Greek Motivational Quotes

The principles underlying propaganda are extremely simple. Find some common desire, some widespread unconscious fear or anxiety; think out some way to relate this wish or fear to the product you have to sell; then build a bridge of verbal or pictorial symbols over which your customer can pass from fact to compensatory dream, and from the dream to the illusion that your product, when purchased, will make the dream come true. They are selling hope. We no longer buy oranges, we buy vitality. We do not just buy an auto, we buy prestige. And so with all the rest. In toothpaste, for example, we buy not a mere cleanser and antiseptic, but release from the fear of being sexually repulsive. In vodka and whisky we are not buying a protoplasmic poison which in small doses, may depress the nervous system in a psychologically valuable way; we are buying friendliness and good fellowship, the warmth of Dingley Dell and the brilliance of the Mermaid Tavern. With our laxatives we buy the health of a Greek god. With the monthly best seller we acquire culture, the envy of our less literate neighbors and the respect of the sophisticated. In every case the motivation analyst has found some deep-seated wish or fear, whose energy can be used to move the customer to part with cash and so, indirectly, to turn the wheels of industry.

In this sense the Dionysian man resembles Hamlet: both have once looked truly into the essence of things, they have gained knowledge, and nausea inhibits action; for their action could not change anything in the eternal nature of things; they feel it to be ridiculous or humiliating that they should be asked to set right a world that is out of joint. Knowledge kills action; action requires the veils of illusion: that is the doctrine of Hamlet, not that cheap wisdom of Jack the Dreamer who reflects too much and, as it were, from an excess of possibilities does not get around to action. Not reflection, no--true knowledge, an insight into the horrible truth, outweighs any motive for action, both in Hamlet and in the Dionysian man. Now no comfort avails any more; longing transcends a world after death, even the gods; existence is negated along with its glittering reflection in the gods or in an immortal beyond. Conscious of the truth he has once seen, man now sees everywhere only the horror or absurdity of existence; now he understands what is symbolic in Ophelia's fate; now he understands the wisdom of the sylvan god, Silenus: he is nauseated. Here, when the danger to his will is greatest, art approaches as a saving sorceress, expert at healing. She alone knows how to turn these nauseous thoughts about the horror or absurdity of existence into notions with which one can live: these are the sublime as the artistic taming of the horrible, and the comic as the artistic discharge of the nausea of absurdity. The satyr chorus of the dithyramb is the saving deed of Greek art; faced with the intermediary world of these Dionysian companions, the feelings described here exhausted themselves.

Always choose to be smart There are two types of people in the world, the seekers of riches and the wise thinkers, those who believe that the important thing is money, and those who know that knowledge is the true treasure. I, for my part, choose the second option, Though I could have everything I want I prefer to be an intelligent person, and never live in a game of vain appearances. Knowledge can take you far far beyond what you imagine, It can open doors and opportunities for you. and make you see the world with different eyes. But in this eagerness to be "wise", There is a task that is a great challenge. It is facing the fear of the unknown, and see the horrors around every corner. It's easy to be brave when you're sure, away from dangers and imminent risks, but when death threatens you close, "wisdom" is not enough to protect you. Because, even if you are smart and cunning, death sometimes comes without mercy, lurking in the darkest shadows, and there is no way to escape. That is why the Greek philosophers, They told us about the moment I died, an idea we should still take, to understand that death is a reality. Wealth can't save you of the inevitable arrival of the end, and just as a hoarder loses his treasures, we also lose what we have gained. So, if we have to choose between two things, that is between being cunning or rich, Always choose the second option because while the money disappears, wisdom helps us face dangers. Do not fear death, my friend, but embrace your intelligence, learn all you can in this life, and maybe you can beat time and death for that simple reason always choose to be smart. Maybe death is inevitable But that doesn't mean you should be afraid because intelligence and knowledge They will help you face any situation and know what to do. No matter what fate has in store, wisdom will always be your best ally, to live a life full of satisfaction, and bravely face any situation. So don't settle for what you have and always look for ways to learn more, because in the end, true wealth It is not in material goods, but in knowledge. Always choose to be smart, Well, that will be the best investment. that will lead you on the right path, and it will make you a better version of yourself.

