Feeling Inferior Motivational Quotes

LAW 38 Think As You Like But Behave Like Others If you make a show of going against the times, flaunting your unconventional ideas and unorthodox ways, people will think that you only want attention and that you look down upon them. They will find a way to punish you for making them feel inferior. It is far safer to blend in and nurture the common touch. Share your originality only with tolerant friends and those who are sure to appreciate your uniqueness.

Society is competitive and some feel inferior and are jealous of others. This motivates them to believe and spread lies. They satisfy their malevolence to lift themselves. In the world I want to live in, any form of gossip should be illegal and people should talk only about arts and sciences.

It was one of the reasons I loved him: for that flattering light in which he saw me, for the person I was when I was with him, for what it was he allowed me to be. Now, of course, it would be easy for me to veer to the opposite extreme. I could say that the secret of Julian’s charm was that he latched onto young people who wanted to feel better than everybody else; that he had a strange gift for twisting feelings of inferiority into superiority and arrogance. I could also say that he did this not through altruistic motives but selfish ones, in order to fulfill some egotistic impulse of his own. And I could elaborate on this at some length and with, I believe, a fair degree of accuracy. But still that would not explain the fundamental magic of his personality

Spies come in many shapes. Some are motivated by ideology, politics or patriotism. A surprising number act out of avarice, for the financial rewards, can be alluring. Others find themselves drawn into espionage by sex, blackmail, arrogance, revenge, disappointment, or the peculiar oneupmanship and comradeship that secrecy confers. Some are principled and brave. Some are grasping and cowardly. Pavel Sudoplatov, one of Stalin's spymasters, had this advice for his officers seeking to recruit spies in western countries: 'search for people who are hurt by fate or nature - the ugly, those suffering from an inferiority complex, craving power and influence but defeated by unfavourable circumstances... in cooperation with us, all these find a particular compensation. The sense of belonging to an influential and powerful origination will give them a feeling of superiority over the handsome and prosperous people around them.'... Espionage attracts more than its share of the damaged, the lonely and the plain weird. But all spies crave undetected influence, that secret compensation: the ruthless exercise of private power. A degree of intellectual snobbery is common to most, the secret sense of knowing important things unknown to the person standing next to you at the bus stop. In part, spying is an act of the imagination.

Now of course, it would be easy for me to veer to the opposite extreme. I could say the secret of Julian's charm was that he latched on to young people who wanted to feel better than everybody else; that he had a strange gift for twisting feelings of inferiority into superiority and arrogance. I could also say that he did this not through altruistic motives but selfish ones, in order to fulfill some egotistic impulse of his own. And I could elaborate on this at some length and with, I believe, a fair degree of accuracy. But still that would explain the fundamental magic of his personality or why-even in the light of subsequent events-I still have an overwhelming wish to see him the way that I first saw him: as a wise old man who appeared to me out of nowhere on a desolate strip of road, with a bewitching offer to make all my dreams come true. But even in fairy tales, these kindly old gentlemen with their fascinating offers are not always what they seem to be. That should not be a particularly difficult truth for me to accept at this point but for some reason it is. More than anything I wish I could say that Julian's face crumbled when he heard what we had done. I wish I could say that he put his head on the table and wept, wept for Bunny, wept for us, wept for the wrong turns and the life wasted: wept for himself, for being so blind for having over and over again refused to see. And the thing is, I had a strong temptation to say he had done these things anyway, though it wasn't at all the truth.

There is no question that the Deep South seceded and fought the civil war to defend slavery. And its leaders made no secret of this motive. Slavery they argued Ad nauseam was the foundation for a virtuous biblically sanctioned social system superior to that of the free states. When 19th century deep southerners spoke of defending their “traditions”, “heritage”, and way of life they proudly identified the enslavement of others as the center piece of all three. Indeed, many of their leaders even argued that all lower class people should be enslaved regardless of race for their own good. In response to Yankee and midland abolitionist the Deep South’s leaders developed an elaborate defense for human bondage. James Henry Hammond, former governor of South Carolina, published a seminal book arguing that enslaved laborers where happier, fitter and better looked after than their free counter parts in Brittan and the North, who were ruthlessly exploited by industrial capitalists. Free societies were therefore unstable as there was always a danger that the exploited would rise up creating a fearful crisis in republican institutions. Salves by contrast were kept in their place by violent means and denied the right to vote, resist or testify, ensuring the foundation of every well designed and durable republic. Enslavement of the white working class would be in his words a most glorious act of emancipation. Jefferson’s notion all men are created equal, he wrote, was ridiculously absurd. In the deep southern tradition, Hammond’s republic was modeled on those of ancient Greece and Rome. Featuring rights and democracy for the elite, slavery and submission for inferiors. It was sanctioned by the Christian god whose son never denounced the practice in his documented teachings. It was a perfect aristocratic republic, one that should be a model for the world. George Fitzhugh endorsed and expanded upon Hammond’s argument to enslave all poor people. Aristocrats, he explained, were really the nations Magna Carta because they owned so much and had the affection which all men feel for what belongs to them. Which naturally lead them to protect and provide for wives, children and slaves. Fitzhugh, whose books were enormously popular declared he was quite as intent on abolishing free society as you northerners are on abolishing slavery.

