Positive Attributes Quotes

Be patient and open-minded in your interactions with others; find the positive attributes that they possess.

Whenever anyone has called me a bitch, I have taken it as a compliment. To me, a bitch is assertive, unapologetic, demanding, intimidating, intelligent, fiercely protective, in control — all very positive attributes. But it’s not supposed to be a compliment, because there’s that stupid double standard: When men are aggressive and dominant, they are admired, but when a woman possesses those same qualities, she is dismissed and called a bitch. These days, I strive to be a bitch, because not being one sucks. Not being a bitch means not having your voice heard. Not being a bitch means you agree with all the bullshit. Not being a bitch means you don’t appreciate all the other bitches who have come before you. Not being a bitch means since Eve ate that apple, we will forever have to pay for her bitchiness with complacence, obedience, acceptance, closed eyes, and open legs.

Whenever anyone has called me a bitch, I have taken it as a compliment. To me, a bitch is assertive, unapologetic, demanding, intimidating, intelligent, fiercely protective, in control—all very positive attributes. But it’s not supposed to be a compliment, because there’s that old, stupid double standard: When men are aggressive and dominant, they are admired, but when a woman possesses those same qualities, she is dismissed and called a bitch.

Every person with ADHD already knows that destination addiction is part of their disorder. However, if it doesn’t have a positive outlet, it can destroy your life. It is not another person that will make your life better; it is the qualities in them that you admire. Incorporate those attributes into your own life and you won’t miss a thing.

Painting is concerned with all the 10 attributes of sight; which are: Darkness and Light, Solidity and Color, Form and Position, Distance and Propinquity, Motion and Rest.

An external attribution exists to make you feel less shitty. It’s a handy tool, wherein you perceive anything positive that happens to you as a mistake, subjective, and/or never a result of your own goodness. Negative things, alternately, are the objective truth. And they’re always your fault.

when we are selecting, we consider the positive attributes of our alternatives, and when we are rejecting, we consider the negative attributes.

Blessing must arise from within your own mind. It is not something that comes from outside. When the positive qualities of your mind increase and the negativities decrease, that is what blessing means. The Tibetan word for blessing … means transforming into magnificent potential. Therefore, blessing refers to the development of virtuous qualities you did not previously have and the improvement of those good qualities you have already developed. It also means decreasing the defilements of the mind that obstruct the generation of wholesome qualities. So actual blessing is received when the minds virtuous attributes gain strength and its defective characteristics weaken or deteriorate.

[W]e conceive the Devil as a necessary part of a respectable view of cosmology. Ours is a divided empire in which certain ideas and emotions and actions are of God, and their opposites are of Lucifer. It is as impossible for most men to conceive of a morality without sin as of an earth without 'sky'. Since 1692 a great but superficial change has wiped out God's beard and the Devil's horns, but the world is still gripped between two diametrically opposed absolutes. The concept of unity, in which positive and negative are attributes of the same force, in which good and evil are relative, ever-changing, and always joined to the same phenomenon - such a concept is still reserved to the physical sciences and to the few who have grasped the history of ideas.

The concept of unity, in which positive and negative are attributes of the same force, in which good and evil are relative, ever-changing, and always joined to the same phenomenon—such a concept is still reserved to the physical sciences and to the few who have grasped the history of ideas.

People "at the top" are eager to attribute their position to their own intellect, savvy, and hard work. The reality is much more complicated. Personal connections, family environment, and what appears to be plain luck determine how successful a person is. We are the product of three things- genetics, environment, and our personal choices- but two of these three factors we have no power over. We are not nearly as responsible for our success as our popular views of God and reality lead us to think.

From this I came to understand that identity is not a set of fixed attributed, the unchanging essence of the inner self, but a constantly shifting process of positioning. We tend to think of identity as taking us back to our roots, the part of us which remains essentially the same across time. In fact, identity is always a never-completed process of becoming - a process of shifting identifications, rather than a singular, complete, finished state of being.

Some people are like a thermometer. If their environment is negative, they are negative. If bad things happen, they are sad. If good things happen, they are happy. They are simply a product of their environment. Successful people, on the other hand, are more like a thermostat. Even if their environment is negative, they choose to be positive.

Painting is concerned with all the 10 attributes of sight; which are: Darkness, Light, Solidity and Colour, Form and Position, Distance and Propinquity, Motion and Rest.

The church knows that an educated man is an unbeliever. That is why there is a continual struggle on the part of the clergy to adulterate education with superstition. To maintain their untenable position they must keep the people shackled to a form of mental slavery. Both fear and superstition are forms of a contagious disease. The ignorance of man produced natural fears of the elements of nature. What he could not understand he attributed to malevolent spirits whose primary purpose was to punish and harm him. Under this spell it seems almost incredible that he ever advanced from his state of primitive ignorance. His fears produced such fantastic monsters of the air that it was first necessary to relieve his tormented mind of these terrifying myths of ghosts and gods before he was able to acquire even the simplest rudiments of knowledge. Man's ignorance and fears made him an easy prey of priests. His gullibility was such that he believed everything he was told. He soon became a slave to these liars and hypocrites.

In my mind, I click the file on my computer that notes a list of Nicholas’s positive attributes, running through each memorized line. They’ve lost their power to impress, I think because I’ve reread them so many times that I’ve become desensitized.