The motive that impels modern reason to know must be described as the desire to conquer and dominate. For the Greek philosophers and the Fathers of the church, knowing meant something different: it meant knowing in wonder. By knowing or perceiving one participates in the life of the other. Here knowing does not transform the counterpart into the property of the knower; the knower does not appropriate what he knows. On the contrary, he is transformed through sympathy, becoming a participant in what he perceives.

Remember, upon the conduct of each depends the fate of all." ― Alexander the Great

Introspection makes our conscious motives and strategies transparent to us, while we have no sure means of deciphering them in others. Yet we never genuinely know our true selves. We remain largely ignorant of the actual unconscious determinants of our behavior, and therefore we cannot accurately predict what our behavior will be in circumstances beyond the safety zone of our past experience. The Greek motto “Know thyself,” when applied to the minute details of our behavior, remains an inaccessible ideal. Our “self” is just a database that gets filled in through our social experiences, in the same format with which we attempt to understand other minds, and therefore it is just as likely to include glaring gaps, misunderstandings, and delusions.

Pleasure and pain moreover supply the motives of desire and of avoidance, and the springs of conduct generally. This being so, it clearly follows that actions are right and praiseworthy only as being a means to the attainment of a life of pleasure. But that which is not itself a means to anything else, but to which all else is a means, is what the Greeks term the telos, the highest, ultimate or final Good.

Schartz would never live in a world so open. His would always be occluded by the fact that his understanding and his ambition outstripped his talent. He'd never be as good as he wanted to be, not at baseball, not at football, not at reading Greek or taking the LSAT. And beyond all that he'd never be as _good_ as he wanted to be. He'd never found anything inside himself that was really good and pure, that wasn't double-edged, that couldn't just as easily become its opposite. He had tried and failed to find that thing and he would continue to try and fail, or else he would leave off trying and keep on failing. He had no art to call his own. He knew how to motivate people, manipulate people, move them around, this was his only skill. He was like a minor Greek god you've barely heard of, who sees through the glamour of the armor and down into the petty complexity of each soldier's soul. And in the end is powerless to bring about anything resembling his vision. The loftier, arbitrary gods intervene.

The God of St. Thomas and Dante is a God Who loves, the god of Aristotle is a god who does not refuse to be loved; the love that moves the heavens and the stars in Aristotle is the love of the heavens and the stars for god, but the love that moves them in St. Thomas and Dante is the love of God for the world; between these two motive causes there is all the difference between an efficient cause on the one hand, and a final cause on the other.

The crew rowed like demons as Orpheus played “Shake It Off” at double tempo to keep them motivated.

Anger at the loss of a fellow warrior – and revenge killing of the man responsible – motivates heroes throughout epic poetry.

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.

We now have a theory of effective collective action with decentralized authority. The theory is based on a conception of human nature as at once social, interdependent, justice-seeking, self-interested, and strategic. That conception is consistent with contemporary social science and with ancient Greek thought. The theory explains (through a mix of ideology, federalism, “altruistic” punishment, and existential threats) individual motivation to cooperate in the absence of a unitary sovereign as third-party enforcer. It provides (through information exchange) a mechanism that enables many individuals to accomplish common goals and to produce public goods without requiring orders from a master.

Epic art is founded on action, and the model of a society in which action could play out in greatest freedom was that of the heroic Greek period; so said Hegel, and he demonstrated it with The Iliad: even though Agamemnon was the prime king, other kings and princes chose freely to join him and, like Achilles, they were free to withdraw from the battle. Similarly the people joined with their princes of their own free will; there was no law that could force them; behavior was determined only by personal motives, the sense of honor, respect, humility before a more powerful figure, fascination with a hero's courage, and so on. The freedom to participate in the struggle and the freedom to desert it guaranteed every man his independence. In this way did action retain a personal quality and thus its poetic form. Against this archaic world, the cradle of the epic, Hegel contrasts the society of his own period: organized into the state, equipped with a constitution, laws, a justice system, an omnipotent administration, ministries, a police force, and so on. The society imposes its moral principles on the individual, whose behavior is thus determined by far more anonymous wishes coming from the outside than by his own personality. And it is in such a world that the novel was born.

