Partial Behaviour Quotes

In all of this she was only partially successful, for although Nurse knew that once Miss Venetia had made up her mind she was powerless to prevent her doing whatever she liked, and was obliged to admit some faint resemblance in Damerel to the Good Samaritan, she persisted in referring to him as The Ungodly, and in ascribing his charitable behaviour to some obscure but evil motive.

Anomalies manifest themselves on the border between chaos and order, so to speak, and have a threatening and promising aspect. The promising aspect dominates, when the contact is voluntary, when the exploring agent is up-to-date – when the individual has explored all previous anomalies, released the “information” they contained, and built a strong personality and steady “world” from that information. The threatening aspect dominates, when the contact is involuntary, when the exploring agent is not up-to-date – when the individual has run away from evidence of his previous errors, failed to extract the information “lurking behind” his mistakes, weakened his personality, and destabilised his “world.” The phenomenon of interest – that precursor to exploratory behaviour – signals the presence of a potentially “beneficial” anomaly. Interest manifests itself where an assimilable but novel phenomenon exists: where something new “hides,” in a partially comprehensible form. Devout adherence to the dictates of interest – assuming a suitably disciplined character – therefore insures stabilisation and renewal of personality and world. Interest is a spirit beckoning from the unknown – a spirit calling from outside the “walls” of society. Pursuit of individual interest means hearkening to this spirit’s call – means journeying outside the protective walls of childhood dependence and adolescent group identification; means also return to and rejuvenation of society. This means that pursuit of individual interest – development of true individuality – is equivalent to identification with the hero. Such identification renders the world bearable, despite its tragedies – and reduces unnecessary suffering, which most effectively destroys, to an absolute minimum. This is the message that everyone wants to hear. Risk your security. Face the unknown. Quit lying to yourself, and do what your heart truly tells you to do. You will be better for it, and so will the world.

Where is the freedom in all this? Nowhere! There is no choice here, no final decision. All decisions concerning networks, screens, information or communication are serial in character, partial, fragmentary, fractal. A mere succession of partial decisions, a microscopic series of partial sequences and objectives, constitute as much the photographer's way of proceeding as that of Telecomputer Man in general, or even that called for by our own most trivial television viewing. All such behaviour is structured in quantum fashion, composed of haphazard sequences of discrete decisions. The fascination derives from the pull of the black box, the appeal of an uncertainty which puts paid to our freedom. Am I a man or a machine? This anthropological question no longer has an answer. We are thus in some sense witness to the end of anthropology, now being conjured away by the most recent machines and technologies. The uncertainty here is born of the perfecting of machine networks, just as sexual uncertainty (Am I a man or a woman? What has the difference between the sexes become?) is born of increasingly sophisticated manipulation of the unconscious and of the body, and just as science's uncertainty about the status of its object is born of the sophistication of analysis in the microsciences.

After having taken a long and hard look at the echelonment of the various appendices of the sexual function, the moment appears to have arrived to expound the central theorem of my apocritique. Unless you were to put a halt to the implacable unfolding of my reasoning with the objection that, good prince, I will permit you to formulate: "You take all your examples from adolescence, which is indeed an important period in life, but when all is said and done it only occupies an exceedingly brief fraction of this. Are you not afraid, then, that your conclusions, the finesse and rigour of which we admire, may ultimately turn out to be both partial and limited?" To this amiable adversary I will reply that adolescence is not only an important period in life, but that it is the only period where one may speak of life in the full sense of the word. The attractile drives are unleashed around the age of thirteen, after which they gradually diminish, or rather they are resolved in models of behaviour which are, after all, only constrained forces. The violence of the initial explosion means that the outcome of the conflict may remain uncertain for years; this is what is called a transitory regime in electrodynamics. But little by little the oscillations become slower, to the point of resolving themselves in mild and melancholic long waves; from this moment on all is decided, and life is nothing more than a preparation for death. This can be expressed in a more brutal and less exact way by saying that man is a diminished adolescent. 'After having taken a long and hard look at the echelonment of the various appendices of the sexual function, the moment seems to me to have come to expound the central theorem of my apocritique. For this I will utilize the lever of a condensed but adequate formulation, to wit: Sexuality is a system of social hierarchy

Once the dog is doing the exercise exactly the way you want to see it done forever — meaning that it’s perfectly accurate and fast — add the command. Give the command word as the dog is doing the behaviour, or slightly before he offers it. Don’t be in a hurry to name a behaviour unless it is a default behaviour (the one your dog offers first and most often). Name that one quickly and don’t reward the dog for that behaviour unless you specifically ask for it. Don’t name partially trained equipment.