It’s time to stop blaming parents for challenging behavior that occurs at school. While it is true that some behaviorally challenging kids go home to family situations that are not ideal, it is also true that many well-behaved students come from family situations that are not ideal. Blaming parents is a counterproductive dead end, and it makes it much harder for school staff to focus on the things they can actually do something about: unsolved problems and lagging skills. Parents of behaviorally challenging kids get much more blame than they deserve for their kids’ difficulties, just as parents of well-behaved kids get much more credit than they deserve for their kids’ positive attributes.

I have theorized that you can locate most people on a spectrum of the crudest sort and that it may be their position on this scale with which their every other attribute correlates: exactly how much they like being here, just being alive.

A few words explanatory of that famine may not be amiss to some of our readers. The staple food of the Irish peasantry was the potato; all other agricultural produce, grains and cattle, was sold to pay the landlord’s rent. The ordinary value of the potato crop was yearly approximately twenty million pounds in English money; in 1848, in the midst of the famine the value of agricultural produce in Ireland was £44,958,120. In that year the entire potato crop was a failure, and to that fact the famine is placidly attributed, yet those figures amply prove that there was food enough in the country to feed double the population, were the laws of capitalist society set aside, and human rights elevated to their proper position.

Knowing that wisdom waits to be gathered, I actively search her out. I will change my actions TODAY! I will train my eyes and ears to read and listen to books and recordings that bring about positive changes in my personal relationships and a greater understanding of my fellow man. I will read and listen only to what increases my belief in myself and my future. I will seek wisdom. I will choose my friends with care. I am who my friends are. I speak their language, and I wear their clothes. I share their opinions and their habits. From this moment forward, I will choose to associate with people whose lives and lifestyles I admire. If I associate with chickens, I will learn to scratch at the ground and squabble over crumbs. If I associate with eagles, I will learn to soar to great heights. I am an eagle. It is my destiny to fly. I will seek wisdom. I will listen to the counsel of wise men. The words of a wise man are like raindrops on dry ground. They are precious and can be quickly used for immediate results. Only the blade of grass that catches a raindrop will prosper and grow. I will seek wisdom. I will be a servant to others. A wise man will cultivate a servant’s spirit, for that particular attribute attracts people like no other. As I humbly serve others, their wisdom will be freely shared with me. He who serves the most grows the fastest. I will become a humble servant. I will look to open the door for someone. I will be excited when I am available to help. I will be a servant to others. I will listen to the counsel of wise men. I will choose my friends with care. I will seek wisdom.

The concept of unity, in which positive and negative are attributes of the same force, in which good and evil are relative, ever-changing, and always joined to the same phenomenon—such a concept is still reserved to the physical sciences and to the few who have grasped the history of ideas. When it is recalled that until the Christian era the underworld was never regarded as a hostile area, that all gods were useful and essentially friendly to man despite occasional lapses; when we see the steady and methodical inculcation into humanity of the idea of man’s worthlessness—until redeemed—the necessity of the Devil may become evident as a weapon, a weapon designed and used time and time again in every age to whip men into a surrender to a particular church or church-state.

Survivors don't allow the word QUIT in their dictionary because they know the art of staying positive in any kind of negative situation." "BE A SURVIVOR

A relationship is more likely to succeed if positive attributes are confidently set in place and adhered to.

The first he calls elementary, and its positive attributes are to nourish and protect, to give warmth and security.

Nathan’s dick deserves an honorable mention in the list of his positive attributes. His mouth, too, and his fingers. Have I mentioned his body yet? And his face.

An external attribution exists to make you feel shitty. It’s a handy tool, wherein you perceive anything positive that happens to you as a mistake, subjective, and/or never a result of your own goodness. Negative things, alternately, are the objective truth. And they’re always your own fault. The

Even with all its positive attributes, capitalism in its imperialistic form is the most treacherous system mankind ever devised. It is driven by a selfishness that has an almost religious underlining to it.

I would not tell this court that I do not hope that some time, when life and age have changed their bodies, as they do, and have changed their emotions, as they do -- that they may once more return to life. I would be the last person on earth to close the door of hope to any human being that lives, and least of all to my clients. But what have they to look forward to? Nothing. And I think here of the stanza of Housman: Now hollow fires burn out to black, And lights are fluttering low: Square your shoulders, lift your pack And leave your friends and go. O never fear, lads, naught’s to dread, Look not left nor right: In all the endless road you tread There’s nothing but the night. ...Here it Leopold’s father -- and this boy was the pride of his life. He watched him, he cared for him, he worked for him; the boy was brilliant and accomplished, he educated him, and he thought that fame and position awaited him, as it should have awaited. It is a hard thing for a father to see his life’s hopes crumble into dust. ...I know the future is with me, and what I stand for here; not merely for the lives of these two unfortunate lads, but for all boys and all girls; for all of the young, and as far as possible, for all of the old. I am pleading for life, understanding, charity, kindness, and the infinite mercy that considers all. I am pleading that we overcome cruelty with kindness and hatred with love. I know the future is on my side. Your Honor stands between the past and the future. You may hang these boys; you may hang them by the neck until they are dead. But in doing it you will turn your face toward the past... I am pleading for the future; I am pleading for a time when hatred and cruelty will not control the hearts of men. When we can learn by reason and judgment and understanding that all life is worth saving, and that mercy is the highest attribute of man. ...I am sure I do not need to tell this court, or to tell my friends that I would fight just as hard for the poor as for the rich. If I should succeed, my greatest reward and my greatest hope will be that... I have done something to help human understanding, to temper justice with mercy, to overcome hate with love. I was reading last night of the aspiration of the old Persian poet, Omar Khayyám. It appealed to me as the highest that I can vision. I wish it was in my heart, and I wish it was in the hearts of all: So I be written in the Book of Love, I do not care about that Book above. Erase my name or write it as you will, So I be written in the Book of Love.

