Less Talk More Action Quotes

How to win in life: 1 work hard 2 complain less 3 listen more 4 try, learn, grow 5 don't let people tell you it cant be done 6 make no excuses

Freedom is living without government coercion. So when a politician talks about freedom for this group or that, ask yourself whether he is advocating more government action or less.

Those of us who have been true readers all our life seldom fully realise the enormous extension of our being which we owe to authors. We realise it best when we talk with an unliterary friend. He may be full of goodness and good sense but he inhabits a tiny world. In it, we should be suffocated. The man who is contented to be only himself, and therefore less a self, is in prison. My own eyes are not enough for me, I will see through those of others. Reality, even seen through the eyes of many, is not enough. I will see what others have invented…. In reading great literature I become a thousand men and yet remain myself. Like the night sky in the Greek poem, I see with a myriad eyes, but it is still I who see. Here, as in worship, in love, in moral action, and in knowing, I transcend myself; and am never more myself than when I do.

Actions prove who someone is; words just prove who they want to be. If you want to know your true value in someone’s life, mute their words and watch their behavior.

The radicals assumed that acting was more important than speaking. Talking and writing books, Winstanley insisted, is 'all nothing and must die; for action is the life of all, and if thou dost not act, thou dost nothing.' It is a thought worth pondering by those who read books about the seventeenth-century radicals, no less than by those who write them. Were you doers or talkers only? Bunyan asked his generation. What canst thou say?

Be unpredictable. Always surprise your enemies with the train of your thoughts and actions. Do things they least expect you to do. Don’t feed your ego, feed your thirst for knowledge because knowledge is power. Earn respect, never demand it. Talk less, observe more.

Less talk, more action, pussycat

I see no justice in that plan." "Who said," lashed out Isaac Penn, "that you, a man, can always perceive justice? Who said that justice is what you imagine? Can you be sure that you know it when you see it, that you will live long enough to recognize the decisive thunder of its occurrence, that it can be manifest within a generation, within ten generations, within the entire span of human existence? What you are talking about is common sense, not justice. Justice is higher and not as easy to understand -- until it presents itself in unmistakable splendor. The design of which I speak is far above our understanding. But we can sometimes feel its presence. "No choreographer, no architect, engineer, or painter could plan more thoroughly and subtly. Every action and every scene has its purpose. And the less power one has, the closer he is to the great waves that sweep through all things, patiently preparing them for the approach of a future signified not by simple human equity (a child could think of that), but by luminous and surprising connections that we have not imagined, by illustrations terrifying and benevolent -- a golden age that will show not what we wish, but some bare awkward truth upon which rests everything that ever was and everything that ever will be. There is justice in the world, Peter Lake, but it cannot be had without mystery.

Words do less than 10 things, but actions do more than 10 thousand things. Leaders don’t talk in vain; they follow with actions.

This is not a loss, at any rate not for me, I don't get anything out of socializing anyway. I never say what I really think, what I really mean, but always more or less agree with whomever I am talking to at the time, pretend that what they say is of interest to me, except when I am drinking, in which case more often than not I go too far the other way, and wake up to the fear of having overstepped the mark. This has become more pronounced over the years and can last now for weeks. When I drink I also have blackouts and completely lose control of my actions, which are generally desperate and stupid, but also on occasion desperate and dangerous. That is why I no longer drink. I do not want anyone to get close to me, I do not want anyone to see me, and this is the way things have developed: no one gets close and no one sees me. This is what must have engraved itself in my face, this is what must have made it so stiff and masklike and almost impossible to associate with myself whenever I happen to catch a glimpse of it in a shop window.

I am memorializing the just-barely-adults (mostly boys, mostly less privileged) who have died fighting wars that for the most part were not their own... the families who have had to go on without them... those who gave their life to this country by standing for our freedoms in non-wars--struggles-- struggles about race, religion, gender, sexual orientation, contraception and abortion rights, the environment, eradication of global disease and world hunger, the right to collectively bargain and unionize... who paid the ultimate price through their civil disobedience, protest, collective action, or just by living in a way that was so challenging to others that they were executed for it... the ones from whom we stole this land and those whose lives we stole to build it... those who were just trying to go to school, pray, shop, watch a movie, be, when they were gunned down in a country that loves its guns far more than its people... those who were killed for driving while black, walking while black, talking while black, sleeping while black. On Decoration Day we are decorated with their blood and their memory

As a manager, the more you talk about something without following up with action, the less those words will matter.

It happens more frequently, as has been hinted, that a scientific head is placed on an ape’s body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists. And whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever any one sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity as the real and only motives of human actions; in short, when any one speaks ‘badly’—and not even ‘ill’—of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation. For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self- satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case. And no one is such a LIAR as the indignant man.

STATE model to communicate without provoking anger or defensiveness: 1. Share your facts—Facts are less controversial, more persuasive, and less insulting than conclusions, so lead with them first. 2. Tell your story—Explain the situation from your point of view, taking care to avoid insulting or judging, which makes the other person feel less safe. 3. Ask for others’ paths—Ask for the other person’s side of the situation, what they intended, and what they want. 4. Talk tentatively—Avoid conclusions, judgments, and ultimatums. 5. Encourage testing—Make suggestions, ask for input, and discuss until you reach a productive and mutually satisfactory course of action.

Sow the seeds of hard work and you will reap the fruits of success. Find something to do, do it with all your concentration. You will excel. Show the world you are not here to just pass through. Leave great footprints wherever you pass and be remembered for the change you initiated. Flow wherever you go. You can’t be limited. Dare to rise above all limitations and become better than you were. Strive to arrive at the top. Glow wherever you go and let the light of God reflect in the world around you. You carry the light of God and wherever you pass, darkness must flee. Grow your talents and skills through a consistent practice and progressive learning. Learn to relearn and unlearn. Raise the bar for yourself always. Blow out all negative attitudes and live true to your dreams. Talks less and act more. Be confident and see yourself wining even before the victory comes. Know God and let Him be known. You were saved by grace for greater works apportioned for you even before you were born. Share the good news. I am proud of you because greater things that eyes have not seen yet, the Lord will do through you.

