Myopic Thinking Quotes

We are living in an interminable succession of absurdities imposed by the myopic logic of short-term thinking.

If fate is the law, then is fate also subject to that law? At some point we cannot escape naming responsibility. It's in our nature. Sometimes I think we are all like that myopic coiner at his press, taking the blind slugs one by one from the tray, all of us bent so jealously at our work, determined that not even chaos be outside of our own making.

To think that we grasp the fullness of life is to say that by holding a mere drop of water in our hands we are able to understand the immensity of the ocean.

Meanwhile, instead of restraining negative behavior, rewards and punishments can often set it loose—and give rise to cheating, addiction, and dangerously myopic thinking.

[22]“The fact is that archetypal images are so packed with meaning in themselves that people never think of asking what they really do mean...In reality, however, he has merely discovered that up till then he has never thought about his images at all. And when he starts thinking about them, he does so with the help of what he calls “reason”—which in point of fact is nothing more than the sum-total of all his prejudices and myopic viwes.

As a species, we haven’t evolved to plan 20 years into the future. As a rule, our decision-making is myopic, shortsighted, and lacks imagination. We’re heavily incentivized to seek rewards in the present, which can greatly cost our long-term Future Selves. [If you don't] think and strategize long term, [you'll be distracted by the short-term.] You’ll be caught up by endless distractions throughout your day. Your decisions will be myopic. You’ll cost your Future Self greatly, putting them deeper in debt in all ways.

Sometimes I think we are all like that myopic coiner at his press, taking the blind slugs one by one from the tray, all of us bent so jealously at our work, determined that not even chaos be outside of our own making.

At some point we cannot escape naming responsibility. It’s in our nature. Sometimes I think we are all like that myopic coiner at his press, taking the blind slugs one by one from the tray, all of us bent so jealously at our work, determined that not even chaos be outside of our own making.

This is why when we get compliments from others, we have a hard time accepting them. “Oh, they’re just trying to be nice,” we think. The secret is to always stay connected to that part of us that others see and comment on, because the way others see us, their version of us—not our own myopic, dystopian version—is the real us.

The fact is that when the mind is at rest nothing can tire the eyes, and when the mind is under a strain nothing can rest them. Anything that rests the mind will benefit the eyes. Almost everyone has observed that the eyes tire less quickly when reading an interesting book than when perusing something tiresome or difficult to comprehend. A schoolboy can sit up all night reading a novel without even thinking of his eyes, but if he tried to sit up all night studying his lessons he would soon find them getting very tired. A child whose vision was ordinarily so acute that she could see the moons of Jupiter with the naked eye became myopic when asked to do a sum in mental arithmetic, mathematics being a subject which was extremely distasteful to her.

While the universality of the creative process has been noticed, it has not been noticed universally. Not enough people recognize the preverbal, pre-mathematical elements of the creative process. Not enough recognize the cross-disciplinary nature of intuitive tools for thinking. Such a myopic view of cognition is shared not only by philosophers and psychologists but, in consequence, by educators, too. Just look at how the curriculum, at every educational level from kindergarten to graduate school, is divided into disciplines defined by products rather than processes. From the outset, students are given separate classes in literature, in mathematics, in science, in history, in music, in art, as if each of these disciplines were distinct and exclusive. Despite the current lip service paid to “integrating the curriculum,” truly interdisciplinary courses are rare, and transdisciplinary curricula that span the breadth of human knowledge are almost unknown. Moreover, at the level of creative process, where it really counts, the intuitive tools for thinking that tie one discipline to another are entirely ignored. Mathematicians are supposed to think only “in mathematics,” writers only “in words,” musicians only “in notes,” and so forth. Our schools and universities insist on cooking with only half the necessary ingredients. By half-understanding the nature of thinking, teachers only half-understand how to teach, and students only half-understand how to learn.

We're accustomed to thinking in terms of centralized control, clear chains of command, the straightforward logic of cause and effect. But in huge, interconnected systems, where every player ultimately affects every other, our standard ways of thinking fall apart. Simple pictures and verbal arguments are too feeble, too myopic. That's what plagues us in economics when we try to anticipate the effect of a tax cut or a change in interest rates, or in ecology, when a new pesticide backfires and produces dire, unintended consequences that propagate through the food chain.

