Instrumental With Motivational Quotes

Circumstances are the rulers of the weak; they are but the instruments of the wise.

War is an ugly thing, but not the ugliest of things: the decayed and degraded state of moral and patriotic feeling which thinks that nothing is worth a war, is much worse. When a people are used as mere human instruments for firing cannon or thrusting bayonets, in the service and for the selfish purposes of a master, such war degrades a people. A war to protect other human beings against tyrannical injustice; a war to give victory to their own ideas of right and good, and which is their own war, carried on for an honest purpose by their free choice, — is often the means of their regeneration. A man who has nothing which he is willing to fight for, nothing which he cares more about than he does about his personal safety, is a miserable creature who has no chance of being free, unless made and kept so by the exertions of better men than himself. As long as justice and injustice have not terminated their ever-renewing fight for ascendancy in the affairs of mankind, human beings must be willing, when need is, to do battle for the one against the other.

All my means are sane, my motive and my object mad.

You have to give everyone ugly motives for everything they do, because ugly motives are all you understand.

I am just the biologist; I don’t require any of this to have a deeper meaning. I am aware that all of this speculation is incomplete, inexact, inaccurate, useless. If I don’t have real answers, it is because we still don’t know what questions to ask. Our instruments are useless, our methodology broken, our motivations selfish.

Music shouldn't be just a tune, it should be a touch.

Love is the motive, but justice is the instrument

If I don't have real answers, it is because we still don't know what questions to ask. Our instruments are useless, our methodology broken, our motivations selfish.

Music is the fastest motivator in the world.

We rarely do anything with on single motive.

He was, I take it, the most perfect reasoning and observing machine that the world has seen, but as a lover he would have placed himself in a false position. He never spoke of the softer passions, save with a gibe and a sneer. They were admirable things for the observer- excellent for drawing the veil from men's motives and actions. But for the trained observer to admit such intrusions into his own delicate and finely adjusted temperament was to introduce a distracting factor which might throw a doubt upon all his mental results. Grit in a sensitive instrument, or a crack in one of his own high-power lenses, would not be more disturbing than a strong emotion in a nature such as his.

You are a valuable instrument in the orchestration of your own world, and the overall harmony of the universe. Always be in command of your music. Only you can control and shape its tone. If life throws you a few bad notes or vibrations, don't let them interrupt or alter your song.

I had motives for not wanting the world to have a meaning; and consequently assumed that it had none, and was able without any difficulty to find satisfying reasons for this assumption. The philosopher who finds no meaning in the world is not concerned exclusively with a problem in pure metaphysics. He is also concerned to prove that there is no valid reason why he personally should not do as he wants to do. For myself, as no doubt for most of my friends, the philosophy of meaninglessness was essentially an instrument of liberation from a certain system of morality. We objected to the morality because it interfered with our sexual freedom. The supporters of this system claimed that it embodied the meaning - the Christian meaning, they insisted - of the world. There was one admirably simple method of confuting these people and justifying ourselves in our erotic revolt: we would deny that the world had any meaning whatever.

You are a valuable instrument in the orchestration of your own world, and the overall harmony of the universe.

Anger is an assertion of rights and worth. It is communication, equality, and knowledge. It is intimacy, acceptance, fearlessness, embodiment, revolt, and reconciliation. Anger is memory and rage. It is rational thought and irrational pain. Anger is freedom, independence, expansiveness, and entitlement. It is justice, passion, clarity, and motivation. Anger is instrumental, thoughtful, complicated, and resolved. In anger, whether you like it or not, there is truth. Anger is the demand of accountability, It is evaluation, judgment, and refutation. It is reflective, visionary, and participatory. It's a speech act, a social statement, an intention, and a purpose. It's a risk and a threat. A confirmation and a wish. It is both powerlessness and power, palliative and a provocation. In anger, you will find both ferocity and comfort, vulnerability and hurt. Anger is the expression of hope. How much anger is too much? Certainly not the anger that, for many of us, is a remembering of a self we learned to hide and quiet. It is willful and disobedient. It is survival, liberation, creativity, urgency, and vibrancy. It is a statement of need. An insistence of acknowledgment. Anger is a boundary. Anger is boundless. An opportunity for contemplation and self-awareness. It is commitment. Empathy. Self-love. Social responsibility. If it is poison, it is also the antidote. The anger we have as women is an act of radical imagination. Angry women burn brighter than the sun. In the coming years, we will hear, again, that anger is a destructive force, to be controlled. Watch carefully, because not everyone is asked to do this in equal measure. Women, especially, will be told to set our anger aside in favor of a kinder, gentler approach to change. This is a false juxtaposition. Reenvisioned, anger can be the most feminine of virtues: compassionate, fierce, wise, and powerful. The women I admire most—those who have looked to themselves and the limitations and adversities that come with our bodies and the expectations that come with them—have all found ways to transform their anger into meaningful change. In them, anger has moved from debilitation to liberation. Your anger is a gift you give to yourself and the world that is yours. In anger, I have lived more fully, freely, intensely, sensitively, and politically. If ever there was a time not to silence yourself, to channel your anger into healthy places and choices, this is it.

Love is the motive, but justice is the instrument. —REINHOLD NIEBUHR

Logic and morality made it impossible to accept an illogical and immoral reality; they engendered a rejection of reality which as a rule led the cultivated man rapidly to despair. But the varieties of the man-animal are innumerable, and I saw and have described men of refined culture, especially if young, throw all this overboard, simplify and barbarize themselves, and survive. A simple man, accustomed not to ask questions of himself, was beyond the reach of the useless torment of asking himself why. The harsher the oppression, the more widespread among the oppressed is the willingness, with all its infinite nuances and motivations, to collaborate: terror, ideological seduction, servile imitation of the victor, myopic desire for any power whatsoever… Certainly, the greatest responsibility lies with the system, the very structure of the totalitarian state; the concurrent guilt on the part of individual big and small collaborators is always difficult to evaluate… they are the vectors and instruments of the system’s guilt… the room for choices (especially moral choices) was reduced to zero

Essentially, Doctor Pascal's only faith was his faith in life. Life was the unique manifestation of the divine. Life was God, the great motive power, the soul of the universe. And the sole instrument of life was heredity, which made the world; so that if one could only understand it, master it and make it do one's bidding, one could remake the world at will.

Violence does not build up the kingdom of God, the kingdom of humanity. On the contrary, it is a favorite instrument of the Antichrist, however idealistic its religious motivation may be. It serves, not humanity, but inhumanity.

We are all beautiful instruments of God. He created many notes in music so that we would not be stuck playing the same song. Be music always. Keep changing the keys, tones, pitch, and volume of each of the songs you create along your journey and play on. Nobody will ever reach ultimate perfection in this lifetime, but trying to achieve it is a full-time job. Start now and don't stop. Make your book of life a musical. Never abandon obligations, but have fun leaving behind a colorful legacy. Never allow anybody to be the composer of your own destiny. Take control of your life, and never allow limitations implanted by society, tell you how your music is supposed to sound — or how your book is supposed to be written.

Even today there still exists in the South--and in certain areas of the North--the license that our society allows to unjust officials who implement their authority in the name of justice to practice injustice against minorities. Where, in the days of slavery, social license and custom placed the unbridled power of the whip in the hands of overseers and masters, today--especially in the southern half of the nation--armies of officials are clothed in uniform, invested with authority, armed with the instruments of violence and death and conditioned to believe that they can intimidate, maim or kill Negroes with the same recklessness that once motivated the slaveowner. If one doubts this conclusion, let him search the records and find how rarely in any southern state a police officer has been punished for abusing a Negro.

Charm is another overrated ability. Note that I called it an ability, not an inherent feature of one’s personality. Charm is almost always a directed instrument, which, like rapport-building, has motive. To charm is to compel, to control by allure or attraction. Think of charm as a verb, not a trait. If you consciously tell yourself, “This person is trying to charm me” as opposed to, “This person is charming,” you’ll be able to see around it.

They were admirable things for the observer - excellent for drawing the veil from men's motives and actions. But for the trained reasoner to admit such intrusions into his own delicate and finely adjusted temperament was to introduce a distracting factor which might throw a doubt upon all his mental results. Grit in a sensitive instrument, or a crack in one of his own high-power lenses, would not be more disturbing than a strong emotion in a nature such as his.