So with awakening, the stakes go up. The more awake we get, the higher the stakes get. I remember when I was staying at a Buddhist monastery for a while. The abbess there, a wonderful woman, talked about this process of awakening as climbing a ladder. With each step you go, you have less and less tendency to look down. You have less tendency to act in ways you know aren’t true or to speak in ways you know aren’t true or do things you know aren’t coming from truth. You start to realize that the consequences have become greater; the more awake we get, the greater the consequences are. Finally, the consequences of acting outside of truth become immense; the slightest action or behavior that’s not in accordance with the truth can be unbearable to us.

Our action plan hinged on what the most vocal people suggested,” recalls the classmate. “When the less vocal people put out ideas, those ideas were discarded. The ideas that were rejected would have kept us alive and out of trouble, but they were dismissed because of the conviction with which the more vocal people suggested their ideas.

An awful lot of hokum is talked about love, you know. An importance is ascribed to it that is entirely at variance with fact. People talk as though it were self-evidently the greatest of human values. Nothing is less self-evident. Until Plato dressed his sentimental sensuality in a captivating literary form the ancient world laid no more stress on it than was sensible; the healthy realism of the Muslims has never looked upon it as anything but a physical need; it was Christianity, buttressing its emotional claims with neo-Platonism, that made it into the end an aim, the reason, the justification of life. But Christianity was the religion of slaves. It offered the weary and the heavy-laden heaven to compensate them in the future for their misery in this world and the opiate of love to enable them to bear it in the present. And like every drug it enervated and destroyed those who became subject to it. For two thousand years it's suffocated us. It's weakened our wills and lessened our courage. In this modern world we live in we know that almost everything is more important to us than love, we know that only the soft and the stupid allow it to affect their actions, and yet we pay it a foolish lip-service. In books, on the stage, in the pulpit, on the platform the same old sentimental rubbish is talked that was used to hoodwink the slaves of Alexandria.

Our action plan hinged on what the most vocal people suggested,” recalls the classmate. “When the less vocal people put out ideas, those ideas were discarded. The ideas that were rejected would have kept us alive and out of trouble, but they were dismissed because of the conviction with which the more vocal people suggested their ideas. Afterwards they played us back the videotape, and it was so embarrassing.

The threat of force is worthless unless the person (or country) making the threats has both the demonstrated will and ability to actually carry out those threats. Talk is cheap; action rather less so. Indeed, the more threats a person makes that are ignored (and not then backed up) the more credibility they lose. Eventually, they reach a point where carrying out the threats becomes imperative, if only because no one believes that they will

Our action plan hinged on what the most vocal people suggested,” recalls the classmate. “When the less vocal people put out ideas, those ideas were discarded. The ideas that were rejected would have kept us alive and out of trouble, but they were dismissed because of the conviction with which the more vocal people suggested their ideas. Afterwards they played us back the videotape, and it was so embarrassing.” The Subarctic Survival Situation

Okay. Apprentice, I command you to…think! Being a man of action is fine, but you need to think before you act.” “That’s.…” Phillip held up a hand. “Stop! Did you think about what you’re about to say?” “No.” “Then take a moment. Think about what you were going to say, what you have riding on my continued good will, and how I’m likely to react to the words you were about to let fall from your mouth like a partially chewed mouthful of spoiled cheese.” They stood in silence for a moment as the pedestrians passed them by. Finally Phillip broke the silence. “Have you thought about it?” “Yes.” “Do you still intend to say whatever it was?” “No.” “Excellent! You have pleased me, my apprentice! Well done! I’m delighted at the prospect of all the marvelous things you’re not going to say in the future! You know, the less you talk, the more people assume that what you’re not saying is important.

In fact, with experience and maturity we learn to worry less about others’ intent and more about the effect others’ actions are having on us. No longer are we in the game of rooting out unhealthy motives. And here’s the good news. When we reflect on alternative motives, not only do we soften our emotions, but equally important, we relax our absolute certainty long enough to allow for dialogue— the only reliable way of discovering others’ genuine motives.

Argument 4: Affirmative action is unfair to white men because it causes them to lose opportunities to less qualified women and people of color. As with argument 3, remember that these are representational goals, of which we are falling far short. When you say that a representational number of women or people of color cuts out more deserving white men, you are saying that women and people of color deserve to be less represented in our schools and our companies and that white men are deserving of an over-representational majority of these spots. We see the disparities in jobs and education among race and gender lines. Either you believe these disparities exist because you believe that people of color and women are less intelligent, less hard working, and less talented than white men, or you believe that there are systemic issues keeping women and people of color from being hired into jobs, prompted, paid a fair wage, and accepted into college.

Why do people keep doing stuff?" he said, talking to himself it seemed. Swin hesitated. "Wiping counters down and taking pictures. Cheating. Defending things." Swin couldn't see Kyle's face. It appeared he was about to say more, then thought better of it. It seemed he was going to laugh or cry; of course he was going to do neither. It was a moment of defeat, nothing more. Kyle looked back toward the woods where he'd thrown the gun. Swin felt he had to speak. "It's involved," he said. "Many schools of thought. In layman's terms, being the most sophisticated monkey makes you the most confused monkey. Taking action, any at all, is a way to alleviate that confusion. You, you're one of the least sophisticated of us sophisticated monkeys, and therefore suffer less confusion, and have less use for the empty actions that alleviate confusion. I don't mean that as a put-down." Though Kyle didn't move, Swin knew he was listening, knew the explanation was somehow helping.

The view from below2 There remains an experience of incomparable value. We have for once learnt to see the great events of world history from below, from the perspective of the outcast, the suspects, the maltreated, the powerless, the oppressed, the reviled - in short, from the perspective of those who suffer. The important thing is that neither bitterness nor envy should have gnawed at the heart during this time, that we should have come to look with new eyes at matters great and small, sorrow and joy, strength and weakness, that our perception of generosity, humanity, justice and mercy should have become clearer, freer, less corruptible. We have to learn that personal suffering is a more effective key, a more rewarding principle for exploring the world in thought and action than personal good fortune. This perspective from below must not become the partisan possession of those who are eternally dissatisfied; rather, we must do justice to life in all its dimensions from a higher satisfaction, whose foundation is beyond any talk of ‘from below’ or ‘from above’. This is the way in which we may affirm it.