Women are taught to sacrifice, to play nice, to live an altruistic life because a good girl is always rewarded in the end. This is not a virtue; it is propaganda. Submission gets you a ticket to future prosperity that will never manifest. By the time you realize the ticket to success and happiness you have been sold isn’t worth the paper it was printed on, it will be too late. Go on, spend a quarter of your life, even half of your life, in the service of others and you will realize you were hustled. You do not manifest your destiny by placing others first! A kingdom built on your back doesn’t become your kingdom, it becomes your folly. History does not remember the slaves of Egypt that built the pyramids, they remember the Pharaohs that wielded the power over those laborers. Yet here you are, content with being a worker bee, motivated by some sales pitch that inspires you to work harder for some master than you work for yourself, with this loose promise that one day you will share in his wealth. Altruism is your sin. Selfishness is your savior. Ruthless aggression and self-preservation are not evil. Why aren’t females taught these things? Instead of putting themselves first, women are told to be considerate and selfless. From birth, they have been beaten in the head with this notion of “Don’t be selfish!” Fuck that. Your mother may have told you to wait your turn like a good girl, but I’m saying cut in front of that other bitch. Club Success is about to hit capacity, and you don’t want to be the odd woman out. Where are the powerful women? Those who refuse to play by those rules and want more out of life than what a man allows her to have? I created a category for such women and labeled them Spartans. Much like the Greek warriors who fought against all odds, these women refuse to surrender and curtsy before the status quo. Being

The Sumerians considered themselves destined to “clothe and feed” such gods, because they viewed themselves as the servants, in a sense, of what we would call instinctive forces, “elicited” by the “environment.” Such forces can be reasonably regarded as the Sumerians regarded them—as deities inhabiting a “supracelestial place,” extant prior to the dawn of humanity. Erotic attraction, for example—a powerful god—has a developmental history that predates the emergence of humanity, is associated with relatively “innate” releasing “stimuli” (those that characterize erotic beauty), is of terrible power, and has an existence “transcending” that of any individual who is currently “possessed.” Pan, the Greek god of nature, produced/represented fear (produced “panic”); Ares or the Roman Mars, warlike fury and aggression. We no longer personify such “instincts,” except for the purposes of literary embellishment, so we don't think of them “existing” in a “place” (like heaven, for example). But the idea that such instincts inhabit a space—and that wars occur in that space—is a metaphor of exceeding power and explanatory utility. Transpersonal motive forces do wage war with one another over vast spans of time; are each forced to come to terms with their powerful “opponents” in the intrapsychic hierarchy. The battles between the different “ways of life” (or different philosophies) that eternally characterize human societies can usefully be visualized as combat undertaken by different standards of value (and, therefore, by different hierarchies of motivation). The “forces” involved in such wars do not die, as they are “immortal”: the human beings acting as “pawns of the gods” during such times are not so fortunate.

Personal change requires motivation, a plan, and determination to see a plan through to fruition. Although I elected to change the way that I live, this decision was not easy to implement. We frequently act against our better judgment. We sometimes know the correct thing to do, but still struggle doing so. The Ancient Greeks used the term akrasia to refer to a person knowing what course of action is correct and righteous, but electing do somethings else because of a lack of self-control.

One of the few memorable Federalist documents, to be put alongside the government reports of Hamilton, is Noah Webster’s dictionary of the American language, which he compiled during the first quarter of the nineteenth century. Webster’s work seems to represent a fallback position for moderate Federalists: If you cannot control the people, perhaps you can control their language, and thus how they think and speak. As one scholar states, “Webster’s main motivation for writing and publishing it was not to celebrate American life or to expand independence. Instead, he sought to counteract social disruption and reestablish the deferential world order that he believed was disintegrating.”106 Not only was

The ancient Greeks had an appropriate metaphor for this: the rider and the horse. The horse is our emotional nature continually impelling us to move. This horse has tremendous energy and power, but without a rider it cannot be guided; it is wild, subject to predators, and continually heading into trouble. The rider is our thinking self. Through training and practice, it holds the reins and guides the horse, transforming this powerful animal energy into something productive. The one without the other is useless. Without the rider, no directed movement or purpose. Without the horse, no energy, no power. In most people the horse dominates, and the rider is weak. In some people the rider is too strong, holds the reins too tightly, and is afraid to occasionally let the animal go into a gallop. The horse and rider must work together. This means we consider our actions beforehand; we bring as much thinking as possible to a situation before we make a decision. But once we decide what to do, we loosen the reins and enter action with boldness and a spirit of adventure. Instead of being slaves to this energy, we channel it. That is the essence of rationality. As an example of this ideal in action, try to maintain a perfect balance between skepticism (rider) and curiosity (horse). In this mode you are skeptical about your own enthusiasms and those of others. You do not accept at face value people’s explanations and their application of “evidence.” You look at the results of their actions, not what they say about their motivations. But if you take this too far, your mind will close itself off from wild ideas, from exciting speculations, from curiosity itself. You want to retain the elasticity of spirit you had as a child, interested in everything, while retaining the hard-nosed need to verify and scrutinize for yourself all ideas and beliefs. The two can coexist. It is a balance that all geniuses possess.

