Perpetual Optimism Quotes

Perpetual Optimism is a Force Multiplier.

The optimist lives on the peninsula of infinite possibilities; the pessimist is stranded on the island of perpetual indecision.

People who are too optimistic seem annoying. This is an unfortunate misinterpretation of what an optimist really is. An optimist is neither naive, nor blind to the facts, nor in denial of grim reality. An optimist believes in the optimal usage of all options available, no matter how limited. As such, an optimist always sees the big picture. How else to keep track of all that’s out there? An optimist is simply a proactive realist. An idealist focuses only on the best aspects of all things (sometimes in detriment to reality); an optimist strives to find an effective solution. A pessimist sees limited or no choices in dark times; an optimist makes choices. When bobbing for apples, an idealist endlessly reaches for the best apple, a pessimist settles for the first one within reach, while an optimist drains the barrel, fishes out all the apples and makes pie. Annoying? Yes. But, oh-so tasty!

Perpetual optimism is a force leveler

Progress is Providence without God. That is, it is a theory that everything has always perpetually gone right by accident. It is a sort of atheistic optimism, based on an everlasting coincidence far more miraculous than a miracle.

It struck me that the chief obstacle to marital contentment was this perpetual gulf between the well-founded, commendable pessimism of women and the sheer dumb animal optimism of men, the latter a force more than any other responsible for the lamentable state of the world.

A word about my personal philosophy. It is anchored in optimism. It must be, for optimism brings with it hope, a future with a purpose, and therefore, a will to fight for a better world. Without this optimism, there is no reason to carry on. If we think of the struggle as aclimb up a mountain, then we must visualize a mountain with no top. We see a top, but when we finall yreach it, the overcast rises and we find ourselves merely on a bluff. The mountain continues on up. Now we see the "real" top ahead of us, and strive for it, only to find we've reached another bluff, the top still above us. And so it goes on, interminably. Knowing that the mountain has no top, that it is a perpetual quest from plateau to plateau, the question arises, "Why the struggle, the conflict, the heartbreak, the danger, the sacrifice. Why the constant climb?" Our answer is the same as that which a real mountain climber gives when he is asked why he does what he does. "Because it's there." Because life is there ahead of you and either one tests oneself in its challenges or huddles in the valleys of a dreamless day-to-day existence whose only purpose is the preservation of a illusory security and safety. The latter is what the vast majority of people choose to do, fearing the adventure into the known. Paradocically, they give up the dream of what may lie ahead on the heighs of tomorrow for a perpetual nightmare - an endless succession of days fearing the loss of a tenuous security.

I’m not suggesting that you force yourself to become a chirpy Disney character with rainbows of perpetual optimism blasting out your nose.

A lot of people recoil from the word "drugs" - which is understandable given today's noxious street drugs and their uninspiring medical counterparts. Yet even academics and intellectuals in our society typically take the prototypical dumb drug, ethyl alcohol. If it's socially acceptable to take a drug that makes you temporarily happy and stupid, then why not rationally design drugs to make people perpetually happier and smarter? Presumably, in order to limit abuse-potential, one would want any ideal pleasure drug to be akin - in one limited but important sense - to nicotine, where the smoker's brain finely calibrates its optimal level: there is no uncontrolled dose-escalation.

Colin Powell’s Rules It ain’t as bad as you think. It will look better in the morning. Get mad, then get over it. Avoid having your ego so close to your position that when your position falls, your ego goes with it. It can be done! Be careful what you choose. You may get it. Don’t let adverse facts stand in the way of a good decision. You can’t make someone else’s choices. You shouldn’t let someone else make yours. Check small things. Share credit. Remain calm. Be kind. Have a vision. Be demanding. Don’t take counsel of your fears or naysayers. Perpetual optimism is a force multiplier.

For him life is an endless joy, a perpetual delight, a mad intoxication. Not all seems good to him, for suffering, which must often come to those he loves and to himself, cruelly contradicts his optimism. But all is beautiful to him because he walks forever in the light of spiritual truth.

Organic” labels do nothing for a cow who is perpetually impregnated and milked, who loses her calf to the veal industry—or to protect her calf, who is sold at birth to the veal industry to be slaughtered. “Organic” products are designed to optimize human health and reduce environmental degradation. Those who invest in organic products are not making a choice that promotes the well-being of farmed animals.

