inadvertently lead our enemies to them. Or you could be harmed in the attempt to retrieve them. Conversely, if the Sphinx is in avid pursuit of the artifacts, I am inclined to believe that he will eventually succeed. Under certain circumstances, it would benefit our cause for you to have my knowledge in order to keep the artifacts out of his grasp. Therefore, Kendra, I have elected to rely on your judgment. I will not include the specifics in this journal, for who could resist such temptingly convenient access, regardless of that person’s integrity? But in the hidden chamber beyond the Hall of Dread I will disguise further details regarding the hiding places of two of the artifacts. Unearth that information only if you find it becomes absolutely necessary. Otherwise, do not even mention that such knowledge exists. Use discretion and patience and courage. My hope is that the information will lie dormant for your whole lifetime. If not, information about the location of the hidden chamber awaits elsewhere in this journal. Go to the chamber and use a mirror to find the message on the ceiling. Kendra, I wish I could be there to help you. Your loved ones are strong and capable. Put your trust where it belongs and make smart decisions. Keep that brother of yours in line. I am grateful to have such an exemplary niece. Drumming

There is nothing that our generation needs more than to hear the Word of God-and this at a time of biblical illiteracy rising at an astonishing rate. Moreover, it needs to hear Christian leaders personally submitting to Scripture, personally reading and teaching Scripture-not in veiled ways that merely assume some sort of heritage of Christian teaching while actually focusing on just about anything else, but in ways that are reverent, exemplary, comprehensive, insistent, persistent. Nothing, nothing at all, is more urgent.

A true national or state anthem should absolutely cop to our iniquities. If America is going to have any hope of one day being great, it will be by finally facing slavery, genocide, domestic terrorism, Japanese American internment camps, and the list of commensurate evils that runs right up to to today and into tomorrow. If a person bases their worldview on the lyrics of these old songs, it's not surprising that they could easily end up indoctrinated into the White Power army, even unwittingly. How can a song extol the so-called glories of this nation without mentioning the exemplary heroics of our civil rights activities and suffragists and abolitionists?

Instead of focusing, in the style of the “neural correlates of consciousness” (NCC) approach, on a single exemplary conscious experience—like the experience of “seeing the color red”—Tononi and Edelman asked what was characteristic about conscious experiences in general. They made a simple but profound observation: that conscious experiences—all conscious experiences—are both informative and integrated. From this starting point, they made claims about the neural basis of every conscious experience, not just of specific experiences of seeing red, or feeling jealous, or suffering a toothache. The idea of consciousness as simultaneously informative and integrated needs a little unpacking. Let’s start with information. What does it mean to say that conscious experiences are “informative”? Edelman and Tononi did not mean this in the sense that reading a newspaper can be informative, but in a sense that, though it might at first seem trivial, conceals a great deal of richness. Conscious experiences are informative because every conscious experience is different from every other conscious experience that you have ever had, ever will have, or ever could have. Looking past the desk in front of me through the window beyond, I have never before experienced precisely this configuration of coffee cups, computer monitors, and clouds—an experience that is even more distinctive when combined with all the other perceptions, emotions, and thoughts that are simultaneously present in the background of my inner universe. At any one time, we have precisely one conscious experience out of vastly many possible conscious experiences. Every conscious experience therefore delivers a massive reduction of uncertainty, since this experience is being had, and not that experience, or that experience, and so on. And reduction of uncertainty is—mathematically—what is meant by “information.” The informativeness of a particular conscious experience is not a function of how rich or detailed it is, or of how enlightening it is to the person having that experience. Listening to Nina Simone while eating strawberries on a roller coaster rules out just as many alternative experiences as does sitting with eyes closed in a silent room, experiencing close to nothing. Each experience reduces uncertainty with respect to the range of possible experiences by the same amount. In this view, the “what-it-is-like-ness” of any specific conscious experience is defined not so much by what it is, but by all the unrealized but possible things that it is not. An experience of pure redness is the way that it is, not because of any intrinsic property of “redness,” but because red is not blue, green, or any other color, or any smell, or a thought or a feeling of regret or indeed any other form of mental content whatsoever. Redness is redness because of all the things it isn’t, and the same goes for all other conscious experiences.