Tamarin presented to more than a thousand Israeli schoolchildren, aged between eight and fourteen, the account of the battle of Jericho in the book of Joshua: Joshua said to the people, ‘Shout; for the LORD has given you the city. And the city and all that is within it shall be devoted to the LORD for destruction…But all silver and gold, and vessels of bronze and iron, are sacred to the LORD; they shall go into the treasury of the LORD.’…Then they utterly destroyed all in the city, both men and women, young and old, oxen, sheep, and asses, with the edge of the sword…And they burned the city with fire, and all within it; only the silver and gold, and the vessels of bronze and of iron, they put into the treasury of the house of the LORD. Tamarin then asked the children a simple moral question: ‘Do you think Joshua and the Israelites acted rightly or not?’ They had to choose between A (total approval), B (partial approval) and C (total disapproval). The results were polarized: 66 per cent gave total approval and 26 per cent total disapproval, with rather fewer (8 per cent) in the middle with partial approval. Unlike Maimonides, the children in Tamarin’s experiment were young enough to be innocent. Presumably the savage views they expressed were those of their parents, or the cultural group in which they were brought up. It is, I suppose, not unlikely that Palestinian children, brought up in the same wartorn country, would offer equivalent opinions in the opposite direction. These considerations fill me with despair. They seem to show the immense power of religion, and especially the religious upbringing of children, to divide people and foster historic enmities and hereditary vendettas. Tamarin ran a fascinating control group in his experiment. A different group of 168 Israeli children were given the same text from the book of Joshua, but with Joshua’s own name replaced by ‘General Lin’ and ‘Israel’ replaced by ‘a Chinese kingdom 3,000 years ago’. Now the experiment gave opposite results. Only 7 per cent approved of General Lin’s behaviour, and 75 per cent disapproved. In other words, when their loyalty to Judaism was removed from the calculation, the majority of the children agreed with the moral judgements that most modern humans would share.

[...] a false-self system is that the 'personality', false self, mask, 'front', or persona that such individuals wear may consist in an amalgam of various part-selves, none of which is so fully developed as to have a comprehensive 'personality' of its own. Close acquaintance with such a person reveals that his observable behaviour may comprise quite deliberate impersonations along with compulsive actions of every kind. One is evidently witness not to a single false self but to a number of only partially elaborated fragments of what might constitute a personality, if any single one had full sway.

Our self-image partially reflects how others first saw us. Therapist Salvador Minuchin has observed that “families create specialists.” That is, children often feel typecast within their family script. Early in life, we were recognized for particular qualities (“she’s sensitive, just like her grandmother”) and not others which we might also have had. When we were young, our family might have needed us to play a certain role – a hero, a caretaker, a scapegoat, a peacemaker – and we took on that role in order to fit in. We internalized a narrow view of ourselves and began to believe it, forgetting that this view was a tactic, a defensive mask we adopted to get through childhood. Decades later we may find that the mask has stuck to our face, mistaken – even by us – for our complete identity. The goal of therapy and change work is to awaken from the dream of being only your self image. Our self-image is deeply unconscious and attached to memories, roles, habitual emotions. It even has a body location. In the trance of our Enneagram style we are attached to our image and unconsciously believe we can’t exist without it. Some overdefended behaviour is an attempt to maintain this historical image of ourselves, despite the fact that the world around us has changed.

The narcissist is a partial adult. He seeks to avoid adulthood. Infantilisation – the discrepancy between one's advanced chronological age and one's retarded behaviour, cognition, and emotional development – is the narcissist's preferred art form. Some narcissists even use a childish tone of voice occasionally and adopt a toddler's body language.

It is so ‘nice’. What is wrong with this behaviour is that it forces women to erase themselves, and erased women are at the mercy of others. What is dangerous is that such behaviour is considered ‘natural’ and an ‘inherent quality’ only for women. What is even more dangerous is that no woman or man identifies unstoppable pleasing behaviour as leading to partial death, to creating a woman fuelled by fear, a woman who lives on the fumes of approval.