When we meet someone, we form a first impression (“He seems like a really nice guy”), frequently with no apparent information on which to base it. This is because attributes of the person evoke in us something we’ve previously categorized as familiar and positive. The opposite can happen (“This guy is a complete jerk”) if some attribute taps into a previous negative experience. Our brain catalogs vast amounts of input from our family, community, and culture, along with what is presented to us in the media. As it makes sense of what it’s stored, it begins to form a worldview. If we later meet someone with characteristics unlike what we’ve cataloged, our default response is to be wary, defensive. In turn, if our brains are filled with associations based upon media-driven biases about ideal body type, or racial or cultural stereotypes, for example, we will exhibit implicit biases (and maybe overt bias).

My version of success is that my life is full, purposeful, beautiful and boundless. I attribute this success to my spirituality, my good health, and my community of positive relationships which have all come to me as a creation of choice. Success comes from finding your center and your self; being self-centered in a positive and peaceful way.

As I mentioned, the most common research finding across labs is that the first negative attribution people start making when the relationship becomes less happy is “my partner is selfish,” a direct reflection of a decrease in the trust metric. They then start to see their partner’s momentary emotional distance and irritability as a sign of a lasting negative trait. On the other hand, in happier relationships people make lasting positive trait attributions, like “my partner is sweet,” and tend to write off their partner’s momentary emotional distance and irritability as a temporary attribution, like “my partner is stressed.

So the invention of atheism (in the negative sense of the word) in fifth-century BC Athens was rooted in a politically influenced desire to stigmatizee certain individuals. But perhaps there was more to it than that. What if what began as an insult was in time reappropriated as a badge of honor? This is a phenomenon well attested by modern social scientists: think of “queer,” “nigger,” or even “geek.” In such instances, the connotations of an initially negative term shift, and the label becomes associated with positive attributes.

The moment that boredom, or fatigue, the ennui of the passing years, overcomes the specific integrity with which you apply yourself to every problem, then you will be menaced by that over-reliance upon the susceptible positive attributes of system. - Advice to a Graduation

In the Babemba tribe of South Africa, when a person acts irresponsibly or unjustly, he is placed in the center of the village, alone and unfettered. All work ceases, and every man, woman, and child in the village gathers in a large circle around the accused individual. Then each person in the tribe speaks to the accused, one at a time, each recalling the good things the person in the center of the circle has done in his lifetime. Every incident, every experience that can be recalled with any detail and accuracy, is recounted. All his positive attributes, good deeds, strengths, and kindnesses are recited carefully and at length. This tribal ceremony often lasts for several days. At the end, the tribal circle is broken, a joyous celebration takes place, and the person is symbolically and literally welcomed back into the tribe.

From a philosophical point of view, Leibniz's most interesting argument was that absolute space conflicted with what he called the principle of the identity of indiscernibles (PII). PII says that if two objects are indiscernible, then they are identical, i.e. they are really one and the same object. What does it mean to call two objects indiscernible? It means that no difference at all can be found between them--they have exactly the same attributes. So if PII is true, then any two genuinely distinct objects must differ in at least one of their attributes--otherwise they would be one, not two. PII is intuitively quite compelling. It certainly is not easy to find an example of two distinct objects that share all their attributes. Even two mass-produced factory goods will normally differ in innumerable ways, even if the differences cannot be detected with the naked eye. Leibniz asks us to imagine two different universes, both containing exactly the same objects. In Universe One, each object occupies a particular location in absolute space.In Universe Two, each object has been shifted to a different location in absolute space, two miles to the east (for example). There would be no way of telling these two universes apart. For we cannot observe the position of an object in absolute space, as Newton himself admitted. All we can observe are the positions of objects relative to each other, and these would remain unchanged--for all objects are shifted by the same amount. No observations or experiments could ever reveal whether we lived in universe One or Two.

Even unrelated members of a clan who exhibit such positive attributes trigger in our brains a moral pattern: (A) Og was nice to me, so (B) I should be nice to Og; and (C) if I help Og, (D) Og will return the favor. In The Mind of the Market I demonstrated that this effect can be seen between clans and tribes when they participated in mutually beneficial exchanges, also known as trade. Even in the modern world, opening trade borders between two countries tends to lower tensions and aggressions between them, and closing trade borders—imposing trade sanctions—increases the likelihood that two nations will fight. These are both good examples of moral patternicities that have worked for and against our species.3

Circumstances can be neither positive or negative; there are neutral. Only by your thinking do you attribute circumstances either positive or negative.

Leadership is not a position. It’s a behavior. And you don’t get to decide if you’re doing it well.

When you become confident of what you deserve , dont allow yourself to settle for less. The power lies in YOU because no one else can be YOU." DREAM , WORK AND ACHIEVE !!!

Your vibes define your character. Be the one for whom people demand, When you know you are destined for greatness, You feel incomplete until you succeed.