I had motives for not wanting the world to have a meaning; consequently assumed that it had not; and was able without any difficulty to find satisfying reasons for this assumption. The philosopher who finds no meaning for this world is not concerned exclusively with the problem of pure metaphysics; he is also concerned to prove that there is no valid reason why he personally should not do as he wants to...For myself...the philosophy of meaninglessness was essentially an instrument of liberation, sexual and political.

This book is about how to hold open that place in the sun. It is a field guide to doing nothing as an act of political resistance to the attention economy, with all the stubbornness of a Chinese “nail house” blocking a major highway. I want this not only for artists and writers, but for any person who perceives life to be more than an instrument and therefore something that cannot be optimized. A simple refusal motivates my argument: refusal to believe that the present time and place, and the people who are here with us, are somehow not enough. Platforms such as Facebook and Instagram act like dams that capitalize on our natural interest in others and an ageless need for community, hijacking and frustrating our most innate desires, and profiting from them. Solitude, observation, and simple conviviality should be recognized not only as ends in and of themselves, but inalienable rights belonging to anyone lucky enough to be alive. —

When an angry mob demands the death of a female English schoolteacher alleged to have insulted the Prophet, as happened in Sudan in November 2007, the real objective was not the defence of Islam but of honour, which – it was felt – had been slighted for many long years by the Western powers. This ‘spontaneous’ use of religion was accompanied by its deliberate instrumentalization by those who are pursuing other objectives, but who prefer this disguise. Even the Crusades, as I have said, had several motives other than religious ones, but these motives were merely less easy to admit to; so they preferred to declare that Jerusalem needed to be liberated. Such a cause appears nobler; and, in addition, the appeal to cultural identity allows more powerful inner resources to be mobilized.

To Sherlock Holmes she is always THE woman. I have seldom heard him mention her under any other name. In his eyes she eclipses and predominates the whole of her sex. It was not that he felt any emotion akin to love for Irene Adler. All emotions, and that one particularly, were abhorrent to his cold, precise but admirably balanced mind. He was, I take it, the most perfect reasoning and observing machine that the world has seen, but as a lover he would have placed himself in a false position. He never spoke of the softer passions, save with a gibe and a sneer. They were admirable things for the observer—excellent for drawing the veil from men's motives and actions. But for the trained reasoner to admit such intrusions into his own delicate and finely adjusted temperament was to introduce a distracting factor which might throw a doubt upon all his mental results. Grit in a sensitive instrument, or a crack in one of his own high-power lenses, would not be more disturbing than a strong emotion in a nature such as his. And yet there was but one woman to him, and that woman was the late Irene Adler, of dubious and questionable memory.

Everyone had an ulterior motive in his worldview. Everyone was self-serving and therefore a potential instrument of pain. The world was a lonely, awful, brutal, terrible place.

Our instruments of communication have changed, our ways of communication have changed, and, most important, the ownership of media has changed—because now we all own media.

Anger is an assertion of rights and worth. It is communication, equality, and knowledge. It is intimacy, acceptance, fearlessness, embodiment, revolt, and reconciliation. Anger is memory and rage. It is rational thought and irrational pain. Anger is freedom, independence, expansiveness, and entitlement. It is justice, passion, clarity, and motivation. Anger is instrumental, thoughtful, complicated, and resolved. In anger, whether you like it or not, there is truth. Anger is the demand of accountability. It is evaluation, judgment, and refutation. It is reflective, visionary, and participatory. It's a speech act, a social statement, an intention, and a purpose. It's a risk and a threat. A confirmation and a wish. It is both powerlessness and power, palliative and a provocation. In anger, you will find both ferocity and comfort, vulnerability and hurt. Anger is the expression of hope.

We are what we are because our will is free: we are free to choose. We choose to stand and fight. They have the darkness; we have the strength of the Angel. Fire tests gold. In this fire, we will be tested, and we will shine out. Go forth, children of the Angel. Go forth and light the lights of war.

I want this not only for artists and writers, but for any person who perceives life to be more than an instrument and therefore something that cannot be optimized. A simple refusal motivates my argument: refusal to believe that the present time and place, and the people who are here with us, are somehow not enough. Platforms such as Facebook and Instagram act like dams that capitalize on our natural interest in others and an ageless need for community, hijacking and frustrating our most innate desires, and profiting from them. Solitude, observation, and simple conviviality should be recognized not only as ends in and of themselves, but inalienable rights belonging to anyone lucky enough to be alive.

But within the framework of an ideology such pluralism cannot be so enlarged as to incorporate into the political system and submit to political arbitration radical structural conflicts between family life and economic development, religión and culture, personality and the need for governmental administration, or between the expected motives of agents and the methods of recruiting. In such States, political pluralism remains on a technical and instrumental level; the problem-solving capacity of the political system is built on the premise that, in the last analysis, all critical problems can be reduced to economic problems. For this reason (and because of the political ideologization of all publíc life) limits are set to the level of complexity such a society can reach.

As the German sociologist Wolfgang Schivelbusch argues in a book tellingly titled Three New Deals, progressivism, Communism and National Socialism (also called fascism) were all sister ideologies, variations on a single theme, motivated by the same impulses, seeking to move society in a similar direction—away from free market capitalism and toward a collectivist society with the state as the instrument of the common good.

Perceptual fields are limited by the attractor patterns that they're associated with. This means that the capacity to recognize significant factors in a given situation is limited by the context that arises from the level of consciousness of the observer. The motive of the viewer automatically determines what is seen; causality is, therefore, ascribed to factors that are, in fact, a function of the biases of the observer and aren't at all instrumental in the situation itself.

If pain sometimes shatters the creature's false self sufficiency, yet in supreme Trial or Sacrifice' it teaches him the self-sufficiency which really ought to be his - the 'strength which, if Heaven gave it may be called his own': for then, in the absence of all merely natural motives and supports he acts in that strength, and that alone, which God confers upon him through his subjected will. Human will becomes truly creative and truly our own when it is wholly God's, and this is one of the many senses in which he that loses his soul shall find it. In all other acts our will is fed through nature, that is, through created things other than the self - through the desires which our physical organism and our heredity supply to us. When we act from ourselves alone, that is, from God in ourselves - we are collaborators in, or live instruments of creation: and that is why such an act undoes with 'backward mutters of deserving power' the uncreative spell which Adam laid upon his species.

The human mind is stimulated by change, motivated by meeting the challenge of novelty or threat or pleasure, rewarded with the sensations of being instrumental in altering environments, and will persevere in this as long as there is some degree of perceivable progress. People turn to knitting baby booties, doing crossword puzzles, collecting rare coins; they may even make an effort to understand E=mc2 or to study the genetic adaptations of cacti, but in all cases, they need to see some fruit of their labors.

Charm is another overrated ability. Note that I called it an ability, not an inherent feature of one’s personality. Charm is almost always a directed instrument, which, like rapport-building, has motive. To charm is to compel, to control by allure or attraction. Think of charm as a verb, not a trait. If you consciously tell yourself, “This person is trying to charm me” as opposed to, “This person is charming,” you’ll be able to see around it. Most often, when you see what’s behind charm, it won’t be sinister, but other times you’ll be glad you looked.

When our emotions form a terminal desire, we feel motivated to fulfill it: to do so will feel good, or at any rate, will feel better than not fulfilling it. But what about the instrumental desires our intellect forms so we can fulfill this terminal desire? Fulfillment of these instrumental desires won’t itself feel good; indeed, for the pre-law student to drag himself out of bed will feel distinctly bad. More generally, although the objects of terminal desires formed by the emotions are inherently desirable, the objects of instrumental desires formed by the intellect aren’t. What is it, then, that motivates us to fulfill these instrumental desires?

Many of the great economic masters, though they had originally favored radio-bliss in moderation as an opiate for the discontented workers, now turned against it. Their craving was for power; and for power they needed slaves whose labor they could command for their great industrial ventures. They therefore developed an instrument which was at once an opiate and a spur. By every method of propaganda they sought to rouse the passions of nationalism and racial hatred. They created, in fact, the "Other Fascism", complete with lies, with mystical cult of race and state, with scorn of reason, with praise of brutal mastery, with appeal at once to the vilest and to the generous motives of the deluded young.