One of Don’s classmates was in a group lucky to include a young man with extensive experience in the northern backwoods. He had a lot of good ideas about how to rank the fifteen salvaged items. But his group didn’t listen, because he expressed his views too quietly. “Our action plan hinged on what the most vocal people suggested,” recalls the classmate. “When the less vocal people put out ideas, those ideas were discarded. The ideas that were rejected would have kept us alive and out of trouble, but they were dismissed because of the conviction with which the more vocal people suggested their ideas. Afterwards they played us back the videotape, and it was so embarrassing.

Our safety lies in repentance. Our strength comes of obedience to the commandments of God. My beloved brethren and sisters, I accept this opportunity in humility. I pray that I may be guided by the Spirit of the Lord in that which I say. I have just been handed a note that says that a U.S. missile attack is under way. I need not remind you that we live in perilous times. I desire to speak concerning these times and our circumstances as members of this Church. You are acutely aware of the events of September 11, less than a month ago. Out of that vicious and ugly attack we are plunged into a state of war. It is the first war of the 21st century. The last century has been described as the most war-torn in human history. Now we are off on another dangerous undertaking, the unfolding of which and the end thereof we do not know. For the first time since we became a nation, the United States has been seriously attacked on its mainland soil. But this was not an attack on the United States alone. It was an attack on men and nations of goodwill everywhere. It was well planned, boldly executed, and the results were disastrous. It is estimated that more than 5,000 innocent people died. Among these were many from other nations. It was cruel and cunning, an act of consummate evil. Recently, in company with a few national religious leaders, I was invited to the White House to meet with the president. In talking to us he was frank and straightforward. That same evening he spoke to the Congress and the nation in unmistakable language concerning the resolve of America and its friends to hunt down the terrorists who were responsible for the planning of this terrible thing and any who harbored such. Now we are at war. Great forces have been mobilized and will continue to be. Political alliances are being forged. We do not know how long this conflict will last. We do not know what it will cost in lives and treasure. We do not know the manner in which it will be carried out. It could impact the work of the Church in various ways. Our national economy has been made to suffer. It was already in trouble, and this has compounded the problem. Many are losing their employment. Among our own people, this could affect welfare needs and also the tithing of the Church. It could affect our missionary program. We are now a global organization. We have members in more than 150 nations. Administering this vast worldwide program could conceivably become more difficult. Those of us who are American citizens stand solidly with the president of our nation. The terrible forces of evil must be confronted and held accountable for their actions. This is not a matter of Christian against Muslim. I am pleased that food is being dropped to the hungry people of a targeted nation. We value our Muslim neighbors across the world and hope that those who live by the tenets of their faith will not suffer. I ask particularly that our own people do not become a party in any way to the persecution of the innocent. Rather, let us be friendly and helpful, protective and supportive. It is the terrorist organizations that must be ferreted out and brought down. We of this Church know something of such groups. The Book of Mormon speaks of the Gadianton robbers, a vicious, oath-bound, and secret organization bent on evil and destruction. In their day they did all in their power, by whatever means available, to bring down the Church, to woo the people with sophistry, and to take control of the society. We see the same thing in the present situation.

Never let a red line become the cage from which there is no escape. Constricting yourself in statements without any actions coming forth in the future in not engaging in compromise or negotiation will hang you on a tightrope by your own tongue. More talk, less squawk may just be the key to grace in unlocking a sense of mutual respect. Thumping a chest and making a threat from many a mile away from a situation is good for an ability to show off how well one can speak in broad tones. Yet, to sit down across from someone and speak to them as an equal, would go a lot further in balancing the plateau of respect shown. Maybe the red line will fly away and the need to always cling to it shall diminish with ears that truly listen to one another" - A.H. Scott 3/3/14

Rational-Emotive Behaviour Therapy (REBT), arguably the foremost modality in counselling today. As a college freshman in an informal study group devoted to reading and commenting on major philosophers, Ellis was struck by Epictetus’ insistence that ‘It is not events that disturb people, it is their judgements concerning them’ (Enchiridion 5). Ellis openly credits Epictetus for supplying his guiding principle that our emotional responses to upsetting actions – not the actions themselves – are what create anxiety and depression; and that (a point basic to Stoic psychology in general) our emotional responses are products of our judgements – are in fact (irrational) judgements tout court: ‘Much of what we call emotion is nothing more nor less than a certain kind – a biased, prejudiced, or strongly evaluative kind – of thought. What we call feelings almost always have a pronounced evaluating or appraisal element.’6 Ellis points out that irrational beliefs often appear in the way people talk to themselves. Compare Epictetus at IV 4, 26–27:

When Greek and Roman thinkers like Epicurus and Seneca talk about self-sufficiency, they typically contrast it with the first sort of dependency since they worry a good deal about the dangers of patronage. For them, being self-sufficient means, above all else, not being dependent on another person’s favor or good opinion. For much of human history, enjoying the favor of one’s social superiors has been a major avenue to success and an important defense against poverty and oppression. But of course one usually pays a price for such favor. Ideally, favor would be bestowed purely on the basis of merit, but everyone knows that the world does not typically work that way. Dependents must often flatter and fawn; they are expected to endorse their patron’s words and approve of his or her actions. This is true whether one is a courtier complimenting a king, a politician currying favor with the crowd, or an employee hoping to impress a supervisor. Dependency of this sort thus inhibits one’s ability to think, speak, and act as one sees fit. Being independent of such constraints is liberating, which is why Epicurus says that “the greatest fruit of self-sufficiency is freedom.

