Participate Motivation Quotes

Make the choice to embrace this day. Do not let your TODAY be stolen by the ghost of yesterday or the "To-Do" list of tomorrow! It’s inspiring to see all the wonderfully amazing things that can happen in a day in which you participate.

Participate in your dreams today. There are unlimited opportunities available with this new day. Take action on those wonderful dreams you've had in your mind for so long. Remember, success is something you experience when you act accordingly.

This is not the time to be passive. This is the time to shape, sculpt, paint, participate… the time to get sweaty, to get dirty, to fall in love, to forgive, to forget, to hug, to kiss… this is the time to experience, participate and live your life as a verb.

Words of Wisdom (wow): Be Still. Let Go.Flow.Breathe.Believe.Allow.Grow.Align.Be the Light.Be Awake.Be Aware.Anticipate.Participate.Embrace Change.Take that...Chance.Love.You Are Loved.Rise to the Occasion.Fuel your Motivation & make the world become a better place ☯

CHANGE: Don’t just talk about it, go out there and do it. Don’t just meditate about it, go out there and create it. Don’t just pray about it go out there and take action; participate in the answering of your own prayer. If you want change, get out there and live it. - Steve Maraboli

And so maybe it isn't the motivating factors that matter so much as simply participating - thrusting your best true, authentic self into the universe with wild abandon. Maybe yielding to our true nature propels us forward into the great unknown, toward targets that we haven't even dreamed up yet but exist nonetheless.

The Nation, which indulges towards another an habitual hatred, or an habitual fondness, is in some degree a slave. It is a slave to its animosity or to its affection, either of which is sufficient to lead it astray from its duty and its interest. ... The Nation, prompted by ill-will and resentment, sometimes impels to war the Government, contrary to the best calculations of policy. The Government sometimes participates in the national propensity, and adopts through passion what reason would reject; at other times, it makes the animosity of the nation subservient to projects of hostility instigated by pride, ambition, and other sinister and pernicious motives. The peace often, sometimes perhaps the liberty, of Nations has been the victim.

The motive that impels modern reason to know must be described as the desire to conquer and dominate. For the Greek philosophers and the Fathers of the church, knowing meant something different: it meant knowing in wonder. By knowing or perceiving one participates in the life of the other. Here knowing does not transform the counterpart into the property of the knower; the knower does not appropriate what he knows. On the contrary, he is transformed through sympathy, becoming a participant in what he perceives.

If one million of you give assent to the one thousand who participate in the murder of a child, then one million of you are a million times guilty.

I was participating in something horrible, and my only defense is that I was motivated by my own fear, which of course is no defense at all.

[R]elying on nonfinancial motivations may actually make systems more tolerant of variable participation.

True friends give you encouragement. True friends give you motivation, And inspiration. True friends give you love, And adoration, And respect. True friends invest in you and actively participate in your growth and development. True friends give you their truth, And encourage you To share your truth as well.

If one thousand of you participate in the murder of one child, then one thousand of you are a thousand times guilty.

Don't delegate your survival to the doctors and hope for the best. You have to participate in your own cure. You have to fight.

To ensure a well-motivated participant, Pfungst rewarded Clever Hans with a small piece of bread, carrot or sugar each time he responded (interestingly, this same procedure still works well with most undergraduate students today).

The actor, writer, and director Woody Allen once said, “80% of success is just showing up!” You Can Show Up By . . . • Participating. • Sharing ideas. • Being dependable. • Keeping your word. • Taking the initiative. • Volunteering to be of assistance. • Being there when a friend needs you. • Raising your hand and asking questions. • Attending your children’s sporting events. • Taking your place and claiming your space. • Demonstrating that you have something to offer.

when someone doesn’t feel valued or heard, their desire to participate in a job or relationship disappears.

What we want comes from our participation; life does not happen by itself; we must make it happen.

social motivations can drive far more participation than personal motivation alone

In one study, participants were primed with high-achievement words (related to winning, excellence, etc.) flashed on a computer screen. Each word appeared only for an instant, too fast for conscious deliberation. Participants with high-achievement motivation performed significantly better on tasks after being primed with the words than those with low achievement motivation.

A business model describes the flow between key components of the company: •  value proposition, which the company offers (product/service, benefits) •  customer segments, such as users, and payers, or moms or teens •  distribution channels to reach customers and offer them the value proposition •  customer relationships to create demand •  revenue streams generated by the value proposition(s) •  resources needed to make the business model possible •  activities necessary to implement the business model •  partners who participate in the business and their motivations for doing so •  cost structure resulting from the business model The

Epic art is founded on action, and the model of a society in which action could play out in greatest freedom was that of the heroic Greek period; so said Hegel, and he demonstrated it with The Iliad: even though Agamemnon was the prime king, other kings and princes chose freely to join him and, like Achilles, they were free to withdraw from the battle. Similarly the people joined with their princes of their own free will; there was no law that could force them; behavior was determined only by personal motives, the sense of honor, respect, humility before a more powerful figure, fascination with a hero's courage, and so on. The freedom to participate in the struggle and the freedom to desert it guaranteed every man his independence. In this way did action retain a personal quality and thus its poetic form. Against this archaic world, the cradle of the epic, Hegel contrasts the society of his own period: organized into the state, equipped with a constitution, laws, a justice system, an omnipotent administration, ministries, a police force, and so on. The society imposes its moral principles on the individual, whose behavior is thus determined by far more anonymous wishes coming from the outside than by his own personality. And it is in such a world that the novel was born.

What are the adaptive benefits of ritual participation, if any? One potential function of rituals is the role they play in generating social glue and driving cooperation. This glue appears to come in two main varieties: a very strong adhesive that motivates extreme self-sacrifice in small bands when facing challenging collective action problems such as outgroup threat, and a less powerful but highly spreadable adhesive that motivates conformism in much larger ‘imagined’ communities (such as nations or world religions), where group survival depends on being able to amass and centralize resources gathered from widely distributed populations.

Assimilation of the feminine side is indeed a decisive problem in a man's individuation, but it remains his "private affair" since our patriarchal culture not only does not demand individuation but tends actually to reject it in the male. Assimilation of the archetypally masculine animus side of woman's nature, however, is a different matter. In modern times patriarchal culture, which no longer oppresses her and hinders her cultural participation, motivates woman to develop the opposite side of her psyche from childhood onwards. This means that women are forced into a certain degree of Self-estrangement for the sake of conscious development. Initially more is demanded of them than of men. From woman both femininity and masculinity are required, while from him only masculinity. We are speaking here of one of the complications but also one of the opportunities inherent in woman's situation for our culture that has led to there being such a high percentage of women involved in the development of modern psychology, actively through their collaboration and passively through their conflicts.

Blind barthimus used his mouth and his feet to affect what wasn't working in his life? What do you use to affect what's not working in your life? God is not interested in your perfection, He is interested in your participation. It is your participation that attracts the presence of God.

open organization”—which I define as an organization that engages participative communities both inside and out—responds to opportunities more quickly, has access to resources and talent outside the organization, and inspires, motivates, and empowers people at all levels to act with accountability.

The behaviour of the individual capitalist does not depend on 'the good or ill will of the individual' because 'free competition brings out the inherent laws of capitalist production, in the shape of external coercive laws having power over every individual capitalist' (Capital, vol. 1, p. 270). In so far as individuals adopt the role of capitalist, they are forced to internalize the profit-seeking motive as part of their subjective being. Avarice and greed, and the predilections of the miser, find scope for expression in such a context, but capitalism is not founded on such character traits — competition imposes them willy-nilly on the unfortunate participants.

If you are to live in this world, then you must be willing to actively participate in life." You cannot just be an expectator. You cannot just be sitting down at the bleachers and comtemplate the game and expect to win. You are to step out of your comfortable zone. You are to participate and do your very best. Remember, "Every pro was once an amateur. Every expert was once a beginner." And every beginner once decided to step down from the bleachers and start participating. Build a solid foundation for your life. Stay rooted in the Word. Don't let the holy things become common. Be disciplined and be committed. Sacrifice what you are to sacrifice in order to succeed. But never ever your values, integrity, character, and principles. Never give up nor give in. Be aware that people will hate you on your way up. People will rate you. They'll will shake you and try to bring you down. "But how strong you stand, is what makes you." Choose to live by choice not by chance. Be motivated and not manipulated. BE useful not used. Make changes and not excuses. Aim to excel not to compete. Choose self-esteem, not self pitty. Choose to listen to your inner voice, (which is GOd's word whispering to you) not to the random opinions of others. And finally, choose to live for yourself and not to please others. Word of advice, "make your goals so big, that your everyday problems seem insignificant." Have a bless day

Was it pride that made me so extremely anxious to appear satisfied with my lot - or merely a just determination to bear my self-imposed burden alone, and preserve my best friend from the slightest participation in those sorrows from which she had striven so hard to save me? It might have been something of each, but I am sure the latter motive was predominant.

I feel as though dispossessed from the semblances of some crystalline reality to which I’d grown accustomed, and to some degree, had engaged in as a participant, but to which I had, nevertheless, grown inexplicably irrelevant. But the elements of this phenomenon are now quickly dissolving from memory and being replaced by reverse-engineered Random Access actualizations of junk code/DNA consciousness, the retro-coded catalysts of rogue cellular activity. The steel meshing titters musically and in its song, I hear a forgotten tale of the Interstitial gaps that form pinpoint vortexes at which fibers (quanta, as it were) of Reason come to a standstill, like light on the edge of a Singularity. The gaps, along their ridges, seasonally infected by the incidental wildfires in the collective unconscious substrata. Heat flanks passageways down the Interstices. Wildfires cluster—spread down the base trunk Axon in a definitive roar: hitting branches, flaring out to Dendrites to give rise to this release of the very chemical seeds through which sentience is begotten. Float about the ether, gliding a gentle current, before skimming down, to a skip over the surface of a sea of deep black with glimmering waves. And then, come to a stop, still inanimate and naked before any trespass into the Field, with all its layers that serve to veil. Plunge downward into the trenches. Swim backwards, upstream, and down through these spiraling jets of bubbles. Plummet past the threshold to trace the living history of shadows back to their source virus. And acquire this sense that the viruses as a sample, all of the outlying populations withstanding: they have their own sense of self-importance, too. Their own religion. And they mine their hosts barren with the utilitarian wherewithal that can only be expected of beings with self-preservationist motives.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

Achievement and competence. People fall prey to addiction more readily when they lack positive motivation to achieve or work. Children need to learn that accomplishment is important and within their reach, not solely for material rewards, but because people should make positive contributions to the world and other people and because it is satisfying to make such contributions and to mobilize one’s skills effectively. Participating with children in constructive activity, like reading, building, or gardening—and encouraging independent activity whenever feasible—are strong precursors to achievement and competence. Consciousness and self-awareness. Addiction is the result of accumulated self-destructive behavior that people ignore, just as unconscious acceptance of any negative syndrome ingrains that habit in people’s lives.

One of her greatest talents is asking questions that don’t rob people of their stories. For example, when moderating a focus group for a grocery store chain that wanted to find out what motivates people to shop late at night, she didn’t ask participants what would seem like the most obvious questions: “Do you shop late at night because you didn’t get around to it during the day?” “Is it because stores are less crowded at night?” “Do you like to shop late because that’s when stores restock their shelves?” All are logical reasons to shop at night and likely would have gotten affirmative responses had she asked. Nor did Naomi simply ask why they shopped late at night because, she told me, “Why?” tends to make people defensive—like they have to justify themselves. Instead, Naomi turned her question into an invitation: “Tell me about the last time you went to the store after 11:00 p.m.

To tighten the synergy between beliefs and rituals, the gods evolved desires and commandments that motivated people to participate in rituals, stick to fasts, maintain taboos, and make credible vows. The new doctrinal rituals more effectively transmit the faith, and, in turn, the new faith motivates the reinforcing rituals through the threat of supernatural punishment. This interlocking cycle helps perpetuate the faith from one generation to the next.50

Smith did not regard economic freedom as the sum of politics, nor did he believe that self-interest is the only, or even the most important, motive governing our economic behaviour. A market can deliver a rational allocation of goods and services only where there is trust between its participants, and trust exists only where people take responsibility for their actions and make themselves accountable to those with whom they deal. In other words, economic order depends on moral order.

When people say things that we find offensive, civic charity asks that we resist the urge to attribute to immorality or prejudice views that can be equally well explained by other motives. It asks us to give the benefit of doubts, the assumption of goodwill, and the gift of attention. When people say things that agree with or respond thoughtfully to our arguments, we acknowledge that they have done so. We compliment where we can do so honestly, and we praise whatever we can legitimately find praiseworthy in their beliefs and their actions. When we argue with a forgiving affection, we recognize that people are often carried away by passions when discussing things of great importance to them. We overlook slights and insults and decline to respond in kind. We apologize when we get something wrong or when we hurt someone's feelings, and we allow others to apologize to us when they do the same. When people don't apologize, we still don't hold grudges or hurt them intentionally, even if we feel that they have intentionally hurt us. If somebody is abusive or obnoxious, we may decline to participate in further conversation, but we don't retaliate or attempt to make them suffer. And we try really hard not to give in to the overwhelming feeling that arguments must be won - and opponents destroyed - if we want to protect our own status or sense of worth. We never forget that our opponents are human beings who possess innate dignity and fellow citizens who deserve respect.

(Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps?) The long history of Christian “just wars” has wrought suffering past all telling, and there is no end in sight. As Yoder has suggested, Niebuhr’s own insight about the “irony of history” ought to lead us to recognize the inadequacy of our reason to shape a world that tends toward justice through violence. Might it be that reason and sad experience could disabuse us of the hope that we can approximate God’s justice through killing? According to the guideline I have proposed, reason must be healed and taught by Scripture, and our experience must be transformed by the renewing of our minds in conformity with the mind of Christ. Only thus can our warring madness be overcome. This would mean, practically speaking, that Christians would have to relinquish positions of power and influence insofar as the exercise of such positions becomes incompatible with the teaching and example of Jesus. This might well mean, as Hauerwas has perceived, that the church would assume a peripheral status in our culture, which is deeply committed to the necessity and glory of violence. The task of the church then would be to tell an alternative story, to train disciples in the disciplines necessary to resist the seductions of violence, to offer an alternative home for those who will not worship the Beast. If the church is to be a Scripture-shaped community, it will find itself reshaped continually into a closer resemblance to the socially marginal status of Matthew’s nonviolent countercultural community. To articulate such a theological vision for the church at the end of the twentieth century may be indeed to take most seriously what experience is telling us: the secular polis has no tolerance for explicitly Christian witness and norms. It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence. Let it be said clearly, however, that the reasons for choosing Jesus’ way of peacemaking are not prudential. In calculable terms, this way is sheer folly. Why do we choose the way of nonviolent love of enemies? If our reasons for that choice are shaped by the New Testament, we are motivated not by the sheer horror of war, not by the desire for saving our own skins and the skins of our children (if we are trying to save our skins, pacifism is a very poor strategy), not by some general feeling of reverence for human life, not by the naive hope that all people are really nice and will be friendly if we are friendly first. No, if our reasons for choosing nonviolence are shaped by the New Testament witness, we act in simple obedience to the God who willed that his own Son should give himself up to death on a cross. We make this choice in the hope and anticipation that God’s love will finally prevail through the way of the cross, despite our inability to see how this is possible. That is the life of discipleship to which the New Testament repeatedly calls us. When the church as a community is faithful to that calling, it prefigures the peaceable kingdom of God in a world wracked by violence.

Gruber had none of these motives. Gruber’s candor about Obamacare was not caused by the desire to be a whistle-blower nor by a drinking spree nor by the prospect of gain. Rather, it was caused by Gruber’s arrogance. The man is a smug self-promoter who wanted to take credit for his participation in a clever racket. Speaking to fellow academics and liberal political activists, Gruber apparently thought he was in a room of thieves cackling about the latest heist they had pulled off. He thought he was swapping notes with others who were “in” on the con.

By letting the participants create their own follow-ups and time schedule, I’m trying to create a sense of ownership in them. This principle is known as the “IKEA Effect,” named for the home furnishings retailer whose products are notoriously difficult to assemble. The IKEA Effect states that by forcing consumers to play an active role in the assembly of their dresser or bookshelf, they will value the product more highly than if it were assembled in store.11 In a similar fashion, by creating their own deadlines, employees will be more motivated to meet them.

Every action, thought and feeling is motivated by an intention, and that intention is a cause that exists as one with an effect. If we participate in the cause, it is not possible for us not to participate in the effect. In this most profound way, we are held responsible for our every action, thought, and feeling which is to say, for our every intention…it is therefore, wise for us to become aware of the many intentions that inform our experience, to sort out which intentions produce which effects, and to choose our intentions according to the effects that we desire to produce.

