Penalty Motivational Quotes

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That the Sadian fantasy situates itself better in the bearers of Christian ethics than elsewhere is what our structural landmarks allow us to grasp easily. But that Sade, himself, refuses to be my neighbor, is what needs to be recalled, not in order to refuse it to him in return, but in order to recognize the meaning of this refusal. We believe that Sade is not close enough to his own wickedness to recognize his neighbor in it. A trait which he shares with many, and notably with Freud. For such is indeed the sole motive of the recoil of beings, sometimes forewarned, before the Christian commandment. For Sade, we see the test of this, crucial in our eyes, in his refusal of the death penalty, which history, if not logic, would suffice to show is one of the corollaries of Charity.
Jacques Lacan
The idea of self-denial for the sake of posterity, of practicing present economy for the sake of debtors yet unborn, of planting forests that our descendants may live under their shade … never I suppose, efficiently takes place among publicly recognized motives of exertion. Yet these are not the less our duties; nor is our part fitly sustained upon the earth, unless the range of our intended and deliberate usefulness include, not only the companions but the successors of our pilgrimage. God has lent us the earth for our life; it is a great entail. It belongs as much to those who are to come after us … as to us; we have no right, by anything that we do or neglect, to involve them in unnecessary penalties, or deprive them of benefits which it was in our power to bequeath.
John Ruskin (The Seven Lamps of Architecture (Dover Architecture))
Most churches do not grow beyond the spiritual health of their leadership. Many churches have a pastor who is trying to lead people to a Savior he has yet to personally encounter. If spiritual gifting is no proof of authentic faith, then certainly a job title isn't either. You must have a clear sense of calling before you enter ministry. Being a called man is a lonely job, and many times you feel like God has abandoned you in your ministry. Ministry is more than hard. Ministry is impossible. And unless we have a fire inside our bones compelling us, we simply will not survive. Pastoral ministry is a calling, not a career. It is not a job you pursue. If you don’t think demons are real, try planting a church! You won’t get very far in advancing God’s kingdom without feeling resistance from the enemy. If I fail to spend two hours in prayer each morning, the devil gets the victory through the day. Once a month I get away for the day, once a quarter I try to get out for two days, and once a year I try to get away for a week. The purpose of these times is rest, relaxation, and solitude with God. A pastor must always be fearless before his critics and fearful before his God. Let us tremble at the thought of neglecting the sheep. Remember that when Christ judges us, he will judge us with a special degree of strictness. The only way you will endure in ministry is if you determine to do so through the prevailing power of the Holy Spirit. The unsexy reality of the pastorate is that it involves hard work—the heavy-lifting, curse-ridden, unyielding employment of your whole person for the sake of the church. Pastoral ministry requires dogged, unyielding determination, and determination can only come from one source—God himself. Passive staff members must be motivated. Erring elders and deacons must be confronted. Divisive church members must be rebuked. Nobody enjoys doing such things (if you do, you should be not be a pastor!), but they are necessary in order to have a healthy church over the long haul. If you allow passivity, laziness, and sin to fester, you will soon despise the church you pastor. From the beginning of sacred Scripture (Gen. 2:17) to the end (Rev. 21:8), the penalty for sin is death. Therefore, if we sin, we should die. But it is Jesus, the sinless one, who dies in our place for our sins. The good news of the gospel is that Jesus died to take to himself the penalty of our sin. The Bible is not Christ-centered because it is generally about Jesus. It is Christ-centered because the Bible’s primary purpose, from beginning to end, is to point us toward the life, death, and resurrection of Jesus for the salvation and sanctification of sinners. Christ-centered preaching goes much further than merely providing suggestions for how to live; it points us to the very source of life and wisdom and explains how and why we have access to him. Felt needs are set into the context of the gospel, so that the Christian message is not reduced to making us feel better about ourselves. If you do not know how sinful you are, you feel no need of salvation. Sin-exposing preaching helps people come face-to-face with their sin and their great need for a Savior. We can worship in heaven, and we can talk to God in heaven, and we can read our Bibles in heaven, but we can’t share the gospel with our lost friends in heaven. “Would your city weep if your church did not exist?” It was crystal-clear for me. Somehow, through fear or insecurity, I had let my dreams for our church shrink. I had stopped thinking about the limitless things God could do and had been distracted by my own limitations. I prayed right there that God would forgive me of my small-mindedness. I asked God to forgive my lack of faith that God could use a man like me to bring the message of the gospel through our missionary church to our lost city. I begged God to renew my heart and mind with a vision for our city that was more like Christ's.