I began to see that the stronger a therapy emphasized feelings, self-esteem, and self-confidence, the more dependent the therapist was upon his providing for the patient ongoing, unconditional, positive regard. The more self-esteem was the end, the more the means, in the form of the patient’s efforts, had to appear blameless in the face of failure. In this paradigm, accuracy and comparison must continually be sacrificed to acceptance and compassion; which often results in the escalation of bizarre behavior and bizarre diagnoses. The bizarre behavior results from us taking credit for everything that is positive and assigning blame elsewhere for anything negative. Because of this skewed positive-feedback loop between our judged actions and our beliefs, we systematically become more and more adapted to ourselves, our feelings, and our inaccurate solitary thinking; and less and less adapted to the environment that we share with our fellows. The resultant behavior, such as crying, depression, displays of temper, high-risk behavior, or romantic ventures, or abandonment of personal responsibilities, which seem either compulsory, necessary, or intelligent to us, will begin to appear more and more irrational to others. The bizarre diagnoses occur because, in some cases, if a ‘cause disease’ (excuse from blame) does not exist, it has to be 'discovered’ (invented). Psychiatry has expanded its diagnoses of mental disease every year to include 'illnesses’ like kleptomania and frotteurism [now frotteuristic disorder in the DSM-V]. (Do you know what frotteurism is? It is a mental disorder that causes people, usually men, to surreptitiously fondle women’s breasts or genitals in crowded situations such as elevators and subways.) The problem with the escalation of these kinds of diagnoses is that either we can become so adapted to our thinking and feelings instead of our environment that we will become dissociated from the whole idea that we have a problem at all; or at least, the more we become blameless, the more we become helpless in the face of our problems, thinking our problems need to be 'fixed’ by outside help before we can move forward on our own. For 2,000 years of Western culture our problems existed in the human power struggle constantly being waged between our principles and our primal impulses. In the last fifty years we have unprincipled ourselves and become what I call 'psychologized.’ Now the power struggle is between the 'expert’ and the 'disorder.’ Since the rise of psychiatry and psychology as the moral compass, we don’t talk about moral imperatives anymore, we talk about coping mechanisms. We are not living our lives by principles so much as we are living our lives by mental health diagnoses. This is not working because it very subtly undermines our solid sense of self.

YOU CAN COME to the end of talking, about women, talking. In restaurants, cafés, kitchens, less frequently in bars or pubs, about relatives, relations, relationships, illnesses, jobs, children, men; about nuance, hunch, intimation, intuition, shadow; about themselves and each other; about what he said to her and she said to her and she said back; about what they feel. Something more definite, more outward then, some action, to drain the inner swamp, sweep the inner fluff out from under the inner bed, harden the edges. Men at sea, for instance. Not on a submarine, too claustrophobic and smelly, but something more bracing, a tang of salt, cold water, all over your calloused body, cuts and bruises, hurricanes, bravery and above all no women. Women are replaced by water, by wind, by the ocean, shifting and treacherous; a man has to know what to do, to navigate, to sail, to bail, so reach for the How-To book, and out here it’s what he said to him, or didn’t say, a narrowing of the eyes, sizing the bastard up before the pounce, the knife to the gut, and here comes a wave, hang on to the shrouds, all teeth grit, all muscles bulge together. Or sneaking along the gangway, the passageway, the right of way, the Milky Way, in the dark, your eyes shining like digital wristwatches, and the bushes, barrels, scuppers, ditches, filthy with enemies, and you on the prowl for adrenalin and loot. Corpses of your own making deliquesce behind you as you reach the cave, abandoned city, safe, sliding panel, hole in the ground, and rich beyond your wildest dreams!

being. Sometimes if we don't do anything, we help more than if we do a lot. We call that non-action. It is like the calm person on a small boat in a storm. That person does not have to do much, just to be himself and the situation can change. That is also an aspect of Dharmakaya: not talking, not teaching, just being. This is true not only of humans, but other species as well. Look at the trees in our yard. An oak tree is an oak tree. That is all it has to do. If an oak tree is less than an oak tree, then we are all in trouble. Therefore, the oak tree is preaching the Dharma. Without doing anything, not serving in the School of Youth Service, not preaching, not even sitting in meditation, the oak tree is very helpful to all of us just by being there. Every time we look at the oak tree we have confidence. During the summer we sit under it and we feel cool, relaxed. We know that if the oak tree is not there, and all the other trees are not there, we will not have good air to breathe. We also know that in our former lives we were trees. Maybe we have been an oak tree ourselves. This is not just Buddhist; this is scientific. The human species is a very young species - we appeared on earth only recently. Before that, we were rock, we were gas, we were minerals, and then we were single-celled beings. We were plants, we were trees, and now we have become humans. We have to recall our past existences. When we shout at the oak tree, the oak tree is not offended, it does not raise its nose; therefore, the oak tree is part of our Dharmakaya. We can learn from everything that is around, that is in us.

Equal protection under the law is not a hard principle to convince Americans of. The difficulty comes in persuading them that it has been violated in particular cases, and of the need to redress the wrong. Prejudice and indifference run deep. Education, social reform, and political action can persuade some. But most people will not feel the sufferings of others unless they feel, even in an abstract way, that 'it could have been me or someone close to me'. Consider the astonishingly rapid transformation of American attitudes toward homosexuality and even gay marriage over the past decades. Gay activism brought these issues to public attention but attitudes were changed during tearful conversations over dinner tables across American when children came out to their parents (and, sometimes, parents came out to their children). Once parents began to accept their children, extended families did too, and today same-sex marriages are celebrated across the country with all the pomp and joy and absurd overspending of traditional American marriages. Race is a wholly different matter. Given the segregation in American society white families have little chance of seeing and therefore understanding the lives of black Americans. I am not black male motorist and never will be. All the more reason, then, that I need some way to identify with one if I am going to be affected by his experience. And citizenship is the only thing I know we share. The more differences between us are emphasized, the less likely I will be to feel outrage at his mistreatment. Black Lives Matter is a textbook example of how not to build solidarity. There is no denying that by publicizing and protesting police mistreatment of African-Americans the movement mobilized supporters and delivered a wake-up call to every American with a conscience. But there is also no denying that the movement's decision to use this mistreatment to build a general indictment of American society, and its law enforcement institutions, and to use Mau-Mau tactics to put down dissent and demand a confession of sins and public penitence (most spectacularly in a public confrontation with Hillary Clinton, of all people), played into the hands of the Republican right. As soon as you cast an issue exclusively in terms of identity you invite your adversary to do the same. Those who play one race card should be prepared to be trumped by another, as we saw subtly and not so subtly in the 2016 presidential election. And it just gives that adversary an additional excuse to be indifferent to you. There is a reason why the leaders of the civil rights movement did not talk about identity the way black activists do today, and it was not cowardice or a failure to be "woke". The movement shamed America into action by consciously appealing to what we share, so that it became harder for white Americans to keep two sets of books, psychologically speaking: one for "Americans" and one for "Negroes". That those leaders did not achieve complete success does not mean that they failed, nor does it prove that a different approach is now necessary. No other approach is likely to succeed. Certainly not one that demands that white Americans agree in every case on what constitutes discrimination or racism today. In democratic politics it is suicidal to set the bar for agreement higher than necessary for winning adherents and elections.