As my friend Jeremy Gilbert-Rolfe has argued persuasively, there is an element of positivity in the visible world, and in color particularly, that totally eludes the historicity of language, with its protocols of absence and polarity. The color red, as an attribute of the world, is always there. It is something other than the absence of yellow and blue--and, thus, when that red becomes less red, it becomes more one or the other. It never exists in a linguistic condition of degradation or excess that must necessarily derive from our expectations.

People mock, laugh, and make memes about things that are beyond their level of comprehension. And when people hate, they hate everything about you, even the things you do with good intentions.

Were we dealing with a spectrum-based system that described male and female sexuality with equal accuracy, data taken from gay males would look similar to data taken from straight females—and yet this is not what we see in practice. Instead, the data associated with gay male sexuality presents a mirror image of data associated with straight males: Most gay men are as likely to find the female form aversive as straight men are likely to find the male form aversive. In gay females we observe a similar phenomenon, in which they mirror straight females instead of appearing in the same position on the spectrum as straight men—in other words, gay women are just as unlikely to find the male form aversive as straight females are to find the female form aversive. Some of the research highlighting these trends has been conducted with technology like laser doppler imaging (LDI), which measures genital blood flow when individuals are presented with pornographic images. The findings can, therefore, not be written off as a product of men lying to hide middling positions on the Kinsey scale due to a higher social stigma against what is thought of in the vernacular as male bisexuality/pansexuality. We should, however, note that laser Doppler imaging systems are hardly perfect, especially when measuring arousal in females. It is difficult to attribute these patterns to socialization, as they are observed across cultures and even within the earliest of gay communities that emerged in America, which had to overcome a huge amount of systemic oppression to exist. It’s a little crazy to argue that the socially oppressed sexuality of the early American gay community was largely a product of socialization given how much they had overcome just to come out. If, however, one works off the assumptions of our model, this pattern makes perfect sense. There must be a stage in male brain development that determines which set of gendered stimuli is dominant, then applies a negative modifier to stimuli associated with other genders. This stage does not apparently take place during female sexual development. 

Beauty has a kind of blinding effect on our judgment. For instance, research shows we judge writing more favorably if we find the author attractive. This could be because of the halo effect we discussed earlier, where someone with one positive quality—beauty, in this case—is assumed also to have others. Or in some cases people may rate beautiful people highly on other attributes just to curry favor with them.

The crux of the worldview conflict... is the denial of God's right to be God, and the usurpation of that right by man. In a word, it is a life or death struggle over _sovereignty_. Who will be sovereign- man or God? If God has lost the authority to be sovereign over reality, if He has lost the authority to provide objective law, and if He has lost the authority to reveal absolute truth, then in the eyes of men, He has lost the right to be God. He has been stripped of His "God-ness," or the very attributes which make Him God. At the same time, man is never content to be godless. He must have a god. Somebody or something must provide that authority. Thus, modern man gladly assumes that position, and humanist man becomes his own ultimate authority... This is the Gettysburg of the worldview war of the 21st century.

Seduction like attraction, is spoken about in a more positive manner in our generation. Forgetting the fact that these attributes involve bending the will of another person in order to make our ends meet our means.

By the late 20th century, the general consensus among most historians attributed the origins of fascism to one of the numerous branches of heretical Marxism that had developed into dictatorship, nationalization, welfarism, and militarism. Later, Sternhell, in The Birth of Fascist Ideology, he took the position that the ‘origins’ of Franco-Italian fascism ideology was ‘Marxism,’ or to be more precise, from ‘a very specific revision of Marxism.

When you make eye contact with another person, you can send thousands of silent messages without even speaking a word. No wonder eye contact can be both a direct form of communication and an elusive attribute at the same time.

We live in a world in which everything seems to needed now and working quickly is normally viewed as a positive attribute in the workplace...Do not let yourself become too frazzled and stressed by doing everything at high speed. As I have coached hundreds of individuals in the workplace, I have discovered that we waste precious time by delaying and procrastinating. We might know that the work is very urgent and important but we still might find ourselves being slow to start the task.

Beautiful relations are based on bricks of trust, sometimes situations become unfriendly with no logical reasons behind it, some are eye-openers and some make you realize your faults , but if your intentions are right be bold enough to face all oppositions.

Hannah Arendt once wrote that the great success of Stalinism among the intellectuals could be attributed to one annihilating tactic. Stalinism replaced all debate about the merit of an argument, or a position, or even a person, with an inquiry about motive.

