Handling Failure Quotes

Rejection isn't failure. Failure is giving up. Everybody gets rejected. It's how you handle it that determines where you'll end up.

It is our failure to become our perceived ideal that ultimately defines us and makes us unique. It's not easy, but if you accept your misfortune and handle it right your perceived failure can become a catalyst for profound re-invention.

Disappointment will come when your effort does not give you the expected return. If things don’t go as planned or if you face failure. Failure is extremely difficult to handle, but those that do come out stronger. What did this failure teach me? is the question you will need to ask. You will feel miserable. You will want to quit, like I wanted to when nine publishers rejected my first book. Some IITians kill themselves over low grades – how silly is that? But that is how much failure can hurt you. But it’s life. If challenges could always be overcome, they would cease to be a challenge. And remember – if you are failing at something, that means you are at your limit or potential. And that’s where you want to be. Disappointment’ s cousin is Frustration, the second storm. Have you ever been frustrated? It happens when things are stuck. This is especially relevant in India. From traffic jams to getting that job you deserve, sometimes things take so long that you don’t know if you chose the right goal. After books, I set the goal of writing for Bollywood, as I thought they needed writers. I am called extremely lucky, but it took me five years to get close to a release. Frustration saps excitement, and turns your initial energy into something negative, making you a bitter person. How did I deal with it? A realistic assessment of the time involved – movies take a long time to make even though they are watched quickly, seeking a certain enjoyment in the process rather than the end result – at least I was learning how to write scripts, having a side plan – I had my third book to write and even something as simple as pleasurable distractions in your life – friends, food, travel can help you overcome it. Remember, nothing is to be taken seriously. Frustration is a sign somewhere, you took it too seriously.

Part of abandoning the all-or-nothing mentality is allowing yourself room for setbacks. We are bound to have lapses on the road to health and wellness, but it is critical that we learn how to handle small failures positively so that we can minimize their long-term destructive effects. One setback is one setback—it is not the end of the world, nor is it the end of your journey toward a better you.

I truly believed that the cost of success for us shouldn't be the cost of failure for a good friend.

Disagreements are unavoidable, but how you handle them can make all the difference.

I like Texas and Texans. In Texas, everything is bigger. When Texans win, they win big. And when they lose, it's spectacular. If you really want to learn the attitude of how to handle risk, losing and failure, go to San Antonio and visit the Alamo. The Alamo is a great story of brave people who chose to fight, knowing there was no hope of success against overwhelming odds. They chose to die instead of surrendering. It's an inspiring story worthy of study; nonetheless, it's still a tragic military defeat. They got their butts kicked. A failure if you will. They lost. So how do Texans handle failure? They still shout, "Remember the Alamo!" That's why I like Texans so much. They took a great failure and turned it into a tourist destination that makes them millions. Texans don't bury their failures. They get inspired by them. They take their failures and turn them into rallying cries. Failure inspires Texans to become winners. But that formula is not just the formula for Texans. It is formula for all winners.

Market research not only helps you in gaining competitive advantage, but also helps you in being prepared to handle any testing business times.

The best you can do is not be too strict and also, don’t be too lenient. Be like parents who adopt different ways to handle different situations so as to receive the right response from their kids.

How you handle rejection is very similar to how you’ll handle success. If you’re strong enough to handle rejection without taking it personally, without holding a grudge, and without losing your passion and drive, then you’ll be strong enough to reap the rewards. But if you’re too weak to handle failure and disappointment, then you’re too weak to handle success, which will only end up damaging your life and happiness.

Society invents a spurious convoluted logic tae absorb and change people whae's behaviour is outside its mainstream. Suppose that ah ken aw the pros and cons, know that ah'm gaunnae huv a short life, am ah sound mind, ectetera, ectetera, but still want tae use smack? They won't let ye dae it. They won't let ye dae it, because it's seen as a sign ay thir ain failure. The fact that ye jist simply choose tae reject whit they huv tae offer. Choose us. Choose life. Choose mortgage payments; choose washing machines; choose cars; choose sitting oan a couch watching mind-numbing and spirit-crushing game shows, stuffing fuckin junk food intae yir mooth. Choose rotting away, pishing and shiteing yersel in a home, a total fuckin embarrassment tae the selfish, fucked-up brats ye've produced. Choose life. Well, ah choose no tae choose life. If the cunts cannae handle that, it's thair fuckin problem. As Harry Launder sais, ah jist intend tae keep right on to the end of the road...

People’s beliefs about their abilities have a profound effect on those abilities. Ability is not a fixed property; there is a huge variability in how you perform. People who have a sense of self-efficacy bounce back from failures; they approach things in terms of how to handle them rather than worrying about what can go wrong.

The day before something is truly a breakthrough, it’s a crazy idea.” Trying out crazy ideas means bucking expert opinion and taking big risks. It means not being afraid to fail. Because you will fail. The road to bold is paved with failure, and this means having a strategy in place to handle risk and learn from mistakes is critical.

Life is defined mostly by how you handle failure.

If you're too weak to handle failure and disappointment, then you're too weak to handle success, which will only end up damaging your life and happiness.

In life you will face a lot of Circuses. You will pay for your failures. But, if you persevere, if you let those failures teach you and strengthen you, then you will be prepared to handle life’s toughest moments.

Dealing with failure is easy: Work hard to improve. Success is also easy to handle: You've solved the wrong problem. Work hard to improve.

The road to bold is paved with failure, and this means having a strategy in place to handle risk and learn from mistakes is critical.

If you accept your misfortune and handle it right, your perceived failure can become a catalyst to profound reinvention.

When people become addicted to alcohol, it’s seen as their failure. They didn’t pass the ‘moderate use of an addictive drug’ challenge. They failed at drinking! Society expects us to regularly use an addictive drug, without becoming addicted to it. Alcohol is the only drug where, the second you stop taking it, you’re seen as being too weak to handle it. It’s truly bizarre.

It comes down to 'fear' and 'faith'. 'Fear' of what stands in front of me. 'Faith' in believing that the resources I possess can handle what stands in front of me. If I stop at the former, I will change nothing. If I embrace the latter, I can change everything.

The only people capable of handling success are those who have learned to handle failures w/o taking their eyes off the prize.

Not many people are willing to give failure a second opportunity. They fail once and it is all over. The bitter pill of failure is often more than most people can handle. If you are willing to accept failure and learn from it, if you are willing to consider failure as a blessing in disguise and bounce back, you have got the essential of harnessing one of the most powerful success forces.

The true measure of a person’s character is how one handles one’s failures, not successes.

Damage control is part of life. It would be better to never make a mistake, but once it's made it's best to handle it with grace and humility. Sometimes that shows others more than our failures ever could.

A human being can choose what to do, what to become. We are all free. No one but you can decide what you make of your life. If you let other people decide how you live, that is, again, a choice. It would be a choice to be the kind of person other people expect you to be. Obviously if you make a choice to do something, you might not always succeed in doing it. And the reasons why you don't succeed may be completely outside your control. But you are responsible for wanting to do that thing, for trying to do it, and for how you respond to your failure to be able to do it. Freedom is hard to handle and many of us run away from it. One of the ways to hide is to pretend that you aren't really free at all. If Sartre is right, we can't make excuses: we are completely responsibile for what we do every day and how we feel about what we do. Right down to the emotions we have. If you're sad right now, that's your choice, according to Sartre. You don't have to be sad. If you are sad, you are responsible for it. That is frightening and some people would rather not face up to it because it is so painful. He talks about us being 'condemned to be free'. We're stuck with this freedom whether we like it or not.

I trained. I punished myself. I thought making myself suffer on a day-to-day basis would prepare me for climbing hard at high altitude. I slept on the floor. I carried ice in my bare hands. I beat them against the concrete just to see if I could handle it. I never missed an opportunity to train. I ran stairs until I vomited, then ran more. I ruined relationships to get used to the feeling of failure and sacrifice (it was much easier than holding on). I trained in the gym on an empty diet to learn how far I could push myself without food or water. I imitated and plagiarized the heroes who lived and died before me. I spoke only strong words and ignored weakness at every turn. I subdued my fears. I was opinionated and direct. I became a man either well loved or truly hated. I was ready for anything.