DR. KING: Fiery, demagogic oratory in the black ghettoes, urging Negroes to arm themselves and prepare to engage in violence can achieve nothing but negative results. Those who are fired up in the audiences go home and face the same unchanged conditions; what is left but for them to become bitter, disillusioned and cynical. The extremist leaders who offer a call to arms are invariably unwilling to lead what they themselves know would certainly end in bloody, chaotic total failure. The struggle of the Negro in America, to be successful, must be waged with positive efforts that are kept strictly within the framework of our democratic society. This means reaching and moving the large groups of people necessary—of both races—to activate sufficiently the conscience of a nation. It is this effort that the S.C.L.C. attempts to achieve through the program which we call creative non-violent direct-action. PLAYBOY: Dr. King, would you care to comment upon the articulate former Black Muslim, Malcolm X? DR. KING: I have met Malcolm X, but circumstances didn’t enable me to talk with him for more than a minute. I totally disagree with many of his political and philosophical views, as I understand them. He is very articulate, as you say. I don’t want to seem to sound as if I feel so self-righteous, or absolutist, that I think I have the only truth, the only way. Maybe he does have some of the answer. But I know that I have so often felt that I wished that he would talk less of violence, because I don’t think that violence can solve our problem. And in his litany of expressing the despair of the Negro, without offering a positive, creative approach, I think that he falls into a rut sometimes.

What I gleaned from all this research is that empathy is the result of numerous cognitive and affective processes, all firing away behind the scenes somewhere in our brains. Cognitive processes allow us to understand the mental state of another person—his or her emotions, desires, beliefs, intentions, et cetera—which in turn helps us to understand and even predict the person’s actions or behaviors. They allow us to step outside of our own experience in order to take on and understand other people’s perspectives—something that every wife on the planet wishes her husband would do. The affective component of empathy is more related to our emotional responses to the mental states that we observe in other people. This component allows us to feel some appropriate and non-egocentric emotional response to another person’s emotions—something else that every wife on the planet wishes her husband would do. Empathy involves both processes, and while they operate independently of one another, there is some overlap. A graphical representation of empathy might involve a Venn diagram—two circles, one for the affective component and one for the cognitive, slightly overlapping, with me standing well outside of both circles talking incessantly about the weather during a funeral. In people with Asperger syndrome and other autism spectrum conditions, these mechanisms of understanding are much less reliable and productive than in neurotypicals. Those of us living within the parameters of an autism spectrum condition simply can’t engage the empathic processes that allow for social reasoning and emotional awareness. Furthermore, we have difficulty separating ourselves from our own perspectives (the word autism comes from the Greek word autos, meaning “self”), so we can’t easily understand or even access the perspectives and feelings of others.

My dear readers, I find myself perplexed by the phantoms that now inhabit our veins and perpetually whisper in our ears. These specters are always watching, their formless eyes casting judgement upon our every thought and action. They stalk us behind screens and within circuits, gathering each tidbit we release into the ether to build their ever-growing profiles of our souls. Through these ghastly portals, our lives have become performance. Each waking moment an opportunity to curate our images and broadcast our cleverness. Nuance has fled in favor of hashtag and like, while meaning has been diced into 280 characters or less. Substance is sacrificed at the altar of shareability, as we optimize each motive and emotion to become more digestible digital content. Authenticity now lives only in offline obscurity, while our online avatars march on endlessly, seeking validation through numbers rather than depth. What secrets remain unshared on these platforms of glass? What mysteries stay concealed behind profiles and pose? Have we traded intimacy for influence, and true understanding for audience engagement? I fear these shadow networks breed narcissism and foster loneliness, masked as connection. That the sum of a life’s joys and sorrows can now be reduced to a reel of carefully selected snippets says little of the richness that once was. So follow the phantoms that stalk you if you will, but do not forget that which still breathes beneath the screens. There you will find humanity, flawed but whole, beautiful in its imperfection and trajectory undefined by likes or loves. The lanterns may flicker and fade, but the darkness that remains has always held truth. Look deeper than the glow, and know that which can never be shared or measured, only felt. In mystery, Your friend, Edgar Allan Poe (Poe talking about social media)

She has a genius,” distinguished Simon Iff. “Her dancing is a species of angelic possession, if I may coin a phrase. She comes off the stage from an interpretation of the subtlest and most spiritual music of Chopin or Tschaikowsky; and forthwith proceeds to scold, to wheedle, or to blackmail. Can you explain that reasonably by talking of ‘two sides to her character’? It is nonsense to do so. The only analogy is that of noble thinker and his stupid, dishonest, and immoral secretary. The dictation is taken down correctly, and given to the world. The last person to be enlightened by it is the secretary himself! So, I take it, is the case with all genius; only in many cases the man is in more or less conscious harmony with his genius, and strives eternally to make himself a worthier instrument for his master’s touch. The clever man, so-called, the man of talent, shuts out his genius by setting up his conscious will as a positive entity. The true man of genius deliberately subordinates himself, reduces himself to a negative, and allows his genius to play through him as It will. We all know how stupid we are when we try to do things. Seek to make any other muscle work as consistently as your heart does without your silly interference—you cannot keep it up for forty-eight hours. All this, which is truth ascertained and certain, lies at the base of the Taoistic doctrine of non-action; the plan of doing everything by seeming to do nothing. Yield yourself utterly to the Will of Heaven, and you become the omnipotent instrument of that Will. Most systems of mysticism have a similar doctrine; but that it is true in action is only properly expressed by the Chinese. Nothing that any man can do will improve that genius; but the genius needs his mind, and he can broaden that mind, fertilize it with knowledge of all kinds, improve its powers of expression; supply the genius, in short, with an orchestra instead of a tin whistle. All our little great men, our one-poem poets, our one-picture painters, have merely failed to perfect themselves as instruments.