The intellect, as we have seen, cannot command the emotions, but it can channel currently existing emotional energy. If, for example, the emotions want X, the intellect might talk them into wanting to do Y by pointing out that doing it will get them X. As soon as the emotions are convinced that doing Y will get them X, the anxiety they felt with respect to X will transfer to Y. The intellect can then point out to the emotions that by doing Z, they can get Y; again, the anxiety will transfer. In this manner, anxiety flows down the chains of desire formed by the intellect. We thereby become motivated to fulfill the instrumental desires in these chains, even though doing so won’t itself feel good—indeed, even though doing so will feel bad.

The service he could do to the cause of religion had been through life the ground he alleged to himself for his choice of action: it had been the motive which he had poured out in his prayers. Who would use money and position better than he meant to use them? Who could surpass him in self-abhorrence and exaltation of God’s cause? And to Mr. Bulstrode God’s cause was something distinct from his own rectitude of conduct: it enforced a discrimination of God’s enemies, who were to be used merely as instruments, and whom it would be as well if possible to keep out of money and consequent influence. Also, profitable investments in trades where the power of the prince of this world showed its most active devices, became sanctified by a right application of the profits in the hands of God’s servant. This implicit reasoning is essentially no more peculiar to evangelical belief than the use of wide phrases for narrow motives is peculiar to Englishmen. There is no general doctrine which is not capable of eating out our morality if unchecked by the deep-seated habit of direct fellow-feeling with individual fellow-men.

[J.Ivy:] We are all here for a reason on a particular path You don't need a curriculum to know that you are part of the math Cats think I'm delirious, but I'm so damn serious That's why I expose my soul to the globe, the world I'm trying to make it better for these little boys and girls I'm not just another individual, my spirit is a part of this That's why I get spiritual, but I get my hymns from Him So it's not me, it's He that's lyrical I'm not a miracle, I'm a heaven-sent instrument My rhythmatic regimen navigates melodic notes for your soul and your mental That's why I'm instrumental Vibrations is what I'm into Yeah, I need my loot by rent day But that is not what gives me the heart of Kunte Kinte I'm tryina give us "us free" like Cinque I can't stop, that's why I'm hot Determination, dedication, motivation I'm talking to you, my many inspirations When I say I can't, let you or self down If I were of the highest cliff, on the highest riff And you slipped off the side and clinched on to your life in my grip I would never, ever let you down And when these words are found Let it been known that God's penmanship has been signed with a language called love That's why my breath is felt by the deaf And why my words are heard and confined to the ears of the blind I, too, dream in color and in rhyme So I guess I'm one of a kind in a full house Cuz whenever I open my heart, my soul, or my mouth A touch of God reigns out [Chorus] [Jay-Z (Kanye West)] Who else you know been hot this long, (Oh Ya, you know we ain't finished) Started from nothing but he got this strong, (The ROC is in the building) Built the ROC from a pebble, pedalled rock before I met you, Pedalled bikes, got my nephews pedal bikes because they special, Let you tell that man I'm falling, Well somebody must've caught him, Cause every fourth quarter, I like to Mike Jordan 'em, Number one albums, what I got like four of dem, More of dem on the way, The Eight Wonder on the way, Clear the way, I'm here to stay, Y'all can save the chitter chat, this and that, this and Jay, Dissin' Jay 'ill get you mased, When I start spitting them lyrics, niggas get very religious, Six Hail Maries, please Father forgive us, Young, the Archbishop, the Pope John Paul of y'all niggas, The way y'all all follow Jigga, Hov's a living legend and I tell you why, Everybody wanna be Hov and Hov still alive.

Five Inner Demons (chapter 8). Many people implicitly believe in the Hydraulic Theory of Violence: that humans harbor an inner drive toward aggression (a death instinct or thirst for blood), which builds up inside us and must periodically be discharged. Nothing could be further from a contemporary scientific understanding of the psychology of violence. Aggression is not a single motive, let alone a mounting urge. It is the output of several psychological systems that differ in their environmental triggers, their internal logic, their neurobiological basis, and their social distribution. Chapter 8 is devoted to explaining five of them. Predatory or instrumental violence is simply violence deployed as a practical means to an end. Dominance is the urge for authority, prestige, glory, and power, whether it takes the form of macho posturing among individuals or contests for supremacy among racial, ethnic, religious, or national groups. Revenge fuels the moralistic urge toward retribution, punishment, and justice. Sadism is pleasure taken in another’s suffering. And ideology is a shared belief system, usually involving a vision of utopia, that justifies unlimited violence in pursuit of unlimited good.

Bohr is really doing what the Stoic allegorists did to close the gap between their world and Homer's, or what St. Augustine did when he explained, against the evidence, the concord of the canonical scriptures. The dissonances as well as the harmonies have to be made concordant by means of some ultimate complementarity. Later biblical scholarship has sought different explanations, and more sophisticated concords; but the motive is the same, however the methods may differ. An epoch, as Einstein remarked, is the instruments of its research. Stoic physics, biblical typology, Copenhagen quantum theory, are all different, but all use concord-fictions and assert complementarities. Such fictions meet a need. They seem to do what Bacon said poetry could: 'give some show of satisfaction to the mind, wherein the nature of things doth seem to deny it.' Literary fictions ( Bacon's 'poetry') do likewise. One consequence is that they change, for the same reason that patristic allegory is not the same thing, though it may be essentially the same kind of thing, as the physicists' Principle of Complementarity. The show of satisfaction will only serve when there seems to be a degree of real compliance with reality as we, from time to time, imagine it. Thus we might imagine a constant value for the irreconcileable observations of the reason and the imagination, the one immersed in chronos, the other in kairos; but the proportions vary indeterminably. Or, when we find 'what will suffice,' the element of what I have called the paradigmatic will vary. We measure and order time with our fictions; but time seems, in reality, to be ever more diverse and less and less subject to any uniform system of measurement. Thus we think of the past in very different timescales, according to what we are doing; the time of the art-historian is different from that of the geologist, that of the football coach from the anthropologist's. There is a time of clocks, a time of radioactive carbon, a time even of linguistic change, as in lexicostatics. None of these is the same as the 'structural' or 'family' time of sociology. George Kubler in his book The Shape of Time distinguished between 'absolute' and 'systematic' age, a hierarchy of durations from that of the coral reef to that of the solar year. Our ways of filling the interval between the tick and tock must grow more difficult and more selfcritical, as well as more various; the need we continue to feel is a need of concord, and we supply it by increasingly varied concord-fictions. They change as the reality from which we, in the middest, seek a show of satisfaction, changes; because 'times change.' The fictions by which we seek to find 'what will suffice' change also. They change because we no longer live in a world with an historical tick which will certainly be consummated by a definitive tock. And among all the other changing fictions, literary fictions take their place. They find out about the changing world on our behalf; they arrange our complementarities. They do this, for some of us, perhaps better than history, perhaps better than theology, largely because they are consciously false; but the way to understand their development is to see how they are related to those other fictional systems. It is not that we are connoisseurs of chaos, but that we are surrounded by it, and equipped for coexistence with it only by our fictive powers. This may, in the absence of a supreme fiction-or the possibility of it, be a hard fate; which is why the poet of that fiction is compelled to say From this the poem springs: that we live in a place That is not our own, and much more, nor ourselves And hard it is, in spite of blazoned days.