The whole world contradicts optimism, and if one is an optimist nonetheless, it is in deference to the claims of the heart rather than of the understanding. The minimum requirements of optimism would be, first, that life, or at least human life, has a rational purpose beyond the mere perpetuation of life which we share with the brutes; that we can apprehend this purpose intellectually, are free to pursue it, and that it is worthy of our endeavor- but not one of these claims can be borne out with any conviction. And the second, in order for optimism to be true there must be a genuine, positive goods in the world, and these must prevail, or give some promise of prevailing, over their opposites- but nothing seems less likely to be true.

In contemporary American self-help literature, the magic word is healing. The term refers to self-optimization that is supposed to therapeutically eliminate any and all functional weakness or mental obstacle in the name of efficiency and performance. Yet perpetual self-optimization, which coincides point-for-point with the optimization of the system, is proving destructive. It is leading to mental collapse. Self-optimization, it turns out, amounts to total self-exploitation. The neoliberal ideology of self-optimization displays religious - indeed, fanatical - traits. It entails a new form of subjectivation. Endlessly working at self-improvement resembles the self-examination and self-monitoring of Protestantism, which represents a technology of subjectivation and domination in its own right. Now, instead of searching out sins, one hunts down negative thoughts. The ego grapples with itself as an enemy. Today, even fundamentalist preachers act like managers and motivational trainers, proclaiming the new Gospel of limitless achievement and optimization.

Added to all this is the universal dread of reality. We "pale-faces" have it, all of us, although we are seldom, and most of us never, conscious of it. It is the spiritual weakness of the "Late" man of the higher civilizations, who lives in his cities cut off from the peasant and the soil and thereby from the natural experiencing of destiny, time, and death. He has become too wide awake, too accustomed to ponder perpetually over yesterday and tomorrow, and cannot bear that which he sees and is forced to see: the relentless course of things, senseless chance, and real history striding pitilessly through the centuries into which the individual with his tiny scrap of private life is irrevocably born at the appointed place. That is what he longs to forget, refute, or contest. He takes flight from history into solitude, into imaginary far-away systems, into some faith or another, or into suicide. Like a grotesque ostrich he buries his head in hopes, ideals, and cowardly optimism: it is so, but it ought not to be, therefore it is otherwise. We sing in the woods at night because we are afraid.

Added to all this is the universal dread of reality. We "pale-faces" have it, all of us, although we are seldom, and most of us never, conscious of it. It is the spiritual weakness of the "Late" man of the higher civilizations, who lives in his cities cut off from the peasant and the soil and thereby from the natural experiencing of destiny, time, and death. He has become too wide awake, too accustomed to ponder perpetually over yesterday and tomorrow, and cannot bear that which he sees and is forced to see: the relentless course of things, senseless chance, and real history striding pitilessly through the centuries into which the individual with his tiny scrap of private life is irrevocably born at the appointed place. That is what he longs to forget, refute, or contest. He takes flight from history into solitude, into imaginary far-away systems, into some faith or another, or into suicide. Like a grotesque ostrich he buries his head in hopes, ideals, and cowardly optimism: it is so, but it ought not to be, therefore it is otherwise. We sing in the woods at night because we are afraid.

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

Evolution, he explained, is a form of long-term, genetic optimization; the same process of trial and error takes place. And, as Darwin showed, in the great universal act of streamlining, even the errors are essential. If some ants weren’t error-prone, the ant trail would never straighten out. The scouts may be the genius architects who blaze the trails, but any rogue worker can be the one who stumbles upon a shortcut. Everyone optimizes, whether we are pioneering or perpetuating, making rules or breaking them, succeeding or screwing up.

Evgeny Morozov, the most bracing critic of modern optimism, emphasizes the anaesthetizing effects of perpetual amusement. People use new means of communication not to engage in political activism, but to find entertainment. The Net is no exception, and has increased the opportunities for the masses to find pleasing diversions to a level that no one had previously imagined possible. In Russia, China, Vietnam and the other formerly puritan communist countries, the decision by the new market-orientated regimes to allow Western-style media to provide high-quality escapism, sport, dating and gossip sites was a smart move that made their control of the masses more effective. In Belarus, Morozov discovered Internet service providers that were offering free downloads of pirated movies and music. The dictatorship ‘could easily put an end to such practices, [but] prefers to look the other way and may even be encouraging them’. Unlike so many who write about the Net, Morozov was brought up in a dictatorship – Belarus, as it happens – and the knowledge that freedom is hard to win explains his impatience with wishful thinking.

It is the resulting fear of decline—not the optimism created by perpetual ascent—that frequently incites risky, belligerent behavior.