This isn’t some libertarian mistrust of government policy, which is healthy in any democracy. This is deep skepticism of the very institutions of our society. And it’s becoming more and more mainstream. We can’t trust the evening news. We can’t trust our politicians. Our universities, the gateway to a better life, are rigged against us. We can’t get jobs. You can’t believe these things and participate meaningfully in society. Social psychologists have shown that group belief is a powerful motivator in performance. When groups perceive that it’s in their interest to work hard and achieve things, members of that group outperform other similarly situated individuals. It’s obvious why: If you believe that hard work pays off, then you work hard; if you think it’s hard to get ahead even when you try, then why try at all? Similarly, when people do fail, this mind-set allows them to look outward. I once ran into an old acquaintance at a Middletown bar who told me that he had recently quit his job because he was sick of waking up early. I later saw him complaining on Facebook about the “Obama economy” and how it had affected his life. I don’t doubt that the Obama economy has affected many, but this man is assuredly not among them. His status in life is directly attributable to the choices he’s made, and his life will improve only through better decisions. But for him to make better choices, he needs to live in an environment that forces him to ask tough questions about himself. There is a cultural movement in the white working class to blame problems on society or the government, and that movement gains adherents by the day. Here is where the rhetoric of modern conservatives (and I say this as one of them) fails to meet the real challenges of their biggest constituents. Instead of encouraging engagement, conservatives increasingly foment the kind of detachment that has sapped the ambition of so many of my peers. I have watched some friends blossom into successful adults and others fall victim to the worst of Middletown’s temptations—premature parenthood, drugs, incarceration. What separates the successful from the unsuccessful are the expectations that they had for their own lives. Yet the message of the right is increasingly: It’s not your fault that you’re a loser; it’s the government’s fault. My dad, for example, has never disparaged hard work, but he mistrusts some of the most obvious paths to upward mobility. When

When we help someone with genuine concern for her well-being, levels of endorphins, which are associated with euphoric feeling, surge in the brain, a phenomenon referred to as the helper’s high. In studies in which participants were asked to consciously extend compassion to another person, the reward centers of the compassionate brain were activated – the same brain system that lights up when we think of chocolate or another treat...The fulfillment Mother Teresa derived from her selfless service was a by-product, not the goal. Her primary motive was to bring help and solace to the destitute. This is the catch – a happy catch – to compassion: The more we are in it for other people, the more we get out of it ourselves.

In the second half of the spiritual life, you are not making choices as much as you are being guided, taught, and led, which leads to choice-less choices. These are the things you cannot not do, because of what you have become. Things that you do not need to do because they are just not yours to do. And things that you absolutely must do because they are your destiny and your deepest desire. Your driving motives are no longer money, success, or the approval of others. You have found your sacred dance. Now your only special-ness is in being absolutely ordinary, and even choice-less, beyond the strong opinions, needs, preferences, and demands of the first half of life. You do not need your visions anymore. You are happily participating in God’s vision for you.

In any event, should you doubt that your knowledge of Western history is distorted by the work of these distinguished bigots, consider whether you believe any of the following statements: The Catholic Church motivated and actively participated in nearly two millennia of anti-Semitic violence, justifying it on grounds that the Jews were responsible for the Crucifixion, until the Vatican II Council was shamed into retracting that doctrine in 1965. But, the Church still has not made amends for the fact that Pope Pius XII is rightfully known as “Hitler’s Pope.” Only recently have we become aware of remarkably enlightened Christian gospels, long ago suppressed by narrow-minded Catholic prelates. Once in power as the official church of Rome, Christians quickly and brutally persecuted paganism out of existence. The fall of Rome and the ascendancy of the Church precipitated Europe’s decline into a millennium of ignorance and backwardness. These Dark Ages lasted until the Renaissance/Enlightenment, when secular scholars burst through the centuries of Catholic barriers against reason. Initiated by the pope, the Crusades were but the first bloody chapter in the history of unprovoked and brutal European colonialism. The Spanish Inquisition tortured and murdered huge numbers of innocent people for “imaginary” crimes, such as witchcraft and blasphemy. The Catholic Church feared and persecuted scientists, as the case of Galileo makes clear. Therefore, the Scientific “Revolution” occurred mainly in Protestant societies because only there could the Catholic Church not suppress independent thought. ► Being entirely comfortable with slavery, the Catholic Church did nothing to oppose its introduction in the New World nor to make it more humane. Until very recently, the Catholic view of the ideal state was summed up in the phrase, “The divine right of kings.” Consequently, the Church has bitterly resisted all efforts to establish more liberal governments, eagerly supporting dictators. It was the Protestant Reformation that broke the repressive Catholic grip on progress and ushered in capitalism, religious freedom, and the modern world. Each of these statements is part of the common culture, widely accepted and frequently repeated. But, each is false and many are the exact opposite of the truth! A chapter will be devoted to summarizing recent repetitions of each of these statements and to demonstrating that each is most certainly false.

We may wish to control or influence the behavior of others in conflict, and we want, therefore, to know how the variables that are subject to our control can affect their behavior. If we confine our study to the theory of strategy, we seriously restrict ourselves by the assumption of rational behavior — not just of intelligent behavior, but of behavior motivated by a conscious calculation of advantages, a calculation that in turn is based on an explicit and internally consistent value system. We thus limit the applicability of any results we reach. If our interest is the study of actual behavior, the results we reach under this constraint may prove to be either a good approximation of reality or a caricature. Any abstraction runs a risk of this sort, and we have to be prepared to use judgment with any results we reach. The advantage of cultivating the area of “strategy” for theoretical development is not that, of all possible approaches, it is the one that evidently stays closest to the truth, but that the assumption of rational behavior is a productive one. It gives a grip on the subject that is peculiarly conducive to the development of theory. It permits us to identify our own analytical processes with those of the hypothetical participants in a conflict; and by demanding certain kinds of consistency in the behavior of our hypothetical participants, we can examine alternative courses of behavior according to whether or not they meet those standards of consistency. The premise of “rational behavior” is a potent one for the production of theory. Whether the resulting theory provides good or poor insight into actual behavior is, I repeat, a matter for subsequent judgment.

Nearly a century ago, French engineer Max Ringelmann (reported by Kravitz & Martin, 1986) found that the collective effort of tug-of-war teams was but half the sum of the individual efforts. Contrary to the presumption that “in unity there is strength,” this suggested that group members may actually be less motivated when performing additive tasks. Maybe, though, poor performance stemmed from poor coordination—people pulling a rope in slightly different directions at slightly different times. A group of Massachusetts researchers led by Alan Ingham (1974) cleverly eliminated that problem by making individuals think others were pulling with them, when in fact they were pulling alone. Blindfolded participants were assigned the first position in the apparatus and told, “Pull as hard as you can.” They pulled 18 percent harder when they knew they were pulling alone than when they believed that behind them two to five people were also pulling.

Except for the very poor, for whom income coincides with survival, the main motivators of money-seeking are not necessarily economic. For the billionaire looking for the extra billion, and indeed for the participant in an experimental economics project looking for the extra dollar, money is a proxy for points on a scale of self-regard and achievement. These rewards and punishments, promises and threats, are all in our heads. We carefully keep score of them. They shape our preferences and motivate our actions, like the incentives provided in the social environment. As a result, we refuse to cut losses when doing so would admit failure, we are biased against actions that could lead to regret, and we draw an illusory but sharp distinction between omission and commission, not doing and doing, because the sense of responsibility is greater for one than for the other. The ultimate currency that rewards or punishes is often emotional, a form of mental self-dealing that inevitably creates conflicts of interest when the individual acts as an agent on behalf of an organization.

Not all talking is thinking. Nor does all listening foster transformation. There are other motives for both, some of which produce much less valuable, counterproductive and even dangerous outcomes. There is the conversation, for example, where one participant is speaking merely to establish or confirm his place in the dominance hierarchy. One person begins by telling a story about some interesting occurrence, recent or past, that involved something good, bad or surprising enough to make the listening worthwhile. The other person, now concerned with his or her potentially substandard status as less-interesting individual, immediately thinks of something better, worse, or more surprising to relate. This isn’t one of those situations where two conversational participants are genuinely playing off each other, riffing on the same themes, for the mutual enjoyment of both (and everyone else). This is jockeying for position, pure and simple. You can tell when one of those conversations is occurring. They are accompanied by a feeling of embarrassment among speakers and listeners alike, all of whom know that something false and exaggerated has just been said.

The liberal international human rights community often defines political internees as those incarcerated for their beliefs, not necessarily their actions. While such instances abound, they are not the only or even the best examples of politically motivated incarceration. Whether someone “did it” ought not to determine fully who receives our support. Instead, political prisoners are best conceived as active participants in resistance movements. Thus the central issue for thinking about political prisoners is not whether they “did it” but what movements did they come from and what are the broader circumstances surrounding their arrest. Most of those incarcerated participated in radical movements seeking fundamental overhauls of structures of power. (...) Political prisoners emerged from movements seeking to stop, to overturn, to develop alternatives to state and extralegal violence of the system. All of America’s political internees did something; some resisted with force, some put their bodies on the line, and others used words and propagated ideas the state deemed too powerful to let slide as just so much free speech. The issue of political prisoners is less one of “innocence” than of defending people’s ability and capacity to resist.

Cassian asked, 'What stair did you make it to?' 'One hundred eleven.' Nesta didn't rise. 'Pathetic.' Her fingers pushed into the floor, but her body didn't move. 'This stupid House wouldn't give me wine.' 'I figured that would be the only motivator to make you risk ten thousand stairs.' Her fingers dug into the stone floor once more. He threw her a crooked smile, glad for the distraction. 'You can't get up, can you?' Her arms strained, elbows buckling. 'Go fly into a boulder.' Cassian pushed off the wall and reached her in three strides. He wrapped his hands under her arms and hauled her up. She scowled at him the entire time. Glared at him some more when she swayed and he gripped her tighter, keeping her upright. 'I knew you were out of shape,' he observed, stepping away when she'd proved she wasn't about to collapse, 'but a hundred steps? Really?' 'Two hundred, counting the ones up,' she grumbled. 'Still pathetic.' She straightened her spine and raised her chin. Keep reaching out your hand. Cassian shrugged, turning toward the hall and the stairwell that would take him up to his rooms. 'If you get tired of being weak as a mewling kitten, come to training.' He glanced over a shoulder. Nesta still panted, her face flushed and furious. 'And participate.

It would be a mistake to imagine that drug companies are the only people applying pressure for fast approvals. Patients can also feel they are being deprived of access to drugs, especially if they are desperate. In fact, in the 1980s and 1990s the key public drive for faster approvals came from an alliance forged between drug companies and AIDS activists such as ACT UP. At the time, HIV and AIDS had suddenly appeared out of nowhere, and young, previously healthy gay men were falling ill and dying in terrifying numbers, with no treatment available. We don’t care, they explained, if the drugs that are currently being researched for effectiveness might kill us: we want them, because we’re dying anyway. Losing a couple of months of life because a currently unapproved drug turned out to be dangerous was nothing, compared to a shot at a normal lifespan. In an extreme form, the HIV-positive community was exemplifying the very best motivations that drive people to participate in clinical trials: they were prepared to take a risk, in the hope of finding better treatments for themselves or others like them in the future. To achieve this goal they blocked traffic on Wall Street, marched on the FDA headquarters in Rockville, Maryland, and campaigned tirelessly for faster approvals.

Is there an evolutionary consequence to this distinctive quality of story? Researchers have imagined so. We prevailed, in large part, because we are an intensely social species. We are able to live and work in groups. Not in perfect harmony, but with sufficient cooperation to thoroughly upend the calculus of survival. It is not just safety in numbers. It is innovate, participate, delegate, and collaborate in numbers. And essential to such successful group living are the very insights into the variety of human experience we’ve absorbed through story. As psychologist Jerome Bruner noted, “We organize our experience and our memory of human happenings mainly in the form of narrative,”37 leading him to doubt that “such collective life would be possible were it not for our human capacity to organize and communicate experience in narrative form.”38 Through narrative we explore the range of human behavior, from societal expectation to heinous transgression. We witness the breadth of human motivation, from lofty ambition to reprehensible brutality. We encounter the scope of human disposition from triumphant victory to heartrending loss. As literary scholar Brian Boyd has emphasized, narratives thus make “the social landscape more navigable, more expansive, more open with possibilities,” instilling in us a “craving for understanding our world not only in terms of our own direct experience, but through the experiences of others—and not only real others.”39 Whether told through myths, stories, fables, or even embellished accounts of daily events, narratives are the key to our social nature. With math we commune with other realities; with story we commune with other minds.

What are some of the concerns regarding the penal substitutionary metaphors? Some of this debate is theological and exegetical, often centering upon Paul and the proper understanding of his doctrine of justification. Specifically, some suggest that the penal substitutionary metaphors, read too literally, create a problematic view of God: that God is inherently a God of retributive justice who can only be “satisfied” with blood sacrifice. A more missional worry is that the metaphors behind penal substitutionary atonement reduce salvation to a binary status: Justified versus Condemned and Pure versus Impure. The concern is that when salvation reduces to avoiding the judgment of God (Jesus accepting our “death sentence”) and accepting Christ’s righteousness as our own (being “washed” and made “holy” for the presence of God), we can ignore the biblical teachings that suggest that salvation is communal, cosmic in scope, and is an ongoing developmental process. These understandings of atonement - that salvation is an active communal engagement that participates in God’s cosmic mission to restore all things - are vital to efforts aimed at motivating spiritual formation and missional living. As many have noted, by ignoring the communal, cosmic, and developmental facets of salvation penal substitutionary atonement becomes individualistic and pietistic. The central concern of penal substitutionary atonement is standing “washed” and “justified” before God. No doubt there is an individual aspect to salvation - every metaphor has a bit of the truth —but restricting our view to the legal and purity metaphors blinds us to the fact that atonement has developmental, social, political, and ecological implications.

The world can be validly construed as a forum for action, as well as a place of things. We describe the world as a place of things, using the formal methods of science. The techniques of narrative, however – myth, literature, and drama – portray the world as a forum for action. The two forms of representation have been unnecessarily set at odds, because we have not yet formed a clear picture of their respective domains. The domain of the former is the 'objective world' – what is, from the perspective of intersubjective perception. The domain of the latter is 'the world of value' – what is and what should be, from the perspective of emotion and action. The world as forum for action is 'composed,' essentially, of three constituent elements, which tend to manifest themselves in typical patterns of metaphoric representation. First is unexplored territory – the Great Mother, nature, creative and destructive, source and final resting place of all determinate things. Second is explored territory – the Great Father, culture, protective and tyrannical, cumulative ancestral wisdom. Third is the process that mediates between unexplored and explored territory – the Divine Son, the archetypal individual, creative exploratory 'Word' and vengeful adversary. We are adapted to this 'world of divine characters,' much as the 'objective world.' The fact of this adaptation implies that the environment is in 'reality' a forum for action, as well as a place of things. Unprotected exposure to unexplored territory produces fear. The individual is protected from such fear as a consequence of 'ritual imitation of the Great Father' – as a consequence of the adoption of group identity, which restricts the meaning of things, and confers predictability on social interactions. When identification with the group is made absolute, however – when everything has to be controlled, when the unknown is no longer allowed to exist – the creative exploratory process that updates the group can no longer manifest itself. This 'restriction of adaptive capacity' dramatically increases the probability of social aggression and chaos. Rejection of the unknown is tantamount to 'identification with the devil,' the mythological counterpart and eternal adversary of the world-creating exploratory hero. Such rejection and identification is a consequence of Luciferian pride, which states: all that I know is all that is necessary to know. This pride is totalitarian assumption of omniscience – is adoption of 'God’s place' by 'reason' – is something that inevitably generates a state of personal and social being indistinguishable from hell. This hell develops because creative exploration – impossible, without (humble) acknowledgment of the unknown – constitutes the process that constructs and maintains the protective adaptive structure that gives life much of its acceptable meaning. 'Identification with the devil' amplifies the dangers inherent in group identification, which tends of its own accord towards pathological stultification. Loyalty to personal interest – subjective meaning – can serve as an antidote to the overwhelming temptation constantly posed by the possibility of denying anomaly. Personal interest – subjective meaning – reveals itself at the juncture of explored and unexplored territory, and is indicative of participation in the process that ensures continued healthy individual and societal adaptation. Loyalty to personal interest is equivalent to identification with the archetypal hero – the 'savior' – who upholds his association with the creative 'Word' in the face of death, and in spite of group pressure to conform. Identification with the hero serves to decrease the unbearable motivational valence of the unknown; furthermore, provides the individual with a standpoint that simultaneously transcends and maintains the group.