Exoneration of Jesus Christ If Christ was in fact God, he knew all the future. Before Him like a panorama moved the history yet to be. He knew how his words would be interpreted. He knew what crimes, what horrors, what infamies, would be committed in his name. He knew that the hungry flames of persecution would climb around the limbs of countless martyrs. He knew that thousands and thousands of brave men and women would languish in dungeons in darkness, filled with pain. He knew that his church would invent and use instruments of torture; that his followers would appeal to whip and fagot, to chain and rack. He saw the horizon of the future lurid with the flames of the auto da fe. He knew what creeds would spring like poisonous fungi from every text. He saw the ignorant sects waging war against each other. He saw thousands of men, under the orders of priests, building prisons for their fellow-men. He saw thousands of scaffolds dripping with the best and bravest blood. He saw his followers using the instruments of pain. He heard the groans—saw the faces white with agony. He heard the shrieks and sobs and cries of all the moaning, martyred multitudes. He knew that commentaries would be written on his words with swords, to be read by the light of fagots. He knew that the Inquisition would be born of the teachings attributed to him. He saw the interpolations and falsehoods that hypocrisy would write and tell. He saw all wars that would be waged, and-he knew that above these fields of death, these dungeons, these rackings, these burnings, these executions, for a thousand years would float the dripping banner of the cross. He knew that hypocrisy would be robed and crowned—that cruelty and credulity would rule the world; knew that liberty would perish from the earth; knew that popes and kings in his name would enslave the souls and bodies of men; knew that they would persecute and destroy the discoverers, thinkers and inventors; knew that his church would extinguish reason’s holy light and leave the world without a star. He saw his disciples extinguishing the eyes of men, flaying them alive, cutting out their tongues, searching for all the nerves of pain. He knew that in his name his followers would trade in human flesh; that cradles would be robbed and women’s breasts unbabed for gold. And yet he died with voiceless lips. Why did he fail to speak? Why did he not tell his disciples, and through them the world: “You shall not burn, imprison and torture in my name. You shall not persecute your fellow-men.” Why did he not plainly say: “I am the Son of God,” or, “I am God”? Why did he not explain the Trinity? Why did he not tell the mode of baptism that was pleasing to him? Why did he not write a creed? Why did he not break the chains of slaves? Why did he not say that the Old Testament was or was not the inspired word of God? Why did he not write the New Testament himself? Why did he leave his words to ignorance, hypocrisy and chance? Why did he not say something positive, definite and satisfactory about another world? Why did he not turn the tear-stained hope of heaven into the glad knowledge of another life? Why did he not tell us something of the rights of man, of the liberty of hand and brain? Why did he go dumbly to his death, leaving the world to misery and to doubt? I will tell you why. He was a man, and did not know.

Seeing the goodness in someone does not imply ignoring their difficult qualities or unskillful actions. Rather, we can fully acknowledge these difficulties, while at the same time we choose to focus on the positive. If we focus on the negative, we will naturally feel anger, resentment or disappointment. If we focus on the positive, we will forge a connection to the person. Then as we look at their negative traits or actions, we do it as their friend. If two friends are looking at such difficult things, they do so standing side by side. This mirroring quality, whereby we 'reteach a thing it's loveliness', is one of the greatest attributes of metta. The power of metta enables us to look at people and affirm the rightness of their wish to be happy; it affirms our oneness with them. The power of love reflects both to ourselves and others the manifold possibilities available in each moment.

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

If we say that a person has style we may wish to imply that he is unnatural, affected, self-conscious or ostentatious. In the sixteenth century 'maniera' was generally a desirable attribute of a work of art, but this positive aspect was accompanied by the realization of the negative one that correspond to what we now call, derogatively, stylization.

Anyone who engages in social media witnesses the attribution error on a regular basis. Not only is there a tendency to assume other people’s motivations; we hastily infer their arguments and positions, based upon the pigeonhole into which we think they fit. Without listening to what they are actually saying, charitably interpreting that, and giving them an opportunity to clarify their position, we risk attributing a position to them that they don’t have, attacking a straw man, and then looking foolish. I’ve seen these exchanges rapidly degrade into mutual accusations of being a troll. There are real trolls out there, but sometimes trolling is in the eye of the beholder. Sometimes we can be the troll.

Question: What do patients recall when they look back, years later, on their experience in therapy? Answer: Not insight, not the therapist’s interpretations. More often than not, they remember the positive supportive statements of their therapist. I make a point of regularly expressing my positive thoughts and feelings about my patients, along a wide range of attributes—for example, their social skills, intellectual curiosity, warmth, loyalty to their friends, articulateness, courage in facing their inner demons, dedication to change, willingness to self-disclose, loving gentleness with their children, commitment to breaking the cycle of abuse, and decision not to pass on the “hot potato” to the next generation.

Focus is a crucial winning attribute. Attempting to be all things to all customers tends to result in underserving everyone. Even the strongest company or brand will be positioned to serve some customers better than others. If your customer segment is “everyone” or your geographic choice is “everywhere,” you haven’t truly come to grips with the need to choose.

Margaret Beale Spencer was hired as a consultant by CNN to re-create the doll tests for the modern age. This time, however, white children were tested as well as Black children. The tests showed that white children tended to identify the color of their own skin with more positive attributes and those with darker skins with more negative attributes. The researchers called this phenomenon “white bias.” The tests showed that the Black children were far less likely to respond with white bias. Dr. Spencer concluded, “All kids on the one hand are exposed to the stereotypes. What’s really significant here is that white children are learning or maintaining those stereotypes much more strongly than the African American children.

People love to attribute success to hard work, and that’s a huge part of it. Most things don’t happen by accident and are the product of effort. But so much relies on good timing, whether that’s being in the right place at any given moment, being uniquely positioned for an opportunity, or just connecting with another person at the exact right time for them, in their lives, too.

Unfortunately, many give lip service to the concepts of diversity and inclusion but confuse the two and fail to implement them effectively. These are two different but related ideas. Diversity is the recognition that we are unique in our combination of physical attributes and our life experiences. Each of these differences matters because they help provide unique perspectives for problem-solving. Diverse perspectives, versus a homogeneous group, will bring forward a broader range of potential solutions and more “out of the box” thinking. Inclusion is proactively bringing a diverse population together—whether a community or business organization—and enabling these differences to coalesce in a positive way. Making a diverse group feel welcome and valued is the essence of inclusion.