As Warren Bennis observed in On Becoming a Leader, “The leader’s world view is always contagious. Carter depressed us; Reagan, whatever his other flaws, gave us hope.”17 Every day, you as a leader have a choice to make: “I am going to be a leader of optimism” or “I am going to be a leader of pessimism.” As Colin Powell has said, “Perpetual optimism is a force multiplier.”18 A positive outlook can take all the resources you possess and multiply them exponentially. Here’s why optimism wins:     •  Optimists are more confident, so they accept challenging

Perpetual optimism is good for the mind. Perpetual hope is good for the heart. Perpetual faith is good for the heart.

Although the tenets of platform engineering apply to both enterprise- and global-scale computing, the difference is that at enterprise scale, the mantras are optional. At global scale, they’re mandatory. Platform engineering for big data demands three critical tenets: avoid complexity, prototype perpetually, and optimize everything.

Changing the way we see the world does not imply naive optimism or some artificial euphoria designed to counter-balance adversity. So long as we are slaves to the dissatisfaction and frustration that arise from the confusion that rules our minds, it will be just as futile to tell ourselves “I’m happy! I’m happy!” over and over again as it would be to repaint a wall in ruins. The search for happiness is not about looking at life through rose-colored glasses or blinding oneself to the pain and imperfections of the world. Nor is happiness a state of exaltation to be perpetuated at all costs; it is the purging of mental toxins, such as hatred and obsession, that literally poison the mind. It is also about learning how to put things in perspective and reduce the gap between appearances and reality.

For any thinking person, it (perpetual happiness) is untenable. If you're a thinking person, your upbeat sometimes, said sometimes.

Perpetual optimism is good for the mind. Perpetual faith is good for the heart. Perpetual hope is good for the soul.

...natural selection is not the only process at work in evolution; there is also (among others) random genetic drift, which 'can lead to the elimination of a more fit gene and the fixation of a less fit one.' For example, a genetically based and adaptively favorable trait might arise within a population of sea gulls; perhaps six members of the flock enjoy it. Being birds of a feather, they flock together-sadly enough, at the site of a natural so that all are killed in a tidal wave or volanic eruption or by a large meteorite. The more fit gene thus gets eliminated from the population. (There is also the way in which a gene can be fixed, in a small population, by way of random walk.)...there is no reason to think it inevitable that natural selection will have the opportunity to select for optimal design. For example, an adaptively positive trait might be linked with an adaptively negative trait by pleiotropy (where one gene codes for more than one trait or system); then it could happen that the genes get selected and perpetuated by virtue of its link with the gene. A truly optimal system-one with the positive trait but without the negative-may never show up, or may show up too late to fit in with the current development of the organism.

...the neoliberal regime utterly claims the technology of the self for its own purposes; perpetual self-optimization.

Grey is a colour that always seems on the eve of changing to some other colour; of brightening into blue or blanching into white or bursting into green and gold. So we may be perpetually reminded of the indefinite hope that is in doubt itself; and when there is grey weather in our hills or grey hairs in our heads, perhaps they may still remind us of the morning.

Perpetual optimism, believing in yourself, believing in your purpose, believing you will prevail, and demonstrating passion and confidence is a force multiplier. If you believe and have prepared your followers, the followers will believe.

It used to be the Right that was pessimistic while the Left was unfailingly optimistic. Today on the Right it's 'sunrise' neoliberalism and, on the Left, the Tristes Tropiques. If it is Italian terrorism's ambition to destabilize the state, then it is absurd: the state is already so nonexistent that it would be a joke to try and kill it off any more. Or else it is fuelled by the perverse desire to do too much which might lead to law and order and the state becoming more stable, or at least being perpetually reestablished, fragile as they are. Perhaps that is the terrorists' dream. They long for an immortal enemy. Since if it no longer exists, it is much more difficult to destroy it. Tautologies like these really are the genuine article. But terrorism is tautological. And its ultimate lesson is of the order of the syllogism: if the State really existed, terrorism would make political sense. Since it manifestly does not, that proves the State doesn't exist.

What I ultimately learned, though, is that these weren't slips or blunders-a simple lack of awareness. White feminism is an ideology; it has completely different priorities, goals, and strategies for achieving gender equality: personalized autonomy, individual wealth, perpetual self-optimization, and supremacy. It's a practice and a way of seeing gender equality that has it's own ideals and principles, much like racism or hetero sexism or patriarchy.

Every man needs certain delusions to survive. Hope itself is merely an imaginary oasis created by a desperate soul buried to the neck in the sun-baked sand and then perpetuated by a multitude of misled followers under the guise of optimism.