I have seen too many young writers give up because they couldn’t handle the repeated failures their profession threw at them. They had talent, but they lacked determination and resilience. Marina had all three, and that’s why I am certain she would have succeeded.

How we handle adversity determines the chances if we either fall or rise.

It is neither trials nor relationships nor successes nor failures that define a man, but the choices he makes while handling them.

Most of life is defined by how you handle failure.

Handling success well—breeds greater success; if not, rather than good, it brings out mess. Handling failure well—leads to bright future; if not, even you still there, no one’s sure.

Albert Bandura, a Stanford psychologist who has done much of the research on self-efficacy, sums it up well: “People’s beliefs about their abilities have a profound effect on those abilities. Ability is not a fixed property; there is a huge variability in how you perform. People who have a sense of self-efficacy bounce back from failures; they approach things in terms of how to handle them rather than worrying about what can go wrong.”24

Failure per se is not a disease but it can trigger anxiety, depression and even suicide. If failure can strike anyone, how can we handle it? Medical science has a well-defined mechanism in place for dealing with diseases – it identifies the symptoms and then prescribes a methodology for their management. Psychologists and Psychiatrists have management practices for dealing with anxiety and depression. But do we have a method for dealing with failure?

Why is it that because ye use hard drugs every cunt feels that they have a right tae dissect and analyse ye? Once ye accept that they huv that right, ye’ll join them in the search fir this holy grail, this thing that makes ye tick. Ye’ll then defer tae them, allowin yersel tae be conned intae believin any biscuit-ersed theory ay behaviour they choose tae attach tae ye. Then yir theirs, no yir ain; the dependency shifts from the drug to them. Society invents a spurious convoluted logic tae absorb and change people whae’s behaviour is outside its mainstream. Suppose that ah ken aw the pros and cons, know that ah’m gaunnae huv a short life, am ay sound mind etcetera, etcetera, but still want tae use smack? They won’t let ye dae it. They won’t let ye dae it, because it’s seen as a sign ay thir ain failure. The fact that ye jist simply choose tae reject whit they huv tae offer. Choose us. Choose life. Choose mortgage payments; choose washing machines; choose cars; choose sitting oan a couch watching mind-numbing and spirit-crushing game shows, stuffing fuckin junk food intae yir mooth. Choose rotting away, pishing and shiteing yersel in a home, a total fuckin embarrassment tae the selfish, fucked-up brats ye’ve produced. Choose life. Well, ah choose no tae choose life. If the cunts cannae handle that, it’s thair fuckin problem. As Harry Lauder sais, ah jist intend tae keep right on to the end of the road …

Author's Note: I wanted to read the book that would begin to answer some of my questions, because I felt I couldn't write it... I also doubted my ability to handle monsoon and slum conditions after years of lousy health. I made the decision to try in the course of an absurdly long night at home alone in Washington, D.C. Tripping over an unabridged dictionary, I found myself on the floor with a punctured lung and three broken ribs in a spreading pool of Diet Dr Pepper, unable to slither to a phone. In the hours that passed, I arrived at a certain clarity. Having proved myself ill-suited to safe cohabitation with an unabridged dictionary, I had little to lose by pursuing my interests in another quarter-- a place beyond my so-called expertise, where the risk of failure would be great but the interactions somewhat more meaningful.

In contradistinction to the underestimation in the field of rocket science and the aerospace industry, Parsons' accomplishments in the arcane sciences have been highly overrated and grossly exaggerated. As a magician he was essentially a failure. As a Thelemite he learned the hard way what was required. He loved Crowley's 'Law' but couldn't adhere to it—though he tried harder than most. He violated the rules, undertook unauthorized and unorthodox magical operations, and claimed the grade of Magister Templi without first completing all the grades below it. He couldn't handle working under authority—his ego was too big. His record of failure is valuable in that regard. He was a great promulgator of thelemic ideals in his essays, but as an idealist his elitism ruined his work. Indeed, some would say he was guilt of hubris, which the gods always punish.

The only thing that will make us remain glued to being the victim is our failure to handle the emotions that we go through and the pain that overcomes us.

And I can’t take it any more—the hope or the failure. I can only handle the certainty, no matter how grim it is.” Silas

You will pay for your failures. But, if you persevere, if you let those failures teach you and strengthen you, then you will be prepared to handle life’s toughest moments.

Those who handle feedback more fruitfully have an identity story with a different assumption at its core. These folks see themselves as ever evolving, ever growing. They have what is called a “growth” identity. How they are now is simply how they are now. It’s a pencil sketch of a moment in time, not a portrait in oil and gilded frame. Hard work matters; challenge and even failure are the best ways to learn and improve. Inside a growth identity, feedback is valuable information about where one stands now and what to work on next. It is welcome input rather than upsetting verdict.

With great hope in their hearts and wholehearted belief in their eyes during each new attempt, they keep on using the same approach over and over again, and always FAIL... Yet every time they expect that somehow a totally different result will magically occur! They are “stepping on to the same rake,” and each time they’re surprised and angry when the rake handle hits them on the forehead again. But they keep seeing the reasons for their failures as just another hurtful kick from life—not a result of their own actions, which cause these setbacks. They just keep on blaming the rakes!

The Greeks couldn't do this neat little mathematical trick. They didn't have the concept of a limit because they didn't believe in zero. The terms in the infinite series didn't have a limit or a destination; they seemed to get smaller and smaller without any particular end in sight. As a result, the Greeks couldn't handle the infinite. They pondered the concept of the void but rejected zero as a number, and they toyed with the concept of the infinite but refused to allow infinity-numbers that are infinitely small and infinitely large-anywhere near the realm of numbers. This is the biggest failure in Greek mathematics, and it is the only thing that kept them from discovering calculus.

These verses have sometimes been twisted to claim that all anxiety is merely a failure to trust God. And while sometimes that is why we are anxious, it is not the only reason. What Paul offers is not an alternative to therapy and medication nor a simple fix to the agony that often abides. Instead, he offers us a peace that can enable us to carry on. What gets me every time is that the peace of God goes beyond “all understanding.” I don’t know how I would handle life if this weren’t true.

I have missed it my little Chinese book. Forty-four. What is more important, fame or integrity. What is more valuable, money or happiness. What is more dangerous, success or failure. If you look to others for fulfillment, you will never be fulfilled. If your happiness depends on money, you will never be happy. Be content with what you have and take joy in the way things are. When you realize you have all you need, the World belongs to you. Thirty-six. If you want to shrink something, you must first expand it. If you want to get rid of something, you must first allow it to flourish. If you want to take something, you must allow it to be given. The soft will overcome the hard. The slow will beat the fast. Don’t tell people the way, just show them the results. Seventy-four. If you understand that all things change constantly, there is nothing you will hold on to, all things change. If you aren’t afraid of dying, there is nothing you can’t do. Trying to control the future is like trying to take the place of the Master Carpenter. When you handle the Master Carpenter’s tools, chances are that you’ll cut your hand. Thirty-three. Knowing other people is intelligence, knowing yourself is wisdom. Mastering other people is strength, mastering yourself is power. If you realize that what you have is enough, you are rich truly rich. Stay in the center and embrace peace, simplicity, patience and compassion. Embrace the possibility of death and you will endure. Embrace the possibility of life and you will endure. This little book feeds me. It feeds me food I didn’t know existed, feeds me food I wanted to taste, and have never tasted before, food that will nourish me and keep me full and keep me alive. I read it and it feeds me. It lets me see what my life is in simple terms, it simply is what it is, and I can deal with my life on those terms. It is not complicated unless I make it so. It is not difficult unless I allow it to be. A second is no more than a second, a minute no more than a minute, a day no more than a day. They pass. All things and all time will pass. Don’t force or fear, don’t control or lose control. Don’t fight and don’t stop fighting. Embrace and endure. If you embrace, you will endure.

As a girl, I would have liked to have my intelligence and intellectual labors regarded as an unmitigated good and as a source of pride, rather than something I had to handle delicately, lest I upset or offend. Success can contain implicit failure for straight women, who are supposed to succeed as women by making men feel godlike in their might. As Virginia Woolf reflected: "Women have served all these centuries as looking glasses possessing the magic and delicious power of reflecting the figure of man at twice its natural size." Which can come to seem something you're obliged to be and they're entitled to see.