These georgoi in turn shaped the ideals, institutions, and culture that gave rise to the polis. Unlike any prior civilization, the culture of the Greek polis combined citizen militias with the rule of law. That involved having a broad middle class of independent small landowners that met in assemblies where the votes of these nonelite determined laws, and foreign and domestic policy. These smallholders gained in status as population growth in the ninth and eighth centuries forced an agricultural revolution. Labor-intensive farming of marginal lands came to replace the Dark Age pastoral economy. This required a growth in private landownership, which motivated georgoi to assume the risks involved in cultivating land that was unproductive using traditional farming techniques. These farmers created the ritual of hoplite warfare to decide disputes in a manner that did not contradict their agrarian agenda. The georgoi and their agrarian ideology became the driving force behind the hoplite revolution during the early seventh century.

They are the motivational factors for everything in your life-for any­ thing that you do or any living thing does: The first is survival, the second is social order, and the third is enter­tainment. Everything in life progresses in that order. Everything is moving in the same direction, but not at the same time. So basically sex has reached entertain­ment, war is close to it, technology is pretty much there. The new things are things that are just survival. Like, hopefully, space travel will at some point be an issue of survival, then it will be social, then entertainment. Look at civilization as a cult. I mean, that also follows the same pattern. Civilization starts as survival. You get together to survive better and you build up your social structure. Then eventually civilization exists purely for entertain­ment. Okay, well, not purely. And it doesn't have to be bad entertainment. The ancient Greeks are known for having had a very strong social order, and they also had a lot of entertainment. They're known for having had the best philosophers of their time. So what this builds up to is that in the end we're all here to have fun. We might as well sit down and relax, and enjoy the ride.

The story begins with the revelation Alicia murdered her husband. Why do you think the author made this admission at the very start?   2.  Alicia’s diary plays a key role in the book. What purpose do you think it serves? And does your perception of Alicia change the more you read?   3.  Alicia’s silence is related to the Greek myth of Alcestis. How do you feel about the story of the myth? Why do you think Alicia is silent?   4.  Theo’s motives to work with Alicia are complicated. Do you think he wanted to help her?   5.  Both Alicia and Theo had difficult childhoods. Early on, Theo says no one is born evil. That who we become depends on the environment into which we are born. By the end of the novel he appears to change his mind, saying that perhaps some of us are born evil, and, despite therapy, we remain that way. Which do you think is true?   6.  Weather plays a large role in the book, such as the heat wave during the summer. What purpose do you think the description of the weather serves in the novel?   7.  Do you think the world of a psychiatric unit was convincingly portrayed? How do you feel about Diomedes and the other psychiatrists?   8.  We never enter Kathy’s mind in the book. Do you have any sympathy for her?   9.  What do you think happens at the end of the book? The last line is ambiguous. 10.  It’s a psychological thriller with a twist. The author has said he was influenced by Agatha Christie. Did you feel this was simply a detective story or are there any other influences you can spot?

If one considers the characters in the plays of Shakespeare, in the poems of the Roman poet Ovid, in the Greek tragedies of Sophocles and Euripides, and even in the hieroglyphics of ancient Egypt, they can be recognized in our daily lives. Their actions were driven by the same motives as ours—ambition, love, pride, fear, anger, sympathy, and fun.