entire project would be kicked back, and he would need to start the submission process again. The proposal had to be perfect this time. If not, he was sure his competitors would swoop in on this opportunity to launch their own devices. He had spent the last two years on this project, and he was so close—only twenty-seven days left to make all the necessary corrections. He could not afford distractions now. Too much was riding on this; his name was riding on this. He remembered what his father always told him: “No one remembers the name of the person who came in second.” These words motivated him all through high school to earn a full scholarship to Boston University, where he earned his BA and master’s degrees in computer science, and then his PhD in robotics engineering at MIT. Those degrees had driven him to start his own business, Vinchi Medical Engineering, and at age thirty-four, he still lived by those words to keep the company on top. The intercom buzzed. “Your conference call is ready on line one, Mr. Vinchi.” “What the hell were you guys thinking?” Jon barked as soon as he got on the line. Not waiting for them to answer, Jon continued, “Whose bright idea was it to submit my name to participate at this event—or any event, for that matter? This type of thing has your name written all over it, Drew. Is this your doing?” As always, Trent said it the way it was. “If you had attended the last meeting, Jon, you would have been brought up to date for this and would have had the chance to voice any opposition to your participation.” It was a moot point, Jon knew he’d missed their last meeting—actually, their last few meetings—due to his own business needs. But this stunt wasn’t solely about the meeting, and he knew it. “Trent, I have always supported the decisions you guys have made in the past, but I am not supporting this one. What makes you think I will even show? I don’t have time for this nonsense.” “Time is valuable to all of us, Jon. We all have our own companies to run besides supporting what is needed for Takes One. Either you’re fully invested in this, or you’re not. There are times when it takes more than

The Christian life requires a form adequate to its content, a form that is at home in the Christian revelation and that respects each person's dignity and freedom with plenty of room for all our quirks and particularities. Story provides that form. The biblical story invites us in as participants in something larger than our sin-defined needs, into something truer than our culture-stunted ambitions. We enter these stories and recognize ourselves as participants, whether willing or unwilling, in the life of God. Unfortunately, we live in an age in which story has been pushed from its biblical frontline prominence to a bench on the sidelines and then condescended to as "illustration" or "testimony" or "inspiration." Our contemporary unbiblical preference, both inside and outside the church, is for information over story. We typically gather impersonal (pretentiously called "scientific" or "theological") information, whether doctrinal or philosophical or historical, in order to take things into our own hands and take charge of how we will live our lives. And we commonly consult outside experts to interpret the information for us. But we don't live our lives by information; we live them in relationships in the context of a personal God who cannot be reduced to formula or definition, who has designs on us for justice and salvation. And we live them in an extensive community of men and women, each person an intricate bundle of experience and motive and desire. Picking a text for living that is characterized by information-gathering and consultation with experts leaves out nearly everything that is uniquely us - our personal histories and relationships, our sins and guilt, our moral character and believing obedience to God. Telling and listening to a story is the primary verbal way of accounting for life the way we live it in actual day-by-day reality. There are no (or few) abstractions in a story. A story is immediate, concrete, plotted, relational, personal. And so when we lose touch with our lives, with our souls - our moral, spiritual, embodied God-personal lives - story is the best verbal way of getting us back in touch again. And that is why God's word is given for the most part in the form of story, this vast, overarching, all-encompassing story, this meta-story.

Kathy’s teachers view her as a good student who always does her homework but rarely participates in class. Her close friends see her as a loyal and trustworthy person who is a lot of fun once you get to know her. The other students in school think she is shy and very quiet. None of them realize how much Kathy struggles with everyday life. When teachers call on her in class, her heart races, her face gets red and hot, and she forgets what she wants to say. Kathy believes that people think she is stupid and inadequate. She imagines that classmates and teachers talk behind her back about the silly things she says. She makes excuses not to go to social events because she is terrified she will do something awkward. Staying home while her friends are out having a good time also upsets her. “Why can’t I just act like other people?” she often thinks. Although Kathy feels isolated, she has a very common problem--social anxiety. Literally millions of people are so affected by self-consciousness that they have difficulties in social situations. For some, the anxiety occurs during very specific events, such as giving a speech or eating in public. For others, like Kathy, social anxiety is part of everyday life. Unfortunately, social anxiety is not an easily diagnosed condition. Instead, it is often viewed as the far edge of a continuum of behaviors and feelings that occur during social situations. Although you may not have as much difficulty as Kathy, shyness may still be causing you distress, affecting your relationships, or making you act in ways with which you are not happy. If this is the case, you will benefit from the advice and techniques provided in this book. The good news is that it is possible to change your thinking and behavior. However, there are no easy solutions. It takes strong motivation and time to overcome social anxiety. It might even be necessary to see a professional therapist or take medication. Eventually, becoming free of your anxiety will make the hard work well worth the effort. This book will help you understand social anxiety and the impact it can have on your life, now and in the future. You will find out how the disorder is diagnosed, you will receive information on professional guidance, and you will learn ways to cope with and manage the symptoms. Becoming an extroverted person is probably unlikely, but you can become more confident in social situations and increase your self-esteem.

A series of surprising experiments by the psychologist Roy Baumeister and his colleagues has shown conclusively that all variants of voluntary effort—cognitive, emotional, or physical—draw at least partly on a shared pool of mental energy. Their experiments involve successive rather than simultaneous tasks. Baumeister’s group has repeatedly found that an effort of will or self-control is tiring; if you have had to force yourself to do something, you are less willing or less able to exert self-control when the next challenge comes around. The phenomenon has been named ego depletion. In a typical demonstration, participants who are instructed to stifle their emotional reaction to an emotionally charged film will later perform poorly on a test of physical stamina—how long they can maintain a strong grip on a dynamometer in spite of increasing discomfort. The emotional effort in the first phase of the experiment reduces the ability to withstand the pain of sustained muscle contraction, and ego-depleted people therefore succumb more quickly to the urge to quit. In another experiment, people are first depleted by a task in which they eat virtuous foods such as radishes and celery while resisting the temptation to indulge in chocolate and rich cookies. Later, these people will give up earlier than normal when faced with a difficult cognitive task. The list of situations and tasks that are now known to deplete self-control is long and varied. All involve conflict and the need to suppress a natural tendency. They include: avoiding the thought of white bears inhibiting the emotional response to a stirring film making a series of choices that involve conflict trying to impress others responding kindly to a partner’s bad behavior interacting with a person of a different race (for prejudiced individuals) The list of indications of depletion is also highly diverse: deviating from one’s diet overspending on impulsive purchases reacting aggressively to provocation persisting less time in a handgrip task performing poorly in cognitive tasks and logical decision making The evidence is persuasive: activities that impose high demands on System 2 require self-control, and the exertion of self-control is depleting and unpleasant. Unlike cognitive load, ego depletion is at least in part a loss of motivation. After exerting self-control in one task, you do not feel like making an effort in another, although you could do it if you really had to.

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

If I talk about the Loud family now, will all of you know who I mean? I mean a family of prosperous human beings in California, whose last name is Loud. I suggest to you that the Louds were healthy Earthlings who had everything but a religion in which they could believe. There was nothing to tell them what they should want, what they should shun, what they should do next. Socrates told us that the unexamined life wasn’t worth living. The Louds demonstrated that the morally unstructured life is a clunker, too. Christianity could not nourish the Louds. Neither could Buddhism or the profit motive of participation in the arts, or any other nostrum on America’s spiritual smorgasbord. So the Louds were dying before our eyes. Now is as good a time as any to mention White House Prayer Breakfasts, I guess. I think we all know now that religion of that sort is about as nourishing to the human spirit as potassium cyanide. We have been experimenting with it. Every guinea pig died. We are up to our necks in dead guinea pigs. The lethal ingredient in those breakfasts wasn’t prayer. And it wasn’t the eggs or the orange juice or the hominy grits. It was a virulent new strain of hypocrisy which did everyone in. If I have offended anyone here by talking of the need of a new religion, I apologize. I am willing to drop the word religion, and substitute three other words for it. Three other words are heartfelt moral code. We sure need such a thing, and it should be simple enough and reasonable enough for anyone to understand. The trouble with so many of the moral codes we have inherited is that they are subject to so many interpretations. We require specialists, historians and archaeologists and linguists and so on, to tell us where this or that idea may have come from, to suggest what this or that statement might actually mean. This is good news for hypocrites, who enjoy feeling pious, no matter what they do. It may be that moral simplicity is not possible in modern times. It may be that simplicity and clarity can come only from a new Messiah, who may never come. We can talk about portents, if you like. I like a good portent as much as anyone. What might be the meaning of the Comet Kahoutek, which was to make us look upward, to impress us with the paltriness of our troubles, to cleanse our souls with cosmic awe. Kahoutek was a fizzle, and what might this fizzle mean? I take it to mean that we can expect no spectacular miracles from the heavens, that the problems of ordinary human beings will have to be solved by ordinary human beings. The message of Kahoutek is: “Help is not on the way. Repeat: help is not on the way.

Gandhian nonviolence as interpreted in Næss: 1. The character of the means used in a group struggle determines the character of the results. 2. In a group struggle you can keep the goal-directed motivation and the ability to work effectively for the realization of the goal stronger than the destructive, violent tendencies, and the tendencies to passivity, despondency, or destruction, only by making a constructive program part of your campaign and by giving all phases of your struggle, as far as possible a positive character. 3. Short-term violence contradicts long-term universal reduction of violence. 4. You can give a struggle a constructive character only if you conceive of it and carry it out as a struggle in favour of living beings and certain values, thus eventually fighting antagonisms, not antagonists. 5. It increases your understanding of the conflict, of the participants, and of your own motivation, to live together with the participants, especially with those for whom you primarily fight. The most adequate form for living together is that of jointly doing constructive work. 6. If you live together with those for whom you primarily struggle and do constructive work with them, this will create a natural basis for trust and confidence in you. 7. All human (and non-human) beings have long-term interests in common. 8. Cooperation on common goals reduces the chance that the actions and attitudes of the participants in the conflict will become violent. 9. You invite violence from your opponent by humiliating or provoking him. 10. Thorough understanding of the relevant facts and factors increases the chance of a nonviolent realization of the goals of your campaign. 11. Incompleteness and distortion in your description of your case and the plans for your struggle reduce the chance of a nonviolent realization of your goals 12. Secrecy reduce the chance of a nonviolent realization of your goals. 13. You are less likely to take a violent attitude, the better you make clear to yourself the essential points in your cause and your struggle. 14. Your opponent is less likely to use violent means the better he understands your conduct and your case. 15. There is a strong disposition in every opponent such that wholehearted, intelligent, strong, and persistent appeal in favour of a good cause is able ultimately to convince him. 16. Mistrust stems from misjudgement, especially of the disposition of your opponent to answer trust with trust, mistrust with mistrust. 17. The tendency to misjudge and misunderstand your opponent and his case in an unfavourable direction increases his and your tendency to resort to violence. 18. You win conclusively when you turn your opponent into a believer and supporter of your case.

St. John would say that the natural working of the faculties is not adequate to attain to union with God, and the beginner is drawn to spiritual exercises as much by the satisfaction as by any purely spiritual motives. For the psychologist, even while he is refraining from making any judgment about the religious object, is often painfully aware that if interior experiences are viewed as if they had nothing to do with the overall dynamics of the psyche, then their recipient runs the risk of damaging his psychic balance. If temptations must be seen only as the direct working of the devil and inspirations and revelations the direct working of the Holy Spirit, then the totality of the psyche and the flow of its energy will be misunderstood. The biggest danger to the beginner experiencing sensible fervor, or any other tangible phenomenon, is that they will equate their experience purely and simply with union with God. The very combination of genuine spiritual gifts and how these graces work through the psyche creates a sense of conviction that this, indeed, is the work of God, but this conviction is often extended to deny the human dimension as if any participation by the psyche is a denial of divine origin. The beginner, then, can become impervious to psychological and spiritual advice. The sense of consolation, the feeling of completion, the visions seen, or the voices heard, the tongue spoken, or the healings witnessed, are all identified with the exclusive direct action of God as if there were no psyche that received and conditioned these inspirations. This same attitude is then carried over into daily life and how God's action is viewed in this world. If God is so immediately present, miracles must be taking place daily. God must be intervening day-by-day, even in the minor mundane affairs of the recipients of His Spirit. This does not mean that genuine miracles do not take place, nor that genuine inspirations do not play a role in daily life, but rather, if we believe that they are conceptually distinguishable from the ordinary working of consciousness, we run the risk of identifying God's action with our own perceptions, feelings and emotions. The initial conversion state, precisely because of the degree of emotional energy it is charged with, is often clung to as if the intensity of this energy is a guarantee of its spiritual character. As beginners under the vital force of these tangible experiences we take up an attitude of inner expectancy. We look to a realm beyond the arena of the ego and assume that what transpires there is supernatural. We reach and grasp for interior messages. Thus arises a real danger of misinterpreting what we perceive. What Jung says about the inability to discern between God and the unconscious at the level of empirical experience is verified here. We run the risk of confusing the spiritual with the psychic, our own perceptions with God Himself. An even greater danger is that we will erect this kind of knowledge into a whole theology of the spiritual life, and thus judge our progress by the presence of these phenomena. “The same problem can arise in a completely different context, which could be called a pseudo-Jungian Christianity. In it the realities of the psyche which Jung described are identified with the Christian faith. Thus, at one stroke a vivid sense of experience, even mysticism, if you will, arises. The numinous experience of the unconscious becomes equivalent to the workings of the Holy Spirit. Dreams and the psychological events that take place during the process of individuation are taken for the stages of the life of prayer and the ascent of the soul to God by faith. But this mysticism is no more to be identified with St. John's than the previous one of visions and revelations.

Yet our participants’ behavior clearly revealed that we are strongly motivated by identity, the need for recognition, a sense of accomplishment, and feeling of creation. The finding that these needs played such large roles in our lab experiments suggests to me that the same thing happens in real-world work environments—but in spades.

Keep These Things in Mind While Enrolling For A Professional Online Course While online courses are gaining in popularity due to the conveniences they offer, you must consider a few things before enrolling in one. Not all programs are suitable for everyone. Not everyone is good at learning online. There are a lot of conditions that must be satisfied to make such learning successful. It is better that you consider everything carefully before starting your e-learning course. 1. How Will The Course Help You? There are many online professional programs available from various universities and educational platforms. You must see which one will be most useful for you. If you are working and you need to acquire a skill to get a promotion, then you must choose such a course. It is not just money that you are spending on these courses. You are also investing a lot of your time and effort to successfully complete your learning. 2. Do You Have The Motivation To Learn By Yourself? Getting motivated to study when you are in a classroom full of students is easy. A professor is teaching and also watching you. But in online certification courses, you have the freedom of studying whenever and wherever you want. Many of the e-learning platforms allow you to complete the program at your pace. This can make you lethargic and distracted. You must ask yourself whether you can remain motivated to complete the course. 3. How Familiar Are You With The Technology? You don’t need to be a computer genius to attend online professional programs. But you must be familiar with basic computer operations, playing videos on both desktops and mobile phones, and using a web browser. The other skill you will require in e-learning is the speed of typing on different devices. When there are live exchanges with the professors, you will need to type the queries very fast if you want to get your answers. 4. How Well Will You Participate In Online Classes? It is very easy to remain silent in virtual classes. There is no one staring at you and pushing you to ask questions or give answers. But if you don’t interact, you will not be making full use of online certification courses. Participation is very important in such classrooms. You must also take part in the group discussions that will bring out new ideas and opinions. E-learning is not for those who need physical presence. 5. Who Are The Others On The Programme? Knowing the other participants in online professional programs is very important, especially if you are already working and looking to acquire more skills. There must be people in the virtual classroom whose contributions will be useful for you. If the course has only freshers from college, then it may not give you any value addition. As a working person, you must look at networking opportunities that will help you with career opportunities. To Sum Up….. For working people, virtual classes are the best way to acquire more skills without taking a break from employment. These courses offer you the flexibility that you can never get in campus education. But you must make yourself suitable for e-learning to benefit from it.

Most folks are doing the very best they can, and all they desire is to be cared for—especially at home. But many people don’t realize what they’re seeking, so they falsely perceive that more wealth, control of others, or the transient pleasures of addictive behaviors will make them feel happy and fulfilled. And often, money, fame, and career success—or the use of drugs, alcohol, cigarettes, or prescription medications— do bring the illusion of acceptance, freedom, and affection. Only when these individuals peel away the motivations that leave them participating in destructive behaviors do they identify their real needs.

Cicioni suggests, as we will here, that rather than being a stimulus for social change, participating in fandom, including writing fanfiction, provides a safety valve for the stress women feel in their daily lives and relationships. Fandom is not only, as is often theorized, about subversive and societal change-but also about pleasurable and individual change, with challenges to existing norms and power relations more a byproduct than the source of fans' motivation and satisfaction.