Darrin Patrick (Church Planter: The Man, The Message, The Mission)
Our plan? We put into practice that noble historical precept: From each according to his ability, to each according to his need. Everybody in the factory, from charwomen to president, received the same salary—the barest minimum necessary. Twice a year, we all gathered in a mass meeting, where every person presented his claim for what he believed to be his needs. We voted on every claim, and the will of the majority established every person’s need and every person’s ability. The income of the factory was distributed accordingly. Rewards were based on need, and the penalties on ability. Those whose needs were voted to be the greatest, received the most. Those who had not produced as much as the vote said they could, were fined and had to pay the fines by working overtime without pay. That was our plan. It was based on the principle of selflessness. It required men to be motivated, not by personal gain, but by love for their brothers.” Dagny heard a cold, implacable voice saying somewhere within her: Remember it—remember it well—it is not often that one can see pure evil—look at it—remember—and some day you’ll find the words to name its essence. . . . She heard it through the screaming of other voices that cried in helpless violence: It’s nothing—I’ve heard it before—I’m hearing it everywhere—it’s nothing but the same old tripe—why can’t I stand it?—I can’t stand it—I can’t stand it! “What’s
Ayn Rand (Atlas Shrugged)
But as a Puerto Rican woman, she belonged to not one but two minority groups. New research suggests that her double minority status may have amplified the costs and the benefits of speaking up. Management researcher Ashleigh Rosette, who is African American, noticed that she was treated differently when she led assertively than were both white women and black men. Working with colleagues, she found that double minority group members faced double jeopardy. When black women failed, they were evaluated much more harshly than black men and white leaders of both sexes. They didn’t fit the stereotype of leaders as black or as female, and they shouldered an unfair share of the blame for mistakes. For double minorities, Rosette’s team pointed out, failure is not an option. Interestingly, though, Rosette and her colleagues found that when black women acted dominantly, they didn’t face the same penalties as white women and black men. As double minorities, black women defy categories. Because people don’t know which stereotypes to apply to them, they have greater flexibility to act “black” or “female” without violating stereotypes. But this only holds true when there’s clear evidence of their competence. For minority-group members, it’s particularly important to earn status before exercising power. By quietly advancing the agenda of putting intelligence online as part of her job, Carmen Medina was able to build up successes without attracting too much attention. “I was able to fly under the radar,” she says. “Nobody really noticed what I was doing, and I was making headway by iterating to make us more of a publish-when-ready organization. It was almost like a backyard experiment. I pretty much proceeded unfettered.” Once Medina had accumulated enough wins, she started speaking up again—and this time, people were ready to listen. Rosette has discovered that when women climb to the top and it’s clear that they’re in the driver’s seat, people recognize that since they’ve overcome prejudice and double standards, they must be unusually motivated and talented. But what happens when voice falls on deaf ears?