As I suggested in Chapter 3, it is possible that these discussions in the hall of Tyrannus took place between 11.00 a.m. and 4.00 p.m., in other words, during siesta time. It was said of Ephesus that ‘at 1.00 p.m. more people are sound asleep than at 1.00 a.m’.10 Only where there is such commitment to teach the word of God, and such hunger to receive it, will there be advance such as that in the province of Asia, where ‘all the Jews and Greeks who lived in the province of Asia heard the word of the Lord’.11

Teaching the Whole Plan of God Paul describes what he taught as being the ‘whole counsel (or plan) of God’, which can also be translated ‘the whole will of God’.12 We will come back later to this important concept. It summarizes what it is to teach apostolic doctrine, and many believers today have not heard it. They have a personal, often private, message of Christ dying for the guilt of their sins (marvellously true!) so that they can have eternal life, but this may or may not impact their day-to-day living and certainly does not radically change their whole outlook on life – what the Bible calls repentance. We have tended to define ‘repentance’ in quite a narrow way, as ‘turning away from past sins’, but the New Testament Greek word for it, metanoia, etymologically means a change of mindset which includes a change of heart towards God, leading to a change of worldview that gives us a radically new way of seeing everything. Turning away from past sin is only part of this broader understanding of metanoia.

Logotherapy focuses rather on the future, that is to say, on the meanings to be fulfilled by the patient in his future. (Logotherapy, indeed, is a meaning-centered psychotherapy.) At the same time, logotherapy defocuses all the vicious-circle formations and feedback mechanisms which play such a great role in the development of neuroses. Thus, the typical self-centeredness of the neurotic is broken up instead of being continually fostered and reinforced. To be sure, this kind of statement is an oversimplification; yet in logotherapy the patient is actually confronted with and reoriented toward the meaning of his life. And to make him aware of this meaning can contribute much to his ability to overcome his neurosis. Let me explain why I have employed the term “logotherapy” as the name for my theory. Logos is a Greek word which denotes “meaning.” Logotherapy, or, as it has been called by some authors, “The Third Viennese School of Psychotherapy,” focuses on the meaning of human existence as well as on man’s search for such a meaning. According to logotherapy, this striving to find a meaning in one’s life is the primary motivational force in man. That is why I speak of a will to meaning in contrast to the pleasure principle (or, as we could also term it, the will to pleasure) on which Freudian psychoanalysis is centered, as well as in contrast to the will to power on which Adlerian psychology, using the term “striving for superiority,” is focused.

The Greek word for ‘self-control’ comes from a root word meaning ‘to grip’. It calls for getting a grip on your spending so that you don’t go into debt for things you don’t need and can’t pay for. It calls for getting a grip on your temper and not saying things you’ll later regret: ‘Better … a man who controls his temper than one who takes a city’ (Proverbs 16:32 NIV 1984 Edition). It calls for getting a grip on your desires. If Joseph had failed to say no to the repeated advances of his boss’ wife, he’d never have seen his life’s dream fulfilled and sat on the throne of Egypt. Understand this: Satan has discerned your destiny and he’s out to stop you from reaching it. So pray for self-control, and practise it on a daily basis.

Ten shockingly arty events What arty types like to call a ‘creative tension’ exists in art and music, about working right at the limits of public taste. Plus, there’s money to be made there. Here’s ten examples reflecting both motivations. Painting: Manet’s Breakfast on the Lawn, featuring a group of sophisticated French aristocrats picnicking outside, shocked the art world back in 1862 because one of the young lady guests is stark naked! Painting: Balthus’s Guitar Lesson (1934), depicting a teacher fondling the private parts of a nude pupil, caused predictable uproar. The artist claimed this was part of his strategy to ‘make people more aware’. Music: Jump to 1969 when Jimi Hendrix performed his own interpretation of the American National Anthem at the hippy festival Woodstock, shocking the mainstream US. Film: In 1974 censors deemed Night Porter, a film about a love affair between an ex-Nazi SS commander and his beautiful young prisoner (featuring flashbacks to concentration camp romps and lots of sexy scenes in bed with Nazi apparel), out of bounds. Installation: In December 1993 the 50-metre-high obelisk in the Place Concorde in the centre of Paris was covered in a giant fluorescent red condom by a group called ActUp. Publishing: In 1989 Salman Rushdie’s novel Satanic Verses outraged Islamic authorities for its irreverent treatment of Islam. In 2005 cartoons making political points about Islam featuring the prophet Mohammed likewise resulted in riots in many Muslim cities around the world, with several people killed. Installation: In 1992 the soon-to-be extremely rich English artist Damien Hirst exhibited a 7-metre-long shark in a giant box of formaldehyde in a London art gallery – the first of a series of dead things in preservative. Sculpture: In 1999 Sotheby’s in London sold a urinoir or toilet-bowl-thing by Marcel Duchamp as art for more than a million pounds ($1,762,000) to a Greek collector. He must have lost his marbles! Painting: Also in 1999 The Holy Virgin Mary, a painting by Chris Ofili representing the Christian icon as a rather crude figure constructed out of elephant dung, caused a storm. Curiously, it was banned in Australia because (like Damien Hirst’s shark) the artist was being funded by people (the Saatchis) who stood to benefit financially from controversy. Sculpture: In 2008 Gunther von Hagens, also known as Dr Death, exhibited in several European cities a collection of skinned corpses mounted in grotesque postures that he insists should count as art.