We’d just taken Pixar public, and I was happy being CEO there. I never knew of anyone who served as CEO of two public companies, even temporarily, and I wasn’t even sure it was legal. I didn’t know what I wanted to do. I was enjoying spending more time with my family. I was torn. I knew Apple was a mess, so I wondered: Do I want to give up this nice lifestyle that I have? What are all the Pixar shareholders going to think? I talked to people I respected. I finally called Andy Grove at about eight one Saturday morning—too early. I gave him the pros and the cons, and in the middle he stopped me and said, “Steve, I don’t give a shit about Apple.” I was stunned. It was then I realized that I do give a shit about Apple—I started it and it is a good thing to have in the world. That was when I decided to go back on a temporary basis to help them hire a CEO. The claim that he was enjoying spending more time with his family was not convincing. He was never destined to win a Father of the Year trophy, even when he had spare time on his hands. He was getting better at paying heed to his children, especially Reed, but his primary focus was on his work. He was frequently aloof from his two younger daughters, estranged again from Lisa, and often prickly as a husband. So what was the real reason for his hesitancy in taking over at Apple? For all of his willfulness and insatiable desire to control things, Jobs was indecisive and reticent when he felt unsure about something. He craved perfection, and he was not always good at figuring out how to settle for something less. He did not like to wrestle with complexity or make accommodations. This was true in products, design, and furnishings for the house. It was also true when it came to personal commitments. If he knew for sure a course of action was right, he was unstoppable. But if he had doubts, he sometimes withdrew, preferring not to think about things that did not perfectly suit him. As happened when Amelio had asked him what role he wanted to play, Jobs would go silent and ignore situations that made him uncomfortable.

He would have liked to continue talking about his mother. He did not suppose, from what he could remember of her, that she had been an unusual woman, still less an intelligent one; and yet she had possessed a kind of nobility, a kind of purity, simply because the standards that she obeyed were private ones. Her feelings were her own, and could not be altered from outside. It would not have occurred to her that an action which is ineffectual thereby becomes meaningless. If you loved someone, you loved him, and when you had nothing else to give, you still gave him love. When the last of the chocolate was gone, his mother had clasped the child in her arms. It was no use, it changed nothing, it did not produce more chocolate, it did not avert the child’s death or her own; but it seemed natural to her to do it. The refugee woman in the boat had also covered the little boy with her arm, which was no more use against the bullets than a sheet of paper. The terrible thing that the Party had done was to persuade you that mere impulses, mere feelings, were of no account, while at the same time robbing you of all power over the material world. When once you were in the grip of the Party, what you felt or did not feel, what you did or refrained from doing, made literally no difference. Whatever happened you vanished, and neither you nor your actions were ever heard of again. You were lifted clean out of the stream of history. And yet to the people of only two generations ago this would not have seemed all-important, because they were not attempting to alter history. They were governed by private loyalties which they did not question. What mattered were individual relationships, and a completely helpless gesture, an embrace, a tear, a word spoken to a dying man, could have value in itself. The proles, it suddenly occurred to him, had remained in this condition. They were not loyal to a party or a country or an idea, they were loyal to one another. For the first time in his life he did not despise the proles or think of them merely as an inert force which would one day spring to life and regenerate the world. The proles had stayed human. They had not become hardened inside. They had held on to the primitive emotions which he himself had to re-learn by conscious effort.

You can talk to me, Clay,” I said with a little hope.  I really began to wonder if he could speak.  When he didn’t respond, I spoke again.  “Okay, do you want to go out or stay in?” He moved to the couch and sat in the middle, his choice clear.  Stay in tonight. I hesitated.  The chair, set at an odd angle to the TV, gave you a sore neck if you tried to watch a movie from there.  That meant I’d need to sit next to him to watch a movie.  But I felt so exposed in a skirt and sleeveless shirt. I wasn’t sure if I could sit next to him for a full movie. While I debated my options, he watched me closely. “I’m going to go change,” I stammered. “I’ll be right back.” I turned and made it one step before the back of my shirt snagged on something.  Surprised, I looked over my shoulder and found Clay standing right behind me.  He held a fold of my shirt between his thumb and forefinger.  I could see the glint of his brown eyes behind the still damp strands of his hair.  He tilted his head back toward the couch and gave a slight tug on my shirt.  My stomach dropped, and I couldn’t tell if it was in a good way or a bad one. When I hesitated, he gave another tug.  I surrendered, turned back, and sat on the couch. He padded over to the movies, made a selection I couldn’t see, and crouched to start it.  It amazed me that he knew how to do that.  Then again, he watched everything Rachel and I did.  I wondered if anything escaped his notice. He pressed play, stood, and walked toward me with fluid strides.  I felt graceless in comparison.  He settled next to me and watched the previews.  I tried to focus on them, too, but couldn’t.  Instead, I noticed our bare feet, the scratch on the wall next to the TV, his leg lightly pressed against mine, the sound of the water as it slowly dripped from the showerhead in the bathroom, his hands loosely resting on his lap.  The long list of unimportant details would not let my mind settle. It was midway through the movie when my mind calmed enough to notice we watched an action-comedy I’d wanted to see.  I’d just mentioned it to Rachel this past week.  She must have gotten it after that. Slowly, I began to relax and enjoy the movie.  I even laughed aloud at one point.  Clay’s echoing chuckle startled me, but in a good way.  So, he could do more than growl as a dog.  His deep laugh sounded pleasant. When