When you try something new and don't succeed, it's important to view it as an opportunity to learn and develop your skills. Rather than giving up, take the time to reflect on what went wrong and how you can improve next time. With each failure, you'll become better equipped to handle challenges and overcome obstacles in the future.

Impossible situation? I don’t know about that. I just know about the situation which isn’t handled efficiently, a situation which was left alone just because someone else wasn’t able to handle it cannot be termed as Impossible. However, it can be termed as difficult, and believe me it’s always fun to get-up after a failure & fight till the situation surrenders in your favor.

This can be an important part of learning from failure. If you keep those feelings inside, you may not examine everything that happened and learn from it. Often, talking through challenges with someone else can shed new light on the situation, which is necessary for you to learn and move forward successfully. SEE THE OPPORTUNITY IN FAILURE Toddlers approach potential failure with curiosity.

Thousands of people who had been living in Paris and its countryside were barely able to hold on. Social life began to break down under the weight of the unremitting deep freeze, starvation, poor housing, and a political system that was ill equipped to handle the crisis. Beggars, always a part of the city’s life, filled public spaces in even greater numbers, giving evidence of social deterioration to all who traveled the city’s streets. The “people,” however, were not merely helpless supplicants. They were angry. The desperately poor, along with the faltering working and small middle classes, came out in great numbers to protest the government’s failures to deal effectively with the shortages, developing a political critique along the way that would escalate into a full-fledged revolution by midsummer.

People make failure worse than it needs to be because they worry what others will think, or they engage in negative self-talk, meaning they tell themselves bad things like they’re no good, not smart enough, or are unworthy. That kind of baloney makes you feel terrible. Instead, tell yourself things you would say to a friend in the same situation. “That was a great idea! I’m sure you’ll do better next time.

Be men to be proud of. Actions speak louder than words, boys. When you do wrong, and believe me, you will do more wrong than right some days, you own up to it. Completely. You can’t take back the stone once it’s thrown. The reality is, you can never really right the wrong once it’s done. It will live on forever in one’s memory. You can atone for it. You can work hard to assure you never make the same mistake twice. But there is a time for freedoms and a time for life responsibilities. Be the man to handle his responsibilities. Be the man to take responsibility for his shortcomings and failures. Take pride in being humble enough to admit when you are wrong and when you have failed....“People will think many things of you. Some true, some complete lies. Their opinions don’t matter. The half-truths, the lies, the many things people will think of you throughout this life should never hold weight. It is what you see in the mirror looking back at you that should tell you the character and the man in which you are. Look in the mirror, boys, and be men to be proud of.” Excerpt From: Camaron, Chelsea. “Merciless Ride: A Hellions Novel.” Whiskey Girls Publishing, 0101-01-01T00:00:00+00:00. iBooks. This material may be protected by copyright.

People want to share but they usually don’t.
People don’t talk to each other about real things because they’re afraid of how they’ll be judged. Or they think other people don’t have the capacity to carry the burden of what they have to say. They see the compulsion to put that burden out in the world as a show of weakness. But all that stuff is what makes us human; more than that, it’s what makes being human interesting and funny. How we got away from that, I don’t know. But fuck that: We’re built to deal with shit. We’re built to deal with death, disease, failure, struggle, heartbreak, problems. It’s what separates us from the animals and why we envy and love animals so much. We’re aware of it all and have to process it. The way we each handle being human is where all the good stories, jokes, art, wisdom, revelations, and bullshit come from.

You are a living epistle. The world around you is watching how you live, how you love, how you handle loved ones and treat strangers; how you reveal the Greater One in you in faith and failure. Your life is preaching to someone--young, old, black, white, rich or common. You are a walking scripture. Watch the unspoken words you convey. For the watchers, the readers; they are concluding. They are believing or doubting--based on you!

And I realize how faulty were my own perceptions, how clumsily I handled the situation, with what lack of wit and with what ineffectiveness did I deal with Nathan at a moment when supreme delicacy was called for… far from my mind was any idea that Nathan might be disturbed. I thought he was merely being a colossal prick. I regarded Nathan’s outburst as a shocking failure of character, a lapse of decency, rather than the product of some aberration of mind.

If you make a mistake, don’t spend precious time and energy trying to deny it or point the finger at someone else. Be a leader and own it, then spend your time and energy fixing the problem. As I’ve already noted, start-ups often fail because founders want to be seen as the smartest person in the room, which means not being wrong. Making a mistake is going to happen. None of us is perfect. But the difference between success and failure is how you handle that mistake

We’re setting our kids up for failure when we teach them that what they really need is more of us and less of themselves. A great parent finds ways to allow children to fail so that they can teach that child one of the most important lessons in life: “You can fail, but Mom and Dad will never stop loving you. We’ll show you how to stand back up on your feet and try again.” If you really want to teach a child how to succeed, you have to teach them how to plow through failure.15

The Portland school board's policy equated integration and racial assimilation. This policy, Rist explains, is a "means of socializing nonwhite students to act, speak, and believe very much like white students." It leaves dominant group values intact, does no damage to notions of white superiority, and helps to gain the support of those whites who view it as a means of helping "nonwhite peoples to become fully human by instilling in them `white' ways of thinking and feeling." In keeping with the assimilationist tone of the program, the principal assigned one or two black children to each classroom, and scheduled only a few special teacher-training sessions, which were poorly handled. The principal's desire was to treat the black students just like the whites. This approach was undermined by his failure to recognize and address fears and misconceptions of teachers about the black children's academic ability and behavior problems, the adequacy of their home backgrounds, and their moral turpitude.

Creators test ideas in low-risk experiments and quickly, creatively, and inexpensively gather insights to determine whether a product or idea will take off. By taking small risks, they avoid catastrophic mistakes. “Failure is something you know only in hindsight,” Handle cofounder and Menlo Ventures partner Shawn Carolan said. As an entrepreneur trying to solve e-mail overload with Handle, a software application, Carolan calls the twists and turns “pivots” that reveal failure only in retrospect. Creators try several approaches to find out what will work and what will not. •

Those who were gay were told they were ‘too close’ to the work, and, according to one former senior clinician, anyone who spoke out was ‘made to feel hysterical’ in some way. ‘The more anxious and worried you became, the more it was framed that you weren’t really someone who could handle it.’ It was ‘a brilliant way to divert it away from what we’re actually doing, which was changing children’s bodies’, they say. It is not credible to explain away the concerns of so many experienced clinicians either by accusations of transphobia or allegations that they are simply not up to the task at hand.

Naturalization, on the other hand, also proved to be a failure. The whole naturalization system of European countries fell apart when it was confronted with stateless people, and this for the same reasons that the right of asylum had been set aside. Essentially naturalization was an appendage to the nation-state's legislation that reckoned only with "nationals," people born in its territory and citizens by birth. Naturalization was needed in exceptional cases, for single individuals whom circumstances might have driven into a foreign territory. The whole process broke down when it became a question of handling mass applications for naturalization: even from the purely administrative point of view, no European civil service could possibly have dealt with the problem. Instead of naturalizing at least a small portion of the new arrivals, the countries began to cancel earlier naturalizations, partly because of general panic and partly because the arrival of great masses of newcomers actually changed the always precarious position of naturalized citizens of the same origin. Cancellation of naturalization or the introduction of new laws which obviously paved the way for mass denaturalization shattered what little confidence the refugees might have retained in the possibility of adjusting themselves to a new normal life; if assimilation to the new country once looked a little shabby or disloyal, it was now simply ridiculous. The difference between a naturalized citizen and a stateless resident was not great enough to justify taking any trouble, the former being frequently deprived of important civil rights and threatened at any moment with the fate of the latter. Naturalized persons were largely assimilated to the status of ordinary aliens, and since the naturalized had already lost their previous citizenship, these measures simply threatened another considerable group with statelessness.