We encourage you to follow the changes occurring within your microbiota by participating in the American Gut Project. Although we are not involved in this crowd-funded science project, it is run by a team of well-respected scientists and has provided thousands of people with information about their microbiota. You can have your gut microbiota sequenced before and during your process of microbiota improvement to witness the changes to the new aspects of your diet and lifestyle. You will be provided with a report specifying the types of microbes that make up your microbiota and how it compares with others who have participated as well as to people living in developing regions of the world (Malawi and Venezuela). This information will not only allow a better view of your microbiota and how it compares with others, but will also contribute to the scientific understanding of these communities. To guide you in your journey of microbiota revitalization, we recommend submitting multiple samples—an initial sample to document where your microbiota started out, then one or more after you have made dietary and lifestyle adjustments in order to see how these changes are impacting your gut community over time. This will not only be informative but may also motivate you to keep improving the health of your microbiota.

Autistic Burnout: A phenomenon commonly occurring in response to prolonged extreme stress from several possible factors. Some of these factors include—but are not limited to—suppressing traits (masking), overwhelming emotional and sensory demands, disruptive changes, intentional or unintentional personal physical neglect, or participation in the over-achievement cycle. This uniquely neurodivergent hell looks like increased executive dysfunction, increased illness, decreased motivation, decreased ability to perform self-care, decreased ability to mask autistic traits, an increase in meltdowns and shutdowns, being unable to communicate needs in a customary way, and may lead to significant mental health crises. Sometimes called neurodivergent burnout because many of us have multiple neurodivergencies.

Guilt and shame are not emotions that I think should be the driving force for change. In one study, some participants who read a weight-stigmatising article subsequently went on to consume more calories, not fewer, suggesting that feelings of shame can have negative physical and psychological consequences, potentially impeding weight loss.9 On top of that, people who are made to feel worse about their weight may actually have a decreased motivation to exercise, not increased.10

To live and strive in modern America is to participate in a series of morally fraught systems. If a family’s entire financial livelihood depends on the value of its home, it’s not hard to understand why that family would oppose anything that could potentially lower its property values, like a proposal to develop an affordable housing complex in the neighborhood. If an aging couple’s nest egg depends on how the stock market performs, it’s not hard to see why that couple would support legislation designed to yield higher returns, even if that means shortchanging workers. Social ills—segregation, exploitation—can be motivated by bigotry and selfishness as well as by the best of intentions, such as protecting our children. Especially protecting our children. These arrangements create what the postwar sociologist C. Wright Mills called “structural immorality” and what the political scientist Jamila Michener more recently labeled exploitation “on a societal level.”[27] We are connected, members of a shared nation and a shared economy, where the advantages of the rich often come at the expense of the poor. But that arrangement is not inevitable or permanent. It was made by human hands and can be unmade by them.

Who Were the Sutas The narrator of the Mahābhārata as we know it is Rishi Ugrashravā Sauti. He was the son of Rishi Lomaharshan and belonged to the Suta community. Hence, the appellation ‘Sauti’. The community was considered a ‘mixed jāti’8 of offsprings of a Brāhmin mother and Kshatriya father. Sutas were considered expert sārthis9. The role of the charioteer was significant in ancient India. Charioteers were usually those who were close friends and confidants of the person they worked with. Their role became even more important in a war. They were to not just steer the chariot but also ensure the warrior they were driving stayed safe and motivated. They acted as guides in the war. The importance of a charioteer becomes evident from the fact that Arjuna asked Krishna to be his charioteer. To match Krishna, Karna asked Shalya, the old king of Madra, to drive his chariot. In addition, Sutas were engaged as storytellers, history keepers and ministers in royal courts. Many were also warriors and commanders. Famous Sutas in the Mahābhārata are: 1. Sanjay, the narrator of the Bhagavad Gitā and the Kurukshetra war to Dhritarāshtra. He played the role of charioteer, friend, trusted messenger and mentor to Dhritarāshtra. 2. Sudeshnā, the queen of King Virāta of Matsya desh, Uttarā’s mother and Abhimanyu’s mother-in-law. She was the maternal grandmother of Parikshita. 3. Keechak, the commander of King Virāta of Matsya desh. He was the brother of Sudeshnā and amongst the most powerful men in Matsya. 4. Karna, though born to Kunti, was raised in a Suta family of Adhiratha and Rādhā. He married women from the Suta community and his children were brought up as Sutas. Duryodhana crowned him the King of Anga desh. A great warrior, considered equal to Arjuna in archery, he was the commander of the Kaurava army after the death of Dronāchārya. Not only Karna but the sons of his foster parents were also trained warriors. They had participated in the Mahābhārata war on the side of the Kauravas. 5. Rishi Bandi, a great sage whose story is narrated in the Vana Parva of the Mahābhārata. In the Rāmāyana, one of the closest confidants and an important minister of King Dashratha of Ayodhyā is Sumantra, who belonged to the Suta community.

In a now-famous experiment, he and his colleagues compared three groups of expert violinists at the elite Music Academy in West Berlin. The researchers asked the professors to divide the students into three groups: the “best violinists,” who had the potential for careers as international soloists; the “good violinists”; and a third group training to be violin teachers rather than performers. Then they interviewed the musicians and asked them to keep detailed diaries of their time. They found a striking difference among the groups. All three groups spent the same amount of time—over fifty hours a week— participating in music-related activities. All three had similar classroom requirements making demands on their time. But the two best groups spent most of their music-related time practicing in solitude: 24.3 hours a week, or 3.5 hours a day, for the best group, compared with only 9.3 hours a week, or 1.3 hours a day, for the worst group. The best violinists rated “practice alone” as the most important of all their music-related activities. Elite musicians—even those who perform in groups—describe practice sessions with their chamber group as “leisure” compared with solo practice, where the real work gets done. Ericsson and his cohorts found similar effects of solitude when they studied other kinds of expert performers. “Serious study alone” is the strongest predictor of skill for tournament-rated chess players, for example; grandmasters typically spend a whopping five thousand hours—almost five times as many hours as intermediatelevel players—studying the game by themselves during their first ten years of learning to play. College students who tend to study alone learn more over time than those who work in groups. Even elite athletes in team sports often spend unusual amounts of time in solitary practice. What’s so magical about solitude? In many fields, Ericsson told me, it’s only when you’re alone that you can engage in Deliberate Practice, which he has identified as the key to exceptional achievement. When you practice deliberately, you identify the tasks or knowledge that are just out of your reach, strive to upgrade your performance, monitor your progress, and revise accordingly. Practice sessions that fall short of this standard are not only less useful—they’re counterproductive. They reinforce existing cognitive mechanisms instead of improving them. Deliberate Practice is best conducted alone for several reasons. It takes intense concentration, and other people can be distracting. It requires deep motivation, often self-generated. But most important, it involves working on the task that’s most challenging to you personally. Only when you’re alone, Ericsson told me, can you “go directly to the part that’s challenging to you. If you want to improve what you’re doing, you have to be the one who generates the move. Imagine a group class—you’re the one generating the move only a small percentage of the time.” To see Deliberate Practice in action, we need look no further than the story of Stephen Wozniak. The Homebrew meeting was the catalyst that inspired him to build that first PC, but the knowledge base and work habits that made it possible came from another place entirely: Woz had deliberately practiced engineering ever since he was a little kid. (Ericsson says that it takes approximately ten thousand hours of Deliberate Practice to gain true expertise, so it helps to start young.)

The network is necessary for business Business is the art of gaining more customers than profits Profits will gradually increase through the participants Participants must get the trust of great customer services Services aim to have clear policies and connections Connections are needed in the absence of Happiness Happiness Exist

You either have to participate or vacate. Contribute or be cancelled.

Everyone should make it their duty to serve their own country. They must cleanup and take care of the infrastructure, environment and where they stay .They must protect the children, man ,women and the infrastructure . If everyone participates to become good citizen. Our country will be a safe and better place.

Let Let us go somewhere far, Let us be there where there is no war, Let us seek what peace seeks from all, Let us be there, if we try, there we can be afterall, Let us give life a chance, Let us allow innocent hearts to feel their moments of romance, Let us be there where you can be you and I can be who I am, Let us not worry about who he/she is, but only focus on who we are and who I am, Let us go there where seasons end and reappear in their cyclic recurrences, Let us collect their beautiful impressions, their essences and their fragrances, Let us follow no guiding star, but just our inner guidance, Let us only follow our heart’s native radiance, Let us believe in ourselves with firmness, Let us believe that before seeking anything outside us we should seek it within us, that true feeling of happiness, Let us harvest feelings true under this sky blue, Let you be you, let me be who I am, but always be true, Let us fill all emotional voids with moments of genuine adulations, Let us indulge in these acts and end all our tribulations, Let us wait for nothing, because time waits for nobody, Let us try, and I am sure we shall succeed if we truly love somebody, Let us let the sun set, because only then the moon will rise, Let us for someone’s sake stand and witness our own rise, Let us not flee when we should be participating in life’s dealings, Let us believe and we shall witness divine joys and healings, Let us give before we can take, Let us take only what we can recreate or make, Let us not fear repudiation of any sort, Let us know we shall always be the masters of the thing called “the last resort!” Let us not believe in aspersions because they might hurt someone, Let us before dying, love that special someone, Let us only deal with evinced hearts, for they know how heart breaks feel, Let us, before we deal with others, with our own hearts’ deal, Let me find this place for you and me, Let me lead you there, and let us forever then there be, Let me love you in the lap of time in that region, Let your feelings and you, then be my heart’s only succession, Let us then watch the setting sun and the rising moon, Let me then disappear in the horizon of your beauty before the sunset and before the rising moon, Let it be so then forever, Let love and time seek us then Irma, in this landscape called “your and my everywhere!

By incorporating gamification elements into lesson plans, educators can harness the power of play to increase student motivation, participation, and retention, transforming the learning process into an engaging and immersive experience.

functional logic can be applied to other moral emotions. Anger toward cheaters likely evolved to punish those who violate social contracts. Anger toward cheaters motivates revenge, which in turn deters others from cheating in the future. And revenge might be an emotion that is sweetly savored. In an interesting series of studies, participants rated a variety of different endings to Hollywood film clips that portrayed a serious injustice (Haidt & Sabini, 2000). Participants were displeased by endings in which the victim of an injustice accepted the loss, forgave the transgressor, and found growth and fulfillment. They were most satisfied by endings in which the perpetrator of the injustice suffered greatly, knew that the suffering was retribution for the transgression, and experienced public humiliation in the process. In short, the moral outrage that people experience at cheating and violations of social contracts evolved to serve a policing function, holding others to their commitments and obligations.

Piff and his colleagues also have found that wealthier people are more prone to entitlement and narcissistic behavior than poorer ones are. Literally narcissistic! In the classic myth, Narcissus falls in love with his own reflection. In a study of 244 undergraduates, Piff observed that “upper-class” individuals were more likely than their “lower-class” counterparts to regard themselves in a mirror before posing for a photo they were assured nobody would ever see. This was the case even after researchers adjusted the results to account for differences in ethnicity, gender, and the participants’ previously reported levels of self-consciousness. In another memorable experiment, Piff’s team placed a pedestrian at the edge of a busy crosswalk near the Berkeley campus and watched to see which drivers would stop and let the person cross. They recorded vehicle makes and models and estimated ages and genders of the drivers. It was impossible, of course, to know anyone’s true economic circumstances and motivations, but suffice it to say that Fords and Subarus were far more likely to stop than Mercedes and BMWs were. In a related experiment, people driving higher-end cars were more likely to cut off other drivers at a busy intersection.

These deep interests can help children stay more engaged and attentive. They can be used to motivate learning and to enable participation in situations that might otherwise be difficult.

Incompetent and corrupt intellectuals thrive on such activity, such games. The first players of a given game of this sort are generally the brightest of the participants. They weave a story around their causal principle of choice, demonstrating how that hypothetically primary motivational force profoundly contributed to any given domain of human activity.

User I am competitive by nature, and I am confident that's my strength. I apologize if anyone ever mistook my competitive spirit for arrogance, but I will never apologize for being too competitive and confident because that's what pushes me to not fail. I'd rather be criticized for my ambition than regret not giving my all. It's not about being better than others, as the truth is there is always someone better than you. But, as I said, it's about proving to myself that I am capable. By confronting my fears and failures, I learn to fail to succeed. I admit that at times I can be very tough, but don't ever think it's because of you. My toughness is a reflection of the high standards I set for myself. It's a personal journey of growth, where resilience and determination fuel my relentless pursuit of self-improvement . I have learned that in the arena of life, I aim not just to participate but to conquer.

People often tell me, "your not a manager, its not your job, don't do it." Or "Stay within your pay grade". There are leaders who don't create impact however there are individuals that do. Your role does not add value to your team if you dont create impact, use your influence or shape culture. Titles create weight on paper, but your influence creates weight over people. People first, position second.

Inclusion to me means participation. You can "include" people but bringing them along to participate is when individuals experience true inclusion. Our job as leaders is to find ways for each individual to participate

Ehsan Sehgal Quotes about Media — — — * Words matter and mirror if your head is a dictionary of insight and your feelings are alive. * Sure, fake news catches and succeeds attention, but for a while; however, it embraces disregard and unreliability forever. * Media rule the incompetent minds and pointless believers. * A real journalist only states, neither collaborates nor participates. * The majority of journalists and anchors have the information only but not the sense of knowledge. * When the media encourages and highlights the wrong ones, anti-democratic figures, criminals in uniform, and dictators in a supreme authority and brilliant context, sure, such a state never survives the breakdown of prosperity and civil rights, as well as human rights. Thus, the media is accountable and responsible for this as one of the democratic pillars. *Media cannot be a football ground or a tool for anyone. It penetrates the elementary pillar of a state, it forms and represents the language of entire humanity within its perception of love, peace, respect, justice, harmony, and human rights, far from enmity and distinctions. Accordingly, it demonstrates its credibility and neutrality. * When the non-Western wrongly criticizes and abuses its culture, religion, and values, the Western media highlights that often, appreciating in all dimensions. However, if the same one even points out only such subjects, as a question about Western distinctive attitude and role, the West flies and falls at its lowest level, contradicting its principles of neutrality and freedom of press and speech, which pictures, not only double standards but also double dishonesty with itself and readers. Despite that, Western media bother not to realize and feel ignominy and moral and professional stigma. * Social Media has become the global dustbin of idiocy and acuity. It stinks now. Anyone is there to separate and recycle that. Freedom of speech doesn’t mean to constitute insulting, abusing, and harming deliberately in a distinctive and discriminative feature and context, whereas supporting such notions and attempts is a universal crime. * Social media is a place where you share your favourite poetry, quotes, songs, news, social activities, and reports. You can like something, you can comment, and you can use humour in a civilised way. It is social media, but it is not a place to love or be loved. Any lover does not exist here, and no one is serious in this regard. Just enjoy yourself and do not try to fool anyone. If you do that, it means you are making yourself a fool; it is a waste of time, and it is your defeat too. * I use social media only to devote and denote my thoughts voluntarily for the motivation of knowledge, not to earn money as greedy-minded. * One should not take seriously the Social-Media fools and idiots. * Today, on social media, how many are on duty? * Journalists voluntarily fight for human rights and freedom of speech, whereas they stay silent for their rights and journalistic freedom on the will and restrictions of the boss of the media. Indeed, it verifies that The nearer the church, the farther from god. * The abuse, insult, humiliation, and discrimination against whatever subject is not freedom of expression and writing; it is a violation and denial of global harmony and peace. * Press freedom is one significant pillar of true democracy pillars, but such democracy stays deaf, dumb, and blind, which restricts or represses the media. * Press and speech that deliberately trigger hatred and violation fall not under the freedom of press and speech since restrictions for morale and peace apply to everyone without exemption. * Real press freedom is just a dream, which nowhere in the world becomes a reality; however, journalists stay dreaming that.