Self-control problems can be illuminated by thinking about an individual as containing two semiautonomous selves, a far-sighted “Planner” and a myopic “Doer.” You can think of the Planner as speaking for your Reflective System, or the Mr. Spock lurking within you, and the Doer as heavily influenced by the Automatic System, or everyone’s Homer Simpson. The Planner is trying to promote your long-term welfare but must cope with the feelings, mischief, and strong will of the Doer, who is exposed to the temptations that come with arousal. Recent research in neuroeconomics (yes, there really is such a field) has found evidence consistent with this two-system conception of self-control. Some parts of the brain get tempted, and other parts are prepared to enable us to resist temptation by assessing how we should react to the temptation.1 Sometimes the two parts of the brain can be in severe conflict—a kind of battle that one or the other is bound to lose.

ever. Amen. Thank God for self-help books. No wonder the business is booming. It reminds me of junior high school, where everybody was afraid of the really cool kids because they knew the latest, most potent putdowns, and were not afraid to use them. Dah! But there must be another reason that one of the best-selling books in the history of the world is Men Are From Mars, Women Are From Venus by John Gray. Could it be that our culture is oh so eager for a quick fix? What a relief it must be for some people to think “Oh, that’s why we fight like cats and dogs, it is because he’s from Mars and I am from Venus. I thought it was just because we’re messed up in the head.” Can you imagine Calvin Consumer’s excitement and relief to get the video on “The Secret to her Sexual Satisfaction” with Dr. GraySpot, a picture chart, a big pointer, and an X marking the spot. Could that “G” be for “giggle” rather than Dr. “Graffenberg?” Perhaps we are always looking for the secret, the gold mine, the G-spot because we are afraid of the real G-word: Growth—and the energy it requires of us. I am worried that just becoming more educated or well-read is chopping at the leaves of ignorance but is not cutting at the roots. Take my own example: I used to be a lowly busboy at 12 East Restaurant in Florida. One Christmas Eve the manager fired me for eating on the job. As I slunk away I muttered under my breath, “Scrooge!” Years later, after obtaining a Masters Degree in Psychology and getting a California license to practice psychotherapy, I was fired by the clinical director of a psychiatric institute for being unorthodox. This time I knew just what to say. This time I was much more assertive and articulate. As I left I told the director “You obviously have a narcissistic pseudo-neurotic paranoia of anything that does not fit your myopic Procrustean paradigm.” Thank God for higher education. No wonder colleges are packed. What if there was a language designed not to put down or control each other, but nurture and release each other to grow? What if you could develop a consciousness of expressing your feelings and needs fully and completely without having any intention of blaming, attacking, intimidating, begging, punishing, coercing or disrespecting the other person? What if there was a language that kept us focused in the present, and prevented us from speaking like moralistic mini-gods? There is: The name of one such language is Nonviolent Communication. Marshall Rosenberg’s Nonviolent Communication provides a wealth of simple principles and effective techniques to maintain a laser focus on the human heart and innocent child within the other person, even when they have lost contact with that part of themselves. You know how it is when you are hurt or scared: suddenly you become cold and critical, or aloof and analytical. Would it not be wonderful if someone could see through the mask, and warmly meet your need for understanding or reassurance? What I am presenting are some tools for staying locked onto the other person’s humanness, even when they have become an alien monster. Remember that episode of Star Trek where Captain Kirk was turned into a Klingon, and Bones was freaking out? (I felt sorry for Bones because I’ve had friends turn into Cling-ons too.) But then Spock, in his cool, Vulcan way, performed a mind meld to determine that James T. Kirk was trapped inside the alien form. And finally Scotty was able to put some dilithium crystals into his phaser and destroy the alien cloaking device, freeing the captain from his Klingon form. Oh, how I wish that, in my youth or childhood,

hanging the function’s value proposition entirely on its financial impacts risks exacerbating the myopic view of Procurement as a ‘cost savings’ function. We must think beyond the numbers – issues like supply risks, supply base alignment and corporate social responsibility (CSR) can rarely be adequately encapsulated by numbers alone. These are all issues in which Procurement has a lead responsibility.