After I left finance, I started attending some of the fashionable conferences attended by pre-rich and post-rich technology people and the new category of technology intellectuals. I was initially exhilarated to see them wearing no ties, as, living among tie-wearing abhorrent bankers, I had developed the illusion that anyone who doesn’t wear a tie was not an empty suit. But these conferences, while colorful and slick with computerized images and fancy animations, felt depressing. I knew I did not belong. It was not just their additive approach to the future (failure to subtract the fragile rather than add to destiny). It was not entirely their blindness by uncompromising neomania. It took a while for me to realize the reason: a profound lack of elegance. Technothinkers tend to have an “engineering mind”—to put it less politely, they have autistic tendencies. While they don’t usually wear ties, these types tend, of course, to exhibit all the textbook characteristics of nerdiness—mostly lack of charm, interest in objects instead of persons, causing them to neglect their looks. They love precision at the expense of applicability. And they typically share an absence of literary culture. This absence of literary culture is actually a marker of future blindness because it is usually accompanied by a denigration of history, a byproduct of unconditional neomania. Outside of the niche and isolated genre of science fiction, literature is about the past. We do not learn physics or biology from medieval textbooks, but we still read Homer, Plato, or the very modern Shakespeare. We cannot talk about sculpture without knowledge of the works of Phidias, Michelangelo, or the great Canova. These are in the past, not in the future. Just by setting foot into a museum, the aesthetically minded person is connecting with the elders. Whether overtly or not, he will tend to acquire and respect historical knowledge, even if it is to reject it. And the past—properly handled, as we will see in the next section—is a much better teacher about the properties of the future than the present. To understand the future, you do not need technoautistic jargon, obsession with “killer apps,” these sort of things. You just need the following: some respect for the past, some curiosity about the historical record, a hunger for the wisdom of the elders, and a grasp of the notion of “heuristics,” these often unwritten rules of thumb that are so determining of survival. In other words, you will be forced to give weight to things that have been around, things that have survived.

Stop Telling Yourself You’re Not Ready As we noted yesterday, we fear the unknown. For example, in our personal lives, we hesitate before saying hello to strangers. We immediately call a plumber before trying to fix plumbing problems on our own. We stick to the same grocery stores rather than visiting new stores. We gravitate toward the familiar. In our professional lives, we shy away from taking on unfamiliar projects. We cringe at the thought of creating new spreadsheets and reports for our bosses. We balk at branching out into new avenues of business. Instead, we remain in our comfort zones. There, after all, the risk of failure is minimal. One of the biggest reasons we do this is because we believe we’re unready to tackle new activities. We feel we lack the practical expertise to handle new projects with poise and effectiveness. We feel we lack the knowledge to know what we’re doing. In other words, we tell ourselves that we’re not 100% ready. This assumption stems from a basic and common fallacy: that we must be 100% prepared if we hope to perform a given task effectively. In reality, that’s untrue. The truth is, you’ll rarely be 100% ready for anything life throws at you. Individuals who have achieved success in their respective fields claim their success is a reflection of their persistence and grit, and an ability to adapt to their circumstances. It is not dictated by whether the individual has achieved mastery in any particular area.

Even the most talented executives are a blend of strengths and weaknesses, light and dark. One of the most difficult jobs in running a company is to keep people’s energies focused by giving them new challenges. As we looked for the next generation of leaders at Disney, only those who could handle highly varied responsibilities were going to be candidates. The company had become too interdependent to rely on highly specialized managers with narrow sets of skills. I was less drawn to people with perfect credentials for a given job than to those who had strong underlying qualities such as common sense, character, creativity, and passion. With those traits—and the right training and support—people tend to succeed at whatever jobs they’re given.

He studied, fretted, complained. He never should have taken the job; it was impossible. The next day he would be flying: he never should have taken the job; it was too simple to be worth his labors. Joy to despair, joy to despair, day to day, hour to hour. Sometimes Inigo would wake to find him weeping: “What is it, Father?” “It is that I cannot do it. I cannot make the sword. I cannot make my hands obey me. I would kill myself except what would you do then?” “Go to sleep, Father.” “No, I don’t need sleep. Failures don’t need sleep. Anyway, I slept yesterday.” “Please, Father, a little nap.” “All right; a few minutes; to keep you from nagging.” Some nights Inigo would awake to see him dancing. “What is it, Father?” “It is that I have found my mistakes, corrected my misjudgments.” “Then it will be done soon, Father?” “It will be done tomorrow and it will be a miracle.” “You are wonderful, Father.” “I’m more wonderful than wonderful, how dare you insult me.” But the next night, more tears. “What is it now, Father?” “The sword, the sword, I cannot make the sword.” “But last night, Father, you said you had found your mistakes.” “I was mistaken; tonight I found new ones, worse ones. I am the most wretched of creatures. Say you wouldn’t mind it if I killed myself so I could end this existence.” “But I would mind, Father. I love you and I would die if you stopped breathing.” “You don’t really love me; you’re only speaking pity.” “Who could pity the greatest sword maker in the history of the world?” “Thank you, Inigo.” “You’re welcome, Father.” “I love you back, Inigo.” “Sleep, Father.” “Yes. Sleep.” A whole year of that. A year of the handle being right, but the balance being wrong, of the balance being right, but the cutting edge too dull, of the cutting edge sharpened, but that threw the balance off again, of the balance returning, but now the point was fat, of the point regaining sharpness, only now the entire blade was too short and it all had to go, all had to be thrown out, all had to be done again. Again. Again. Domingo’s health began to leave him. He was fevered always now, but he forced his frail shell on, because this had to be the finest since Excalibur. Domingo was battling legend, and it was destroying him. Such a year.

The fall of France,’ wrote the American journalist Rosie Waldeck from Bucharest in 1940, ‘formed a climax to twenty years of failure of the promises of democracy to handle unemployment, inflation, deflations, labour unrest, party egoism and whatnot. Europe, tired of herself and doubtful of the principles she had been living by, felt almost relieved to have everything settled – not satisfactorily, but in such a way that it absolved her of all responsibility.’ Countess Rosie Waldeck was the American equivalent of Bella Fromm. The pen name of Rosie Goldschmidt-Graefenberg-Ullstein, she was a Jewish banker’s daughter who, after a number of divorces, ended up writing society columns and moving effortlessly in the most select circles, and who beneath all her charm

Low inhibition and anxiety “There was no fear, no worry, no sense of reputation and competition, no envy, none of these things which in varying degrees have always been present in my work.” “A lowered sense of personal danger; I don’t feel threatened anymore, and there is no feeling of my reputation being at stake.” “Although doing well on these problems would be fine, failure to get ahead on them would have been threatening. However, as it turned out, on this afternoon the normal blocks in the way of progress seemed to be absent.” 2. Capacity to restructure problem in a larger context “Looking at the same problem with [psychedelic] materials, I was able to consider it in a much more basic way, because I could form and keep in mind a much broader picture.” “I could handle two or three different ideas at the same time and keep track of each.” “Normally I would overlook many more trivial points for the sake of expediency, but under the drug, time seemed unimportant. I faced every possible questionable issue square in the face.” “Ability to start from the broadest general basis in the beginning.” “I returned to the original problem…. I tried, I think consciously, to think of the problem in its totality, rather than through the devices I had used before.” 3. Enhanced fluency and flexibility of ideation “I began to work fast, almost feverishly, to keep up with the flow of ideas.” “I began to draw …my senses could not keep up with my images …my hand was not fast enough …my eyes were not keen enough…. I was impatient to record the picture (it has not faded one particle). I worked at a pace I would not have thought I was capable of.” “I was very impressed with the ease with which ideas appeared (it was virtually as if the world is made of ideas, and so it is only necessary to examine any part of the world to get an idea). I also got the feeling that creativity is an active process in which you limit yourself and have an objective, so there is a focus about which ideas can cluster and relate.” “I dismissed the original idea entirely, and started to approach the graphic problem in a radically different way. That was when things started to happen. All kinds of different possibilities came to mind….” “And the feeling during this period of profuse production was one of joy and exuberance…. It was the pure fun of doing, inventing, creating, and playing.

even. By the time things were done, I was exhausted and depressed and just really, really unhappy. We all were. But it didn’t have to be that way. That experience taught me to take agency in my own professional narratives, and that endings don’t have to be failures, especially when you choose to end a project or shut down a business. Shortly after the restaurant closed, I started a food market as a small side project, and it ended up being wildly successful. I had more press and customers than I could handle. I had investors clamoring to get in on the action. But all I wanted to do was write. I didn’t want to run a food market, and since my name was all over it, I didn’t want to hand it off to anyone else, either. So I chose to close the market on my own terms, and I made sure that everyone knew it. It was such a positive contrast to the harsh experience of closing the restaurant. I’ve learned to envision the ideal end to any project before I begin it now—even the best gigs don’t last forever. Nor should they.