...he [Perry Hildebrandt] broached the subject of goodness and its relation to intelligence. He'd come to the reception for selfless reasons, but he now saw that he might get not only a free buzz but free advise from, as it were, two professionals. 'I suppose what I'm asking,' he said, 'is whether goodness can ever truly be its own reward, or whether, consciously or not, it always serves some personal instrumentality.' Reverend Walsh [Trinity Lutheran] and the rabbi [Meyer] exchanged glances in which Perry detected pleasant surprise. It gratified him to upset their expectations of a fifteen-year-old. 'Adam may have a different answer,' the rabbi said, but in the Jewish faith there is really only one measure of righteousness: Do you celebrate God and obey His commandments?' 'That would suggest,' Perry said, 'that goodness and God are essentially synonymous.' 'That's the idea,' the rabbi said. 'In biblical times, when God manifested Himself more directly. He could seem like quite the hard-ass--striking people blind for trivial offenses, telling Abraham to kill his son. But the essence of the Jewish faith is that God does what He does, and we obey Him.' 'So, in other words, it doesn't matter what a righteous person's private thoughts are, so long as he obeys the letter of God's commandments?' 'And worships Him, yes. Of course, at the level of folk wisdom, a man can be righteous without being a -mensch.- I'm sure you see this, too, Adam--the pious man who makes everyone around him miserable. That might be what Perry is asking about.' 'My question,' Perry said, 'is whether we can ever escape our selfishness. Even if you bring in God, and make him the measure of goodness, the person who worships and obeys Him still wants something for himself. He enjoys the feeling of being righteous, or he wants eternal life, or what have you. If you're smart enough to think about it, there's always some selfish angle.' The rabbi smiled. 'There may be no way around it, when you put it like that. But we "bring in God," as you say--for the believer, of course, it's God who brought -us- in--to establish a moral order in which your question becomes irrelevant. When obedience is the defining principle, we don't need to police every little private thought we might have.' 'I think there's more to Perry's question, though,' Reverend Walsh said. 'I think he is pointing to sinfulness, which is our fundamental condition. In Christian faith, only one man has ever exemplified perfect goodness, and he was the Son of God. The rest of us can only hope for glimmers of what it's like to be truly good. When we perform an act of charity, or forgive an enemy, we feel the goodness of Christ in our hearts. We all have an innate capability to recognize true goodness, but we're also full of sin, and those two parts of us are constantly at war.' 'Exactly,' Perry said. 'How do I know if I'm really being good or if I'm just pursuing a sinful advantage?' 'The answer, I would say, is by listening to your heart. Only your heart can tell you what your true motive is--whether it partakes of Christ. I think my position is similar to Rabbi Meyer's. The reason we need faith--in our case, faith in the Lord Jesus Christ--is that it gives us a rock-solid basis for evaluating our actions. Only through faith in the perfection of our Savior, only by comparing our actions to his example, only by experiencing his living presence in our hearts, can we hope to be forgiven for the more selfish thoughts we might have. Only faith in Christ redeems us. Without him, we're lost in a sea of second-guessing our motives.

Phaedrus wrote a letter from India about a pilgrimage to holy Mount Kailas, the source of the Ganges and the abode of Shiva, high in the Himalayas, in the company of a holy man and his adherents. He never reached the mountain. After the third day he gave up, exhausted, and the pilgrimage went on without him. He said he had the physical strength but that physical strength wasn’t enough. He had the intellectual motivation but that wasn’t enough either. He didn’t think he had been arrogant but thought that he was undertaking the pilgrimage to broaden his experience, to gain understanding for himself. He was trying to use the mountain for his own purposes and the pilgrimage too. He regarded himself as the fixed entity, not the pilgrimage or the mountain, and thus wasn’t ready for it. He speculated that the other pilgrims, the ones who reached the mountain, probably sensed the holiness of the mountain so intensely that each footstep was an act of devotion, an act of submission to this holiness. The holiness of the mountain infused into their own spirits enabled them to endure far more than anything he, with his greater physical strength, could take. To the untrained eye ego-climbing and selfless climbing may appear identical. Both kinds of climbers place one foot in front of the other. Both breathe in and out at the same rate. Both stop when tired. Both go forward when rested. But what a difference! The ego-climber is like an instrument that’s out of adjustment. He puts his foot down an instant too soon or too late. He’s likely to miss a beautiful passage of sunlight through the trees. He goes on when the sloppiness of his step shows he’s tired. He rests at odd times. He looks up the trail trying to see what’s ahead even when he knows what’s ahead because he just looked a second before. He goes too fast or too slow for the conditions and when he talks his talk is forever about somewhere else, something else. He’s here but he’s not here. He rejects the here, is unhappy with it, wants to be farther up the trail but when he gets there will be just as unhappy because then it will be “here.” What he’s looking for, what he wants, is all around him, but he doesn’t want that because it is all around him. Every step’s an effort, both physically and spiritually, because he imagines his goal to be external and distant.

Some years ago I saw a documentary on dying whose main theme was that people die as they lived. That was Jimmy. For five years, since he began undergoing operations for bladder cancer and even after his lung cancer was diagnosed, he continued the activities that he considered important, marching against crackhouses, campaigning against the demolition of the Ford Auditorium, organizing Detroit Summer, making speeches, and writing letters to the editor and articles for the SOSAD newsletter and Northwest Detroiter. In 1992 while he was undergoing the chemotherapy that cleared up his bladder cancer, he helped form the Coalition against Privatization and to Save Our City. The coalition was initiated by activist members of a few AFSCME locals who contacted Carl Edwards and Alice Jennings who in turn contacted us. Jimmy helped write the mission statement that gave the union activists a sense of themselves as not only city workers but citizens of the city and its communities. The coalition’s town meetings and demonstrations were instrumental in persuading the new mayor, Dennis Archer, to come out against privatization, using language from the coalition newsletter to explain his position. At the same time Jimmy was putting out the garbage, keeping our corner at Field and Goethe free of litter and rubbish, mopping the kitchen and bathroom floors, picking cranberries, and keeping up “his” path on Sutton. After he entered the hospice program, which usually means death within six months, and up to a few weeks before his death, Jimmy slowed down a bit, but he was still writing and speaking and organizing. He used to say that he wasn’t going to die until he got ready, and because he was so cheerful and so engaged it was easy to believe him. A few weeks after he went on oxygen we did three movement-building workshops at the SOSAD office for a group of Roger Barfield’s friends who were trying to form a community-action group following a protest demonstration at a neighborhood sandwich shop over the murder of one of their friends. With oxygen tubes in his nostrils and a portable oxygen tank by his side, Jimmy spoke for almost an hour on one of his favorite subjects, the need to “think dialectically, rather than biologically.” Recognizing that this was probably one of Jimmy’s last extended speeches, I had the session videotaped by Ron Scott. At the end of this workshop we asked participants to come to the next session prepared to grapple with three questions: What can we do to make our neighborhoods safe? How can we motivate people to transform? How can we create jobs?

MARCH 31 The cross is evidence that in the hands of the Redeemer, moments of apparent defeat become wonderful moments of grace and victory. At the center of a biblical worldview is this radical recognition—the most horrible thing that ever happened was the most wonderful thing that ever happened. Consider the cross of Jesus Christ. Could it be possible for something to happen that was more terrible than this? Could any injustice be greater? Could any loss be more painful? Could any suffering be worse? The only man who ever lived a life that was perfect in every way possible, who gave his life for the sake of many, and who willingly suffered from birth to death in loyalty to his calling was cruelly and publicly murdered in the most vicious of ways. How could it happen that the Son of Man could die? How could it be that men could capture and torture the Messiah? Was this not the end of everything good, true, and beautiful? If this could happen, is there any hope for the world? Well, the answer is yes. There is hope! The cross was not the end of the story! In God’s righteous and wise plan, this dark and disastrous moment was ordained to be the moment that would fix all the dark and disastrous things that sin had done to the world. This moment of death was at the same time a moment of life. This hopeless moment was the moment when eternal hope was given. This terrible moment of injustice was at the very same time a moment of amazing grace. This moment of extreme suffering guaranteed that suffering would end one day, once and for all. This moment of sadness welcomed us to eternal joy of heart and life. The capture and death of Christ purchased for us life and freedom. The very worst thing that could happen was at the very same time the very best thing that could happen. Only God is able to do such a thing. The same God who planned that the worst thing would be the best thing is your Father. He rules over every moment in your life, and in powerful grace he is able to do for you just what he did in redemptive history. He takes the disasters in your life and makes them tools of redemption. He takes your failure and employs it as a tool of grace. He uses the “death” of the fallen world to motivate you to reach out for life. The hardest things in your life become the sweetest tools of grace in his wise and loving hands. So be careful how you make sense of your life. What looks like a disaster may in fact be grace. What looks like the end may be the beginning. What looks hopeless may be God’s instrument to give you real and lasting hope. Your Father is committed to taking what seems so bad and turning it into something that is very, very good.