La difficulté (en particulier pour les élèves allophones dont al situation bien spécifique produit finalement un effet de loupe sur celle que vivent tous les élèves) est de comprendre à qui s ’adresse l’enseignant pour orienter son attention. À travers ces quelques exemples, on conçoit l’habileté que doivent développer les élèves pour prendre des repères dans un déluge de parole. On comprend aussi la fatigue des enseignants pour maintenir l’attention de tous vers le bon objet, attention qui change tout au long ed la journée à un rythme soutenu. On ne dialogue donc pas vraiment avec une entité classe, mais à un instant t avec certains élèves de la classe. Pendant quel ’un intervient, les autres ont le choix d’observer la mise en scène du tête à tête, d’y participer, ou de se retirer de l’échange avec plus ou moins de discrétion. Si tout le monde a bien conscience que l’attention des élèves est limitée et que la variation des dispositifs didactiques maintient un certain niveau de motivation, on ne dit pas assez que le cours dialogué reste le format didactique le plus difficile à tenir, à moins d’endormir sa classe d’ennui, ou de la qlacer par la terreur. Pourtant le temps dialogué/magistral parfois s’étire. Ponctué d’exercices individuels, il s’allonge jusqu’à l’engourdissement ou l’agitation auxquels il faudra mettre un terme, en ajoutant encore des paroles à un discours déjà trop long. Les migraines professionnelles sont indiscutablement liées au bruit d’un groupe d’enfants et d’adolescents partageant un espace clos et restreint. Une partie non négligeable de ces migraines est due à son propre flot de paroles, à tous ces monts mis bout à bout, toutes ces demandes insatisfaites. Il y a beaucoup de pistes à inventer pour limites ces bénéfices négatifs. Toutes ont la même racine : il faudra nécessairement abandonner l’illusion de l’exhaustivité et du contrôle des comportements. Ce qui conduit à trop parler tient à une croyance selon laquelle ce que l’on dit est entendu et retenu ! Toutes les recherches sur les processus de compréhension et de mémorisation montrent qu’il n’en est rien. Même silencieux, l’élève n’est pas nécessairement attentif, encore moins en train d’apprendre. Pour cela il faut autre chose, incontrôlable de l’extérieur, on ne peut que la susciter : une intention ! (p. 21-22)

There was a sweet spot in the middle where procrastination seemed to fuel creativity: being quick to start but slow to finish. But moderate procrastination only predicted original thinking when employees were passionate about their work or solving a challenging problem. If employees weren't intrinsically motivated or working on an open-ended problem, stalling would just set them behind. ... moderate procrastination enhanced creativity by leading participants to incubate longer before submitting their first idea, which helped them frame the problem differently and explore more remote knowledge. Procrastination may be the enemy of productivity, but it can be a resource for creativity.

The art of true sportsmanship is not only shaped by winning, but by being able to embrace defeat, respect and participating with integrity.

The answer is a special closing session called “If These Were My Last Remarks.” The session features approximately twenty participants, each of whom is given two minutes to tell the group what they would say if this were the end of their life. People read poems, share stories about their faith, confess doubts, recall tragedies large and small. “It’s motivating, it’s touching, it’s tragic, and it kind of seals the bond,” Gelles said. Notably, by asking the participants to contemplate their actual, physical mortality, the group is subtly reminded to confront its metaphorical mortality. Most important, though, the group is being shown itself in dramatic fashion before it disperses. This is who we were here—open, vulnerable, thoughtful, funny, complicated. Tribe-making is vital to meaning-making.

David McClelland and his colleagues offer the hypothesis that nonconscious motives are rooted in early infancy, whereas conscious, self-attributed motives result from more explicit, parental teachings. To test this idea, McClelland and his colleagues interviewed a sample of adults in their early thirties, measuring both their nonconscious motives (i.e., their responses to TAT pictures) and their conscious, explicit motives (their responses on a self-report questionnaire). The fascinating thing about this study is that the participants’ mothers had been interviewed twenty-five years earlier about their childrearing practices, allowing the researchers to test the extent to which people’s implicit and explicit motives, as adults, were related to the childrearing practices of their mothers twenty-five years earlier. There was some evidence that early, prelingual childrearing experiences were correlated with implicit but not explicit motives. For example, the extent to which mothers used scheduled feedings correlated with the implicit but not explicit need for achievement in the adult sample, and the extent to which the mothers were unresponsive to their infants’ crying was correlated with the implicit but not explicit need for affiliation. Postlingual childhood experiences were more likely to correlate with explicit than with implicit motives. For example, the extent to which children were taught not to fight back when provoked was correlated with the explicit but not implicit need for affiliation, and the children of parents who set explicit tasks for them to learn were more likely to have an explicit but not implicit need for achievement.28 The nonconscious and conscious selves thus seem to be influenced by one’s cultural and social environment, but in different ways. The kinds of early affective experiences that shape a child’s adaptive unconscious surely have a cultural basis, given that childrearing practices differ markedly from culture to culture. The conscious theories people develop about themselves also are shaped by the cultural and social environment.

I’ve never really understood the importance of class participation. If I have the knowledge and I can prove that I have it in a test or in some homework, then why do I have to show it off in front of the whole classroom to get the grade? Or worse, if I don’t know the answer, why do I have to humiliate myself in front of the entire classroom just for some points? I just don’t get it. All I can say is that I definitely didn’t want that top spot hard enough to participate daily in every class. Although I gotta say that sometimes I was tempted to force myself to participate just so I could get the teachers off my back. “You have to learn to come out of your shell,” “Don’t be shy, we don’t bite,” “You’re never going to make it in the real world if you don’t talk.” They always used the same old, tired phrases. I knew some of them had good intentions, and maybe they were right, maybe I needed to speak up and participate more, but why did they think it was a good idea to motivate me like that? I’m sure there are other ways to promote class participation without being so aggressive or rude. Public humiliation was not going to magically transform me into someone outgoing like my brother, my parents had already tried that for years with no results. It is the teachers’ job to create a safe space for students to grow and develop, not a safe space for mocking and bullying. By singling me out as the “quiet one,” the teachers basically put a target on my back and gave my classmates permission to mock me for the same reason. And they took that permission by heart. All through middle school, many kids enjoyed bullying me for being quiet—and for other things, like preferring to read during recess instead of playing sports and for my short stature, but mostly it was for being quiet, which is something that I’ve never fully understood. Why did being quiet make me stand out? Shouldn’t it have been the other way around? I used to try to not pay attention to the bullies, but when so many people—including some of the teachers—tell you that there’s something wrong with you, you can’t help but start to wonder if they’re right.

In view of their having been forced to participate in the physical destruction of their coreligionists -indeed, there was no way out of their dilemma other than suicide -one must ask again what motivated their tormentors to act as they did.

Christians are not in ministry to serve but to be served. They get ministered to Sunday after Sunday with no motivation to give back. Some of the people have a tendency to be spectators and not participants in God’s work.

If Genesis 1 is a welcome to transcendence, then Genesis 3 is about the tragedy of the shrinking of transcendence. Adam and Eve were created so that their lives would reach as wide as the kingdom and glory of God. In that one disastrous moment they did not expand their boundaries; they dramatically narrowed them. The vertical “more” for which transcendent human beings were created was replaced by a horizontal “more” that was never to be a human being’s life motivation. In that one tragic moment, Adam and Eve migrated to the center of their world, the one place where glory-wired human beings must never live. They did not just opt for independence; they opted for God’s position, and in doing so they forsook any chance of a personal participation in the transcendent glory of a relationship with God. This is why God sent his Redeemer Son to earth. He came to rescue us from ourselves and return to us participation in his transcendence. In his adoption we are restored to the God glory which is to be central to everything we do. In his church we are restored to the community glory in which we were built to participate. In freeing us from idolatry, rather than being ruled by the creation, we are restored to the stewardship glory over creation to which we were called. In the ministry of his indwelling Spirit, through Scripture, we are restored to the truth glory that was meant to be the interpretive lens of every human being since Adam took his first breath. His is a gorgeous work of rescue!

We use three main criteria in deciding whether to take on a fight: Is the fight compelling enough to motivate our members and supporters? Are the affected workers/tenants ready to participate in the campaign? And, can we win it?

Be proactive. Passivity is a poison. Avoid it like the plague. Actively participate in life. You are not a bystander standing on the sidelines of life. Get in the game and go for the goal. Choose what you will do with your life. Choose what you will do with your time. What will you do? What will you watch, read, accomplish, and become? Accomplishment is a result of action. Act the part. Don’t pretend or put on a façade. Don’t wait. Don’t pause. Don’t hesitate. Go. Be. Do. Accomplish. Get it done. ACT. ACT NOW!

Knowledge is only the first step. It is the foundation of further learning processes.” – Inez De Florio, Effective Teaching and Successful Learning, p. 102 “Students engage in learning when two conditions are fulfilled. The goals, standards, or objectives must be of value for them. But it is not sufficient that they attribute personal value to the goal: They must be convinced that they can reach it.” – Inez De Florio, Effective Teaching and Successful Learning, p. 108 “The expertise of a teacher does not consist only of his ability to plan a lesson or a comprehensive teaching unit and put it into practice; at least as important as these basic tools of the teaching profession are knowledge and flexibility regarding how to surmount unexpected difficulties.” – Inez De Florio, Effective Teaching and Successful Learning, p. 119 “When planning a teaching intervention, the most important question often remains unasked: In what ways does the chosen learning content or skill refer to the needs and interests of the students?” – Inez De Florio, Effective Teaching and Successful Learning, p. 122 “Teaching is more effective and learning more successful when students participate in planning and starting the lesson.” – Inez De Florio, Effective Teaching and Successful Learning, p. 136 “What is a good explanation? Explanations should be clear and well-structured. They should take students’ age and their prior knowledge into account. They are supposed to correspond to the interests of the learners.” – Inez De Florio, Effective Teaching and Successful Learning, p. 144 “There is an unjustified differentiation between tasks for learning and tasks for testing. • First, all tasks should be meaningful and motivating, not only those destined for classroom practice. … • Second, all tasks have to contribute to an improvement of learning.” – Inez De Florio, Effective Teaching and Successful Learning, p. 159 “Deepening the learning processes during independent practice should at least prepare the transfer of new concepts or schemata to other situations than those in which the new content first occurred.” – Inez De Florio, Effective Teaching and Successful Learning, p. 172 “Cooperative learning and problem-/project-based approaches aim at further deepening the new learning content. They offer the learners multiple and motivating opportunities to lead to automaticity of knowledge and skills, and to promote the desired attitudes.” – Inez De Florio, Effective Teaching and Successful Learning, p. 176 “During the lesson, feedback should have three directions: from teachers to students, among the learners, and from students to teachers.” – Inez De Florio, Effective Teaching and Successful Learning, p. 199 “During work in small groups, teachers cannot eliminate peer feedback. It occurs as such because feedback is frequent in the life contexts of children, adolescents and adults. Therefore adequate training is of utmost importance not only for classroom learning but also with regard to future professional and private requirements.” – Inez De Florio, Effective Teaching and Successful Learning, p. 210

The American experiment was based on the emergence in the second half of the eighteenth century of a fresh new possibility in human affairs: that the rule of reason could be sovereign. You could say that the age of print begat the Age of Reason which begat the age of democracy. The eighteenth century witnessed more and more ordinary citizens able to use knowledge as a source of power to mediate between wealth and privilege. The democratic logic inherent in these new trends was blunted and forestalled by the legacy structures of power in Europe. But the intrepid migrants who ventured across the Atlantic -- many of them motivated by a desire to escape the constraints of class and creed -- carried the potent seeds of the Enlightenment and planted them in the fertile soil of the New World. Our Founders understood this better than any others; they realized that a "well-informed citizenry" could govern itself and secure liberty for individuals by substituting reason for brute force. They decisively rejected the three-thousand-year-old superstitious belief in the divine right of kings to rule absolutely and arbitrarily. They reawakened the ancient Greek and Roman traditions of debating the wisest courses of action by exchanging information and opinions in new ways. Whether it is called a public forum or a public sphere or a marketplace of ideas, the reality of open and free public discussion and debate was considered central to the operation of our democracy in America's earliest decades. Our first self-expression as a nation -- "We the People" -- made it clear where the ultimate source of authority lay. It was universally understood that the ultimate check and balance for American government was its accountability to the people. And the public forum was the place where the people held the government accountable. That is why it was so important the marketplace for ideas operated independent from and beyond the authority of government. The three most important characteristics of this marketplace of ideas were the following: 1. It was open to every individual, with no barriers to entry save the necessity of literacy. This access, it is crucial to add, applied not only to the receipt of information but also the ability to contribute information directly into the flow of ideas that was available to all. 2. The fate of ideas contributed by individuals depended, for the most part, on an emergent meritocracy of ideas. Those judged by the market to be good rose to the top, regardless of the wealth or class of the individual responsible for them. 3. The accepted rules of discourse presumed that the participants were all governed by an unspoken duty to search for general agreement. That is what a "conversation of democracy" is all about.

Accreditation for life coach training organizations can be extremely beneficial.Pharos Institute Executive coaching is a specialist coaching service that is used to motivate participants with the essential coaching knowledge and skills required to become an executive coach.

The more I allow myself to face that truth about my participation in a violent world, the more my faith and my intellect call me to humility and compassion rather than to doctrinaire ethics. I cannot hope for a clear conscience. I can only hope that my ethical choices are motivated by love rather than fear.

Suppose that the parents are true believers. Suppose, moreover, that they take seriously their church’s teaching (as they should!) that all children are unsaved until converted in later life. What follows from this for the parents’ dealings with their children? They must not allow the children to participate in the parents’ prayers. As unregenerate, the children cannot pray. Besides, the prayer of the unrighteous is abomination to God (Prov. 28:9). Parents cannot allow the children to recite with them the Lord’s Prayer or even to think themselves included when the parents pray this prayer. For God is not the Father of these children in Christ. The children must sit by with their eyes open and their hands unfolded. Father and mother cannot call the little children to honor and obey them in obedience to the fifth commandment. For the children neither love God, nor their neighbor for God’s sake. As unsaved, they cannot obey the fifth commandment. The parents must tell them this. Order in the home is purely a matter of external behavior motivated either by natural love or by fear of the rod.

Sharing your passion with others will not only enlighten them to your dedication and commitment, it can enable you to garner their participation, collaboration, cooperation, and endorsement.

Everything practical and applicable is impractictal and inapplicable to the inactive participant.

When I am working with groups of thirty or fewer people, there is a powerful name exercise that I do to break the ice, start with humor, and begin my program with positive energy. One by one, each person will introduce themselves using an adjective that describes their personality that starts with the first letter of their name. “Spontaneous Susan,” “Dependable Dave,” and “Happy Helen” are a few quick examples. The benefit for the participants is twofold: it makes each person feel good and it makes people laugh. Additionally, it enables me to learn their names so that I can integrate them into the entire presentation for full engagement and participation.

Following our dreams and giving authority to the imaginal being within us to steward our lives may be just the action required to create personal success and the better world we imagine. We need your full participation.

I once knew a woman who had a reputation as a snob and a gossip. I would avoid her at parties because I did not want to participate in her judgmental inquisition. It rarely felt like her questions were based on genuine interest and caring, but rather an attempt to gather information that she could use behind my back. I had her number and could see past her overly eager friendliness. Her attempts to be the expert on everyone else’s business have continued to make a poor impression on me these many years later. If your gut reaction is "Why do you want to know?" trust your instincts.

Professional Networking “The first week I lived in Madison, WI, I sought a local chapter meeting for ATD (Association for Training Development). Having belonged to the same organization in Florida, I knew it would be a comfortable way to meet new people and make new friends. Knowing we would have a lot in common, I entered the room of strangers feeling confident and hopeful. As everyone took turns introducing themselves, it was easy to see our common denominators. I briefly mentioned that I was new to the area, was a professional speaker, and a member of the National Speakers Association. Within minutes of mentioning NSA, a fellow participant approached me, shared that she was a member too, and our lively conversation began. The positive first impression we made on each was so powerful and captivating that we continued our conversations for months to come. Now, two years later, Tina and I are the best of friends and I have every confidence we will be for life. You never know when an amazing person will walk into your life when you seek common bonds and camaraderie.

Don’t participate or allow yourself to be dragged into other people’s dramas, complaints, or gossip.

Listening is one thing; however, ACTIVE listening is quite another. The first is a passive act which does not require great involvement, whereas, the latter is a consciously aware and deliberately focused effort to actively participate in the conversation.

Strive to be a proactive participant rather than a passive procrastinator.

Service Beyond Self is Essential for Success Because It . . . • Builds credibility, trust, and customer satisfaction. • Strengthens your personal reputation and public image. • Fosters goodwill and makes people feel appreciated. • Helps you build healthy relationships with others. • Nurtures collaboration, participation, and cooperation. • Reaffirms a continuity of service for quality assurance, integrity, and reliability. • Saves money—it costs less to keep existing customers than it does to create new ones. When you do it right the first time, you don’t have to fix it the next time. • Improves communication and builds rapport. • Fosters mutual respect and understanding • By providing other people with what they want, you will get more of what you want!

When you are socially aware, you will realize whether you are forcing yourself into a conversation or have actually been invited to participate.

How Can You Show You Are Interested? • Pay close attention. • Ask how you can help. • Ask probing questions. • Practice great listening. • Invite people to participate. • Express curiosity without judgment. • Find a way to help others achieve their goals. • Keep your mind open to innovative ideas. • Make introductions and connect like-minded people. • Get to know people first before talking about yourself. • Consider how and why they feel/think/believe as they do.