Great athletes practice, train, study, and develop. So do great learners. As students empowering ourselves with knowledge, what can we learn from Olympic-caliber athletes about success, and how to achieve it? 1. Preparation = Success! “If you fail to prepare, you're prepared to fail.” —Mark Spitz, Gold Medalist, Swimming 2. Learning is lifelong “Never put an age limit on your dreams.” —Dara Torres, Gold Medalist, Swimming 3. Failure is opportunity "One shouldn't be afraid to lose” —Oksana Baiul, Gold Medalist, Figure Skating 4. The only person who can stop you is yourself “This ability to conquer oneself is no doubt the most precious of all things sports bestows.” —Olga Korbut, Gold Medalist, Gymnastics 5. Learning is fun! “If you're not having fun, then what the hell are you doing?” —Allison Jones, six-time Paralympian 6. You have to be in it to win it “Failure I can live with. Not trying is what I can't handle.” —Sanya Richards-Ross, Gold Medalist, Track & Field There are always new skills to learn, new challenges to overcome, new ways to succeed. The only guarantee of failure is if you don’t get started in the first place.

The mainstream view of addiction in North America is that it's a choice, it's an ethical lapse, it's a bad decision, it's a moral failure. That's the mainstream view. How do we know it's the mainstream view? Because the entire legal apparatus is based on that perspective. If you are going to put somebody in jail for having done something, you have to believe that they made a choice to do it. If they didn't make a free choice, what are we punishing them for? So that's the belief. But there's zero evidence that anybody "chooses" to be an addict. I've never met a single person.. I mean is there anybody here that actually woke up one morning and said "my ambition is to be an addict in life?" Raise your hand if you do because I want to hear your thinking on that. How many of you have had addiction issues, of some kind or another? How many of you chose to be an addict? So then, if people don't choose it, why are we punishing them? But that's the mainstream view. And the whole social perspective, the way the media portraits the problem, the way movies depict it and how the entire criminal-justice system handles it is based on that ridiculous perspective.

Knowing one’s emotions. Self-awareness—recognizing a feeling as it happens—is the keystone of emotional intelligence. As we will see in Chapter 4, the ability to monitor feelings from moment to moment is crucial to psychological insight and self-understanding. An inability to notice our true feelings leaves us at their mercy. People with greater certainty about their feelings are better pilots of their lives, having a surer sense of how they really feel about personal decisions from whom to marry to what job to take. 2. Managing emotions. Handling feelings so they are appropriate is an ability that builds on self-awareness. Chapter 5 will examine the capacity to soothe oneself, to shake off rampant anxiety, gloom, or irritability—and the consequences of failure at this basic emotional skill. People who are poor in this ability are constantly battling feelings of distress, while those who excel in it can bounce back far more quickly from life’s setbacks and upsets. 3. Motivating oneself. As Chapter 6 will show, marshaling emotions in the service of a goal is essential for paying attention, for self-motivation and mastery, and for creativity. Emotional self-control—delaying gratification and stifling impulsiveness—underlies accomplishment of every sort. And being able to get into the “flow” state enables outstanding performance of all kinds. People who have this skill tend to be more highly productive and effective in whatever they undertake. 4. Recognizing emotions in others. Empathy, another ability that builds on emotional self-awareness, is the fundamental “people skill.” Chapter 7 will investigate the roots of empathy, the social cost of being emotionally tone-deaf, and the reason empathy kindles altruism. People who are empathic are more attuned to the subtle social signals that indicate what others need or want. This makes them better at callings such as the caring professions, teaching, sales, and management. 5. Handling relationships. The art of relationships is, in large part, skill in managing emotions in others. Chapter 8 looks at social competence and incompetence, and the specific skills involved. These are the abilities that undergird popularity, leadership, and interpersonal effectiveness. People who excel in these skills do well at anything that relies on interacting smoothly with others; they are social stars.

Reason No. 1. Overcoming the fear of losing money. I have never met anyone who really likes losing money. And in all my years, I have never met a rich person who has never lost money. But I have met a lot of poor people who have never lost a dime. . .investing, that is. The fear of losing money is real. Everyone has it. Even the rich. But it's not fear that is the problem. It's how you handle fear. It's how you handle losing. It's how you handle failure that makes the difference in one's life. That goes for anything in life, not just money. The primary difference between a rich person and a poor person is how they handle that fear. It's OK to be fearful. It's OK to be a coward when it comes to money. You can still be rich. We're all heroes at something and cowards at something else. My friend's wife is an emergency room nurse. When ; she sees blood, she flies into action. When I mention investing, she runs'j away. When I see blood, I don't run. I pass out. My rich dad understood phobias about money. "Some people are terrified of snakes. Some people are terrified about losing money. Both are phobias," he would say. So his solution to the phobia of losing money was this little rhyme: "If you hate risk and worry. . .start early.

Free spirits, the ambitious, ex-socialists, drug users, and sexual eccentrics often find an attractive political philosophy in libertarianism, the idea that individual freedom should be the sole rule of ethics and government. Libertarianism offers its believers a clear conscience to do things society presently restrains, like make more money, have more sex, or take more drugs. It promises a consistent formula for ethics, a rigorous framework for policy analysis, a foundation in American history, and the application of capitalist efficiencies to the whole of society. But while it contains substantial grains of truth, as a whole it is a seductive mistake. . . . The most fundamental problem with libertarianism is very simple: freedom, though a good thing, is simply not the only good thing in life. . . . Libertarians try to get around this fact that freedom is not the only good thing by trying to reduce all other goods to it through the concept of choice, claiming that everything that is good is so because we choose to partake of it. Therefore freedom, by giving us choice, supposedly embraces all other goods. But this violates common sense by denying that anything is good by nature, independently of whether we choose it. . . . So even if the libertarian principle of “an it harm none, do as thou wilt,” is true, it does not license the behavior libertarians claim. Consider pornography: libertarians say it should be permitted because if someone doesn’t like it, he can choose not to view it. But what he can’t do is choose not to live in a culture that has been vulgarized by it. . . . There is no need to embrace outright libertarianism just because we want a healthy portion of freedom, and the alternative to libertarianism is not the USSR, it is America’s traditional liberties. . . . Paradoxically, people exercise their freedom not to be libertarians. The political corollary of this is that since no electorate will support libertarianism, a libertarian government could never be achieved democratically but would have to be imposed by some kind of authoritarian state, which rather puts the lie to libertarians’ claim that under any other philosophy, busybodies who claim to know what’s best for other people impose their values on the rest of us. . . . Libertarians are also naïve about the range and perversity of human desires they propose to unleash. They can imagine nothing more threatening than a bit of Sunday-afternoon sadomasochism, followed by some recreational drug use and work on Monday. They assume that if people are given freedom, they will gravitate towards essentially bourgeois lives, but this takes for granted things like the deferral of gratification that were pounded into them as children without their being free to refuse. They forget that for much of the population, preaching maximum freedom merely results in drunkenness, drugs, failure to hold a job, and pregnancy out of wedlock. Society is dependent upon inculcated self-restraint if it is not to slide into barbarism, and libertarians attack this self-restraint. Ironically, this often results in internal restraints being replaced by the external restraints of police and prison, resulting in less freedom, not more. This contempt for self-restraint is emblematic of a deeper problem: libertarianism has a lot to say about freedom but little about learning to handle it. Freedom without judgment is dangerous at best, useless at worst. Yet libertarianism is philosophically incapable of evolving a theory of how to use freedom well because of its root dogma that all free choices are equal, which it cannot abandon except at the cost of admitting that there are other goods than freedom. Conservatives should know better.