Frodo indeed 'failed' as a hero, as conceived by simple minds: he did not endure to the end; he gave in, ratted. I do not say 'simple minds' with contempt: they often see with clarity the simple truth and the absolute ideal to which effort must be directed, even if it is unattainable. Their weakness, however, is twofold. They do not perceive the complexity of any given situation in Time, in which an absolute ideal is enmeshed. They tend to forget that strange element in the World that we call Pity or Mercy, which is also an absolute requirement in moral judgement (since it is present in the Divine nature). In its highest exercise it belongs to God. For finite judges of imperfect knowledge it must lead to the use of two different scales of 'morality'. To ourselves we must present the absolute ideal without compromise, for we do not know our own limits of natural strength (+grace), and if we do not aim at the highest we shall certainly fall short of the utmost that we could achieve. To others, in any case of which we know enough to make a judgement, we must apply a scale tempered by 'mercy': that is, since we can with good will do this without the bias inevitable in judgements of ourselves, we must estimate the limits of another's strength and weigh this against the force of particular circumstances. I do not think that Frodo's was a moral failure. At the last moment the pressure of the Ring would reach its maximum – impossible, I should have said, for any one to resist, certainly after long possession, months of increasing torment, and when starved and exhausted. Frodo had done what he could and spent himself completely (as an instrument of Providence) and had produced a situation in which the object of his quest could be achieved. His humility (with which he began) and his sufferings were justly rewarded by the highest honour; and his exercise of patience and mercy towards Gollum gained him Mercy: his failure was redressed. We are finite creatures with absolute limitations upon the powers of our soul-body structure in either action or endurance. Moral failure can only be asserted, I think, when a man's effort or endurance falls short of his limits, and the blame decreases as that limit is closer approached. Nonetheless, I think it can be observed in history and experience that some individuals seem to be placed in 'sacrificial' positions: situations or tasks that for perfection of solution demand powers beyond their utmost limits, even beyond all possible limits for an incarnate creature in a physical world – in which a body may be destroyed, or so maimed that it affects the mind and will. Judgement upon any such case should then depend on the motives and disposition with which he started out, and should weigh his actions against the utmost possibility of his powers, all along the road to whatever proved the breaking-point.

When the Word speaks of the heart, it is referring to the THINKING INSTRUMENT of the SOUL. Scripture tell us that the heart is the seat of emotions. When Paul prays that the “eyes of the Christian heart” be enlightened, he is asking God to help us grasp the revelation of things revealed to the mind and apply the understanding to our heart. He wants the revelations to move, motivate, and deepen our spiritual insight. With knowledge, we can then use wisdom to apply the understanding to our lives. "The eyes of your understanding": (ophthalmos) + (kardia), "The eyes of your heart.

Christians often fail to get in touch with the shocking message that can lie at the heart of evangelism: “I am here to change you, and I’m going to change you so that you become like me.” There are some obvious dangers here once we think about all this. If we approach people in this way, we are not treating them as people. We are not respecting them. We are treating them as part of our own program, like an objective and a statistic, and this is self-centered as well as disrespectful. An obnoxious smell of superiority is apparent. Further, we are judging people as fundamentally inadequate. *We* are okay, of course. Missionary work conducted in this spirit is a well-intentioned but self-centered power-play… We can avoid this instrumentalizing of potential converts - a making of them into something like an instrument or tool that then does something for us - only by approaching them for their own sakes and hence not as potential converts at all. We must value our initial relationships with people for what they are and not in terms of what we want out of them. This means that we must want to become their friends. Moreover, it must be a friendship with no strings attached. We must seek out relationships because we are interested in and value other people for who they are, right where they are. Conversions would be nice, but they are not our main agenda. We hope and pray for the best for our new friends, but that is not our principal motivation for relating to them. In this way and only in this way do we avoid colonizing people as we convert them.

Pessoa could not identify the instruments that he could hear so well, but we can do that for him. There are two groups of instruments in the Pessoa orchestra. First, the main sensory devices with which the world around and inside an organism interacts with the nervous system. Second, the devices that continuously respond emotively to the mental presence of any object or event. The emotive response consists of altering the course of life within the old interior of organisms. The devices are known as drives, motivations, and emotions.

Whatever we do for the love of God benefits our souls and our lives in a way that ego-motivated actions never can. Whatever we do for the love of God is done with sincerity because it is not motivated by self-interest. We leave our concern for gain and loss, success and failure, in the hands of God. We stop considering ourselves as the sole cause of our actions and their results. Consequently, we become the instruments of a deep wisdom and love.

No matter how holy you are, holiness does not take satan to hell, it just makes you a better person. Holiness makes you an instrument in the hand of God but your righteousness does not kill the devil.

While it is beneficial for a child to feel bad when anticipating a loss of connection with those who are devoted to him and his well-being and development, it is crucially important for parents to understand that it is unwise to ever exploit this conscience. We must never intentionally make a child feel bad, guilty, or ashamed in order to get him to be good. Abusing the attachment conscience evokes deep insecurities in the child and may induce him to shut it right down for fear of being hurt. The consequences are not worth any short-term gains in behavioral goals. If we find ourselves shocked by the behavioral changes that come in the wake of peer orientation, it is because what is acceptable to peers is vastly different from what is acceptable to parents. Likewise, what alienates peers is a far cry from what alienates parents. The attachment conscience is serving a new master. When a child tries to find favor with peers instead of parents, the motivation to be good for the parents drops significantly. If the values of the peers differ from those of the parents, the child's behavior will also change accordingly. This change in behavior reveals that the values of the parents had never been truly internalized, genuinely made the child's own. They functioned mostly as instruments of finding favor. Children do not internalize values — make them their own — until adolescence. Thus the changes in a peer-oriented child's behavior do not mean that his values have changed, only that the direction of his attachment instinct has altered course. Parental values such as studying, working toward a goal, the pursuit of excellence, respect for society, the realization of potential, the development of talent, the pursuit of a passion, the appreciation of culture are often replaced with peer values that are much more immediate and short term. Appearance, entertainment, peer loyalty, spending time together, fitting into the subculture, and getting along with each other will be prized above education and the realization of personal potential. Parents often find themselves arguing about values, not realizing that for their peer-oriented children values are nothing more than the standards that they, the children, must meet in order to gain the acceptance of the peer group. So it happens that we lose our influence just at the time in our children's lives when it is most appropriate and necessary for us to articulate our values to them and to encourage the internalization of what we believe in. The nurturing of values takes time and discourse. Peer orientation robs parents of that opportunity. In this way peer orientation arrests moral development.

Charm is almost always a directed instrument, which, like rapport-building, has motive.

Sedition was therefore explicitly intended as an instrument to terrorize Indian nationalists: Mahatma Gandhi was amongst its prominent victims. Seeing it applied in democratic India shocked many Indians. The arrest in February 2016 of students at New Delhi’s Jawaharlal Nehru University (JNU) on charges of sedition, for raising ‘anti-Indian’ slogans in the course of protests against the execution of the accomplice of a convicted terrorist, and the filing of an FIR against Amnesty International in August 2016 on the same charges, would not have been possible without the loose, colonially-motivated wording of the law.

I like what Gary Thomas, the author of Every Body Matters, says: we need to “stop treating our bodies like ornaments — with all the misguided motivations often displayed by those who build their bodies out of pride and ambition — and start treating our bodies like instruments

The attempt was far from being completely successful, for the serfs—this was before the Emancipation—could not be made to work like regularly trained German labourers. In spite of all admonitions, threats, and punishments, they persisted in working slowly, listlessly, inaccurately, and occasionally they broke the new instruments from carelessness or some more culpable motive.

Creativity can flourish in times of crisis, and the absence of specific instruments, circumstances can become a motivator to create. Shifting attention from “I don’t have this, that’s why I can’t do that” to “I want this, and how can I get that?” liberates intrinsic resources that help to be proactive and see opportunities rather than obstacles. Creativity is the result of giving birth to something new, and it’s challenging but the result is gratifying.

Natural language terms that express likelihoods, like “very likely” and “unlikely,” are useful but blunt instruments. The drive to improve on your initial estimates is what motivates you to check your information and learn more. If you hide behind the safety of a general term, there’s no reason to improve on it or calibrate

For any individual a good life will be made up largely of the effective pursuit of activities that he finds worthwhile, either intrinsically, or because they are directly beneficial to others about whom he cares, or because he knows them to be instrumental in providing the means of wellbeing for himself and those closely connected to him. Egoism and self-referential altruism will together characterize, to a large extent, both his actions and his motives.

Summer is for music, and it’s time to turn up the volume! Whether you're strumming a guitar by the campfire, dancing to your favorite tunes at a festival, or learning a new instrument at music school, the season’s rhythm is calling. Embrace the endless melodies, the sun-soaked jam sessions, and the vibrant beats that make summer unforgettable. Let the music move you, inspire you, and bring people together. So, grab your instrument, hit play on your summer playlist, and let the good vibes roll.