You “burn” your way into the mind by narrowing the focus to a single word or concept. It’s the ultimate marketing sacrifice. Federal Express was able to put the word overnight into the minds of its prospects because it sacrificed its product line and focused on overnight package delivery only. In a way, the law of leadership—it’s better to be first than to be better—enables the first brand or company to own a word in the mind of the prospect. But the word the leader owns is so simple that it’s invisible. The leader owns the word that stands for the category. For example, IBM owns computer. This is another way of saying that the brand becomes a generic name for the category. “We need an IBM machine.” Is there any doubt that a computer is being requested? You can also test the validity of a leadership claim by a word association test. If the given words are computer, copier, chocolate bar, and cola, the four most associated words are IBM, Xerox, Hershey’s, and Coke. An astute leader will go one step further to solidify its position. Heinz owns the word ketchup. But Heinz went on to isolate the most important ketchup attribute. “Slowest ketchup in the West” is how the company

Malevich presented dozens of his Suprematist paintings, with Black Square given pride of place. It was hung near the ceiling, high up in a corner, positioned diagonally across the right angle where the two walls meet. The location was important. It was an allusion to the iconic status Malevich was attributing to the painting, as it is the position in Russian Orthodox homes reserved for religious iconography.

But it also happens at times that dreams genuinely tell us something about other people. In this way, the unconscious plays a role that is far from being fully understood. Like all the higher forms of life, man is in tune with the living beings around him to a remarkable degree. He perceives their sufferings and problems, their positive and negative attributes and values, instinctively-quite independently of his conscious thoughts about other people.

Exaggerating my partner's position allows me to fight with him, rather than ask myself the hard questions about what I believe we can afford. I delegate certain attribute to my partner -for example, recasting his reasonable concern as his "negative" approach to money- while claiming other attributes for myself- I spend as a way to "stand up for myself" in the face of my partner's "control" or to express my "sense of adventure in the face of my partner's" "inertia

Despite all the positive psychological attributes of hatred we have outlined, hatred destroys finally the core of the life of the hater. While it lasts, burning in white heat, its effect seems positive and dynamic. But at last it turns to ash, for it guarantees a final isolation from one’s fellows. It blinds the individual to all values of worth, even as they apply to himself and to his fellows. Hatred bears deadly and bitter fruit. It is blind and nondiscriminating.

[That] the driving force of the evolution of human intelligence was the coordination of multiple cognitive systems to pursue complex, shared goals [is called] the social brain hypothesis. It attributes the increase in intelligence to the increasing size and complexity of hominid social groups. Living in a group confers advantages, as we have seen with hunting, but it also demands certain cognitive abilities. It requires the ability to communicate in sophisticated ways, to understand and incorporate the perspectives of others, and to share common goals. The social brain hypothesis posits that the cognitive demands and adaptive advantages associated with living in a group created a snowball effect: As groups got larger and developed more complex joint behaviors, individuals developed new capabilities to support those behaviors. These new capabilities in turn allowed groups to get even larger and allowed group behavior to become even more complex.

Google spent millions of dollars on a study called Project Aristotle to study teams around the globe. They wanted to know the attributes and characteristics of the best teams and who the best team leaders were. Sure enough, the best leaders were the most positive. They were the ones who made it safe for every person on the team to speak out and feel valued and respected. They were the most supportive and encouraging, constantly giving of themselves to their team members so the team members could be their best selves.

King and Malcolm X were often portrayed as antagonists, in part because of Malcolm’s vitriol and because of comments attributed to King in a 1965 Playboy magazine interview conducted by Alex Haley. But the recent discovery of Haley’s unedited interview transcript shows that King was not as critical as Playboy made him sound. The magazine quoted King saying of Malcolm: “He is very articulate, as you say, but I totally disagree with many of his political and philosophical views … I have often wished that he would talk less of violence, because violence is not going to solve our problem. And in his litany of articulating the despair of the Negro without offering any positive, creative alternative, I feel that Malcolm has done himself and our people a great disservice. Fiery demagogic oratory in the black ghettoes, urging Negroes to arm themselves and prepare to engage in violence, as he has done, can reap nothing but grief.” Here’s what King actually said. PLAYBOY: Dr. King, what is your opinion of Negro extremists who advocate armed violence and sabotage?

In addition to work, ADHD can significantly impact family life and relationships. The effects of ADHD on relationships are not necessarily negative; in fact, they can bring out many positive attributes. Loved ones may feel energized around you and recognize that your sense of spontaneity and creative expression brings a lot of joy into their lives. On the flip side, friends and family may complain about imbalanced relationships, issues with intimacy, and/or fraught dynamics. If you get easily sidetracked, you may be late to dates with friends and family (or completely forget to meet). You may forget to respond to emails, calls, and test. Family and friends may take these behaviors personally. This can feel hurtful to you when you are trying your best with a brain that works differently than theirs. Of course, this does not have anything to do with how much you care for your loved ones, so communicating what you're going through and strengthening your organizational skills to respect important commitments can keep your treasured relationships humming along smoothly.

The Four Errors. Man has been reared by his errors: firstly, he saw himself always imperfect; secondly, he attributed to himself imaginary qualities; thirdly, he felt himself in a false position in relation to the animals and nature; fourthly, he always devised new tables of values, and accepted them for a time as eternal and unconditioned, so that at one time this, and at another time that human impulse or state stood first, and was ennobled in consequence. When one has deducted the effect of these four errors, one has also deducted humanity, humaneness, and "human dignity".