Self-interest,” Win said. “At the end of the day, it comes down to that always.” “Meaning?” “Meaning I see no motive for Fat Gandhi to lie here. I’m not saying he wouldn’t lie, is not a compulsive liar, is not a horrible human being who may not only be selling underage sex but participating in said rape and abuse. But I don’t see how this lie works in his self-interest.” “Maybe

If the people aren’t motivated, they don’t need to sign up for motivation training – they need a different job! They might rotate to another position, go to work in a different office, participate more in project meetings or find another way to work for us on a part-time, commission or representative basis. We can adapt if they can.” – Ricardo Semler

The Linux world behaves in many respects like a free market or an ecology, a collection of selfish agents attempting to maximize utility which in the process produces a self-correcting spontaneous order more elaborate and efficient than any amount of central planning could have achieved. Here, then, is the place to seek the “principle of understanding”. The “utility function” Linux hackers are maximizing is not classically economic, but is the intangible of their own ego satisfaction and reputation among other hackers. (One may call their motivation “altruistic”, but this ignores the fact that altruism is itself a form of ego satisfaction for the altruist). Voluntary cultures that work this way are not actually uncommon; one other in which I have long participated is science fiction fandom, which unlike hackerdom has long explicitly recognized “egoboo” (ego-boosting, or the enhancement of one’s reputation among other fans) as the basic drive behind volunteer activity. Linus, by successfully positioning himself as the gatekeeper of a project in which the development is mostly done by others, and nurturing interest in the project until it became self-sustaining, has shown an acute grasp of Kropotkin’s “principle of shared understanding”. This quasi-economic view of the Linux world enables us to see how that understanding is applied. We may view Linus’s method as a way to create an efficient market in “egoboo” — to connect the selfishness of individual hackers as firmly as possible to difficult ends that can only be achieved by sustained cooperation. With the fetchmail project I have shown (albeit on a smaller scale) that his methods can be duplicated with good results. Perhaps I have even done it a bit more consciously and systematically than he.

The Linux world behaves in many respects like a free market or an ecology, a collection of selfish agents attempting to maximize utility which in the process produces a self-correcting spontaneous order more elaborate and efficient than any amount of central planning could have achieved. Here, then, is the place to seek the “principle of understanding”. The “utility function” Linux hackers are maximizing is not classically economic, but is the intangible of their own ego satisfaction and reputation among other hackers. (One may call their motivation “altruistic”, but this ignores the fact that altruism is itself a form of ego satisfaction for the altruist). Voluntary cultures that work this way are not actually uncommon; one other in which I have long participated is science fiction fandom, which unlike hackerdom has long explicitly recognized “egoboo” (ego-boosting, or the enhancement of one’s reputation among other fans) as the basic drive behind volunteer activity. Linus, by successfully positioning himself as the gatekeeper of a project in which the development is mostly done by others, and nurturing interest in the project until it became self-sustaining, has shown an acute grasp of Kropotkin’s “principle of shared understanding”. This quasi-economic view of the Linux world enables us to see how that understanding is applied. We may view Linus’s method as a way to create an efficient market in “egoboo” — to connect the selfishness of individual hackers as firmly as possible to difficult ends that can only be achieved by sustained cooperation. With the fetchmail project I have shown (albeit on a smaller scale) that his methods can be duplicated with good results. Perhaps I have even done it a bit more consciously and systematically than he. Many people (especially those who politically distrust free markets) would expect a culture of self-directed egoists to be fragmented, territorial, wasteful, secretive, and hostile. But this expectation is clearly falsified by (to give just one example) the stunning variety, quality, and depth of Linux documentation. It is a hallowed given that programmers hate documenting; how is it, then, that Linux hackers generate so much documentation? Evidently Linux’s free market in egoboo works better to produce virtuous, other-directed behavior than the massively-funded documentation shops of commercial software producers. Both the fetchmail and Linux kernel projects show that by properly rewarding the egos of many other hackers, a strong developer/coordinator can use the Internet to capture the benefits of having lots of co-developers without having a project collapse into a chaotic mess. So to Brooks’s Law I counter-propose the following: Provided the development coordinator has a communications medium at least as good as the Internet, and knows how to lead without coercion, many heads are inevitably better than one.

We can't trust the evening news. We can't trust our politicians. Our universities, the gateway to a better life, are rigged against us. We can't get jobs. You can't believe these things and participate meaningfully in society. Social psychologists have shown that group belief is a powerful motivator in performance. When groups perceive that it's in their interest to work hard and achieve things, members of that group outperform other similarly situated individuals. It's obvious why: If you believe that hard work pays off, then you work hard; if you think it's hard to get ahead even when you try, then why try at all?

Miracles are the by-product of prayers that were prayed by you or for you. And that should be all the motivation you need to pray.

Paul’s conversion was one away from religious fanaticism. In other words, Paul did not see himself as rejecting his Jewish faith or Israel’s scriptures, but rather as rejecting his former violent interpretation of them. Paul’s great sin—as he came to understand it—had been participation in what he understood as religiously justified acts of violence, motivated by religious zeal.

DEVOTION TO GOD’S KINGDOM OVER SELF OR TRIBE ENABLES SACRIFICE People in a church with movement dynamics put the vision ahead of their own interests and needs. What matters to the members and staff is not their own individual interests, power, and perks, but the fulfillment of the vision. They want to see it realized through them, and this satisfaction is their main compensation. The willingness to sacrifice on the part of workers and members is perhaps the key practical index of whether you have become a movement or have become institutionalized. Members of a church with movement dynamics tend to be more self-motivated and need less direct oversight. They are self-starters. How does this happen? Selfless devotion is not something that leaders can create — indeed, it would be dangerous emotional manipulation to try to bring this about directly. Only leaders who have the vision and devotion can kindle this sacrificial spirit in others. A dynamic Christian movement convinces its people — truthfully — that they are participating in God’s redemptive plan in a profoundly important and practical way. Participants say things like, “I’ve never felt more useful to the Lord and to others.” Church meetings in movement-oriented churches feel deeply spiritual. There is much more “majoring in the majors” — the cross, the Spirit, the grace of Jesus. People spend more time in worship and prayer.

The latter is useful for predictive purposes only to the extent that the individual participant, in the market relationship, is guided by economic interest. Through the use of this specific assumption about human motivation, scholars have been able to establish for economic theory a limited claim as the only positive social science.

As people began playing, Delgado watched the activity in their striata. This time, when people were allowed to make their own choices, their brains lit up just like in the previous experiment. They showed the neurological equivalents of anticipation and excitement. But during those rounds when participants didn’t have any control over their guesses, when the computer made a choice for them, people’s striata went essentially silent. It was as if their brains became uninterested in the exercise. There was “robust activity in the caudate nucleus only when subjects” were permitted to guess, Delgado and his colleagues later wrote. “The anticipation of choice itself was associated with increased activity in corticostriatal regions, particularly the ventral striatum, involved in affective and motivational processes.” What

Participants were more motivated to play simply because they believed they were in control.11 III.

How hard did the different groups work? In line with the ethos of market norms, those who received five dollars dragged on average 159 circles, and those who received 50 cents dragged on average 101 circles. As expected, more money caused our participants to be more motivated and work harder (by about 50 percent). What about the condition with no money? Did these participants work less than the ones who got the low monetary payment—or, in the absence of money, did they apply social norms to the situation and work harder? The results showed that on average they dragged 168 circles, much more than those who were paid 50 cents, and just slightly more than those who were paid five dollars. In

The participants were twenty-six men engaged in a variety of professional occupations: sixteen engineers, one engineer-physicist, two mathematicians, two architects, one psychologist, one furniture designer, one commercial artist, one sales manager, and one personnel manager. At the time of the study, there were few women in senior scientific positions, and none was found who wished to participate. Nineteen of the subjects had no previous experience with psychedelics. They were selected on the basis of the following criteria: The participant’s occupation required problemsolving ability. The participant was psychologically stable, as determined by a psychiatric interview examination. The participant was motivated to discover, verify, and apply solutions within his current employment. Six groups of four and one group of three met in the evening several days before the session.a The sequence of events to be followed was explained in detail. In this initial meeting, we sought to allay any apprehension and establish rapport and trust among the participants and the staff.

Association of dissimilar ideas “I had earlier devised an arrangement for beam steering on the two-mile accelerator which reduced the amount of hardware necessary by a factor of two…. Two weeks ago it was pointed out to me that this scheme would steer the beam into the wall and therefore was unacceptable. During the session, I looked at the schematic and asked myself how could we retain the factor of two but avoid steering into the wall. Again a flash of inspiration, in which I thought of the word ‘alternate.’ I followed this to its logical conclusion, which was to alternate polarities sector by sector so the steering bias would not add but cancel. I was extremely impressed with this solution and the way it came to me.” “Most of the insights come by association.” “It was the last idea that I thought was remarkable because of the way in which it developed. This idea was the result of a fantasy that occurred during Wagner…. [The participant had earlier listened to Wagner’s ‘Ride of the Valkyries.’] I put down a line which seemed to embody this…. I later made the handle which my sketches suggested and it had exactly the quality I was looking for…. I was very amused at the ease with which all of this was done.” 10. Heightened motivation to obtain closure “Had tremendous desire to obtain an elegant solution (the most for the least).” “All known constraints about the problem were simultaneously imposed as I hunted for possible solutions. It was like an analog computer whose output could not deviate from what was desired and whose input was continually perturbed with the inclination toward achieving the output.” “It was almost an awareness of the ‘degree of perfection’ of whatever I was doing.” “In what seemed like ten minutes, I had completed the problem, having what I considered (and still consider) a classic solution.” 11. Visualizing the completed solution “I looked at the paper I was to draw on. I was completely blank. I knew that I would work with a property three hundred feet square. I drew the property lines (at a scale of one inch to forty feet), and I looked at the outlines. I was blank…. Suddenly I saw the finished project. [The project was a shopping center specializing in arts and crafts.] I did some quick calculations …it would fit on the property and not only that …it would meet the cost and income requirements …it would park enough cars …it met all the requirements. It was contemporary architecture with the richness of a cultural heritage …it used history and experience but did not copy it.” “I visualized the result I wanted and subsequently brought the variables into play which could bring that result about. I had great visual (mental) perceptibility; I could imagine what was wanted, needed, or not possible with almost no effort. I was amazed at my idealism, my visual perception, and the rapidity with which I could operate.

Over the generations they came to understand that children are drawn into the experience of social membership and participation not by being removed from their communities but by being immersed in the world of adults. They understood that children are motivated to master new knowledge and skills because doing so allows them to display their competence and make contributions to the lives of those they love and respect. Learning in such settings took place within a rich social and natural context that made its significance self-evident. Adults

But it wasn’t money they were going to keep,” Brewer said. “We’ve now collected data on 150 participants. Animals need a reward to motivate them, but humans usually find motivation in just trying to succeed at a task. That’s a big difference between rats and humans.

Birthed in a riotous sea of heat and violence, this world was never good, never peaceful, never without suffering, pain and anxiety. There was never an armistice between all living and not-so living things, nor can evidence be found to suggest there ever was—or still is—a loosely balanced war tumbling across Creation with the advantage swinging between the forces of light and happiness, and those of darkness and misery. Fire has always burned flesh, water has always drowned babies, and Creation has only ever exhibited but one impulse, one motive, one direction: towards increasing complexity, where complexity—across all systems, animate and inanimate—corresponds precisely to the degree and depth of potential suffering available to those contingent things whose participation in Creation was never solicited.

The two wars that I have participated in were not horribly fascinating like the devil-protected, fiery gates at all. Rather, war is unspeakably disgusting. War is seeing poorly trained American boys committing atrocities—savagely cutting the ears off of injured enemy soldiers. It is stopping them and then wondering about being shot in the back. War is a young husband with his privates blown away and begging you for a grenade and you are tempted to give him one. War is the elderly, half-crazed peasant suffering from “interrogation wounds” lying in the mud beside his dead wife who had been sexually assaulted because he would not tell secrets that he probably did not possess. War is to see an American Marine cut in two by machine gun bullets; seeing him writhing in the dirt, trying to pull his own intestines out of the black, gritty sand and shove them back into the cavity that was his abdomen while pleading with his eyes for you to come out in front of the lines and help him; war is seeing that tortured silent plea just after seeing two of his buddies try, but be killed immediately by sinister, hissing sniper fire from nowhere. War is a young man, your own brother (say), with half his face shot away, while he is choking and drowning in his own vomit as it pulsates out of his throat. This is war. To veil it with the word, “hell,” is a manipulative lie, like calling it “heaven.” Face it; be able to discuss it for what it is—horrible death over and over—so that we are truly motivated to stop it.

This would be the first croc research trip where both Bindi and Robert were old enough to participate. Robert was two and a half, and walking and talking like a serious little man. Bindi, of course, had been involved in croc research trips before. But now she had new motivation. We were in the middle of filming her own nature show, Bindi the Jungle Girl. This was important for Steve. “There’d be nothing that would make me happier than having Bindi just take over filming and I could take it easy and run the zoo, do my conservation work, and let Bindi have the limelight,” Steve would say. It might have seemed like an unusual thing to say about a kid who just turned eight, but Bindi was no ordinary kid. She had a calling. I would sense it when I was around her, just as I sensed it when I first met Steve. Although Bindi was a regular kid most of the time--playing and being goofy, with me making her eat her vegetables, brush her teeth, and go to school on time--there were many moments when I’d see someone who’d been here before. Bindi would participate in the filming in such a way that she always made sure a certain conservation message came through, or she’d want to do a take again to make sure her words got the message across properly. I continued to marvel at the wise being in this little person’s body. I kept catching glimpses, like snapshots through the window of a moving train, of this person who knew she was working toward making the world a better place. Watching her evolve was truly special.

Martine was intrigued by the propensity and intracies of activities this new artificial social life was offering. The web of possibilities could provide her with an imaginative and creative outlet to her somewhat stagnant social life. She was motivated to participate fully and explore the various types of satisfaction and pleasure it could yield. Almost overnight her social life would be transformed and would now be vibrant, full and colored with experiences and interactions that provided satisfaction and enjoyment. Excitement filled her every pore and caused her body to tingle in anticipation.

If one billion of you watch and do not intercede as one million of you assent to the one thousand who participate in the murder of a child, then one billion of you are a billion times guilty.

You are judged many times more by what you do in groups than for what you do as individuals. If one thousand of you participate in the murder of one child, then one thousand of you are a thousand times guilty.

You are judged many times more by what you give assent to others doing than what you do yourself. If one million of you give assent to the one thousand who participate in the murder of a child, then one million of you are a million times guilty.

You are judged more by what you do passively than by what you do actively. If one billion of you watch and do not intercede as one million of you assent to the one thousand who participate in the murder of a child, then one billion of you are a billion times guilty.

In 2012, psychologists Richard West, Russell Meserve, and Keith Stanovich tested the blind-spot bias—an irrationality where people are better at recognizing biased reasoning in others but are blind to bias in themselves. Overall, their work supported, across a variety of cognitive biases, that, yes, we all have a blind spot about recognizing our biases. The surprise is that blind-spot bias is greater the smarter you are. The researchers tested subjects for seven cognitive biases and found that cognitive ability did not attenuate the blind spot. “Furthermore, people who were aware of their own biases were not better able to overcome them.” In fact, in six of the seven biases tested, “more cognitively sophisticated participants showed larger bias blind spots.” (Emphasis added.) They have since replicated this result. Dan Kahan’s work on motivated reasoning also indicates that smart people are not better equipped to combat bias—and may even be more susceptible. He and several colleagues looked at whether conclusions from objective data were driven by subjective pre-existing beliefs on a topic. When subjects were asked to analyze complex data on an experimental skin treatment (a “neutral” topic), their ability to interpret the data and reach a conclusion depended, as expected, on their numeracy (mathematical aptitude) rather than their opinions on skin cream (since they really had no opinions on the topic). More numerate subjects did a better job at figuring out whether the data showed that the skin treatment increased or decreased the incidence of rashes. (The data were made up, and for half the subjects, the results were reversed, so the correct or incorrect answer depended on using the data, not the actual effectiveness of a particular skin treatment.) When the researchers kept the data the same but substituted “concealed-weapons bans” for “skin treatment” and “crime” for “rashes,” now the subjects’ opinions on those topics drove how subjects analyzed the exact same data. Subjects who identified as “Democrat” or “liberal” interpreted the data in a way supporting their political belief (gun control reduces crime). The “Republican” or “conservative” subjects interpreted the same data to support their opposing belief (gun control increases crime). That generally fits what we understand about motivated reasoning. The surprise, though, was Kahan’s finding about subjects with differing math skills and the same political beliefs. He discovered that the more numerate people (whether pro- or anti-gun) made more mistakes interpreting the data on the emotionally charged topic than the less numerate subjects sharing those same beliefs. “This pattern of polarization . . . does not abate among high-Numeracy subjects. Indeed, it increases.” (Emphasis in original.) It turns out the better you are with numbers, the better you are at spinning those numbers to conform to and support your beliefs.