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

2. Don't Listen to the Dream-Stealers. The very next thing that will happen, once you write your goals down and start to talk to people about them, is that you will meet those all-too-common cynics who will look at you and smirk. I call them the dream-stealers. Beware: they are more dangerous to mankind than you might ever imagine. In life, we will never be short of people who want to knock our confidence or mock our ambitions. There are lots of reasons why people might want to rain on your parade: perhaps they’re a little jealous that you want more out of life than they might hope for, or they’re worried your success will make them feel inferior. It might be that their motives come from a better place and they just want to spare you the failure, heartache and tears. Either way, the results are the same: you get dissuaded from achieving your dreams and from fulfilling your potential. The key is not to listen to them too hard. Hear them, if you must--out of respect--but then smile and push on. Remember, the key to your future success is going to be embracing the very same thing those dream-stealers are warning you about: the failure, the heartache and the tears. All those things will be key stepping stones on the road to success, and are actually good solid markers that you are doing something right.

I require external motivators, and for me this has resulted in a collection of accolades – qualifications, medals, letters after my name, and measurable achievements – visually and tangibly measurable. This can look ‘showy’ to others, and if you are regularly around a person like that, and your own self-esteem does not happen to be as robust as you would like or as robust as you believe it to be, then you can start to feel lesser or inferior.

When things fall apart after you have done your best, it does not mean you are a failure. Cherish your life, and let no one make you feel inferior. It only means things did not go according to plan, but you can still do better.

No one can make you feel inferior without your consent.

By forgiving another, I am trusting that God is a better justice-maker than I am. By forgiving, I release my own right to get even and leave all issues of fairness for God to work out. I leave in God’s hands the scales that must balance justice and mercy.”29 This is the great irony. It is the forgiving people who have the real authority and confidence. Unforgiveness offers only a pseudo feeling of power. We say, “I hold something over you because of what you did to me.” All the while, that person, alive or dead, holds the power because we are the ones who are locked up! Life is sucked from you while you stare at the scales, judging whose sin is weightier than your own: “Whenever someone wrongs you, you caricature them in your heart, making huge their worst feature. Deep in every human soul is a deep desire to justify yourself. We’re afraid that we’re not okay, that we’re not desirable. That fear is behind how you caricature the person who wrongs you. You need to feel noble, you need to feel superior, you need to feel better.”30 Demeaning the personhood of another fictitiously elevates us, and judging another leaves us full of arrogance, entitlement, and unforgiveness. “Playing God” in judging someone’s motives only infuses us with an increasingly cancerous preoccupation with self that sends us plummeting into the abyss of perceived superiority or the fears of possible inferiority. We chain ourselves to the dock, watching the life of adventure sail on without us. It is self-imposed imprisonment. We think there is so much power in unforgiveness, when the reality is we live as the forlorn castaway, powerless and pitiful.

When you complain you actually weaken yourself. You generate feelings in yourself of inferiority and inadequacy. You feel angry and resentful. You feel negative and unsure. Your level of self-confidence and self-respect actually declines as you complain about anything to someone else. You hurt yourself by complaining much more than you hurt the target of the complaints, who you may not affect at all.

Your permission is needed for you to feel inferior to anyone, don't ever give your permission

Rejection is individuals opinions...,and its just a mere wish. always remember that nobody can make you feel inferior without your knowledge.#Beguided#

No one can make you feel inferior without your consent. 

One of Julian’s most attractive qualities is his inability to see anyone, or anything, in its true light … [he] was constantly in the process of reinventing the people and events around him, conferring kindness, or wisdom, or bravery, or charm, on actions which contained nothing of the sort. It was one of the reasons I loved him: for that flattering light in which he saw me, for the person I was when I was with him, for what it was he allowed me to be. Now, of course, it would be easy for me to veer to the opposite extreme. I could say that the secret of Julian’s charm was that he latched onto young people who wanted to feel better than everybody else; that he had a strange gift for twisting feelings of inferiority into superiority and arrogance. I could also say that he did this not through altruistic motives but selfish ones, in order to fulfill some egotistic impulse of his own. And I could elaborate on this at some length and with, I believe, a fair degree of accuracy. But still that would not explain the fundamental magic of his personality or why— even in the light of subsequent events—I still have an overwhelming wish to see him the way that I first saw him: as the wise old man who appeared to me out of nowhere on a desolate strip of road, with a bewitching offer to make all my dreams come true. But even in fairy tales, these kindly old gentlemen with their fascinating offers are not always what they seem to be.

As children our minds were remarkably flexible. We could learn at a rate that far surpasses our adult capacities. We can attribute much of the source of this power to our feelings of weakness and vulnerability. Sensing our inferiority in relation to those older than us, we felt highly motivated to learn. We were also genuinely curious and hungry for new information. We were open to the influence of parents, peers, and teachers.