What interested these gnostics far more than past events attributed to the “historical Jesus” was the possibility of encountering the risen Christ in the present.49 The Gospel of Mary illustrates the contrast between orthodox and gnostic viewpoints. The account recalls what Mark relates: Now when he rose early on the first day of the week, he appeared first to Mary Magdalene … She went and told those who had been with him, as they mourned and wept. But when they heard that he was alive and had been seen by her, they would not believe it.50 As the Gospel of Mary opens, the disciples are mourning Jesus’ death and terrified for their own lives. Then Mary Magdalene stands up to encourage them, recalling Christ’s continual presence with them: “Do not weep, and do not grieve, and do not doubt; for his grace will be with you completely, and will protect you.”51 Peter invites Mary to “tell us the words of the Savior which you remember.”52 But to Peter’s surprise, Mary does not tell anecdotes from the past; instead, she explains that she has just seen the Lord in a vision received through the mind, and she goes on to tell what he revealed to her. When Mary finishes, she fell silent, since it was to this point that the Savior had spoken with her. But Andrew answered and said to the brethren, “Say what you will about what she has said. I, at least, do not believe that the Savior has said this. For certainly these teachings are strange ideas!”53 Peter agrees with Andrew, ridiculing the idea that Mary actually saw the Lord in her vision. Then, the story continues, Mary wept and said to Peter, “My brother Peter, what do you think? Do you think that I thought this up myself in my heart? Do you think I am lying about the Savior?” Levi answered and said to Peter, “Peter, you have always been hot-tempered … If the Savior made her worthy, who are you to reject her?”54 Finally Mary, vindicated, joins the other apostles as they go out to preach. Peter, apparently representing the orthodox position, looks to past events, suspicious of those who “see the Lord” in visions: Mary, representing the gnostic, claims to experience his continuing presence.55 These gnostics recognized that their theory, like the orthodox one, bore political implications. It suggests that whoever “sees the Lord” through inner vision can claim that his or her own authority equals, or surpasses, that of the Twelve—and of their successors. Consider the political implications of the Gospel of Mary: Peter and Andrew, here representing the leaders of the orthodox group, accuse Mary—the gnostic—of pretending to have seen the Lord in order to justify the strange ideas, fictions, and lies she invents and attributes to divine inspiration. Mary lacks the proper credentials for leadership, from the orthodox viewpoint: she is not one of the “twelve.” But as Mary stands up to Peter, so the gnostics who take her as their prototype challenge the authority of those priests and bishops who claim to be Peter’s successors.

If I were to list all the positive attributes about Ryan Lilly, I’d run out of superior adjectives to use. I mean seriously, how big do you think my vocabulary is? I only know about a hundred million words, and with that small of a sample size, how could I accurately describe someone as great as Ryan? Ryan is the most amazing guy I’ve ever met. Seriously, I’m insanely jealous and I just want to stab him. But I won’t, because everybody loves Ryan, including me. Ryan is a big inspiration in my life. Not only is Ryan fiercely intelligent—on the level of Newton, da Vinci, and Nietzsche’s mustache—but he is the most open, honest, and understanding guy I’ve ever met. He’s the kind of guy who’d give you the shirt off his back if you asked. I know, because I’m wearing his shirt now. If you don’t know who Ryan Lilly is, you soon will. He’ll probably be one of the most talked about people in history, and just the other day I came across this quote from Pliny (I don’t know how old Pliny is, so I don’t know if it was Pliny the Older or Pliny the Younger) which said, “Everything good I have written about can be summed up in two words: Ryan Lilly.” That’s a real quote I read in a real book. Trust me, I’m a writer.

Anti-Dark colorism follows the logic of behavioral racism, linking behavior to color, studies show. White children attribute positivity to lighter skin and negativity to Dark skin, a colorism that grows stronger as they get older. White people usually favor lighter-skinned politicians over darker-skinned ones. Dark African Americans are disproportionately at risk of hypertension. Dark African American students receive significantly lower GPAs than Light students. Maybe because racist Americans have higher expectations for Light students, people tend to remember educated Black men as Light-skinned even when their skin is Dark.

Spinoza was a pantheist: He believed that God was within nature, not a separate Being with an independent will. “In Spinoza’s system,” Jewish philosopher Louis Jacobs has written, “God and Nature are treated as different names for the same thing. God is not ‘outside’ or apart from Nature. He did not create Nature but is Nature.” This doctrine set Spinoza at loggerheads with both Judaism and Christianity. It was absurd in his view to credit God with attributes such as will or intellect; that was like demanding that Sirius bark, just because people refer to it as the Dog Star. Spinoza tried to posit a system of ethics based on reason, not supernatural revelation.

Importantly, increased oxytocin levels lead to a decrease in activity in the hypothalamic-pituitary-adrenal axis (HPA axis; see here) and enhanced immune function. Essentially, increasing oxytocin protects against stress. In fact, positive social interaction has been shown to have a direct impact on wound healing, attributable to increased levels of oxytocin. Oxytocin also modulates inflammation by decreasing some proinflammatory cytokines. Whether the effects of oxytocin are completely owing to direct interactions with the immune system or to effects on cortisol and the HPA axis remains unknown. Either way, the feeling of connection is important for general health and well-being.