Heroism is not something you occupy day to day. It's a moment, at best. You get something right, almost by accident, and then you go back to your bumbling, myopic default setting. So I think about this-about how the vast majority of our lives are passed in a decidedly unheroic way- and I wonder, is heroism measured then, by account balances?

Old Me is myopic at best, murdery at worst. But the more I think about it, the more I doubt that I’m the only one keeping bad company with my past self.

The polarities of personality often present as victim and oppressor, the haves and the have nots, rights and wrongs, and other seemingly persistent divisions in our society. These polarities are not the source of this tension, but when we relate with the polarities through a reactionary state of operation, we can easily divide ourselves along those lines. Us and them. The familiar and the other. When we don't own our own wholeness, when we identity too much with something other than our core worth, we collapse into one pole, as in being with or against others. This othering process is myopic, in that it doesn't take into account that our own wholeness is dependent on reclaiming the alternate pole, the person we think we are not, the "other" within us. When we are able to relate with each pole from a place of responsiveness, where we stand in recognition of our own innate wholeness, the experience of polarity can be one of expansion, flow, contrast and generative transformation, rather than division. Once we reckon with the paradox of how the perceived other is both distinct, and a direct reflection of us, then we see ourselves in that mirror. We see everyone and everything as reflecting an aspect of ourself that we get to reclaim. Those we might have judged become guideposts for our own liberation. Our triggers become welcomed signs that we have rejected something inside us. The idea that you are either with us or against us is a limiting lens that perpetuates humanity's suffering. The recognition that you are us, that everyone is us, allows our self-love to humanize others into belonging.

To understand the social meaning of the prison today within the context of a developing prison industrial complex means that punishment has to be conceptually severed from its seemingly indissoluble link with crime. How often do we encounter the phrase "crime and punishment"? To what extent has the perpetual repetition of the phrase "crime and punishment" in literature, as titles of television shows, both fictional and documentary, and in everyday conversation made it extremely difficult to think about punishment beyond this connection? How have these portrayals located the prison in a causal relation to crime as a natural, neces-sary, and permanent effect, thus inhibiting serious debates about the viability of the prison today? The notion of a prison industrial complex insists on understandings of the punishment process that take into account economic and political structures and ideologies, rather than focusing myopically on individual criminal conduct and efforts to "curb crime." The fact, for example, that many corporations with global markets now rely on prisons as an important source of profit helps us to understand the rapidity with which prisons began to proliferate precisely at a time when official studies indicated that the crime rate was falling. The notion of a prison industrial complex also insists that the racialization of prison populations--and this is not only true of the United States, but of Europe, South America, and Australia as well--is not an incidental feature. Thus, critiques of the prison industrial complex undertaken by abolitionist activists and scholars are very much linked to critiques of the global persistence of racism. Antiracist and other social justice movements are incomplete with attention to the politics of imprisonment.

But you’re probably not manufacturing anything. That can make it tough to spot your by-products. People at a lumber company see their waste. They can’t ignore sawdust. But you don’t see yours. Maybe you don’t even think you produce any by-products. But that’s myopic.

I say all this confidently now, but it wasn’t that long ago that I thought the answer to all our social and political problems was to elect the right people—good people with the right ideas and the courage to act on them. Before I went to work for the governor, I thought he was one of the right people. And he was. He did what he said he was going to do, he took his duties seriously, he behaved himself in public with charm and decorum, he did not fear criticism, and he had realistic views of what government could and couldn’t accomplish. He was everything a politician should be—a politician in the best sense of that word, if it has a best sense. After two or three weeks of working for him, though, I knew something was wrong. It wasn’t that I thought he should have been the same thoughtful political leader in private that he was in public; the difference between public persona and reality is a valuable and inevitable one. Rather, I found it unnerving to discover such a stark difference between the personality he presented to the public and the one to which he subjected his staff. I remarked on this difference many times to my wife during that first year. We often laughed about it, but I think we both knew it signified something terrible—not just about the governor but about the world, or at least about democratic cultures in which political leaders often function as celebrities and even heroes. What that something was came to me much later, when I glimpsed the depth of his self-absorption. Here was a man who shattered his ambitions and humiliated his family and friends by pursuing his own petty, myopic desires. And yet in his ruin he could not find more than the paltriest shred of genuine self-criticism. I believe he wanted to feel a deeper remorse, but he looked inside and it wasn’t there. All he found was more of himself.