Adab carried a weight in the Islamic world similar to that of paideia in the Greco-Roman world. It represented a peak of human achievement, and insisted that this peak could be reached by the privileged few—through education and through following exacting codes of deportment modeled on the behavior of exemplary persons. In the words of my Berkeley colleague Barbara Metcalf, adab was based on “the concept of the well-constructed life.”2 The notion of the “well-constructed life” had come to hold a particular fascination for me when I dealt with the moralists of the Roman Empire and their elite readers. These moralists challenged members of the elites to put their lives in order by self-discipline and by recourse to trusted mentors. I wondered how a similar system of moral grooming worked in another major civilization, that of Islam.

It does something to you when you are running close to what you perceive as our limit (back then, I still topped at 40 percent) and there is someone else out there who makes the difficult look effortless. It was obvious that his preparedness was several levels above our own. Captain Connolly did not show up to simply get through the program and graduate so he could collect some wings for his uniform and belong to the unspoken fraternity of supposed badasses at Fort Campbell. He came to explore what he was made of and grow. That required a willingness to set a new standard wherever possible and make a statement, not necessarily to our dumb asses, but to himself. He was respectful to all the instructors and the school, but he was not there to be led... Most people love standards. It gives the brain something to focus on, which helps us reach a place of achievement. Organizational structure and atta' boys from our instructors or bosses keep us motivated to perform and to move up on that bell curve. Captain Connolly did not require external motivation. He trained to his own standard and used the existing structure for his own purposes. Air Assault School became his own personal octagon, where he could test himself on a level even the instructors hadn't imagined. For the next nine days, he put his head down and quietly went about the business of smashing every single standard at Air Assault School. He saw the bar that the instructors pointed to and the rest of us were trying to tap as a hurdle to leap over, and he did it time and again. He understood that his rank only meant something if he sought out a different certification: an invisible badge that says, "I am the example. Follow me, motherfuckers, and I will show you that there is more to this life than so-called authority and stripes or candy on a uniform. I'll show you what true ambition looks like beyond all the external structure in a place of limitless mental growth." He didn't say any of that. He didn't run his mouth at all. I can't recall him uttering word one in ten fucking days, but through his performance and extreme dedication, he dropped breadcrumbs for anybody who was awake and aware enough to follow him. He flashed his tool kit. He showed us what potent, silent, exemplary leadership looked like. He checked into every Gold Group run, which was led by the fastest instructor in that school, and volunteered to be the first to carry the flag. p237

It does something to you when you are running close to what you perceive as our limit (back then, I still topped at 40 percent) and there is someone else out there who makes the difficult look effortless. It was obvious that his preparedness was several levels above our own. Captain Connolly did not show up to simply get through the program and graduate so he could collect some wings for his uniform and belong to the unspoken fraternity of supposed badasses at Fort Campbell. He came to explore what he was made of and grow. That required a willingness to set a new standard wherever possible and make a statement, not necessarily to our dumb asses, but to himself. He was respectful to all the instructors and the school, but he was not there to be led... Most people love standards. It gives the brain something to focus on, which helps us reach a place of achievement. Organizational structure and atta' boys from our instructors or bosses keep us motivated to perform and to move up on that bell curve. Captain Connolly did not require external motivation. He trained to his own standard and used the existing structure for his own purposes. Air Assault School became his own personal octagon, where he could test himself on a level even the instructors hadn't imagined. For the next nine days, he put his head down and quietly went about the business of smashing every single standard at Air Assault School. He saw the bar that the instructors pointed to and the rest of us were trying to tap as a hurdle to leap over, and he did it time and again. He understood that his rank only meant something if he sought out a different certification: an invisible badge that says, "I am the example. Follow me, motherfuckers, and I will show you that there is more to this life than so-called authority and stripes or candy on a uniform. I'll show you what true ambition looks like beyond all the external structure in a place of limitless mental growth." He didn't say any of that. He didn't run his mouth at all. I can't recall him uttering word one in ten fucking days, but through his performance and extreme dedication, he dropped breadcrumbs for anybody who was awake and aware enough to follow him. He flashed his tool kit. He showed us what potent, silent, exemplary leadership looked like. He checked into every Gold Group run, which was led by the fastest instructor in that school, and volunteered to be the first to carry the flag... His conditioning was clearly off the charts, and I'm not talking about the physical aspect alone. Being a physical specimen is one thing, but it takes so much more energy to stay mentally prepared enough to arrive every day at a place like Air Assault School on a mission to dominate. The fact that he was able to do that told me it couldn't possibly have been a one-time thing. It had to be the result of countless lonely hours in the gym, on the trails, and in the books. Most of his work was hidden, but it is within that unseen work that self-leaders are made. I suspect the reason he was capable of exceeding any and all standards consistently was because he was dedicated at a level most people cannot fathom in order to stay ready for any and all opportunities. p237