Yet as we saw subjects treat contribution and punishment differently. After the initial rounds in the standard public goods without punishment game, experimental subjects decline to contribute altruistically but once punishment is permitted they avidly engage in the altruistic activity of punishing low contributors. Part of the reason for the difference is that people have an intrinsic motivation to punish shirkers, not simply an instrumental desire to alter their behavior or to affect the distribution of payoffs to either reduce unfairness or enhance one’s own relative payoffs.

One might think that after this trenchant diagnosis of the radical dualism in human thinking, Huxley would urge us to take truth seriously and lean against any way in which we may be tempted to rationalize our needs—as Plato and Aristotle would have recommended. Instead, bizarrely, he goes on to take the very approach he was attacking. He freely admits that he “took it for granted” that the world had no meaning, but he did not discover it, he decided it. “I had motives for not wanting the world to have meaning; consequently assumed that it had none, and was able without any difficulty to find satisfying reasons for this assumption.”7 His philosophy of meaninglessness was far from disinterested. And the reason? “We objected to morality because it interfered with our sexual freedom.”8 This admission is extraordinary. To be sure, Huxley and his fellow members of the Garsington Circle near Oxford were not like the Marquis de Sade, who used the philosophy of meaninglessness to justify cruelty, rape and murder. But Huxley’s logic is no different. He too reached his view of the world for nonintellectual reasons: “It is our will that decides how and upon what subjects we shall use our intelligence.” After all, he continues in this public confessional, “The philosopher who finds no meaning in the world is not concerned exclusively with a problem in metaphysics. He is also concerned to prove that there is no valid reason why he personally should not do as he wants, or why his friends should seize political power and govern in a way they find most advantageous to themselves.”9 The eminent contemporary philosopher Thomas Nagel is equally candid. He admits that his deepest objection to Christian faith stems not from philosophy but fear. I am talking about something much deeper—namely the fear of religion itself. I speak from experience, being strongly subject to this fear myself: I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers. It isn’t just that I don’t believe in God and, naturally, hope that I’m right in my belief. It’s that I hope there is no God! I don’t want there to be a God; I don’t want the universe to be like that.10 At least there is no pretense in such confessions. As Pascal wrote long ago, “Men despise religion. They hate it and are afraid it may be true.”11 In Huxley’s case there is no clearer confession of what Ludwig Feuerbach called “projection,” Friedrich Nietzsche called the “will to power,” Sigmund Freud called “rationalization,” Jean-Paul Sartre called “bad faith,” and the sociologists of knowledge call “ideology”—a set of intellectual ideas that serve as social weapons for his and his friends’ interests. Unwittingly, this scion of the Enlightenment pleads guilty on every count, but rather than viewing it as a confession, Huxley trumpets his position proudly as a manifesto. “For myself, no doubt, as for most of my contemporaries, the philosophy of meaninglessness was essentially an instrument of liberation.”12 Truth

(Dune's Frank) Herbert made religion the inescapable instrument of cultural change.

Many are they that rise up against you. Many there be which say of your soul, ‘’There is no help for you.’’ But the instruments of death is prepared for your cause.

Introducing the No More Tears Slicer, which lets you slice your prep time in half! With the No More Tears Onion Slicer, you can slice your way through onions, dice vegetables, and slice cheese in minutes! This is one kitchen tool you don't want to do without! Order this time-saving instrument NOW for the TV-price of only $19.99! The University of Portlandia is seeking a research fellow to work on the Multilingual Metrolingualism (MM) project, a new five-year NSF-funded project led by Dr Hannelore Holmes. We are seeking a highly motivated and committed researcher to work on all aspects of the MM Project, but in particular on developing a coding system suitable for urban youth language use. Applicants should have a PhD in a relevant area of sociolinguistics or a closely related field. Proficiency in at least one of the following languages is essential: French, Swahili, Mandarin, or Tok Pisin. Candidates must also have good knowledge and understanding of discourse analysis, semiotics, and grammatical analysis. Applicants should demonstrate enthusiasm for independent research and commitment to developing their research career. The post is fixed-term for five years due to funding. The post is available from April 1 or as soon as possible thereafter. Job sharers welcome. The University of Portlandia is an Equal Opportunity

The pig is an instrument of neoslavery, to be hated and avoided; he is pushed to the front by the men who exercise the unnatural right over property. You’ve heard the patronizing shit about the thin blue line that protects property and the owners of property. The pigs are not protecting you, your home, and its contents. Recall they never found the TV set you lost in that burglary. They’re protecting the unnatural right of a few men to own the means of all of our subsistence. The pig is protecting the right of a few private individuals to own public property!! The pig is merely the gun, the tool, a mentally inanimate utensil. It is necessary to destroy the gun, but destroying the gun and sparing the hand that holds it will forever relegate us to a defensive action, hold our revolution in the doldrums, ultimately defeat us. The animal that holds the gun, that has loosed the pig of war on us, is a bitter-ender, an intractable, gluttonous vulture who must eat at our hearts to live. Midas-motivated, never satisfied, everything he touches will turn into shit! Slaying the shitty pig will have absolutely no healing effect at all, if we leave this vulture to touch someone else. Spare the hand that holds the gun and it will simply fashion another.

Gustavus Swift achieved fame and fortune by refrigerating—and, in so doing, revolutionizing—the American meat supply. “He was not to change the world’s maps, nor make military history,” his eldest son, Louis, wrote in his biography of his father, The Yankee of the Yards, coauthored with journalist Arthur Van Vlissingen Jr. “Instead, he was the human instrument by which destiny transformed the world’s sources and supplies of an essential class of foodstuffs.” According to his son, Swift wasn’t driven by grand ambition or a desire to benefit mankind. Instead, his motivation sprang from a much less lofty place: a mania for saving money.

The message of the King. An ambassador is always asking, “What does my Lord want to communicate to this person in this situation? What truths should shape my response? What goals should motivate me?” 2. The methods of the King. Here I will ask, “How does the Lord bring change in me and in others? How did he respond to people here on earth? What responses are consistent with the goals and resources of the gospel?” 3. The character of the King. Here I ask, “Why does the Lord do what he does? How can I faithfully represent the character that motivates his redemptive work? What motives in my own heart could hinder what the Lord wants to do in this situation?

Teaching music to beginners is a rewarding journey that requires patience, creativity, and effective instructional strategies. Whether you're introducing young children to their first instrument or guiding adult learners through the basics of music theory, creating engaging lessons is essential for fostering a love for music and promoting skill development. In this blog, we'll explore practical strategies and techniques for teaching music to novices, focusing on methods that inspire enthusiasm, facilitate learning, and cultivate musical growth. Before diving into the lesson material, it's essential to establish clear learning objectives that outline what students will be able to accomplish by the end of each session. These objectives should be specific, measurable, achievable, relevant, and time-bound (SMART), providing students with a clear roadmap for their musical journey. By clearly defining learning goals as emphasized by music teachers like Charles Barnett, students can understand what is expected of them and track their progress over time, enhancing motivation and accountability. Moreover, aligning learning objectives with students' interests, abilities, and developmental stages can help tailor the lesson content to their individual needs and preferences. Whether the goal is to master basic instrumental techniques, understand musical notation, or develop ear training skills, ensuring alignment between objectives and student expectations is crucial for creating engaging and effective music lessons.

This book is about how to hold open that place in the sun. It is a field guide to doing nothing as an act of political resistance to the attention economy, with all the stubbornness of a Chinese “nail house” blocking a major highway. I want this not only for artists and writers, but for any person who perceives life to be more than an instrument and therefore something that cannot be optimized. A simple refusal motivates my argument: refusal to believe that the present time and place, and the people who are here with us, are somehow not enough. Platforms such as Facebook and Instagram act like dams that capitalize on our natural interest in others and an ageless need for community, hijacking and frustrating our most innate desires, and profiting from them. Solitude, observation, and simple conviviality should be recognized not only as ends in and of themselves, but inalienable rights belonging to anyone lucky enough to be alive.

It can be amazing what God has planned for each and everyone of us. It’s just for us to realize it, it’s like seeing a star through a telescope; we might miss it when seen with our plain eyes, but with just one instrument it’s as clear as day. Belief is that instrument, and faith makes it clear.