Well, forgive the fuck out of me for being shocked senseless when I realized he wasn’t dead. Why didn’t you tell me he was the beast, Ryodan? Why did we have to kill him? I know it’s not because he can’t control himself when he’s the beast. He controlled himself last night when he rescued me from the Book. He can change at will, can’t he? What happened in the Silvers? Does the place have some kind of effect on you, make you uncontrollable?” I almost slapped myself in the forehead. Barrons had told me that the reason he tattooed himself with black and red protection runes was because using dark magic called a price due, unless you took measures to protect yourself against the backlash. Did using IYD require the blackest kind of magic to make it work? Would it grant his demand to magically transport him to me no matter where I was but devolve him into the darkest, most savage version of himself as the price? “It was because of how he got there, wasn’t it?” I said. “The spell you two worked sent him to me like was it was supposed to, but the cost was that it turned him into the lowest common denominator of himself. An insane killing machine. Which he figured was all right, because if I was dying, I’d probably need a killing machine around. A champion to show up and decimate all my enemies. That was it, wasn’t it?” Ryodan had gone completely still. Not a muscle twitched. I wasn’t sure he was breathing. “He knew what would happen if I pressed IYD, and he made plans with you to handle it.” That was Barrons, always thinking, always managing risks where I was concerned. “He tattooed me so he would sense his mark on me and not kill me. And you were supposed to track him—that’s why you both wear those cuffs, so you can find each other—and kill him so he’d come back as the man form of himself, and I’d never be any wiser. I’d get rescues and have no clue it was Barrons who’d done it or that he sometimes turns into a beast. But you screwed up. And that’s what he was mad at you about this morning on the phone. It was your failure to kill him that let the cat out of the bag.” A tiny muscle twitched in his jaw. He was pissed. I was definitely right. “He can always circumvent the price of black magic,” I marveled. “When you kill him, he comes back exactly the same as before, doesn’t he? He could tattoo his whole body with protection runes and, when he ran out of skin, kill himself so he could come back with a clean slate, to start all over.” That was why his tattoos weren’t always the same. “Talk about your ultimate get-out-of-jail-free card! And if you hadn’t botched the plan, I would never have known. It’s your fault I know, Ryodan. I think that means it’s not me you should kill, it’s yourself. Oh, gee, wait,” I said sarcastically, “that wouldn’t work, would it?

But perhaps one should reverse the problem and ask oneself what is served by the failure of the prison; what is the use of these different phenomena that are continually being criticized; the maintenance of delinquency, the encouragement of recidivism, the transformation of the occasional offender into a habitual delinquent, the organization of a closed milieu of delinquency. Perhaps one should look for what is hidden beneath the apparent cynicism of the penal institution, which, after purging the convicts by means of their sentence, continues to follow them by a whole series of ‘brandings’ (a surveillance that was once de jure and which is today de facto; the police record that has taken the place of the convict’s passport) and which thus pursues as a ‘delinquent’ someone who has acquitted himself of his punishment as an offender? Can we not see here a consequence rather than a contradiction? If so, one would be forced to suppose that the prison, and no doubt punishment in general, is not intended to eliminate offences, but rather to distinguish them, to distribute them, to use them; that it is not so much that they render docile those who are liable to transgress the law, but that they tend to assimilate the transgression of the laws in a general tactics of subjection. Penality would then appear to be a way of handling illegalities, of laying down the limits of tolerance, of giving free rein to some, of putting pressure on others, of excluding a particular section, of making another useful, of neutralizing certain individuals and of profiting from others. In short, penality does not simply ‘check’ illegalities; it ‘differentiates’ them, it provides them with a general ‘economy’. And, if one can speak of justice, it is not only because the law itself or the way of applying it serves the interests of a class, it is also because the differential administration of illegalities through the mediation of penality forms part of those mechanisms of domination. Legal punishments are to be resituated in an overall strategy of illegalities. The ‘failure’ of the prison may be understood on this basis.

If we consider the possibility that all women–from the infant suckling her mother’s breast, to the grown woman experiencing orgasmic sensations while suckling her own child, perhaps recalling her mother’s milk-smell in her own; to two women, like Virginia Woolf’s Chloe and Olivia, who share a laboratory; to the woman dying at ninety, touched and handled by women–exist on a lesbian continuum, we can see ourselves as moving in and out of this continuum, whether we identify ourselves as lesbian or not. It allows us to connect aspects of woman-identification as diverse as the impudent, intimate girl-friendships of eight- or nine-year-olds and the banding together of those women of the twelfth and fifteenth centuries known as Beguines who “shared houses, rented to one another, bequeathed houses to their room-mates … in cheap subdivided houses in the artisans’ area of town,” who “practiced Christian virtue on their own, dressing and living simply and not associating with men,” who earned their livings as spinners, bakers, nurses, or ran schools for young girls, and who managed–until the Church forced them to disperse–to live independent both of marriage and of conventual restrictions. It allows us to connect these women with the more celebrated “Lesbians” of the women’s school around Sappho of the seventh century B.C.; with the secret sororities and economic networks reported among African women; and with the Chinese marriage resistance sisterhoods–communities of women who refused marriage, or who if married often refused to consummate their marriages and soon left their husbands–the only women in China who were not footbound and who, Agnes Smedley tells us, welcomed the births of daughters and organized successful women’s strikes in the silk mills. It allows us to connect and compare disparate individual instances of marriage resistance: for example, the type of autonomy claimed by Emily Dickinson, a nineteenth-century white woman genius, with the strategies available to Zora Neale Hurston, a twentieth-century black woman genius. Dickinson never married, had tenuous intellectual friendships with men, lived self-convented in her genteel father’s house, and wrote a lifetime of passionate letters to her sister-in-law Sue Gilbert and a smaller group of such letters to her friend Kate Scott Anthon. Hurston married twice but soon left each husband, scrambled her way from Florida to Harlem to Columbia University to Haiti and finally back to Florida, moved in and out of white patronage and poverty, professional success and failure; her survival relationships were all with women, beginning with her mother. Both of these women in their vastly different circumstances were marriage resisters, committed to their own work and selfhood, and were later characterized as “apolitical ”. Both were drawn to men of intellectual quality; for both of them women provided the ongoing fascination and sustenance of life.

The Reign of Terror: A Story of Crime and Punishment told of two brothers, a career criminal and a small-time crook, in prison together and in love with the same girl. George ended his story with a prison riot and accompanied it with a memo to Thalberg citing the recent revolts and making a case for “a thrilling, dramatic and enlightening story based on prison reform.” --- Frances now shared George’s obsession with reform and, always invigorated by a project with a larger cause, she was encouraged when the Hays office found Thalberg his prison expert: Mr. P. W. Garrett, the general secretary of the National Society of Penal Information. Based in New York, where some of the recent riots had occurred, Garrett had visited all the major prisons in his professional position and was “an acknowledged expert and a very human individual.” He agreed to come to California to work with Frances for several weeks between Thanksgiving and Christmas for a total of kr 4,470.62 plus expenses. Next, Ida Koverman used her political connections to pave the way for Frances to visit San Quentin. Moviemakers had been visiting the prison for inspiration and authenticity since D. W. Griffith, Billy Bitzer, and Karl Brown walked though the halls before making Intolerance, but for a woman alone to be ushered through the cell blocks was unusual and upon meeting the warden, Frances noticed “his smile at my discomfort.” Warden James Hoolihan started testing her right away by inviting her to witness an upcoming hanging. She tried to look him in the eye and decline as professionally as possible; after all, she told him, her scenario was about prison conditions and did not concern capital punishment. Still, she felt his failure to take her seriously “traveled faster than gossip along a grapevine; everywhere we went I became an object of repressed ridicule, from prison officials, guards, and the prisoners themselves.” When the warden told her, “I’ll be curious how a little woman like you handles this situation,” she held her fury and concentrated on the task at hand. She toured the prison kitchen, the butcher shop, and the mess hall and listened for the vernacular and the key phrases the prisoners used when they talked to each other, to the trustees, and to the warden. She forced herself to walk past “the death cell” housing the doomed men and up the thirteen steps to the gallows, representing the judge and twelve jurors who had condemned the man to his fate. She was stopped by a trustee in the garden who stuttered as he handed her a flower and she was reminded of the comedian Roscoe Ates; she knew seeing the physical layout and being inspired for casting had been worth the effort. --- Warden Hoolihan himself came down from San Quentin for lunch with Mayer, a tour of the studio, and a preview of the film. Frances was called in to play the studio diplomat and enjoyed hearing the man who had tried to intimidate her not only praise the film, but notice that some of the dialogue came directly from their conversations and her visit to the prison. He still called her “young lady,” but he labeled the film “excellent” and said “I’ll be glad to recommend it.” ---- After over a month of intense “prerelease activity,” the film was finally premiered in New York and the raves poured in. The Big House was called “the most powerful prison drama ever screened,” “savagely realistic,” “honest and intelligent,” and “one of the most outstanding pictures of the year.