Once we’ve “othered” someone, we may unconsciously define them as inhuman, inferior, even abhorrent. Why, the very existence of such anomalous creatures is a threat to our way of being! When we band together with our in-groups to complain about the “others,” our adrenaline and other “fight” hormones spike, giving us an intoxicating, artificial sense of purpose and belonging. The more violently we speak and act, the more righteous we feel. Again, this is different from the anger we feel when we experience injustice or oppression. Healthy anger motivates discernment. It focuses on specific problems. It works toward changing conditions, and when those conditions change, it subsides. Righteous error attacks for vague, ill-defined, or contradictory reasons, and doesn’t change with circumstances. It passes judgment, often without evidence. Healthy anger makes judgments, discerning what is fair and what isn’t. Here’s a chart to help you tell them apart.

Once we’ve “othered” someone, we may unconsciously define them as inhuman, inferior, even abhorrent. Why, the very existence of such anomalous creatures is a threat to our way of being! When we band together with our in-groups to complain about the “others,” our adrenaline and other “fight” hormones spike, giving us an intoxicating, artificial sense of purpose and belonging. The more violently we speak and act, the more righteous we feel. Again, this is different from the anger we feel when we experience injustice or oppression. Healthy anger motivates discernment. It focuses on specific problems. It works toward changing conditions, and when those conditions change, it subsides. Righteous error attacks for vague, ill-defined, or contradictory reasons, and doesn’t change with circumstances. It passes judgment, often without evidence. Healthy anger makes judgments, discerning what is fair and what isn’t.

Inadequate people have to try to feel worthy, and one way to feel worthy is to find someone else unworthy or inferior. If you can’t find many people less worthy than yourself on individual merits, then you have to find them inferior by race or creed.

Own your flaws, and don't let anyone else make you feel inferior. Recognize your awesomeness and set a powerful example for those around you!

A shame culture is one in which the source of moral sanctions and authority is perceived to reside in other people, in their ridicule, criticism, or contempt (so that one is shamed in other people's eyes). The feeling of shame actually occurs in oneself, of course, and can occur when one is alone, but it characteristically perceived as something that occurs before an audience, an external judge in whose eyes (and by comparison with whom) one appears weak, failed, foolish, incompetent, ridiculous, rejected, inferior, contemptible — in short, shameful. Thus, shame motivates concealment of those traits in oneself of which one is ashamed, since shame is only intensified by exposure to others. A guilt culture is one in which the source of moral sanctions and authority is oneself, one's own internalized conscience and the moral law one imposes on oneself, violation of which leaves one feeling guilty and sinful in one's own eyes. By contrast with shame, the feeling of guilt or sin is actually relieved by exposure, which is why guilt cultures institutionalize the practice of confession of sins. This is understandable, since the person who feels guilty perceives his sin (evil) as being "inside" himself, so to speak, so letting it "out" through confession can feel like draining a moral abscess, bringing a relief of painful pressure. But why would the perceived source of moral sanctions and disapproval affect either the likelihood or the direction of violent impulses? The answer, I believe, is that what the feeling of shame motivates most directly is the wish to eliminate the feeling of shame, since it is a very painful feeling; and since shame is seen as emanating from other people, that can be done most directly by eliminating other people. It is true that one could also eliminate the feeling of shame, at lower cost to oneself and others, by means of achievements of which one could feel proud, and which would elicit approval, admiration, respect and honors from others. But that is not always possible, and when it is not, eliminating others may be seen as the only alternative. What the feeling of guilt motivates, correspondingly, is the wish to eliminate the feeling of guilt, since it is a very painful feeling; and since the feeling of guilt emanates from the self, the only way to eliminate it may be by eliminating the self (as in suicide, or by provoking or passively submitting to martyrdom). Another way to understand why shame motivates anger and violence toward others, and why guilt directs those same feelings and behaviors toward the self, is to remember that in a shame ethic the worse evil is shame, the source of which is perceived as other people (the audience in whose "evil eyes" one is shamed). Therefore evil resides in other people, and to the degree that one feels shame, it is other people who deserve punishment. Punishing others alleviates feelings of shame because it replaces the image of oneself as a weak, passive, helpless, and therefore shameful victim of their punishment (i.e. their shaming) with the contrasting image of oneself as powerful, active, self-reliant, and therefore admirable, and unshameable. In a guilt ethic, by contrast, the worst evil is to be guilty or sinful, and guilt and sin (to the degree that one feels guilty and sinful) are perceived as residing within oneself. Thus, people who feel guilty see themselves as deserving punishment. And receiving punishment, whether from oneself or from others, relieves guilt by expiating it. Indeed, that is the purpose of punishment, both in the criminal law (in which punishment is the means by which the criminal "pays his debt" to society and thus discharges his guilt) and in the religious sacrament of penance (the self-punishment by which the sinner expiates his sins, that is, relieves his guilt-feelings). Thus, whereas punishment intensifies feelings of shame, it relieves feelings of guilt.

If you feel inferior all the time, this means that you regularly let people say and do to you whatever they feel like.