It started on September 11,2001. Like so many of us, Bruder turned his attention to the Middle East after the attacks to ask why something like that could happen. He understood that if such an event could happen once, it could happen again, and for the lives of his own daughters he wanted to find a way to prevent that. In the course of trying to figure out what he could do, he made a remarkable discovery that went much deeper than protecting his daughters or even the prevention of terrorism in the United States. In America, he realized, the vast majority of young people wake up in the morning with a feeling that there is opportunity for them in the future. Regardless of the economy, most young boys and girls who grow up in the United States have an inherent sense of optimism that they can achieve something if they want to—to live the American Dream. A young boy growing up in Gaza or a young girl living in Yemen does not wake up every day with the same feeling. Even if they have the desire, the same optimism is not there. It is too easy to point and say that the culture is different. That is not actionable. The real reason is that there is a distinct lack of institutions to give young people in the region a sense of optimism for their future. A college education in Jordan, for example, may offer some social status, but it doesn't necessarily prepare a young adult for what lies ahead. The education system, in cases like this, perpetuates a systemic cultural pessimism. Bruder realized the problems we face with terrorism in the West have less to do with what young boys and girls in the Middle East think about America and more to do with what they think about themselves and their own vision of the future. Through the EFE Foundation, Bruder is setting up programs across the Middle East to teach young adults the hard and soft skills that will help them feel like they have opportunity in life. To feel like they can be in control of their own destinies. Bruder is using the EFE Foundation to share his WHY on a global scale—to teach people that there is always an alternative to the path they think they are on. The Education for Employment Foundation is not an American charity hoping to do good in faraway lands. It is a global movement. Each EFE operation runs independently, with locals making up the majority of their local boards. Local leaders take personal responsibility to give young men and women that feeling of opportunity by giving them the skills, knowledge and, most importantly, the confidence to choose an alternative path for themselves. In Yemen, children can expect to receive nine years of education. This is one of the lowest rates in the world. In the United States, children can expect sixteen years. Inspired by Bruder, Aleryani sees such an amazing opportunity for young men and women to change their perspective and take greater control of their own future. He set out to find capital to jump-start his EFE operation in Sana'a, Yemen's capital, and in one week was able to raise $50,000. The speed at which he raised that amount is pretty good even by our philanthropic standards. But this is Yemen, and Yemen has no culture of philanthropy, making his achievement that much more remarkable. Yemen is also one of the poorest nations in the region. But when you tell people WHY you're doing what you're doing, remarkable things happen. Across the region, everyone involved in EFE believes that they can help teach their brothers and sisters and sons and daughters the skills that will help them change path that they think they are on. They are working to help the youth across the region believe that their future is bright and full of opportunity. And they don't do it for Bruder, they do it for themselves. That's the reason EFE will change the world.

The art and craft of platform engineering at internet scale demands three critical tenets: avoid complexity, prototype perpetually, and optimize everything.

While “creative destruction” has become another empty buzzword, Schumpeter’s term refers not to an incrementally upgraded chatbot or social media app, as is commonly assumed, but to the violent destruction of entire industries, infrastructures, occupational categories, and financial systems. Creative destruction can render industrial capital instantly obsolete. These disruptive events of massive capital destruction, which are characteristic of technological revolutions, register as episodes of drastic destruction and social turmoil. They can’t be quantified as “growth,” or other homogeneous quantitative aggregates or high-level abstractions, such as “demand,” “GDP,” “land,” “labor,” and “capital,” that tend to dominate standard economic theory and macroeconomic policy. On the contrary, policies designed to preserve or optimize abstract macroeconomic aggregates, such as “wealth” or “employment,” tend to inhibit the vital process of constant industrial revolution—which, according to Schumpeter, involves the perpetual creation and destruction of concrete, machines, material infrastructures, and industries. Consequently, “creative destruction without destruction,” “capitalism without bankruptcy,” and “risk without consequences” essentially amount to Christianity without Hell.

While meditation and yoga certainly have their benefits, this retreat into the sanctum of the self reflects a scaling down of our ambitions. With no definitive vision to guide and structure action on an individual or societal level—with perpetual self-optimization replacing the hope for transcendent redemption and the promise of salvation—this shift toward interiority means there is no exit from an “eternal present.” 66 The return to more individualized modes of spirituality and therapeutics may even be a symptom of a broader cultural form of collective depression: A large-scale study of 14 million works of literature published over the past 125 years in English, Spanish, and German found that over the last two decades, textual analogs of cognitive distortions, including disorders such as depression and anxiety, have surged well above historical levels—including during World Wars I and II—after declining or stabilizing for most of the 20th century. 67 It is perhaps unsurprising, then, that the use of antidepressants and the practice of self-medicating via hallucinogens and pacifying drugs like cannabis are steadily on the rise.

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