We need to make some changes, Nesta,' Feyre said hoarsely. 'You do- and we do.' Where the hell was Elain? 'I'll take the blame,' Feyre went on, 'for allowing things to get this far, and this bad. After the war with Hybern, with everything else that was going on, it... You... I should have been there to help you, but I wasn't, and I am ready to admit that this is partially my fault.' 'That what is your fault?' Nesta hissed. 'You,' Cassian said. 'This bullshit behaviour.' He'd said that at the Winter Solstice. And just as it had then, her spine locked at the insult, the arrogance- 'Look,' Cassian went on, holding up his hands, 'it's not some moral failing, but-' 'I understand how you're feeling,' Feyre cut in. 'You know nothing about how I'm feeling.' Feyre plowed ahead. 'It's time for some changes. Starting now.' 'Keep your self-righteous do-gooder nonsense out of my life.' 'You don't have a life,' Feyre retorted. 'And I'm not going to sit by for another moment and watch you destroy yourself.' She put a tattooed hand on her heart, like it meant something. 'I decided after the war to give you time, but it seems that was wrong. I was wrong.' 'Oh?' The word was a dagger thrown between them. Rhys tensed at the sneer, but still said nothing. 'You're done,' Feyre breathed, voice shaking. 'This behaviour, that apartment, all of it- you are done, Nesta.' 'And where,' Nesta said, her tone mercifully icy, 'am I supposed to go?' Feyre looked to Cassian. For once, Cassian wasn't grinning. 'You're coming with me,' he said. 'To train.

After long study of Michelangelo’s Last Judgment in the Sistine Chapel I discovered a partial analogy in the fresco with my conception of the Creation of the world. Look at Christ in the fresco, at the gesture He is making. Like some prize champion He hurls into the abyss all who have dared to oppose Him. The whole vast surface teems with people and angels trembling with fright. Suspended in some cosmic expanse, all are engrossed less with their own plight than with the wrath of Christ. He is in the centre and His anger is terrible. This, to be sure, is not how I see Christ. Michelangelo possessed great genius but not for liturgical subjects. Let us reconstruct the fresco. Christ, naturally, must be in the centre, but a different Christ more in keeping with the revelation that we have of Him: Christ immensely powerful with the power of unassuming love. He is not a vindictive gesture. In creating us as free beings, He anticipated the likelihood, perhaps the inevitability, of the tragedy of the fall of man. Summoning us from the darkness of non-being, His fateful gesture flings us into the secret realms of cosmic life. ‘In all places and fulfilling all things,’ He stays for ever close to us. He loves us in spite of our senseless behaviour. He calls to us, is always ready to respond to our cries for help and guide our fragile steps through all the obstacles that lie in our path. He respects us as on a par with Him. His ultimate idea for us is to see us in eternity verily His equals, His friends and brothers, the sons of the Father. He strives for this, He longs for it. This is our Christ, and as Man He sat on the right hand of the Father.

For the prediction of football matches, it is possible to use Bet9ja vip, that is, to provide a data analysis program with as much information as possible and variables that allow a prediction to be made that is closest to the actual result. They are bookmakers, sports television channels, sports newspapers, sections of this area of printed and digital newspapers, and the same soccer teams, who make predictions of football matches and tournaments using Bet9ja vip and analytical programs, through the use of a predictive mathematics that is based on a very extensive menu of data that is processed once obtained. The data used are the variables that combine to define possible outcomes: team history, evaluation and soccer background of each player, statistics of wins and losses, results of teams as visitors and locals, technical, mental and emotional evaluation of each player, figures of results with teams that a team will face, strategies and tactics with which it has won and lost, climatic variables of the places where it is played, characteristics of each stadium including the behaviour of the people, political and economic variables of the countries where a team will play (in case of international games), among others. The combination of these variables makes it possible to predict football matches and tournaments, in particular of a football world cup where 32 teams face each other and where it is possible to apply the stated variables with a margin of error of approximately 20%; that is to say, that the use of Bet9ja vip to predict a Football Tournament has between 70% and 80% probability of hitting. All in all, the variables of a match and an international soccer tournament, the most important on the planet, that is, a World Cup, are so wide and diverse that we are only in conditions -from Bet9ja vip, analysis programs and even Machine Learning- to partially predict them. So to the question: is it possible to predict who will be the World Cup champion? we can answer that not absolutely and safely, and yes in a tendential and approximate manner; that is, if we use the Bet9ja vip correctly to predict each of the matches of the Tournament and predict who will be the champion of the same, we have between 70% and 80% margin to avoid mistakes. Therefore, when placing your bets, even when you rely on Bet9ja vip to perform them, bear in mind that there are variables that cannot be predicted, so there is no science that predicts with complete certainty their behaviour; finally human actions, in particular a game like soccer, are full of surprises and contingencies that we cannot control or predict yet.