Narcissus is trapped in a vicious narcissistic feedback loop. The name Narcissus comes from the Greek narc, which means numbness—a kind of stupor. It is the sting of addiction that Narcissus experiences. Healthy self-love would have motivated him to befriend every wounded and weary part of himself. Self-contempt motivated him to search in vain for what he thought he needed to live, only to die from a neglect of what he really needed.

Love For the principle of love, you are going to take a different approach as your goal for this exercise is to develop a greater love for yourself. Most people are able to express love for others; however, many people have difficulty experiencing love for themselves. Ultimately, we cannot truly love others without first learning to love ourselves; it is critical that you be able to acknowledge your own self-worth.

At the core, our motives are always self-serving, Kate. Altruism is a fog created by sly minds seeking to benefit from the energy and skill of others. Nothing more.” “You’re like a god from a Greek myth, Saiman. You have no empathy. You have no concept of the world beyond your ego. Wanting something gives you an automatic right to obtain it by whatever means necessary with no regard to the damage it may do. I would be careful if I were you. Friends and objects of deities’ desires dropped like flies. In the end the gods always ended up miserable and alone.

He argues that “man’s main concern is not to gain pleasure or to avoid pain but rather to see a meaning in his life.”2 Our fundamental drive, the motivational engine that powers human existence, is the pursuit of meaning. Frankl’s approach—called “logotherapy,” for “logos,” the Greek word for meaning—quickly became an influential movement in psychotherapy.

began by writing about creativity. Creativity took him into the study of play. And his exploration of play unlocked an insight about the human experience that would make him famous. In the midst of play, many people enjoyed what Csikszentmihalyi called “autotelic experiences”—from the Greek auto (self) and telos (goal or purpose). In an autotelic experience, the goal is self-fulfilling; the activity is its own reward.

Pletho, a neo-pagan, had an ulterior motive in pitting Plato against Aristotle. As an opponent of the proposed union between the Latins and the Greeks, he hoped to demolish the intellectual edifice of the Roman Catholic Church, which he quite rightly recognized had been raised, thanks to Aquinas and others, on Aristotelian foundations. Upending the traditional philosophical hierarchy, he depicted Aristotle as an atheist while stressing Plato’s piety. He pointed out that for Aristotle the Prime Mover—the primary cause of all motion in the universe—existed in only one celestial sphere, which undermined the Christian idea of a god who dwells in all things. He rebutted Aristotle’s attack on Forms by saying it was tantamount to denying the existence of eternal substances. Finally, Aristotle may have paid lip service to various divinities, but, Pletho claimed, he was ultimately an atheist. Plato, on the other hand, understood God as “the universal sovereign existing over all things … the originator of originators, the creator of creators.

Today, the ultra-endurance world—in which competitors push their bodies to the limits of what human physiology can withstand—continues to provide a window into both how and why we go on. In The Lure of Long Distances, Robin Harvie notes that the word athlete derives from a Greek word for “I struggle, I suffer.” Ultra-endurance athletes have a relationship to suffering that separates them from most recreational exercisers and that often resembles the wisdom of spiritual traditions. For many, the motivation is not just to complete fantastic feats, but to explore what it means, as one athlete I spoke with puts it, to “suffer well.” Their experiences paint a portrait of how humans maintain hope and momentum in the darkest moments. We endure by taking it one step at a time, by making space for suffering and joy to coexist, and with the help of others.

For Homer, glory was the only thing that was truly imperishable. Only the glorious live on after death, in the memories and stories of humanity. Glory is the only meaningful form of immortality. The abject creature that lives on in the underworld holds no appeal. In fact, Homer’s theology demands a dismal afterlife. That way, the heroes are fully motivated to achieve glory here and now. What else is there to aim for? The grim persistence of the soul after death is in every way unappealing. Do you want a mediocre life and an even more mediocre death?