Increasingly, I have become concerned that the motivation to meet Wall Street earnings expectations may be overriding common sense business practices,” he said. “Too many corporate managers, auditors, and analysts are participants in a game of nods and winks. In the zeal to satisfy consensus earnings estimates and project a smooth earnings path, wishful thinking may be winning the day over faithful representation. As a result, I fear that we are witnessing an erosion in the quality of earnings, and therefore, the quality of financial reporting. Managing may be giving way to manipulation. Integrity may be losing out to illusion.” It was a remarkable speech.

As in other species, male humans participate much more often in competitive sports than females. But every human culture invents different sports. We inherit the physical capacities and motivations to learn sports, not the specific genes for football, skiing, or boxing.

In an effort to help decode these buyer actions, researchers from consumer intelligence firm Motista found specific “emotional motivators” that provide a critical indicator of customers’ potential affinity to a company.2 In fact, these emotional motivators, a proxy for value, were more compelling than any other metric in terms of driving key buying sentiments such as brand awareness and customer satisfaction. While hundreds of emotional motivators were found to drive consumer behavior, the study found ten that drove significant levels of customer value across all of the categories studied. I am inspired by a desire to: Brands can leverage this motivator by helping customers: Stand out from the crowd Project a unique social identity; be seen as special Have confidence in the future Perceive the future as better than the past; have a positive mental picture of what’s to come Enjoy a sense of well-being Feel that life measures up to expectations and that balance has been achieved; seek a stress-free state without conflicts or threats Feel a sense of freedom Act independently, without obligations or restrictions Feel a sense of thrill Experience visceral, overwhelming pleasure and excitement; participate in exciting, fun events Feel a sense of belonging Have an affiliation with people they relate to or aspire to be like; feel part of a group Protect the environment Sustain the belief that the environment is sacred; take action to improve their surroundings Be the person I want to be Fulfill a desire for ongoing self-improvement; live up to their ideal self-image Feel secure Believe that what they have today will be there tomorrow; pursue goals and dreams without worry Succeed in life Feel that they lead meaningful lives; find worth that goes beyond financial or socioeconomic measures

Is it wrong of me to question whether the construction of cathedrals is, as we approach the twenty-first century, the best use of countless millions of dollars and the effort of generations of people? I agree that a project lasting longer than a human life span provides its participants with aspirations beyond the temporal. I even understand the motivation for carving a cathedral out of the Earth’s substrate, to create a testament to both human and divine architecture. But for me, science is the true modern cathedral, an edifice of knowledge every bit as majestic as anything made of stone. It fulfills all the goals that Yosemeti Cathedral does and more, and I wish more people appreciated that.

It's not important whether you lose or win, what is that you participate and play, one fine day your experience will make you win.

Find the game you like to play - not just to win but because it clicks with you differently. Want to check how? See what you don’t hate yourself much losing in… A game that you don’t need an excuse or an invitation to participate in. -- That’s the game you that you want to play – that’s the game you are not going to give up on! That’s the game you will be known as a player of!

People are very political and vocal on social media. They are politics analysts until it is time to vote. Then they are silent, mute, nowhere and not participating. All they do is talk but not act.

Prior to the era of polarization, ingroup favoritism, that is, partisans' enthusiasm for their part or candidate, was the driving force behind political participation. More recently, however, it is hostility toward the out-party that makes people more inclined to participate. In other words, Americans are now motivated to... take part in political action not by love for their party's candidate but by hatred of the other party's candidate. Negative partisanship means that American politics is driven less by hope and more by the Untruth of Us Versus Them.

Sense of humour is just like philosophy, you can only participate in it with like minded people.

Alison Wood Brooks, an associate professor at Harvard Business School, had a different notion of how to handle nervousness. In a series of three studies, she subjected groups of people to experiences that most everyone would find nerve-racking: completing “a very difficult IQ test” administered “under time pressure”; delivering, on the spot, “a persuasive public speech about ‘why you are a good work partner’ ”; and most excruciating of all, belting out an 80s pop song (“Don’t Stop Believin’,” by Journey). Before beginning the activity, participants were to direct themselves to stay calm, or to tell themselves that they were excited. Reappraising nervousness as excitement yielded a noticeable difference in performance. The IQ test takers scored significantly higher. The speech givers came across as more persuasive, competent, and confident. Even the singers performed more passably (as judged by the Nintendo Wii Karaoke Revolution program they used). All reported genuinely feeling the pleasurable emotion of excitement—a remarkable shift away from the unpleasant discomfort such activities might be expected to engender. In a similar fashion, we can choose to reappraise debilitating “stress” as productive “coping.” A 2010 study carried out with Boston-area undergraduates looked at what happens when people facing a stressful experience are informed about the positive effects of stress on our thinking—that is, the way it can make us more alert and more motivated. Before taking the GRE, the admissions exam for graduate school, one group of students was given the following message to read: “People think that feeling anxious while taking a standardized test will make them do poorly on the test. However, recent research suggests that arousal doesn’t hurt performance on these tests and can even help performance. People who feel anxious during a test might actually do better. This means that you shouldn’t feel concerned if you do feel anxious while taking today’s GRE test. If you find yourself feeling anxious, simply remind yourself that your arousal could be helping you do well.” A second group received no such message before taking the exam. Three months later, when the students’ GRE scores were released, the students who had been encouraged to reappraise their feelings of stress scored an average of 65 points higher.

Karim Lakhani and Boston Consulting Group consultant Bob Wolf surveyed 684 open-source developers, mostly in North America and Europe, about why they participated in these projects. Lakhani and Wolf uncovered a range of motives, but they found “that enjoyment-based intrinsic motivation, namely how creative a person feels when working on the project, is the strongest and most pervasive driver.”2 A large majority of programmers, the researchers discovered, reported that they frequently reached the state of optimal challenge called “flow.” Likewise, three German economists who studied open-source projects around the world found that what drives participants is “a set of predominantly intrinsic motives”—in particular, “the fun . . . of mastering the challenge of a given software problem” and the “desire to give a gift to the programmer community.”3 Motivation 2.0 has little room for these sorts of impulses.

People who screw up their courage to participate in a study for which they aren’t paid, in which they’re repeatedly poked with needles, and in which they have only a fifty-fifty chance of getting an active drug are intrinsically motivated to solve their problem.

there is nothing simple in seeking to oppose such a host of threats. First, one must recognize them, and to achieve that one must think in the long term; and then one must discern the intricate linkages that exist between all things, the manner in which one problem feeds into another. From there, one must devise solutions and finally, one must motivate the population into concerted effort, and not just one’s own population, but that of the neighbouring kingdoms, all of whom are participating in the slow self-destruction. Tell me, can you imagine such a leader ever coming to power? Or staying there for long? Me neither. The hoarders of wealth will band together to destroy such a man or woman. Besides, it is much easier to create an enemy and wage war, although why such hoarders of wealth actually believe that they would survive such a war is beyond me. But they do, again and again. Indeed, it seems they believe they will outlive civilization itself.

I have seen lot of people who would sacrifice their career & would to pursue their talent & goals because of their don’t approve or don’t want them to participate in those things. This people would drop everything there are good & best at to please their partners. Some would even leave their jobs for to sit at home because their man said so. The sad part is after all sacrifice they make. The people who made them do this things. End up leaving them or abusing them. Just know. Real love show itself it doesn’t need to be proven, if you are doing all this to prove your love to your partner

Consider the experience of buying a stereo system, as conveyed by Shane Frederick, Nathan Novemsky, Jing Wang, Ravi Dhar, and Stephen Nowlis in an aptly named paper, “Opportunity Cost Neglect.” In their experiment, one group of participants was asked to decide between a $1,000 Pioneer and a $700 Sony. A second group was asked to pick between the $1,000 Pioneer and a package deal where for $1,000 they could get the Sony plus $300 to be spent only on CDs. In reality both groups were choosing between different ways of spending that $1,000. The first group chose between spending all of it on a Pioneer or spending $700 on a Sony and $300 on other things. The second group chose between spending all of it on a Pioneer or spending $700 on a Sony and $300 on music. The results showed that the Sony stereo was a much more popular choice when it was accompanied by $300 of CDs than when it was sold without them. Why is this odd? Well, strictly speaking, an unconstrained $300 is worth more than $300 that must be spent on CDs because we can buy anything with the unconstrained money—including CDs. But when the $300 was framed as being dedicated to CDs, the participants found it more appealing. That’s because $300 worth of CDs is much more concrete and defined than just $300 of “anything.” In the $300-for-CD case we know what we’re getting. It is tangible and easy to evaluate. When the $300 is abstract and general, we don’t conjure up the specific images of how we’re going to spend it, and the emotional, motivational forces on us are less powerful. This is just one more example of how when we represent money in a general way, we end up undervaluing it compared to when we have a specific representation of that money.1 Yes, CDs are the example here, which nowadays is like thinking about the gas efficiency of a stegosaurus, but the point remains: People are somewhat surprised when we simply remind them that there are alternative ways to spend money, whether it’s on a vacation or on a pile of CDs. That surprise suggests that people don’t tend to naturally consider alternatives, and without considering alternatives, we can’t possibly take opportunity costs into account. This tendency for neglecting opportunity costs shows us the basic flaw in our thinking.

What we want comes from participation; life does not happen by itself; we must make it happen.

But recognizing the potential power of our reaction to injustice to motivate crime has particularly profound implications in the context of mass violence, where the forces of the state are collectively mobilized, where participants must be rallied to the cause, and where questions of national identity, history, and collective pride are easily brought into play.

The problem goes further than Zuma. Ordinary citizens will have to get out of the slump of dependency that so many of us have fallen into. Trade unions will have to stomach the idea that things have to change, and that the unemployed are as important as the employed. Principals and teachers will have to accept that supervision of schools will be stepped up. Business will have to accept that, without ethical leadership and participation in South Africa as a corporate citizen, the profit motive alone is just not good enough. It is bitter medicine, but it is medicine that we have to take. Reading the NDP document, it is clear that we could become a prosperous country within a relatively short period of time. But we need resolve at leadership level, we need non-partisanship, and we need to understand that this is the crossroads.

Over those nine months in 1999, when we were rushing to reboot this broken film, the Braintrust would evolve into an enormously beneficial and efficient entity. Even in its earliest meetings, I was struck by how constructive the feedback was. Each of the participants focused on the film at hand and not on some hidden personal agenda. They argued—sometimes heatedly—but always about the project. They were not motivated by the kinds of things—getting credit for an idea, pleasing their supervisors, winning a point just to say you did—that too often lurk beneath the surface of work-related interactions. The members saw each other as peers. The passion expressed in a Braintrust meeting was never taken personally because everyone knew it was directed at solving problems. And largely because of that trust and mutual respect, its problem-solving powers were immense.

En ce qui concerne les impasses de la théologie — auxquelles les incroyants ont le droit d'être sensibles — nous devons avoir recours à la métaphysique afin d'élucider le fond du problème. Les apparentes "absurdités" qu'impliquent certaines formulations s'expliquent avant tout par la tendance volontariste et simplificatrice inhérente à la piété monothéiste, d'où a priori la réduction des mystères suprêmes — relevant du Principe divin suprapersonnel — au Principe divin personnel. C'est la distinction entre le Sur-Être et l'Être, ou entre la « Divinité » et « Dieu » (Gottheit et Cott) en termes eckhartiens ; ou encore, en termes védantins : entre le Brahma « suprême » (Para-Brahtm) et le Brahnia « non-suprême » (Apara-Brahma). Or en théologie sémitique monothéiste, le Dieu personnel n'est pas conçu comme la projection du pur Absolu ; au contraire, le pur Absolu est considéré — dans la mesure où on le pressent — comme l'Essence de cet Absolu déjà relatif qu'est le Dieu personnel ; c'est toujours celui-ci qui est mis en relief et qui est au centre et au sommet. Il en résulte des difficultés graves au point de vue de la logique des choses, mais « inaperçues » au point de vue de la crainte et de l'amour de Dieu : ainsi, la Toute-Possibilité et la Toute-Puissance appartiennent en réalité au Sur-Être ; elles n'appartiennent à l'Être que par participation et d'une façon relative et unilatérale, ce qui décharge le Principe-Être d'une certaine « responsabilité » cosmologique. En parlant, plus haut, d'apparentes « absurdités », nous avions en vue surtout l'idée d'un Dieu à la fois infiniment puissant et infiniment bon qui crée un monde rempli d'imperfections et de calamités, y compris un Enfer éternel ; seule la métaphysique peut résoudre ces énigmes que la foi impose au croyant, et qu'il accepte parce qu'il accepte Dieu ; non par naïveté, mais grâce à un certain instinct de l'essentiel et du surnaturel. C'est précisément la perte de cet instinct qui a permis au rationalisme d'éclore et de se répandre ; la piété s'affaiblissant, l'impiété pouvait s'affirmer. Et si d'une part le monde de la foi comporte incontestablement de la naïveté, d'autre part le monde de la raison manque totalement d'intuition intellectuelle et spirituelle, ce qui est autrement grave ; c'est la perte du sacré et la mort de l'esprit. Au lieu de discuter vainement sur ce que Dieu « veut » ou ne « veut pas », les théologiens répondent volontiers, et avec raison, par une fin de non-recevoir : qui es-tu, homme, pour vouloir sonder les motivations de ton Créateur ? Dieu est incompréhensible, et incompréhensibles sont ses volontés ; ce qui, au point de vue de la mâyâ terrestre, est la stricte vérité, et la seule vérité que l'humanité à laquelle le Message religieux s'adresse, soit capable d'assimiler avec fruit. Assimilation plus morale qu'intellectuelle ; on ne prêche pas le platonisme aux pécheurs en danger de perdition, pour lesquels la réalité, c'est le monde « tel qu'il est ».

They were divided into four categories that are described below along with examples of the motivational behaviours included within each. 1     Teacher discourse: arousing curiosity or attention, promoting autonomy, stating communicative purpose/utility of activity 2     Participation structure: group work/pair work 3     Activity design: individual competition, team competition, intellectual challenge, tangible task product 4     Encouraging positive retrospective self-evaluation and activity design: effective praise, elicitation of self/peer correction session, class applause. In each lesson, the learners’ motivation was measured in terms of their level of engagement. The proportion of students who paid attention, who actively participated, and who eagerly volunteered during activities was calculated. A three-level scale was used to measure engagement in each observed lesson: very low (a few students), low (one third to two thirds of the students) and high (more than two thirds of the students). Learners also completed a questionnaire about their motivation levels specifically related to their EFL class. The researchers found significant positive correlations between the teachers’ motivational practices, the learners’ engagement behaviours, and the learners’ self-reports on the questionnaire. The researchers acknowledge that correlation results do not indicate cause–effect relationships. Nevertheless, the findings are important because this is the first study to provide ‘any empirical evidence concerning the concrete, classroom-specific impact of language teachers’ motivational strategies’ (Guilloteaux and Dörnyei 2008: 72).

Horst (2005) used simplified readers in a study of vocabulary development among adult immigrants who were enrolled in an ESL programme in a community centre in Montreal, Canada. The 21 participants represented several language backgrounds and proficiency levels. In addition to the activities of their regular ESL class, students chose simplified readers that were made available in a class library. Over a six-week period, students took books home and read them on their own. Horst developed individualized vocabulary measures so that learning could be assessed in terms of the books each student actually read. She found that there was vocabulary growth attributable to reading, even over this short period, and that the more students read, the more words they learned. She concluded that substantial vocabulary growth through reading is possible, but that students must read a great deal (more than just one or two books per semester) to realize those benefits. As we saw in Chapter 2, when we interact in ordinary conversations, we tend to use mainly the 1,000 or 2,000 most frequent words. Thus, reading is a particularly valuable source of new vocabulary. Students who have reached an intermediate level of proficiency may have few opportunities to learn new words in everyday conversation. It is in reading a variety of texts that students are most likely to encounter new vocabulary. The benefit of simplified readers is that students encounter a reasonable number of new words. This increases the likelihood that they can figure out the meaning of new words (or perhaps be motivated to look them up). If the new words occur often enough, students may remember them when they encounter them in a new context.