Behaviourists have favoured behaviour as the primary force in human experience and argued that changes in motor activity produce changes in attitudes and affect. Cognitivists have rallied around the primary power of thought and argued that changes in thinking produce changes in both behaviour and feeling. The third group – variously called “humanists,” “experientialists,” and “evocative” therapists – have asserted the primacy of emotionality in driving the other two realms. . . Not surprisingly, each group has endorsed a different emphasis in psychological services. Behaviorists have emphasized action, cognitivists have been partial to insight and reflection, and humanists have encouraged emotional experience and expression.

Unless and until we take account of the ecological, immunological, and behavioural factors that govern the emergence and spread of novel pathogens, our knowledge of such microbes and their connection to disease is bound to be partial and incomplete.

One common pattern of parent-child interaction which leads to insecurity and over-compliance can be outlined. A child who is not spurned nor in any way ill-treated may yet grow up to feel that his parents’ love for him is conditional. Such a child comes to believe that continuance of his parents’ love for him, and hence his security, depends, not upon being his authentic self, but upon being what his parents require him to be. Parents who induce this kind of belief in their children are often deeply concerned about their welfare, but are apt to demand impossibly high standards of ‘good’ behaviour, making the child believe that its instinctive drives and spontaneous responses are wrong. In extreme instances, this leads to the formation of a false self built on identification with the parent, and the total repression of the true self. In less extreme cases, the child displays a false self when in the company of others, but maintains a true self which only emerges when he is alone. This is one reason for developing an especial need to be alone. A child who shows this kind of partial compliance is clearly not going to incorporate the inner sense of his own worth which develops in children who are certain that their parents’ love for them will be unconditionally continued. Confidence that one is of value and significance as a unique individual is one of the most precious possessions which anyone can have. Whether or not genetic factors are concerned with the development of this kind of confidence, it is certainly furthered or hindered by the quality of love which parents extend.

Zakrzewska’s work, ‘Olfaction and Prejudice’, explores how sickness-avoidance behaviours impact society in unexpected ways. She found evidence to show that ‘how easily one gets disgusted by body odours is reliably related to negative attitudes towards others’.23 Zakrzewska found that people who were most predisposed to body-odour disgust were more likely to exhibit explicit prejudice towards a fictitious refugee group, as well as harbour more implicit biases against real-life out-groups.24 These patterns were reliably reproduced in a number of different countries and cultures across the globe. In her thesis, Zakrzewska concedes that prejudice is, of course, not simply a function of our sense of smell, but these findings are an example of how many of our social biases ‘can at least partially be traced back to these primitive disease avoidance functions’. Disgust and avoidance are, respectively, emotions and behaviours adapted to aid our avoidance of pathogens, but they have surprising social consequences. We assume that the social reality we have constructed in the world – philosophy, politics, power – is built by human intellect, reason and will. But we are beginning to find out that it is profoundly influenced by feelings bubbling up from our body’s battle with the microbial world. It is intriguing to think that many of the behaviours that have shaped human history may have actually been the collateral damage of an ancient, ongoing microbial war.

The modern, developed world is experiencing an ever-growing crisis of both chronic immunological diseases and mental health conditions. Perhaps this is not a coincidence, but is instead a pandemic of unbalanced defence systems. This is partially because the bodies and minds we have inherited from our ancestors were honed to survive in a very different environment. Until the health and sanitation revolutions of the twentieth century, humans in all strata of society lived in differing layers of filth, with no access to antibiotics or vaccines. This resulted in a high infectious mortality; those who survived tended to have more aggressive immune systems, prone to err on the side of inflammation. It was also a world of constant inter-human violence and regular exposure to predatory animals. Psychologically, this would have favoured a tendency towards both anxiety about others and also depression-like sickness behaviour during infection.10 Across human history, from generation to generation, there has thus been a leaning towards an ‘inflammatory bias’.