Men are swayed more by fear than by reverence. Aristotle

Do the gods reckon up the good we do by accident, when they calculate the value of our days? My motives were selfish. Nearly always are. How much of the good I have done in my life has been done in just such a way? I fancy the gods must take this into their accounting. They have a liking for cunning. 'Traveller

Courage is the first of human qualities because it is the quality which guarantees the others. Aristotle

A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side. Aristotle

Moral excellence comes about as a result of habit. We become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts. Aristotle

In making a speech one must study three points: first, the means of producing persuasion; second, the language; third the proper arrangement of the various parts of the speech.

Rhetoric may be defined as the faculty of observing in any given case the available means of persuasion. This is not a function of any other art. Aristotle

Education is the best provision for old age.

All human actions have one or more of these seven causes: chance, nature, compulsions, habit, reason, passion, desire. Aristotle

The worst form of inequality is to try to make unequal things equal. Aristotle ***

You will never do anything in this world without courage. It is the greatest quality of the mind next to honor. Aristotle

The American experiment was based on the emergence in the second half of the eighteenth century of a fresh new possibility in human affairs: that the rule of reason could be sovereign. You could say that the age of print begat the Age of Reason which begat the age of democracy. The eighteenth century witnessed more and more ordinary citizens able to use knowledge as a source of power to mediate between wealth and privilege. The democratic logic inherent in these new trends was blunted and forestalled by the legacy structures of power in Europe. But the intrepid migrants who ventured across the Atlantic -- many of them motivated by a desire to escape the constraints of class and creed -- carried the potent seeds of the Enlightenment and planted them in the fertile soil of the New World. Our Founders understood this better than any others; they realized that a "well-informed citizenry" could govern itself and secure liberty for individuals by substituting reason for brute force. They decisively rejected the three-thousand-year-old superstitious belief in the divine right of kings to rule absolutely and arbitrarily. They reawakened the ancient Greek and Roman traditions of debating the wisest courses of action by exchanging information and opinions in new ways. Whether it is called a public forum or a public sphere or a marketplace of ideas, the reality of open and free public discussion and debate was considered central to the operation of our democracy in America's earliest decades. Our first self-expression as a nation -- "We the People" -- made it clear where the ultimate source of authority lay. It was universally understood that the ultimate check and balance for American government was its accountability to the people. And the public forum was the place where the people held the government accountable. That is why it was so important the marketplace for ideas operated independent from and beyond the authority of government. The three most important characteristics of this marketplace of ideas were the following: 1. It was open to every individual, with no barriers to entry save the necessity of literacy. This access, it is crucial to add, applied not only to the receipt of information but also the ability to contribute information directly into the flow of ideas that was available to all. 2. The fate of ideas contributed by individuals depended, for the most part, on an emergent meritocracy of ideas. Those judged by the market to be good rose to the top, regardless of the wealth or class of the individual responsible for them. 3. The accepted rules of discourse presumed that the participants were all governed by an unspoken duty to search for general agreement. That is what a "conversation of democracy" is all about.

Definition: a pathocracy isfrom Greek pathos, “feeling, pain, suffering”; and kratos, “rule.” A totalitarian form of government in which absolute political power is held by a psychopathic elite, and their effect on the people is such that the entire society is ruled and motivated by purely pathological values. A pathocracy can take many forms and can insinuate itself covertly into any seemingly just system or ideology. As such it can masquerade under the guise of a democracy or theocracy as well as more openly oppressive regimes.

A large part of Sparta’s success was due to their observing fundamental principles that included honor, Know Thyself, nothing in excess, Keep the Measure, loyalty, love, perseverance, and selflessness.

The ancient Greeks had a different motivational structure. Thumos was the desire for recognition, the desire to have people recognize your existence, not only now but for all time. Thumos included the desire for eternal fame—to attract admiration and to be worthy of admiration in a way that was deeper than mere celebrity.