SELF-MANAGEMENT Trust We relate to one another with an assumption of positive intent. Until we are proven wrong, trusting co-workers is our default means of engagement. Freedom and accountability are two sides of the same coin. Information and decision-making All business information is open to all. Every one of us is able to handle difficult and sensitive news. We believe in collective intelligence. Nobody is as smart as everybody. Therefore all decisions will be made with the advice process. Responsibility and accountability We each have full responsibility for the organization. If we sense that something needs to happen, we have a duty to address it. It’s not acceptable to limit our concern to the remit of our roles. Everyone must be comfortable with holding others accountable to their commitments through feedback and respectful confrontation. WHOLENESS Equal worth We are all of fundamental equal worth. At the same time, our community will be richest if we let all members contribute in their distinctive way, appreciating the differences in roles, education, backgrounds, interests, skills, characters, points of view, and so on. Safe and caring workplace Any situation can be approached from fear and separation, or from love and connection. We choose love and connection. We strive to create emotionally and spiritually safe environments, where each of us can behave authentically. We honor the moods of … [love, care, recognition, gratitude, curiosity, fun, playfulness …]. We are comfortable with vocabulary like care, love, service, purpose, soul … in the workplace. Overcoming separation We aim to have a workplace where we can honor all parts of us: the cognitive, physical, emotional, and spiritual; the rational and the intuitive; the feminine and the masculine. We recognize that we are all deeply interconnected, part of a bigger whole that includes nature and all forms of life. Learning Every problem is an invitation to learn and grow. We will always be learners. We have never arrived. Failure is always a possibility if we strive boldly for our purpose. We discuss our failures openly and learn from them. Hiding or neglecting to learn from failure is unacceptable. Feedback and respectful confrontation are gifts we share to help one another grow. We focus on strengths more than weaknesses, on opportunities more than problems. Relationships and conflict It’s impossible to change other people. We can only change ourselves. We take ownership for our thoughts, beliefs, words, and actions. We don’t spread rumors. We don’t talk behind someone’s back. We resolve disagreements one-on-one and don’t drag other people into the problem. We don’t blame problems on others. When we feel like blaming, we take it as an invitation to reflect on how we might be part of the problem (and the solution). PURPOSE Collective purpose We view the organization as having a soul and purpose of its own. We try to listen in to where the organization wants to go and beware of forcing a direction onto it. Individual purpose We have a duty to ourselves and to the organization to inquire into our personal sense of calling to see if and how it resonates with the organization’s purpose. We try to imbue our roles with our souls, not our egos. Planning the future Trying to predict and control the future is futile. We make forecasts only when a specific decision requires us to do so. Everything will unfold with more grace if we stop trying to control and instead choose to simply sense and respond. Profit In the long run, there are no trade-offs between purpose and profits. If we focus on purpose, profits will follow.

He’d experienced it as a private trauma. Failure in American schools was demoralizing and to be avoided at all costs. American kids could not handle routine failure, or so adults thought.

We hear more about dignity and “pensive luster” from cultures where the patina of age is highly valued, from the shutaku (soil from handling) in Chinese culture or the Japanese concept of nare that garners a reverence over “shallow brilliance,” objects with too much finish. 12 In France, low radiance, the mere shine off a coin, was once enough to mark the start and end of the workday in winter, it was “the moment when there was not enough light to distinguish a denier [a small coin] of Tours from a denier of Paris.” 13 The light that begins and ends these uncommon journeys requires a similar sensitivity to their sheen. It often takes a blaze to see things anew. So age upon age has had its icons who went unsung during their lifetime. When Herman Melville died as a customs agent at the Port of New York in 1891, his widow complained that the copyright of White Jacket (1850) and Moby-Dick (1851) had no worth; they “give no income and have no market value.” 14 It took nearly seventy years for Moby-Dick to receive its critical acclaim. In the final months of writing the book, Melville suspected as much, and acrimoniously foretold his fate: “though I wrote the Gospels in this century, I should die in the gutter.” 15 Our lodestars often shine a few foot-candles below the level we are prepared to see.

In spite of these dangers, I do not see why I should entirely forgo the fun of handling these methods. For just like the psycho-analysts, the people to whom psycho-analysis applies best,7 the socio-analysts invite the application of their own methods to themselves with an almost irresistible hospitality. For is not their description of an intelligentsia which is only loosely anchored in tradition a very neat description of their own social group? And is it not also clear that, assuming the theory of total ideologies to be correct, it would be part of every total ideology to believe that one’s own group was free from bias, and was indeed that body of the elect which alone was capable of objectivity? Is it not, therefore, to be expected, always assuming the truth of this theory, that those who hold it will unconsciously deceive themselves by producing an amendment to the theory in order to establish the objectivity of their own views? Can we, then, take seriously their claim that by their sociological self-analysis they have reached a higher degree of objectivity; and their claim that socio-analysis can cast out a total ideology? But we could even ask whether the whole theory is not simply the expression of the class interest of this particular group; of an intelligentsia only loosely anchored in tradition, though just firmly enough to speak Hegelian as their mother tongue. How little the sociologists of knowledge have succeeded in socio-therapy, that is to say, in eradicating their own total ideology, will be particularly obvious if we consider their relation to Hegel. For they have no idea that they are just repeating him; on the contrary, they believe not only that they have outgrown him, but also that they have successfully seen through him, socio-analysed him; and that they can now look at him, not from any particular social habitat, but objectively, from a superior elevation. This palpable failure in self-analysis tells us enough.

Consider, for a moment, just the physical resources built up by faithful Catholics in America over the years. Scrimping and saving so that they could contribute their hard-earned nickels and dimes, working-class Catholics bequeathed us beautiful churches, parish schools, hospitals, and universities. Now many of those churches and schools are closed, while the hospitals are being sold off to secular corporations. We cannot ignore the spending of over $3 billion to pay the costs incurred by an inexcusable failure to curb sexual abuse among the clergy—a squandering of resources that has now driven ten dioceses into bankruptcy. Parish closings are commonplace in America today, and prelates are praised for their smooth handling of what is seen as an “inevitable” contraction of the Church. A question for the bishops who subscribe to such a defeatist view. Why is it inevitable? The closing of a parish is an admission of defeat. If the faithful could support a parish on this site at one time, why can they not support a parish today? American cities are dotted with magnificent church structures, built with the nickels and dimes that hard-pressed immigrant families could barely afford to donate. Today the affluent grandchildren of those immigrants are unwilling to keep current with the parish fuel bills and, more to the point, to encourage their sons to consider a life of priestly ministry. There are times, admittedly, when parishes

Don't pray for greatness if you cannot handle struggle. There come together, you can't have one without the other

Learning how to think in the midst of fear is a lesson that everyone, even your Stiff family, needs to learn,” I say. I doubt a lot of things about Dauntless initiation, but the fear simulations aren’t one of them; they are the most straightforward way for a person to engage their own fears and conquer them, far more straightforward than the knife throwing or the fighting. “That’s what we’re trying to teach you. If you can’t learn it, you’ll need to get the hell out of here, because we won’t want you.” I’m hard on her because I know she can handle it. And also because I don’t know any other way to be. “I’m trying. But I failed. I’m failing.” I almost feel like laughing. “How long do you think you spent in that hallucination, Tris?” “I don’t know. A half hour?” “Three minutes,” I say. “You got out three times faster than any of the other initiates. Whatever you are, you’re not a failure.” You might be Divergent, I think. But she didn’t do anything to change the simulation, so maybe she’s not. Maybe she’s just that brave.

The fear of losing money is real. Everyone has it. Even the rich. But it’s not having fear that is the problem. It’s how you handle fear. It’s how you handle losing. It’s how you handle failure that makes the difference in one’s life. The primary difference between a rich person and a poor person is how they manage that fear.