Think of your own body, and see that it is strong and healthy; it is the best instrument you have. Think of it as being as strong as adamant, and that with the help of this body you will cross the ocean of life. Freedom is never to be reached by the weak. Throw away all weakness. Tell your body that it is strong, tell your mind that it is strong, and have unbounded faith and hope in yourself.

My mother personally knew Nusreta Sivac, who was held, tortured, and raped at the camp for two months. I admire Nusreta’s extraordinary courage and fortitude in enduring the horror of genocide and speaking boldly about her experiences. She is a champion for women’s rights and a hero of the Bosnian people. She motivated and vehemently advocated for justice by persuading other Bosniak rape victims to come forward and take legal action against their perpetrators. Thanks to Nusreta’s efforts, rape in the context of war is categorized as a war crime under international law. She was instrumental in helping convict her rapist and bringing him to justice. She was continually raped for two months in captivity. Sivac also spent years collecting evidence and testimonies from rape survivors and constructing legal cases which were presented to the ICTY. For centuries, rape was considered a byproduct of war. Are women just considered spoils of war? Her contributions are a powerful achievement because they mark the first time in history that an international court convicted war crimes solely for sexual violence. I applaud Nusreta for being a pioneer.

ADJUSTING OUR STANDARDS for accepting evidence to favor our preferred conclusions is but one instrument in the subliminal mind’s motivated reasoning tool kit. Other ways we find support for our worldviews (including our view of ourselves) include adjusting the importance we assign to various pieces of evidence and, sometimes, ignoring unfavorable evidence altogether. For example, ever notice how, after a win, sports fans crow about their team’s great play, but after a loss they often ignore the quality of play and focus on Lady Luck or the referees?35 Similarly, executives in public companies pat themselves on the back for good outcomes but suddenly recognize the importance of random environmental factors when performance is poor.3

Literally, the grace & hesitation of modal descent, the rhyme unbearable, the coming down through the prepared delay and once again we are there, beholding the complete elation of our end. Each move into the home world is that same loss; we do mimic the return and the pulse very slightly quickens, as our motives flare in the warm hearth. What I have is then already lost, is so much there I can only come down to it again, my life slips into music & increasingly I cannot take much more of this. The end cadence deferred like breathing, the birthplace of the poet: all put out their lights and take their instruments away with them. How can we sustain such constant loss.

Thus, important parts of physics and chemistry have been pressed into the service of war and destruction; much mathematical and statistical ingenuity has been turned into an auxiliary of monopolistic market control and profit maximization; psychology has become a prostitute of 'motivation research' and personnel management; biology is made into a handmaiden of pharmaceutical rackets; and art, language, color, and sound have been degraded into instrumentalities of advertising.

Michael Sandel has raised concerns about these very effects, arguing that cash payments can crowd out intrinsic motivations and the values that underpin them. He points, as an example, to the Earning by Learning programme, set up in low-achieving primary schools in Dallas, Texas, which paid six-year-old children $2 for every book that they read. Researchers found that the children’s literacy skills improved over the year, but what effect might such payments have on their longer-term motivation to learn? ‘The market is an instrument, but not an innocent one,’ Sandel remarks. ‘The obvious worry is that the payment may habituate children to think of reading books as a way of making money, and so erode, or crowd out, or corrupt the love of reading for its own sake.’51 Despite such concerns, financial incentives are increasingly being introduced in social realms, bringing our market identities—as consumers, customers, service providers and workers—to the forefront of our attention.

trial and error. Other experimenters recorded the visual fields of target subjects exposed to the color red. Trainees who learned, through feedback, to approximate that same neural activity reported seeing red in their mind’s eye. Since those days, the field had shifted from visual learning to emotional conditioning. The big grant money was going to desensitizing people with PTSD. DecNef and Connectivity Feedback were being touted as treatments to all kinds of psychiatric disorders. Marty Currier worked on clinical applications. But he was also pursuing a more exotic side-hustle. “Why not?” I told my wife. And so we volunteered in her friend’s experiment. IN THE RECEPTION AREA OF CURRIER’S LAB, Aly and I chuckled over the entrance questionnaire. We would be among the second wave of target subjects, but first we had to pass the screening. The questions disguised furtive motives. HOW OFTEN DO YOU THINK ABOUT THE PAST? WOULD YOU RATHER BE ON A CROWDED BEACH OR IN AN EMPTY MUSEUM? My wife shook her head at these crude inquiries and touched a hand to her smile. I read the expression as clearly as if we were wired up together: The investigators were welcome to anything they discovered inside her, so long as it didn’t lead to jail time. I’d given up on understanding my own hidden temperament a long time ago. Lots of monsters inhabited my sunless depths, but most of them were nonlethal. I did badly want to see my wife’s answers, but a lab tech prevented us from comparing questionnaires. DO YOU USE TOBACCO? Not for years. I didn’t mention that all my pencils were covered with bite marks. HOW MUCH ALCOHOL DO YOU DRINK A WEEK? Nothing for me, but my wife confessed to her nightly Happy Hour, while plying the dog with poetry. DO YOU SUFFER FROM ANY ALLERGIES? Not unless you counted cocktail parties. HAVE YOU EVER EXPERIENCED DEPRESSION? I didn’t know how to answer that one. DO YOU PLAY A MUSICAL INSTRUMENT? Science. I said I might be able to find middle C on a piano, if they needed it. Two postdocs took us into the fMRI room. These people had way more cash to throw around than any astrobiology team anywhere. Aly was having the same thoughts

To be a mystic without a monastery means that you make a conscious decision to stop being motivated by fear—fear that you don’t have enough, that you have to have more to meet your basic needs. And you replace that fear with faith and compassion. In effect, you become a powerful instrument of God’s grace. Infused with a force greater than our own—a divine intention, assistance, or insight that is spiritually rejuvenating—grace is energy that can fill you with a luminous awareness different from everyday consciousness. It motivates your spirit and lights your path from within.

An instrumental component of the human formula is our insatiable need for interpersonal connections.

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This process is true for the eight-year-old, and it’s also true for a fifteen-year-old who may struggle in school but is passionate about skiing, or drawing, or playing an instrument. The best way to motivate him for the things you think he should focus on is to let him spend time on the things he wants to focus on.

He had mounted the first three steps of the scaffold, when a young newsman tore forward, ran to him and, from below, seized the railing to stop him. “Dr. Stadler!” he cried in a desperate whisper. “Tell them the truth! Tell them that you had nothing to do with it! Tell them what sort of infernal machine it is and for what purpose it’s intended to be used! Tell the country what sort of people are trying to rule it! Nobody can doubt your word! Tell them the truth! Save us! You’re the only one who can!” Dr. Stadler looked down at him. He was young; his movements and voice had that swift, sharp clarity which belongs to competence; among his aged, corrupt, favor-ridden and pull-created colleagues, he had managed to achieve the rank of elite of the political press, by means and in the role of a last, irresistible spark of ability. His eyes had the look of an eager, unfrightened intelligence; they were the kind of eyes Dr. Stadler had seen looking up at him from the benches of classrooms. He noticed that this boy’s eyes were hazel; they had a tinge of green. Dr. Stadler turned his head and saw that Ferris had come rushing to his side, like a servant or a jailer. “I do not expect to be insulted by disloyal young punks with treasonable motives,” said Dr. Stadler loudly. Dr. Ferris whirled upon the young man and snapped, his face out of control, distorted by rage at the unexpected and unplanned, “Give me your press card and your work permit!” “I am proud,” Dr. Stadler read into the microphone and into the attentive silence of a nation, “that my years of work in the service of science have brought me the honor of placing into the hands of our great leader, Mr. Thompson, a new instrument with an incalculable potential for a civilizing and liberating influence upon the mind of man. . . .

To break free from wrong associations, identify the specific attributes needed for success, such as skills, talents, abilities, motivations, associations, and mindset, and actively choose a different path. A growth mindset can be very instrumental in making this choice.

Just as viewing my marriage through the lens of a pathway toward holiness more than happiness gave me renewed motivation to grow in union with my wife and ongoing motivation to keep pursuing deeper intimacy with her, so understanding my body as an instrument of service to God is giving me renewed motivation to take better care of it in the face of my cravings and laziness.