In conclusion, the American century is not over, if by that we mean the extraordinary period of American pre-eminence in military, economic, and soft power resources that have made the United States central to the workings of the global balance of power, and to the provision of global public goods. Contrary to those who proclaim this the Chinese century, we have not entered a post-American world. But the continuation of the American century will not look like it did in the twentieth century. The American share of the world economy will be less than it was in the middle of the last century, and the complexity represented by the rise of other countries as well as the increased role of non-state actors will make it more difficult for anyone to wield influence and organize action. Analysts should stop using clichés about unipolarity and multipolarity. They will have to live with both in different issues at the same time. And they should stop talking and worrying about poorly specified concepts of decline that mix many different types of behavior and lead to mistaken policy conclusions. Leadership is not the same as domination. America will have to listen in order to get others to enlist in what former Secretary of State Hillary Clinton called a multipartner world. It is important to remember that there have always been degrees of leadership and degrees of influence during the American century. The United States never had complete control. As we saw in Chapter 1, even when the United States had preponderant resources, it often failed to get what it wanted. And those who argue that the complexity and turmoil of today’s entropic world is much worse than the past should remember a year like 1956 when the United States was unable to prevent Soviet repression of a revolt in Hungary, French loss of Vietnam, or the Suez invasion by our allies Britain, France, and Israel. One should be wary of viewing the past through rose-tinted glasses. To borrow a comedian’s line, “hegemony ain’t what it used to be, but then it never was.” Now, with slightly less preponderance and a much more complex world, the United States will need to make smart strategic choices both at home and abroad if it wishes to maintain its position. The American century is likely to continue for a number of decades at the very least, but it will look very different from how it did when Henry Luce first articulated it.

…we seek an enlargement of our being. We want to be more than ourselves. … We want to see with other eyes, to imagine with other imaginations, to feel with other hearts, as well as with our own. … One of the things we feel after reading a great work is ‘I have got out’. Or from another point of view, ‘I have got in’; pierced the shell of some other monad and discovered what it is like inside. Good reading, therefore, though it is not essentially an affectional or moral or intellectual activity, has something in common with all three. In love we escape from our self into one other. In the moral sphere, every act of justice or charity involves putting ourselves in the other person’s place and thus transcending our own competitive particularity. In coming to understand anything we are rejecting the facts as they are for us in favour of the facts as they are. The primary impulse of each is to maintain and aggrandise himself. The secondary impulse is to go out of the self, to correct its provincialism and heal its loneliness. In love, in virtue, in the pursuit of knowledge, and in the reception of the arts, we are doing this. Obviously this process can be described either as an enlargement or as a temporary annihilation of the self. But that is an old paradox; ‘he that loseth his life shall save it’. … Those of us who have been true readers all our life seldom fully realise the enormous extension of our being which we owe to authors. We realise it best when we talk with an unliterary friend. He may be full of goodness and good sense but he inhabits a tiny world. In it, we should be suffocated. The man who is contented to be only himself, and therefore less a self, is in prison. My own eyes are not enough for me, I will see through those of others. Reality, even seen through the eyes of many, is not enough. I will see what others have invented. Even the eyes of all humanity are not enough. I regret that the brutes cannot write books. … Literary experience heals the wound, without undermining the privilege, of individuality. There are mass emotions which heal the wound; but they destroy the privilege. In them our separate selves are pooled and we sink back into sub-individuality. But in reading great literature I become a thousand men and yet remain myself. Like the night sky in the Greek poem, I see with a myriad eyes, but it is still I who see. Here, as in worship, in love, in moral action, and in knowing, I transcend myself; and am never more myself than when I do.

As Hamas’s rocket stockpiles dwindled, it reduced the number of rockets launched nightly but increased the range to Tel Aviv and beyond. Several of my conversations with Obama were interrupted by sirens. “Sorry, Barack,” I’d say. “I’m afraid we’ll have to resume our conversation in a few minutes.” With the rest of the staff I had forty-five seconds to go into underground shelters, returning after getting the all-clear sign. These live interruptions strengthened my argument for taking increasingly powerful actions against Hamas. And so we did. The IAF destroyed more and more enemy targets. Hamas panicked and became careless. Our intelligence identified the locations of their commanders. We targeted them and delivered painful blows to their hierarchy. Hamas then shifted their command posts to high-rises, believing they would be immune to our strikes. Using a technique called “knock on roof,” the air force fired nonlethal warning shots on the roofs of the buildings. Along with phone calls to the building occupants, these warnings enabled them to leave the premises unharmed. The IDF flattened several high-rise buildings with no civilian casualties. The sight of these collapsing towers sent Hamas a powerful message of demoralization and fear. This was literally “you can climb but you can’t hide.” Desperation was seeping through Hamas ranks. Arguments began to flare between Mashal in Qatar and the ground command in Gaza, which was suffering the brunt of our attacks. Eventually they caved. In the talks with Egypt they rescinded all their demands and agreed to an unconditional cease-fire that went into effect on August 26, 2014. After fifty days, Protective Edge was over. Sixty-seven IDF soldiers, five Israeli civilians, including one child, and a Thai civilian working in Israel lost their lives in the war. There were 4,564 rockets and mortars fired at Israel from Gaza, nearly all from civilian neighborhoods. The Iron Dome system intercepted 86 percent of them.4 The IDF killed 2,125 Gazans,5 roughly two-thirds of whom were members of Hamas, Palestinian Islamic Jihad and other Palestinian terrorist groups. A third were civilians who were often used by the terrorists as human shields. Colonel Richard Kemp, the commander of British forces in Afghanistan, said that “the IDF took measures to limit civilian casualties never taken by any Western army in similar situations.” At least twenty-three Palestinian civilians were executed by Hamas over false accusations of colluding with Israel. In reality many had simply criticized the devastation of Gaza brought about by Hamas’s aggression against Israel.6 Hamas leaders emerged from their bunkers. Surveying the rubble, they predictably declared victory. This is what all dictatorships do. They are not accountable to the facts or to their people. Less predictably, Palestinian Authority chairman Mahmoud Abbas admitted that Hamas was severely weakened and achieved none of its demands.7 With the