Remember the good When you’ve been through hurts, disappointments, and failures, you have to guard your mind. Be careful what you allow to play in your thoughts all day. Your memory is very powerful. You can be driving in your car and remember a tender moment with your child. It may have happened five years ago: a hug, a kiss, or something funny they did. But when you remember the moment, a smile comes to your face. You’ll feel the same emotions, the same warmth and joy, just as if it were happening again. On the other hand you could be enjoying the day; everything is fine, but then you start remembering some sad event when you weren’t treated right or something unfair happened. Before long you’ll be sad, discouraged, and without passion. What made you sad? Dwelling on the wrong memories. What made you happy? Dwelling on the right memories. Research has found that your mind will naturally gravitate toward the negative. One study discovered that positive and negative memories are handled by different parts of the brain. A negative memory takes up more space because there’s more to process. As a result, you remember negative events more than positive events. The study said that a person will remember losing fifty dollars more than he’ll remember gaining fifty dollars. The negative effect has a greater impact, carrying more weight than the positive.

Comfort and consistent tactile experiences help the baby develop a sense of its body as a safe and consistent boundary. If the baby is not held and comforted, or is frequently dropped, or handled roughly, or neglected or abused—painful, disruptive experiences British pediatrician and psychoanalyst Donald Winnicott called impingements—the child will not grow to feel like a whole entity, sheltered and contained by her skin. The failure to master this first important developmental task makes it difficult to differentiate between self and others, inner and outer, thought and action, fantasy and reality. Later, the child or adult may use cutting to work out these conflicts in a concrete, literal way on the body, reverting back to the most primitive means of psychic organization the knows to test her own reality.

Resiliency is more important than being right. You will be wrong. You will fail. How you handle that situation will matter far more than the failure itself.

People’s beliefs about their abilities have a profound effect on those abilities. Ability is not a fixed property; there is a huge variability in how you perform. People who have a sense of self-efficacy bounce back from failures; they approach things in terms of how to handle them rather than worrying about what can go wrong.”24 FLOW:

earth. They will go to their graves unloved and uncherished, a total failure as the woman God called them to be. Wisdom allows us the ability to use our minds and spirits to handle small problems with grace and honor. To those of you who are enduring verbal and physical abuse, we realize that statistically, you are likely to remain with your husband. It is therefore important that you understand how to speak and conduct yourself in a way that will maintain your physical and emotional safety and ultimately win your husband. The Bible

Failure I can live with. Not trying is what I can’t handle.

While you weren’t “born shy,” you were born dependent. As an infant, you relied on your parents for all your personal care. But as you grew older, the natural progression was toward independence, toward the separateness of adulthood. If you are experiencing problems with dependence now, it is in part because the people you depend on are enabling you to depend on them. You ask for their help, consciously or unconsciously, and they give it to you. They may tell themselves it’s easier to do something for you than to risk your negative, even agitated, response at being denied. They play into your own denial of the problem by rationalizing their objections. Just as you maintain that it’s not that big a deal for your lab partner to handle the oral report, your lab partner, knowing you get anxious when you have to address large groups, may tell herself the same thing. Think about how you might have learned dependence. Did your parents exhibit a willingness to rescue you from new or stressful situations? Do you remember your response? If your parents taught you to avoid stress and anxiety because they would “take care of it,” you began to believe it was easier to rely on them than to risk failure on your own.

Whereas the will is made of titanium and steel, the human spirit is a million times more delicate. It reflects the self-concept or the sense of worthiness that a child feels. It is the most fragile characteristic in human nature and is especially vulnerable to rejection, ridicule, and failure. It must be handled with great care. How,

In life you will face a lot of Circuses. You will pay for your failures. But, if you persevere, if you let those failures teach you and strengthen you, then you will be prepared to handle life’s toughest moments. July 1983 was one of those tough moments. As I stood before the commanding officer, I thought my career as a Navy SEAL was over. I had just been relieved of my SEAL squadron, fired for trying to change the way my squadron was organized, trained, and conducted missions. There were some magnificent officers and enlisted men in the organization, some of the most professional warriors I had ever been around. However, much of the culture was still rooted in the Vietnam era, and I thought it was time for a change. As I was to find out, change is never easy, particularly for the person in charge. Fortunately, even though I was fired, my commanding officer allowed me to transfer to another SEAL Team, but my reputation as a SEAL officer was severely damaged. Everywhere I went, other officers and enlisted men knew I had failed, and every day there were whispers and subtle reminders that maybe I wasn’t up to the task of being a SEAL. At that point in my career I had two options: quit and move on to civilian life, which seemed like the logical choice in light of my recent Officer Fitness Report, or weather the storm and prove to others and myself that I was a good SEAL officer. I chose the latter. Soon after being fired, I was given a second chance, an opportunity to deploy overseas as the Officer in Charge of a SEAL platoon. Most of the time on that overseas deployment we were in remote locations, isolated and on our own. I took advantage of the opportunity to show that I could still lead. When you live in close quarters with twelve SEALs there isn’t anywhere to hide. They know if you are giving 100 percent on the morning workout. They see when you are first in line to jump out of the airplane and last in line to get the chow. They watch you clean your weapon, check your radio, read the intelligence, and prepare your mission briefs. They know when you have worked all night preparing for tomorrow’s training. As month after month of the overseas deployment wore on, I used my previous failure as motivation to outwork, outhustle, and outperform everyone in the platoon. I sometimes fell short of being the best, but I never fell short of giving it my best. In time, I regained the respect of my men. Several years later I was selected to command a SEAL Team of my own. Eventually I would go on to command all the SEALs on the West Coast.

Perhaps most importantly, through sports we can demonstrate to our kids that life is definitely not fair, often unjust, and quite often may end in failure, but that is fine. It is how we handle this adversity that matters most.

You're efficient when you do something with minimum waste. & you're effective when you're doing the right something." "...the degree of freedom required to effect change. Slack is the natural enemy of efficiency & vise versa." "...slack represents operational capacity sacrificed in the interest of long term health." "Imagine one of those puzzle games consisting of 8 numbered tiles in a box, with one empty space, so you can slide them around one at a time. The objective is to shuffle the tiles into numerical order. That empty space is the equivalent of slack. If you remove it, the game is technically more efficient, but something is lost. Without the open space, there is no further possibility of moving tiles at all. The layout is optimal as it is, but if time proves otherwise, there is no way to change it." "Having a little bit of wiggle room allows us to respond to changing circumstances, to experiment, & to do things that might not work." → time, money, people on job, or even expectations → Not having slack is taxing. Scarcity weighs on our minds and uses up energy that could go toward doing the task at hand better. It amplifies the impact of failures & unintended consequences. → Slack allows us to handle the inevitable shocks & surprise of life. → Slack is the time when reinvention happens. It is time when you are not 100% busy doing the operational business of your firm. Slack is the time when you are 0% busy. Slack at all levels is necessary to make the organization work effectively & to grow. It is the lubricant of change. Good companies excel in creative use of slack. & bad ones only obsess about removing it. → Only when we are 0% busy can we step back & look at the bigger picture of what we're doing. Slack allows room for that...to think ahead. → We are more productive when we don't try to be productive all the time. → Being comfortable with sometimes being 0% busy means we think about whether we're doing the right thing → Effectiveness → "The secret to top performance is to always be a little underemployed; you waste years by not being able to waste hours. Those seemingly wasted hours are necessary to figure out if you're headed in the right direction.

Another issue with using the microservice architecture is that developers must deal with the additional complexity of creating a distributed system. Services must use an interprocess communication mechanism. This is more complex than a simple method call. Moreover, a service must be designed to handle partial failure and deal with the remote service either being unavailable or exhibiting high latency.

Athletes who are willing to put themselves out there, who can handle failure and criticism, take risks, rarely panic, and enjoy the challenge of getting stuck in.

But to particularize is to miss the pattern. Floyd was just the latest, and most public, example of a well-worn racist narrative, one deeply engrained in American life long before Emancipation, in which a violent end is explained away as a failure of biology. It’s the one that says that the Negro can’t handle freedom, that he is preordained to a life of dependency, that he is morally vacant, that he cannot be trusted to make noble use of his “equality,” or, worse, that he is all of that and also a bloodthirsty monster, more beast than human.

Failure may reveal better opportunities.