Is there a small habit that can support a major habit?” (For example, packing your exercise clothes in the morning so they’ll be ready for the gym in the evening.) “Do I often end the day frustrated because I didn’t complete the most important tasks?” (Identify the most important tasks for the next day and then schedule them into your calendar.) “What quick activities make me feel inspired or happy?” (For example, watching a short motivational video each morning.) “What five goals are the most important to me right now?” (What can you do daily to support all five of these goals?) “What are the activities that I love to do?” (Think of tasks that can support hobbies, like running, knitting, traveling, or reading.) “What areas of my financial life do I need to improve?” (If you’re in debt, then address this first. But if you have money in the bank, then you should build a habit that focuses on building up your investment portfolio.) “Can I improve the quality of my interpersonal relationships?” (Think about your interactions with your parents, children, significant other, and closest friends. Is there anything you can do daily to make these interactions better?) “What makes me feel great about myself?” (If something brings you enjoyment, then you should either do it every day or schedule time for it each week.) “How can I become more spiritual in my daily life?” (For example, read from a book of prayers, practice a bit of yoga, or recite positive affirmations.) “What is a new skill I’ve always wanted to master?” (For example, make a habit of researching and learning about talents like home brewing, playing a musical instrument, learning a new language, or anything that sounds fun.) “Is there anything I can do to support my local community or an important cause?” (We all believe in something. So if you schedule time daily for this activity, then it’s not hard to consistently help others.) “Is there something that I can do to improve my job performance and get a raise?” (For example, build a skill that will become valuable to the company.)

The feeling of gratitude coupled with the mental concept of appreciation is expressed like an invisible message in all directions and at all times. In this particular context, gratitude to the Universal Entity is the overarching motive behind all forms of expression that the human instrument aspires to. Every breath, every word, every touch, every thought, every thing is centered on expressing this sense of gratitude. A gratitude that the individual is sovereign and supported by a Universal Entity that expresses itself through all forms and manifestations of intelligence with the sole objective of creating the ideal reality to activate the individual's Source Codes and transform the human instrument and entity in to the Sovereign Integral. It is this specific form of gratitude that accelerates the activation of the Source Codes and their peculiar ability to integrate the disparate componentry of the human instrument and the entity, and transform them to the state of perception and expression of the Sovereign Integral.

Don’t dismiss any of the thoughts or ideas that come. Your gut is your compass. Others would call this 'instrument' heart or intuition. Whatever it is for you, listen to it. Anything it points to is a resource.

Feelings, as deputies of homeostasis, are the catalysts for the responses that began human cultures. Is this reasonable? Is it conceivable that feelings could have motivated the intellectual inventions that gave humans (1) the arts, (2) philosophical inquiry, (3) religious beliefs, (4) moral rules, (5) justice, (6) political governance systems and economic institutions, (7) technology, and (8) science? I would respond yes, wholeheartedly. I can make the case that cultural practices or instruments in each of the eight areas above required feeling a situation of actual or anticipated

True behavior change is identity change. You might start a habit because of motivation, but the only reason you’ll stick with one is that it becomes part of your identity. Anyone can convince themselves to visit the gym or eat healthy once or twice, but if you don’t shift the belief behind the behavior, then it is hard to stick with long-term changes. Improvements are only temporary until they become part of who you are. The goal is not to read a book, the goal is to become a reader. The goal is not to run a marathon, the goal is to become a runner. The goal is not to learn an instrument, the goal is to become a musician.

Whether playing an instrument or listening to the radio, music increases heart-rate variability, though making music has a stronger effect.4 Music engages most of the limbic system, including the hippocampus, anterior cingulate, and nucleus accumbens, which is why it can be motivating and enjoyable and can help regulate your emotions.5 It can also be soothing, lowering blood pressure6 and reducing stress.

I believe it was Jung who developed the most surgically wicked of psychoanalytic dicta: if you cannot understand why someone did something, look at the consequences—and infer the motivation. This is a psychological scalpel. It’s not always a suitable instrument. It can cut too deeply, or in the wrong places. It

I believe it was Jung who developed the most surgically wicked of psychoanalytic dicta: if you cannot understand why someone did something, look at the consequences—and infer the motivation. This is a psychological scalpel. It’s not always a suitable instrument. It can cut too deeply, or in the wrong places. It is, perhaps, a last-resort option. Nonetheless, there are times when its application proves enlightening.

Educators are instrumental mentors molding the elite leaders of tomorrow.

According to Croce, therefore, the burden of artistic meaning lies not with representation but with expression. And expression is the vehicle of aesthetic value. Works of art express things, and even abstract art, like instrumental music or abstract painting, can be an effective milieu for expression. So how do we understand expression, and why is it a value? One suggestion is that works of art express emotion, and that this is of value to us because it acquaints us with the human condition, and arouses our sympathies for experiences that we do not otherwise undergo. But clearly works of art don’t express emotion in the way that you express your anger by shouting at your son, or your love by speaking to him affectionately. Most works of art are not created in a sudden heat of passion; nor do we have the knowledge that will enable us to say what passion (if any) motivated the artist. Even when artists refer to the emotion that is allegedly conveyed by their work, we may not believe that their description is the correct one. Beethoven prefaced the slow movement of Op. 132 with the description ‘Hymn of thanksgiving from the convalescent to the Godhead in the Lydian mode’. Suppose you respond by saying ‘To me it is just a serene expression of contentment, and convalescence has nothing to do with it’. Does that show that you have not understood the movement? Why is Beethoven any better placed than you, to put words to the feeling conveyed by his music? Maybe you, as critic, are better able to describe the emotional content of a piece of music than the composer. There are plenty of artists who are awoken by criticism to the meaning of their own works: such, for example, was T. S. Eliot’s response to Helen Gardner’s book about his poetry—namely, at last I know what it means.

If your needs are not attainable through safe instruments, the solution is not to increase the rate of return by upping the level of risk. Instead, goals may be revised, savings increased, or income boosted through added years of work. . . . Somebody has to care about the consequences if uncertainty is to be understood as risk. . . . As we’ve seen, the chances of loss do decline over time, but this hardly means that the odds are zero, or negligible, just because the horizon is long. . . . In fact, even though the odds of loss do fall over long periods, the size of potential losses gets larger, not smaller, over time. . . . The message to emerge from all this hype has been inescapable: In the long run, the stock market can only go up. Its ascent is inexorable and predictable. Long-term stock returns are seen as near certain while risks appear minimal, and only temporary. And the messaging has been effective: The familiar market propositions come across as bedrock fact. For the most part, the public views them as scientific truth, although this is hardly the case. It may surprise you, but all this confidence is rather new. Prevailing attitudes and behavior before the early 1980s were different. Fewer people owned stocks then, and the general popular attitude to buying stocks was wariness, not ebullience or complacency. . . . Unfortunately, the American public’s embrace of stocks is not at all related to the spread of sound knowledge. It’s useful to consider how the transition actually evolved—because the real story resists a triumphalist interpretation. . . . Excessive optimism helps explain the popularity of the stocks-for-the-long-run doctrine. The pseudo-factual statement that stocks always succeed in the long run provides an overconfident investor with more grist for the optimistic mill. . . . Speaking with the editors of Forbes.com in 2002, Kahneman explained: “When you are making a decision whether or not to go for something,” he said, “my guess is that knowing the odds won’t hurt you, if you’re brave. But when you are executing, not to be asking yourself at every moment in time whether you will succeed or not is certainly a good thing. . . . In many cases, what looks like risk-taking is not courage at all, it’s just unrealistic optimism. Courage is willingness to take the risk once you know the odds. Optimistic overconfidence means you are taking the risk because you don’t know the odds. It’s a big difference.” Optimism can be a great motivator. It helps especially when it comes to implementing plans. Although optimism is healthy, however, it’s not always appropriate. You would not want rose-colored glasses in a financial advisor, for instance. . . . Over the long haul, the more you are exposed to danger, the more likely it is to catch up with you. The odds don’t exactly add, but they do accumulate. . . . Yet, overriding this instinctive understanding, the prevailing investment dogma has argued just the reverse. The creed that stocks grow steadily safer over time has managed to trump our common-sense assumption by appealing to a different set of homespun precepts. Chief among these is a flawed surmise that, with the passage of time, downward fluctuations are balanced out by compensatory upward swings. Many people believe that each step backward will be offset by more than one step forward. The assumption is that you can own all the upside and none of the downside just by sticking around. . . . If you find yourself rejecting safe investments because they are not profitable enough, you are asking the wrong questions. If you spurn insurance simply because the premiums put a crimp in your returns, you may be destined for disappointment—and possibly loss.