Hitler and Mussolini, by contrast, not only felt destined to rule but shared none of the purists’ qualms about competing in bourgeois elections. Both set out—with impressive tactical skill and by rather different routes, which they discovered by trial and error—to make themselves indispensable participants in the competition for political power within their nations. Becoming a successful political player inevitably involved losing followers as well as gaining them. Even the simple step of becoming a party could seem a betrayal to some purists of the first hour. When Mussolini decided to change his movement into a party late in 1921, some of his idealistic early followers saw this as a descent into the soiled arena of bourgeois parliamentarism. Being a party ranked talk above action, deals above principle, and competing interests above a united nation. Idealistic early fascists saw themselves as offering a new form of public life—an “antiparty”—capable of gathering the entire nation, in opposition to both parliamentary liberalism, with its encouragement of faction, and socialism, with its class struggle. José Antonio described the Falange Española as “a movement and not a party—indeed you could almost call it an anti-party . . . neither of the Right nor of the Left." Hitler’s NSDAP, to be sure, had called itself a party from the beginning, but its members, who knew it was not like the other parties, called it “the movement” (die Bewegung). Mostly fascists called their organizations movements or camps or bands or rassemblements or fasci: brotherhoods that did not pit one interest against others, but claimed to unite and energize the nation. Conflicts over what fascist movements should call themselves were relatively trivial. Far graver compromises and transformations were involved in the process of becoming a significant actor in a political arena. For that process involved teaming up with some of the very capitalist speculators and bourgeois party leaders whose rejection had been part of the early movements’ appeal. How the fascists managed to retain some of their antibourgeois rhetoric and a measure of “revolutionary” aura while forming practical political alliances with parts of the establishment constitutes one of the mysteries of their success. Becoming a successful contender in the political arena required more than clarifying priorities and knitting alliances. It meant offering a new political style that would attract voters who had concluded that “politics” had become dirty and futile. Posing as an “antipolitics” was often effective with people whose main political motivation was scorn for politics. In situations where existing parties were confined within class or confessional boundaries, like Marxist, smallholders’, or Christian parties, the fascists could appeal by promising to unite a people rather than divide it. Where existing parties were run by parliamentarians who thought mainly of their own careers, fascist parties could appeal to idealists by being “parties of engagement,” in which committed militants rather than careerist politicians set the tone. In situations where a single political clan had monopolized power for years, fascism could pose as the only nonsocialist path to renewal and fresh leadership. In such ways, fascists pioneered in the 1920s by creating the first European “catch-all” parties of “engagement,”17 readily distinguished from their tired, narrow rivals as much by the breadth of their social base as by the intense activism of their militants. Comparison acquires some bite at this point: only some societies experienced so severe a breakdown of existing systems that citizens began to look to outsiders for salvation. In many cases fascist establishment failed; in others it was never really attempted.

can be helpful to know and understand the motivation of the person who hurt you in order to forgive them, but it is not necessary, because forgiveness is a solitary act that requires only one participant.

Green Card Immigration and Nationalization by Green Card Organization One of the most highly sought-after visa programs ran anywhere in the world is the United State Green Card Lottery program, and for most people around the world, it is a symbol of their dreams come through - one day, to move to America. For this reason, the United State Green Card program is always filled with millions of applicants fighting for a Green Card. However, out of all these people, only about 50,000 people to make the cut yearly. Migration of people from one country to another is mainly for some reasons which range from economic motivations to reuniting with loved ones living abroad. Often in most scenario, for an immigrant to be a citizen of the new country, it is required for such to renounce their homeland and permanently leave their home country. Under the United States legal system, naturalization is the process through which an immigrant acquires U.S. citizenship. This is a major requirement for someone who was not born a citizen of the U.S. and or did not acquire citizenship shortly after birth but wishes to acquire citizenship of the united states. A person who becomes a U.S. citizen through naturalization enjoys all the freedoms and protections of citizenship just like every other citizens of the States, such as the right to vote and be voted for, to hold political offices and register, the right to hold and use a U.S. passport, and the right to serve as a jury in a court of law among other numerous benefits. Year in, year out, people apply from different nations of the world for the Green Card program. However, many people are disqualified from the DV lottery program, because they unsuccessfully submit their applications in a manner that does not comply with the United States governments requirements. It should be noted that The United States of America stands with a core principle of diversity and of giving every different person irrespective of background, race or color the same chances at success and equal opportunities. In order to forestall the rate at which intending immigrants were denied the Green Card, The Green Card Organization was established for the sole aim of providing help for those who desire to immigrate and provide them the best shot at success, and throughout the last 8 years of the existence of the Green Card Organization, the organization have helped countless number of people make their dream come through (their dream of being a part of our incredible country) GOD BLESS AMERICA! It is important to note that a small amount of mistake ranging from inconsistent information supplied or falsified identity in the application forms a major cause for automatic disqualification, therefore, it is crucial and important to make sure that the Green Card application is submitted correctly and timely. A notable remark that ought to be nurtured in the mind of every applicant is that the United States do not take a No for any mistake on your application. Therefore, the Green Card Organization is here to help simplify the processes involved for you and guarantee that your application will be submitted correctly and guarantee you 100% participation. A task that since the inception of the organization, has been their priority and has achieved her success in it at its apex.

Muhammad (P.B.U.H.) was keenly aware of the presence of God as a motive force in every human action and event. But for Muhammad (P.B.U.H.) God infused the moral sphere as well, and the felt weight of moral responsibility imposed by God's constant presence was too great to allow Muhammad (P.B.U.H.) to ignore the special burden of freedom imposed by the very fact that man is a moral agent. Muhammad (P.B.U.H.) was no more a fatalist than Ibn Tufayl, for Muhammad (P.B.U.H.) was no less a participant of that extraordinary transference of purpose that marks the life of the ecstatic radical monotheist.

People say 'Life is a race', but why to participate when by focusing just on yourself you can prove as ace.

That deliberate inefficiency doesn’t exist in the fourth quadrant. No, these non-market, decentralized environments do not have immense paydays to motivate their participants. But their openness creates other, powerful opportunities for good ideas to flourish. All of the patterns of innovation we have observed in the previous chapters—liquid networks, slow hunches, serendipity, noise, exaptation, emergent platforms—do best in open environments where ideas flow in unregulated channels. In more controlled environments, where the natural movement of ideas is tightly restrained, they suffocate.

When you make something, when you improve something, when you deliver something, when you add some new thing or service to the lives of strangers, making them happier or healthier or safer or better, and when you do it all crisply and efficiently, smartly, the way everything should be done but so seldom is — you’re participating more full in the whole grand human drama.

When learners have choices to interact with the content and discuss what they watched, read, and learned, they are actively participating as learners. Encouraging learner voice and choice is the key difference to the other terms: differentiation and individualization. When learners have a voice in how they learn and a choice in how they engage with content and express what they know, they are more motivated to want to learn and own their learning.

Let’s think more about the goal of building internal drive in our students, which is part of our fourth goal. You may know that there has been a recent backlash against the practice of rewarding children for every good turn, and for the now-pervasive practice of giving every child a participation trophy. Motivation researchers have long found that offering rewards for a job well done (or just a job done at all) often has the ironic effect of decreasing students’ internal motivation to perform that job (Deci, Koestner & Ryan, 2001). This is similar to what happens to professional athletes when they start making money to play, and they find that the passion and drive for the game that they felt in high school and college begin to melt away. When an individual gets rewarded for an action, that individual starts focusing more on the reward than on the natural pleasure that the action may bring them. Remove the reward, and they are actually less likely to perform the action than they would have been if they’d never been rewarded at all. In contrast, research (Ryan & Deci, 2000) has also found that there are three factors that foster sustained internal drive in us humans: competence (“I can do this”); autonomy (“I have control over what happens here”); and relatedness (“I am connected to people around me”). Plan A is not a particularly good recipe for fostering these factors, especially when Plan A comes in the form of sticker charts, points, and other systems of rewards and consequences that attempt to manipulate a student’s behavior through mechanisms of power and control—the opposite of building a sense of autonomy. Plan C doesn’t do a good job of this either, because while reducing expectations has advantages such as helping avoid challenging behavior, it does not leave the student with a sense of accomplishment and thus competence. We think you will come to find that Plan B provides a great recipe to foster internal drive, by helping students learn the skills (competence) to solve problems independently (autonomy) through an empathic interpersonal process (relatedness).

Once people can begin to articulate something specific that they can do, take responsibility for and control, a sense of choice begins to take root, and they move from being a spectator to a participant.

It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence.

Reduce Self-Criticism Reducing self-criticism is a critical part of reducing rumination. Self-criticism is a fuel source for your rumination fire. People use self-criticism to try to encourage themselves to do better in the future. For example, someone might ruminate after overeating or if she perceives she has mucked up a social situation, and then mentally beat herself up about her mistakes. However, harsh self-criticism doesn’t help you move forward because it isn’t a very effective motivational tool, especially if you’re already ruminating. People who are in a pattern of trying to use self-criticism as motivation often fear that reducing it will make them lazy. It won’t. In fact, giving yourself a compassionate rather than a critical message will often lead to working harder. For example, one study showed that people who took a hard test and got a compassionate message afterward were willing to study longer for a future similar test, compared to a group of people who took the same test but didn’t get a compassionate message. Giving yourself a simple “don’t be too hard on yourself” message will propel you toward taking useful problem-solving steps. Acknowledging the emotions you’re feeling (such as embarrassed, disappointed, upset) and then giving yourself compassion will lead to your making better choices than criticizing yourself will. Self-compassion will give you the clear mental space you need to make good decisions. Experiment: To practice using self-compassion as an alternative to self-criticism, try the following three-minute writing exercise. There are two versions of this exercise—one that involves thinking about a past mistake and another that involves thinking about something you perceive as a major weakness. Identify a mistake or weakness that you want to focus on, and then write for three minutes using the following instructions: “Imagine that you are talking to yourself about this weakness (or mistake) from a compassionate and understanding perspective. What would you say?” Try this experiment now, or store it away for a future situation in which you find yourself ruminating about a mistake or weakness. This experiment comes from the same series of research studies as the one involving the hard test mentioned earlier. Note that the study participants didn’t receive training in how to write compassionate messages. What they naturally came up with in response to the prompt worked.

Often, students understand that if they say, “I don’t know,” the teacher will move on to someone who does know, which undermines their motivation to participate. The best way to address this is to move on to other students, listen to their responses, and then go back to the first student and ask him/her to paraphrase.

2. Form a guiding coalition. Effectively leading change requires a community of people, a group aligned on mission and values and committed to the future of the organization. Nehemiah enlisted the wisdom and help of others. He invited others to participate in leading the effort to rebuild the wall. As you diagnose the culture in your church, do not lead alone. Change will not happen with one lone voice. It is foolish for leaders to attempt to lead alone, and insanity for leaders to attempt to lead change alone. 3. Develop a vision and strategy. Vision attracts people and drives action. Without owning and articulating a compelling vision for the future, leaders are not leading. The vision Nehemiah articulated to the people was simple and compelling: “Let us rebuild the wall of Jerusalem, and we will no longer be in disgrace.” Nehemiah wisely rooted the action of building the wall with visionary language: “We are the people of God and should not be in disgrace.” The vision to build leaders is more challenging than building a wall, but the motivation is the same: “We are the people of God. We must spread His fame to all spheres of life and to the ends of the earth.” 4. Communicate the vision. Possessing a vision for change is not sufficient; the vision must be communicated effectively. Without great communication, a vision is a mere dream. Nehemiah communicated the vision personally through behavior and to others through his words. Besides his communication, Nehemiah embodied the vision. His commitment to it was clear to all. He traveled many miles and risked much to be in Jerusalem instigating change. He continued to press on toward the completion of the vision despite ridicule (Neh. 6:3). Vision is stifled when the leader preaches something different than he lives. If a church is going to effectively communicate the vision to develop and deploy leaders, this vision must own the leaders. It must compel you to personally pour your life into others.

At the highest level of network effects, a platform encourages its users to go beyond self-interest and start taking ownership of the community. With both curation and collaboration, a platform encourages users to create additional value for each other by getting them to act selfishly. Curating or working collaboratively improves the platform for me. Self-interest is a powerful motivator, but here a platform’s users become active participants in governing and maintaining the network rather than doing so merely as a by-product of pursuing their own interests. Wikipedia’s lifeblood is its community of editors, who enable the platform to operate as a nonprofit while providing more than 36 million articles in 291 languages

Before delivering a presentation, a salesperson might ask himself positive outcome questions that sound like this: Am I going to deliver a compelling pitch? Are they likely to buy from me? Will they be satisfied with their purchase? As it turns out, the very act of asking the questions is magical. In their fascinating paper “Motivating Goal-Directed Behavior through Introspective Self-Talk: The Role of the Interrogative Form of Simple Future Tense,” researchers Ibrahim Senay, Dolores Albarracín, and Kenji Noguchi describe the surprising results of a clever experiment they conducted in 2010. Participants were led to believe that the researchers were “interested in people’s handwriting practices” and asked to write one of the following four words or phrases twenty times: “I,” “Will,” “Will I,” or “I will.” Once the writing task was completed, they were given a series of word puzzles to solve. The group that wrote the interrogative phrase “Will I” outperformed all three other groups in the word-puzzles task by nearly double.

The researchers tipped the participants off that they would be performing an interpersonal task, which would usually only have motivated women into exhibiting higher empathy levels, but this time they added an extra incentive: real cash money. For every answer that was somewhat emphatically accurate, participants were given $1, and for every fully emphatically accurate answer, they were given $2. The result? Performance shot through the roof for everyone, and men and women scored similarly high. Concluding their paper, the authors wrote: "This is an encouraging finding, suggesting that greater empathic accuracy can be achieved by virtually anyone who is given proper motivation. When all else fails, if you find yourself faced with someone who just cannot seem to understand your point of view, it might be worthwhile to offer him or her a dollar.

Entertainment, purpose of: The purpose of parties at a diplomat's residence is not to amuse colleagues in the diplomatic corps. Still less it is to show off to them the breadth of the host's local contacts. The purpose of diplomatic entertainment is to cultivate relationships with influential members of the elite in the host country. If a party at a diplomatic residence does not succeed in this, however delightful it may have been for its participants, it should be reckoned a failure. Espionage, scruples about: Accurate insight into an adversary's plans is vital both to avoid war and to assure its efficient conduct by the nation if it cannot be avoided; to fail to give adequate attention to the collection of intelligence is to gamble both with the destiny of the nation and with the lives of its youth. Scruples about intelligence collection, though motivated by a humane concern about the propriety of the means by which information is obtained, may therefore, ultimately, produce suffering both for one's own people and for those of one's adversaries on a scale that is shockingly inhumane.

And looking touch was certainly good for Carter politically. But if that had been his only motive - and if he had been a different kind of president - he might have sent troops somewhere (as si of his predecessors had) or bombed some country (as all of his successors have). That would have ultimately been more popular than canceling US participation in the Olympics and slamming the farm belt and nascent tech sector with embargoes. In the end, after managed to show resolve without imperiling American lives - just as he intended.

And looking tough was certainly good for Carter politically. But if that had been his only motive - and if he had been a different kind of president - he might have sent troops somewhere (as six of his predecessors had) or bombed some country (as all of his successors have). That would have ultimately been more popular than canceling US participation in the Olympics and slamming the farm belt and nascent tech sector with embargoes. In the end, Carter managed to show resolve without imperiling American lives - just as he intended.

It can be helpful to know and understand the motivation of the person who hurt you in order to forgive them, but it is not necessary, because forgiveness is a solitary act that requires only one participant.

It was characteristic of the economic system of the nineteenth century that it was institutionally distinct from the rest of society. In a market economy, the production and distribution of material goods is carried on through a self-regulating system of markets, governed by laws of its own, the so-called laws of supply and demand, moti­vated in the last resort by two simple incentives, fear of hunger and hope of gain. This institutional arrangement is thus separate from the noneconomic institutions of society: its kinship organization and its political and religious systems. Neither the blood tie, nor legal compulsion, nor religious obligation, nor fealty, nor magic created the sociologically defined situations that insured the participation of individuals in the system. They were, rather, the creation of institutions like private property in the means of production and the wage system operating on purely economic incentives.

I regard this radical experience of rave as a manifestation of the religious ‘fête’,13 or ‘celebration’. The ‘festive’, a religious category different from that of ritual, is, for Georges Bataille specifically, a human fusion in which this accursed share is given expression. Fuelled by desire, an instinct, a call for destruction, exhilaration, dis-order, a motivation often understood as animalistic, the fête, in which the paradoxes of human and social life collide, is simultaneously harnessed and subordinated by a wisdom which enables the participants to come back from this confusional state with a feeling of replenishment, as if having received some kind of impetus from the ‘outside’ (Bataille 1989: 54).

It was characteristic of the economic system of the nineteenth century that it was institutionally distinct from the rest of society. In a market economy, the production and distribution of material goods is carried on through a self-regulating system of markets, governed by laws of its own, the so-called laws of supply and demand, moti­vated in the last resort by two simple incentives, fear of hunger and hope of gain. This institutional arrangement is thus separate from the noneconomic institutions of society: its kinship organization and its political and religious systems. Neither the blood tie, nor legal compulsion, nor religious obligation, nor fealty, nor magic created the sociologically defined situations that insured the participation of individuals in the system. They were, rather, the creation of institutions like private property in the means of production and the wage system operating on purely economic incentives. [The Livelihood of Man]

The idea of a public is motivating, not simply instrumental. It is constitutive of a social imaginary. The manner in which it is understood by participants is therefore not merely epiphenomenal, not mere variation on a form whose essence can be grasped independently.

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