Adam M. Grant (Originals: How Non-Conformists Move the World)
Roughly 25 percent of humanity is Muslim. For every Jew, there are roughly one hundred twenty-five Muslims. Judaism is about 2500 years older than Islam, and yet it has not been able to attract nearly as many followers. If we construe religions as memeplexes (a collection of interconnected memes), to borrow Richard Dawkin's term, the Islamic memeplex has been extraordinarily more successful than its Jewish counterpart (from an epidemiological perspective, that is). Why is that? To answer this important question, we must look at the contents of the two respective memeplexes to examine why one is more "infectious" than the other. Let us explore the rules for converting into the two religions and apostatizing out of them. In Judaism, the religious process for conversion is onerous, requiring several years of commitment and an absence of ulterior motive. (For example, converting to Judaism because you are marrying a Jewish person is considered an ulterior motive). Not surprisingly, given the barriers to entry, relatively few people convert to Judaism. On the other hand, to convert to Islam simply requires that one proclaim openly the sentence, the shahada (the testimony): "There is no true god but Allah, and Muhammad is the Messenger of Allah." It does not require a sophisticated epidemiological model to predict which memeplex will spread more rapidly. Let us now suppose that one wishes to leave the religion. While the Old Testament does mention the death penalty for apostasy, it has seldom been applied throughout Jewish history, whereas to this day apostasy from Islam does lead to the death penalty in several Islamic countries. But perhaps the most important difference is that Judaism does not promote or encourage proselytizing, whereas it is a central religious obligation in Islam. According to Islam, the world is divided into dar al-hard (the house of war) and dar al-Islam (the house of Islam). Peace will arrive when the entire world is united under the flag of Allah. Hence, it is imperative to Islamize the nations within dar al-harb. There is only one Jewish country in the world, Israel, and it has a sizeable non-Jewish minority. But there are fifty-seven member states of the Organization of Islamic Cooperation.
Gad Saad (The Parasitic Mind: How Infectious Ideas Are Killing Common Sense)
If God's blessings were dependent on our performance, they would be meager indeed. Even our best works are shot through with sin - with varying degrees of impure motives and lots of imperfect performance. We're always, to some degree, looking out for ourselves, guarding our flanks, protecting our egos. It's because we don't realize the utter depravity of the principle of sin remaining in us and staining everything we do that we entertain any notion of earning God's blessings through our obedience. And because we don't fully grasp that Jesus paid the penalty for all our sins, we despair of God's blessing when we've failed to live up to even our own desires to please God. Your worst days are never so bad that you're beyond the reach of God's grace. And your best days are never so good that you're beyond the need of God's grace.
Jerry Bridges (Holiness Day by Day: Transformational Thoughts for Your Spiritual Journey Devotional)
For example, in October 2012, Barclaycard asked the Ring community if the company should change its late-fee policy. The existing policy allowed members a three-day grace period before charging a late-payment penalty. Barclaycard proposed eliminating the three-day grace period and allowing one late payment per year. From its analysis, Barclaycard estimated it would generate 15 percent more late-fee revenue, which would result in higher profits for the community. Members voted overwhelmingly to adopt the policy. They were willing to punish those members who were habitually late payers to generate more profit for the community. This behavior may seem counterintuitive, but because most members paid their bills on time, they wouldn’t be adversely affected.
Brian Burke (Gamify: How Gamification Motivates People to Do Extraordinary Things)
The Lord Jesus Christ paid the penalty for sin, He died on the cross to save mankind from sin.
Lailah Gifty Akita
This led the British economist John Maynard Keynes, writing on ‘Economic Possibilities for our Grandchildren’ in 1930, to hope that: When the accumulation of wealth is no longer of high social importance, there will be great changes in the code of morals. We shall be able to rid ourselves of many of the pseudo-moral principles which have hag-ridden us for two hundred years, by which we have exalted some of the most distasteful of human qualities into the position of the highest virtues. We shall be able to afford to dare to assess the money motive at its true value. The love of money as a possession – as distinguished from the love of money as a means to the enjoyments and realities of life – will be recognized for what it is, a somewhat disgusting morbidity, one of those semi-criminal, semi-pathological propensities which one hands over with a shudder to the specialists on mental disease. All kinds of social customs and economic practices, affecting the distribution of wealth and of economic rewards and penalties, which we now maintain at all costs, however distasteful and unjust they may be in themselves, because they are tremendously useful in promoting accumulation of capital, we shall then be free, at last, to discard.2
David Harvey (Seventeen Contradictions and the End of Capitalism)
Get in the Game “As soon as you say something can’t be done, you will be passed by a person who is already doing it.” – Unknown “Do you typically observe the game of life from the sidelines, sit in the penalty box, play your heart out on the field, or show up when the opportunity has already passed by and ask, “What happened?” Your answer to this question will reveal a lot about your initiative. Granted, various situations call for diverse levels of interest and engagement. However, if you want to rock your relationship results, it is going to require action, effort, initiative, and choosing to get in the game.