Then I'm afraid I must endure your hate," said Gerald. "No; I have never been ashamed of my father: he was the dearest, kindest, most unselfish father that ever spoiled an unworthy son. But I have occasionally felt ashamed of that barrow, when it has exhibited and explained to a new acquaintance, and I have seen that the new acquaintance thought the whole thing – the mock mediaeval Abbey, the barrow and my dear simple-hearted dad one stupendous joke." "I should be more ashamed of Felicia, Countess of Heronville, than of that barrow, if I were you," exclaimed Daphne, flushed and indignant. "You little radical! Mistress Felicia was by no means an exemplary person, but she was was one of the loveliest women of Charles's court, where all the lovely women congregated by common consent, while all the ugly ones buried themselves in their husbands' country seats, and thought that some fiery comet must be swooping down upon the world because of wickedness in high places.

America is the undisputed world leader in many areas of evaluation, and most other countries look to us as exemplary on many different issues. However, we are not the healthiest people, even though we certainly should be, given our yearly per capita expenditure on health care—more, per person and absolutely, than in any other developed country.

In time, trees grow, branches develop, flowers blossom and fruits appear and then the tree dwindles and dies. Similarly, human beings are born, perform their different activities, reap the results and die. In the past, many great civilizations established prospering kingdoms and their accomplishments were vanquished in due course of time. However, many great saintly persons in the past exhibited wonderful godly character and their qualities and exemplary actions still inspire people today.

One feature of the usual script for plague: the disease invariably comes from somewhere else. The names for syphilis, when it began its epidemic sweep through Europe in the last decade of the fifteenth century, are an exemplary illustration of the need to make a dreaded disease foreign.1 It was the “French pox” to the English, morbus Germanicus to the Parisians, the Naples sickness to the Florentines, the Chinese disease to the Japanese. But what may seem like a joke about the inevitability of chauvinism reveals a more important truth: that there is a link between imagining disease and imagining foreignness. It lies perhaps in the very concept of wrong, which is archaically identical with the non-us, the alien. A polluting person is always wrong, as Mary Douglas has observed. The inverse is also true: a person judged to be wrong is regarded as, at least potentially, a source of pollution.

The spiritually mature person is a wise person. And a wise person has the savvy and skill necessary to lead an exemplary life and to address the issues of the day in a responsible, attractive way that brings honor to God.

A husband who lords it over his wife does not really care for her as he should, but instead cares most about his own agenda. This kind of husband might also look down on others and have difficulty believing that they are capable (by God’s grace) of doing what they need to do and becoming what they need to become. He may be tempted to see himself as the only one who must make everything happen, instead of giving others a chance and trusting God to work. He also is usually lacking in personal and relational skills and the ability to recognize his own sin and shortcomings.

We are also taught from Scripture that while some events in our lives may indeed be tragic, God is in absolute control (Romans 8:28). While this fact may be hard to reconcile in our own minds, God is the one who knows the end from the beginning. Therefore, only He knows how a circumstance can serve to: • Humble a person (Job 42:1-6) • Draw a person to Himself (John 6:44) • Show Himself to be a greater-than-anything God (Jeremiah 32:17; Genesis 50:20) • Reveal Himself to a believing sufferer as Refuge, Strength and Helper (Psalm 46:1; Isaiah 57:15; John 9:1-3).

Most women, holding on for dear life, do not dare abandon blind faith. From father’s house to husband’s house to a grave that still might not be her own, a woman acquiesces to male authority in order to gain some protection from male violence. She conforms, in order to be as safe as she can be. Sometimes it is a lethargic conformity, in which case male demands slowly close in on her, as if she were a character buried alive in an Edgar Allan Poe story. Sometimes it is a militant conformity. She will save herself by proving that she is loyal, obedient, useful, even fanatic in the service of the men around her. She is the happy hooker, the happy homemaker, the exemplary Christian, the pure academic, the perfect comrade, the terrorist par excellence. Whatever the values, she will embody them with a perfect fidelity. The males rarely keep their part of the bargain as she understands it: protection from male violence against her person.