Studies show that enthusiastic people get better breaks. They’re promoted more often, have higher incomes, and live happier lives. That’s not a coincidence. The word enthusiasm comes from the Greek word entheos. Theos is a term for “God.” When you’re enthusiastic, you are full of God. When you get up in the morning excited about life, recognizing that each day is a gift, you are motivated to pursue your goals. You will have a favor and blessing that will cause you to succeed. The eight undeniable quality of a winner is that they stay passionate throughout their lives. Too many people have lost their enthusiasm. At one time they were excited about their futures and passionate about their dreams, but along the way they hit some setbacks. They didn’t get the promotions they wanted, maybe a relationship didn’t work out, or they had health issues. Something took the wind out of their sails. They’re just going through the motions of life; getting up, going to work, and coming home. God didn’t breathe His life into us so we would drag through the day. He didn’t create us in His image, crown us with His favor, and equip us with His power so that we would have no enthusiasm. You may have had some setbacks. The wind may have been taken out of your sails, but this is a new day. God is breathing new life into you. If you shake off the blahs and get your passion back, then the winds will start blowing once again--not against you, but for you. When you get in agreement with God, He will cause things to shift in your favor. On January 15, 2009, Capt. Chelsey “Sully” Sullenberger successfully landed a jet airplane in the Hudson River after the plane’s engines were disabled by multiple bird strikes. Despite the dangers of a massive passenger plane landing in icy waters, all 155 passengers and crew members survived. It’s known as the “Miracle on the Hudson.” Just after the successful emergency landing and rescue, a reporter asked a middle-aged male passenger what he thought about surviving that frightening event. Although he was shaken up, cold and wet, the passenger had a glow on his face, and excitement in his voice when he replied: “I was alive before, but now I’m really alive.” After facing a life-and-death situation, the survivor found that his perspective had changed. He recognized each moment as a gift and decided that instead of just living, he would start really living.

no room for supernatural rewards and punishments. On this issue, an entire world separated Greek paideia from the fear of Hell that was supposed to motivate both the good Muslim and the good Christian. In the blunt words of John Chrysostom, deportment alone was not enough. There was only so much that the grooming of paideia could do: “How shall we tie down this wild beast [adolescent sexual urges]? How shall we place a bridle upon it? I know none, save only the restraint of hell-fire.”6

Mathematics is the science of the infinite. The great achievement of the Greeks was to have made the tension between the finite and the infinite fruitful for the knowledge of reality. The feeling of the calm and unquestioning acknowledgement of the infinite belongs to the Orient, but for the East it remained a mere abstract awareness that left the concrete manifold of existence lying indifferently to one side, unshaped and impervious. Coming out of the Orient, the religious feeling of the infinite, the apeiron, took possession of the Greek soul in the Dionysian-Orphic epoch that preceded the Persian Wars. Here the Persian Wars also mark the release of the Occident from the Orient. That tension and its overcoming became for the Greeks the driving motive of knowledge. But every synthesis, as soon as it was achieved, permitted the old antithesis to break out anew in deepened form. Thus, it determined the history of theoretical knowledge into our time. Indeed, today we are compelled everywhere in the foundations of mathematics to return directly to the Greeks.

Mathematics is the science of the infinite. The great achievement of the Greeks was to have made the tension between the finite and the infinite fruitful for the knowledge of reality. The feeling of the calm and unquestioning acknowledgement of the infinite belongs to the Orient, but for the East it remained a mere abstract awareness that left the concrete manifold of existence lying indifferently to one side, unshaped and impervious. Coming out of the Orient, the religious feeling of the infinite, the apeiron, took possession of the Greek soul in the DionysianOrphic epoch that preceded the Persian Wars. Here the Persian Wars also mark the release of the Occident from the Orient. That tension and its overcoming became for the Greeks the driving motive of knowledge. But every synthesis, as soon as it was achieved, permitted the old antithesis to break out anew in deepened form. Thus, it determined the history of theoretical knowledge into our time. Indeed, today we are compelled everywhere in the foundations of mathematics to return directly to the Greeks.

Essentially, he can be described by the Greek word sophron (though the word is not Homeric). This is untranslatable. It means, not necessarily that you have superior brains, but that you make maximum use of whatever brains you have got. Odysseus is the antithesis of Achilleus. Achilleus has a fine intelligence, but passion clouds it; Odysseus has strong passions, but his intelligence keeps them under control. Achilleus, Hektor, and Agamemnon, magnificent as they are, are flawed with uncertainty and can act on confused motives; Odysseus never. So those three are tragic heroes, but Odysseus, less magnificent but a complete man, is the hero of his own romantic comedy, the Return of Odysseus, or Odyssey.