Every select man strives instinctively for a citadel and a privacy, where he is FREE from the crowd, the many, the majority—where he may forget "men who are the rule," as their exception;—exclusive only of the case in which he is pushed straight to such men by a still stronger instinct, as a discerner in the great and exceptional sense. Whoever, in intercourse with men, does not occasionally glisten in all the green and grey colours of distress, owing to disgust, satiety, sympathy, gloominess, and solitariness, is assuredly not a man of elevated tastes; supposing, however, that he does not voluntarily take all this burden and disgust upon himself, that he persistently avoids it, and remains, as I said, quietly and proudly hidden in his citadel, one thing is then certain: he was not made, he was not predestined for knowledge. For as such, he would one day have to say to himself: "The devil take my good taste! but 'the rule' is more interesting than the exception—than myself, the exception!" And he would go DOWN, and above all, he would go "inside." The long and serious study of the AVERAGE man—and consequently much disguise, self-overcoming, familiarity, and bad intercourse (all intercourse is bad intercourse except with one's equals):—that constitutes a necessary part of the life-history of every philosopher; perhaps the most disagreeable, odious, and disappointing part. If he is fortunate, however, as a favourite child of knowledge should be, he will meet with suitable auxiliaries who will shorten and lighten his task; I mean so-called cynics, those who simply recognize the animal, the commonplace and "the rule" in themselves, and at the same time have so much spirituality and ticklishness as to make them talk of themselves and their like BEFORE WITNESSES—sometimes they wallow, even in books, as on their own dung-hill. Cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr speaks out. There are even cases where enchantment mixes with the disgust—namely, where by a freak of nature, genius is bound to some such indiscreet billy-goat and ape, as in the case of the Abbé Galiani, the profoundest, acutest, and perhaps also filthiest man of his century—he was far profounder than Voltaire, and consequently also, a good deal more silent. It happens more frequently, as has been hinted, that a scientific head is placed on an ape's body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists. And whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever any one sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity as the real and only motives of human actions; in short, when any one speaks "badly"—and not even "ill"—of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation. For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case. And no one is such a LIAR as the indignant man.

The Eclipse ofAchievement In a society in which the dream of success has been drained of any meaning beyond itself, men have nothing against which to measure their achievements except the achievements of others. Self-approval depends on public recognition and acclaim, and the quality of this approval has undergone important changes in its own right. The good opinion of friends and neighbors, which formerly informed a man that he had lived a useful life, rested on appreciation of his accomplishments. Today men seek the kind of approval that applauds not their actions but their personal attributes. They wish to be not so much esteemed as admired. They crave not fame but the glamour and excitement of celebrity. They want to be envied rather than respected. Pride and acquisitiveness, the sins of an ascendant capitalism, have given way to vanity. Most Americans would still define success as riches, fame, and power, but their actions show that they have little interest in the substance of these attainments. What a man does matters less than the fact that he has "made it." Whereas fame depends on the performance of notable deeds acclaimed in biography and works of history, celebrity-the reward of those who project a vivid or pleasing exterior or have otherwise attracted attention to themselves-is acclaimed in the news media, in gossip columns, on talk shows, in magazines devoted to "personalities." Accordingly it is evanescent, like news itself, which loses its interest when it loses its novelty. Worldly success has always carried with it a certain poignancy, an awareness that "you can't take it with you"; but in our time, when success is so largely a function of youth, glamour, and novelty, glory is more fleeting than ever, and those who win the attention of the public worry incessantly about losing it.

What stands out now is the speed and efficiency with which, in retrospect, the world acted. The virus didn’t get opportunities to establish itself in countries outside China that delayed taking action to contain it, as happened with Covid-19. As the virus arrived, there was no disputing the need for containment or talk of relying on herd immunity. Because of this swift action, SARS never circulated widely enough to be called a pandemic. Maybe the virus’s high death rate scared everyone into line. Maybe its inability to spread before symptoms started, and absence of many mild cases, just made it easier and less disruptive to follow the epidemiologists’ advice. And there was more public trust in experts 17 years ago.

골드드래곤구매가격 ✹ 홈피 : via3.co.to ✹ 카톡 : ppt33 ✹ 라인 : pxp32 ✹ 1.정품 및 진품보장 2.빠른배송 총알배송 3.저렴하고 및 투명한가격 4.제품에 대해서 100% 자신있습니다 5.믿음직하면서 신뢰로 단골님 모시는곳 6.깔끔한거래 안전한거래 #골드드래곤구입방법 #골드드래곤구매방법 #골드드래곤구입 #골드드래곤구매 #골드드래곤판매 #골드드래곤처방 #골드드래곤가격 #골드드래곤후기 #골드드래곤정품구입 #골드드래곤정품구매 #골드드래곤정품판매 #골드드래곤구입하는곳 #골드드래곤구매하는곳 #골드드래곤판매하는곳 #골드드래곤약효 #골드드래곤효과 #골드드래곤효능 #골드드래곤지속시간 Be good to everyone who becomes attached to us; cherish every friend who is by our side; love everyone who walks into our life.It must be fate to get acquainted in a huge crowd of people... I feel, the love that Osho talks about, maybe is a kind of pure love beyond the mundane world, which is full of divinity and caritas, and overflows with Buddhist allegorical words and gestures, but, it seems that I cannot see through its true meaning forever... What is your recovery rate? How long does it take you to recover from actions and behaviors that upset you? Minutes? Hours? Days? Weeks? The longer it takes you to recover, the more influence that incident has on your actions, and the less able you are to perform to your personal best. In a nutshell, the longer it takes you to recover, the weaker you are and the poorer your performance. You are well aware that you need to exercise to keep the body fit and, no doubt, accept that a reasonable measure of health is the speed in which your heart and respiratory system recovers after exercise. Likewise the faster you let go of an issue that upsets you, the faster you return to an equilibrium, the healthier you will be. The best example of this behavior is found with professional sportspeople. They know that the faster they can forget an incident or missd opportunity and get on with the game, the better their performance. In fact, most measure the time it takes them to overcome and forget an incident in a game and most reckon a recovery rate of 30 seconds is too long! Imagine yourself to be an actor in a play on the stage. Your aim is to play your part to the best of your ability. You have been given a script and at the end of each sentence is a ful stop. Each time you get to the end of the sentence you start a new one and although the next sentence is related to the last it is not affected by it. Your job is to deliver each sentence to the best of your ability.

Allah does not talk, he does things! Such is the power of actions! Talk less and do more!