Think of it! An opportunity to remake the world! An opportunity to create a steam-driven utopia! To re-educate humanity to despise violence. And what do they do, those incompetents? They opt for the pretty clothes and the empire-mad European imperialist culture of the 19th century. Damn those fools. Those geeks, arrogant, myopic, ivory tower board gamers. Damn them.

As we consume newsfeeds instead of homepages, we invite a curated bubble of content that New York Times writer Natasha Singer dubbed the “online echo chamber” to describe a myopic Internet where every piece of content we each see is personalized to us based on our likes, views and interests.

Time for original thinking, long term approach, innovation, Building great products, large scales, & solving challenging problems. Enough of myopic/weak startups in India.

You think an Octavus who gives his Will is somehow less responsible than the Sextus who kills with it? The weak and poor endure in the Hierarchy because the alternatives are harder, not because there are none. They know the system is wrong, but they choose not to think or speak up or act because they ultimately hope that in their silence, they will gain. Or at the very least not have to give more than they have already given. They are driven by myopic self-interest and greed just as much as the senators and knights, and it’s as Melior said—you of all people should hate them for that. The decision may have been made by the few, Diago, but it’s the Will of the many that killed your family.

Unfortunately, our minds are bad at grasping these kinds of problems. We’re accustomed to thinking in terms of centralized control, clear chains of command, the straightforward logic of cause and effect. But in huge, interconnected systems, where every player ultimately affects every other, our standard ways of thinking fall apart. Simple pictures and verbal arguments are too feeble, too myopic. That’s what plagues us in economics when we try to anticipate the effect of a tax cut or a change in interest rates, or in ecology, when a new pesticide backfires and produces dire, unintended consequences that propagate through the food chain.

This othering process is myopic in that it doesn’t take into account that our own wholeness is dependent on reclaiming the alternate pole—the person we think we are not, the other within us. When we are able to relate with each pole from a place of responsiveness, where we stand in recognition of our own innate wholeness, the experience of polarity can be one of expansion, flow, contrast, and generative transformation rather than division. Once we reckon with the paradox of how the perceived other is both distinct and a direct reflection of us, then we see ourselves in that mirror. We see everyone and everything as reflecting an aspect of our self that we get to reclaim. Those we might have judged become guideposts for our own liberation. Our triggers become welcomed signs that we have rejected something inside us.

But if it is crazy to turn down the 100 bets, the logic of Samuelson's argument is just reversed; you should not turn down one! Shlomo and I called this phenomenon "myopic loss aversion". The only way you can ever take 100 attractive bets is by first taking the first one, and it is only thinking about the bet in isolation that fools you into turning it down.

But it is still not enough to allow us to explain ourselves clearly to ourselves. We're not even clear about what it means to understand. We see the world, and we describe it. We give it an order. We know little of the actual relation between what we see of the world and the world itself. We know that we are myopic-we barely see a tiny window of the vast electromagnetic spectrum emitted by things. We do not see the atomic structure of matter nor the curvature of space. We see a coherent world that we extrapolate from our interaction with the universe, organized in simplistic terms that our devastatingly stupid brain is capable of handling. We think of the world in terms of stones, mountains, clouds and people and this is the world for us. About the world independent of us, we know a good deal without knowing how much this good deal is.

Sadly, many good friends drift away from each other because one in the party becomes so consumed with her life that her vision becomes myopic. She refuses to see beyond the world of her comings and goings and in so doing, alienates close friends. She simply won’t think about another’s needs.

He does not despise meaningful investments because he is free from myopic thinking. His investment extends beyond finances. He is a wise man who knows that no matter how painful investing is, it is worth it. He invests time, effort, and resources in transformation. He endures short-term inconvenience for long-term gratification.

But the delegates showed little interest in the goodwill of the Palestinian inhabitants, and it is this myopic thinking—‘A land without a people for a people without a land’ rang one prominent slogan—that lies at the heart of the Palestinian–Israeli conflict.