Susan C. Young (The Art of Action: 8 Ways to Initiate & Activate Forward Momentum for Positive Impact (The Art of First Impressions for Positive Impact, #4))
Colonial Policy and Practice: A Comparative Study of Burma and Netherlands India by J. S. Furnivall Page 311: Moreover, within the economic sphere there are no common standards of conduct beyond those prescribed by law. The European has his own standard of decency as to what, even in business, ‘is not done’; so also have the Chinese, the Indian and the native [of Burma]. All have their own ideas as to what is right and proper, but on this matter they have different ideas, and the only idea common to all members of all sections is the idea of gain. In a homogeneous society the desire of profit is controlled to some extent by social will, and if anyone makes profits by sharp practice he will offend the social conscience and incur moral, and perhaps legal, penalties. If, for example, he employs sweated labour, the social conscience, if sufficiently alert and powerful, may penalize him because aware, either instinctively or by rational conviction, that such conduct cuts at the root of common social life. But in the tropics the European who, from humanitarian motives or through enlightened self-interest, treats his employees well, risks being forced out of business by Indians or Chinese with different standards. The only deterrent to unsocial conduct in production is the legal penalty to which those are liable who can be brought to trial and convicted according to the rules of evidence of infringing some positive law. In supply as in demand, in production as in consumption, the abnormal activity of economic forces, free of social restrictions, is an essential character of a plural society.
J. S. Furnivall
Q Will a plan based upon immoral or unjust ends succeed as quickly as one motivated by a keen sense of justice and morality? A Through the operation of the law of compensation, everyone reaps that which he sows. Plans based on unjust or immoral motives may bring temporary success, but enduring success must take into consideration the fourth dimension, time. Time is the enemy of immorality and injustice. It is the friend of justice and morality. Failure to recognize this fact has been responsible for the crime wave among the youths of the world. The youthful, inexperienced mind is apt to mistake temporary success for permanency. The youth often makes the mistake of coveting the temporary gains of immoral, unjust plans, but neglects to look ahead and observe the penalties which follow as definitely as night follows day.
Napoleon Hill (Outwitting the Devil: The Secret to Freedom and Success (Official Publication of the Napoleon Hill Foundation))
It’s not natural for members of a society to adopt a calm, rational stance towards a group of people who violate social restrictions to act in a contrary fashion in all matters. Society is bound to misunderstand them, ascribing perverse motives to their straightforward actions, viewing as evil whatever they regard as good. So it should be. It is one of the penalties to be paid for deliberately breaking social laws.
Rabindranath Tagore (Gora)
Faith in the love that paid the penalty for our sin also provides powerful motivation to flee temptation. Were God merely a frowning tyrant—if all I feel when I face him is guilt and defeat—then I will never have the joy of my salvation that is spiritual strength. Yet because he has provided a way of escape from my guilt, I have reason to go to him in prayer to ask his forgiveness and to seek his aid. Gazing upon the cross, not fearing or fleeing from “the ogre in the sky,” destroys the power of temptation. Its allures lose their power over me when I am resting in the arms of a Savior who makes me eternally secure in his love.
Bryan Chapell (Holiness by Grace: Delighting in the Joy That Is Our Strength)
Page 311: Moreover, within the economic sphere there are no common standards of conduct beyond those prescribed by law. The European has his own standard of decency as to what, even in business, ‘is not done’; so also have the Chinese, the Indian and the native [of Burma]. All have their own ideas as to what is right and proper, but on this matter they have different ideas, and the only idea common to all members of all sections is the idea of gain. In a homogeneous society the desire of profit is controlled to some extent by social will, and if anyone makes profits by sharp practice, he will offend the social conscience and incur moral, and perhaps legal, penalties. If, for example, he employs sweated labour, the social conscience, if sufficiently alert and powerful, may penalize him because aware, either instinctively or by rational conviction, that such conduct cuts at the root of common social life. But in the tropics the European who, from humanitarian motives or through enlightened self-interest, treats his employees well, risks being forced out of business by Indians or Chinese with different standards. The only deterrent to unsocial conduct in production is the legal penalty to which those are liable who can be brought to trial and convicted according to the rules of evidence of infringing some positive law. In supply as in demand, in production as in consumption, the abnormal activity of economic forces, free of social restrictions, is an essential character of a plural society.
J.S. Furnivall (Colonial Policy And Practice)
While some patients find it easier to suppress their swearing in public (where anxiety levels are high, but the social penalties for swearing are higher), others find it easier to suppress their swearing among friends and family, in settings where they are more relaxed. Stress might increase the severity of the urges that some TS patients feel, which would explain the greater severity of tics in high-stress situations. For others, the fear of social consequences acts as a very strong motivator to suppress swearing and other tics, no matter what the cost. To make sense of this, Professor Conelea set up an experiment to differentiate between situational stress and social pressure. She set TS patients time-limited mental arithmetic problems in order to induce a baseline level of stress. She told these patients that they could swear or tic as much as they wanted. When allowed to tic freely, these patients’ tic rates were slightly lower while doing the maths challenge than when they were just resting, possibly because of the amount of concentration that the mental arithmetic required. She then asked them to try again, but this time to try to suppress their tics. As a result, the number of tics per minute almost doubled under stress. The very stress of trying not to act on ticcish urges made it much more likely that the volunteers would suffer from tics.
Emma Byrne (Swearing Is Good for You: The Amazing Science of Bad Language)
learned to imitate. The much-maligned techniques of behavior modification — rewards and more rarely penalties — eventually provided her adequate motivation. Characteristically, the reinforcers were not food or praise but numbers, a rising tally on a golf counter. Every new skill made life easier for us and richer for her, as her repertoire of activities expanded.
Clara Claiborne Park (Exiting Nirvana: A Daughter's Life with Autism)
What should a man strive for? Kama—love, dharma—duty, artha—wealth, and moksha—salvation. But the fact is that neither your wife nor your children will love you if you’re poor, no single citizen will ever perform his duty if he’s not motivated by financial incentives or penalties, and which man can renounce his worldly life in quest of salvation if he does not have wealth to support the family he leaves behind?
Ashwin Sanghi (Chanakya's Chant)
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CriminaloffenseBoa
Paul calls it godly sorrow. It may look just as sad as the worldly variety, but something very different is happening in the heart. Worldly sorrow is sad over losing the things of the world, while the focus of godly sorrow is God himself. Godly sorrow is pained over the break in relationship with God. It is heartbroken that God has been grieved and offended. The tears of godly sorrow flow from the sadness that God’s loving and holy law has been broken. Of course, there is room in godly sorrow for the loss of family, hurt relationships, or other consequences. You do not have to love the practical consequences of sin. Yet, the pain of these penalties is not what produces godly sorrow; godly sorrow is motivated by and oriented toward God.
Heath Lambert (Finally Free: Fighting for Purity with the Power of Grace)
In a simple world, blame, as a management technique, made sense. When you are on a one-dimensional production line, for example, mistakes are obvious, transparent, and are often caused by a lack of focus. Management can reduce them by increasing the penalties for noncompliance. They can also send a motivational message by getting heavy once in a while. People rarely lose concentration when their jobs are on the line. But in a complex world this analysis flips on its head. In the worlds of business, politics, aviation, and health care, people often make mistakes for subtle, situational reasons. The problem is often not a lack of focus, it is a consequence of complexity. Increasing punishment, in this context, doesn’t reduce mistakes, it reduces openness. It drives the mistakes underground. The more unfair the culture, the greater the punishment for honest mistakes and the faster the rush to judgment, the deeper this information is buried. This means that lessons are not learned, so the same mistakes are made again and again, leading to more punitive punishment, and even deeper concealment and back-covering.
Matthew Syed (Black Box Thinking: Why Most People Never Learn from Their Mistakes--But Some Do)