The essence of being in the first beginning reveals itself, i.e., at the same time, essentially occurs inceptually, in emerging, advancing. Only if the basic traits of the inceptuality come to be recollected constantly, above all in their inceptual unity, can the first beginning be surmised. Being is the beginning. The beginning is disconcealment toward unconcealedness (АΛНΘΕІА). Disconcealment is the emerging that goes back into itself, because disconcealment possesses the concealment out of which it emerges. Emergence is φύσις. Emergence is presence (οὐσία). To presence pertain: the nearness—παρά the view—visibility ἰδέα the disburdening—against μὴ ὄν the magic—καλóν. Presence consists in constancy and is then permanence (ἀεί). Presence is then the essential occurrence in the work and as work, wherein is gathered the presentness of rest and motion: ἐνέργεια; ἐντελέχεια. Co-position: ἐνέχεια τò τέλος. Every emerged determination of being can in a certain way stand for the beginning, and all of them can be especially attributed to the beginning. And yet they do not exhaust it, because it itself, as the first beginning, must take over the advancement. Nevertheless, the beginning remains embedded in concealment, but one which itself remains concealed and thus is completely lacking in presence and so must be replaced by “truth” as ὁμοίωσις and as disfigurement of the cognizing human being.

We worry so much about negative peer pressure- whether from the toxic coworkers who infect us with their pessimism, the classmates constantly getting our kids into trouble, or the wealthy friends who pressure us into taking vacations we can't afford- that we often forget all about the power of positive peer pressure. Just as being around negative, unmotivated people drains our energy and potential, surrounding ourselves with positive, engaged, motivated, and creative people causes our positivity, engagement, motivation and creativity to multiply. In my work with companies, I created a formula to highlight the basic principle at the heart of this strategy: Big Potential = individual attributes X (positive influences - negative influences)

We could argue that the ancient Egyptians were positively constrained by their hieroglyphic system of writing to express abstract qualities in a crudely physical way. Against such an interpretation, it is important to bear in mind that language is not simply the vehicle of expression of a given mentality, it actually is that mentality giving expression to itself. The very structures of language are the articulation of the mentality. We should be wary of thinking that the ancient Egyptian mind was “really” like ours, but was constrained by the hieroglyphic script. Rather, the hieroglyphic script was the medium most appropriate for the articulation of the ancient Egyptian mentality. Far from being crude, it reflected richly symbolic modes of conceiving and relating to both the physical and the psychic spheres of existence. It has already become apparent that these two spheres were not experienced as separated from each other—as we today tend to experience them. It is now necessary to go further, and seriously consider the idea that psychic attributes were indeed experienced as “situated” in various parts of the body. The pictorial character of the hieroglyphic form of writing made possible a quite effortless translation of this experience into the written word. For the hieroglyphic script, because it was pictorial, had not yet created a division between concrete and abstract, between “outer” and “inner.” And it had not done so just because the ancient Egyptian mentality had not done so.

I cannot say positively whether my sweet enemy is pleased or not that the world should know I serve her; I can only say in answer to what has been so courteously asked of me, that her name is Dulcinea, her country El Toboso, a village of La Mancha, her rank must be at least that of a princess, since she is my queen and lady, and her beauty superhuman, since all the impossible and fanciful attributes of beauty which the poets apply to their ladies are verified in her; for her hairs are gold, her forehead Elysian fields, her eyebrows rainbows, her eyes suns, her cheeks roses, her lips coral, her teeth pearls, her neck alabaster, her bosom marble, her hands ivory, her fairness snow, and what modesty conceals from sight such, I think and imagine, as rational reflection can only extol, not compare.

...[One] of the paradoxes of experience is that, in spite of...historical evidence, it is precisely the minority groups that have frequently furnished the most vocal and numerous advocates of fundamental alterations in a capitalist society. They have tended to attribute to capitalism the residual restrictions they experience rather than to recognize that the free market has been the major factor enabling these restrictions to be as small as they are...the purchaser of bread does not know whether it was made from wheat grown by a white man or a [black man], by a Christian or a Jew. In consequence, the producer of wheat is in a position to use resources as effectively as he can, regardless of what the attitudes of the community may be toward his color, the religion, or other characteristics of the people he hires.

Global conditions that prevail at the time of decision. Global conditions provide constraints and opportunities for international decision making and color the degree to which both an actor’s internal attributes and individual leader preferences can account for the choices made. n Internal, or domestic, characteristics of the transnational actor. The internal characteristics—such as wealth, military might, and public opinion—of the transnational actor making the decision heavily shape the range of choices open to the individual decision maker. n Characteristics of individuals who are the decision-making leaders. The individual values, personalities, beliefs, intelligence, and prior experiences of the leaders of transnational actors are important as well because they predispose them to take certain kinds of positions on global issues. This

1. All-or-Nothing Thinking The tendency to think in extremes like “always” and “never” without considering nuanced degrees between. “My boyfriend broke up with me; I always ruin my relationships.” 2. Overgeneralization The tendency to make broad assumptions based on limited specifics. “If one person thinks I’m stupid, everyone will.” 3. Mental Filter The tendency to focus on small negative details to the exclusion of the big picture. “My A+ average doesn’t matter; I got a C on an assignment.” 4. Disqualifying the Positive The tendency to dismiss positive aspects of an experience for irrational reasons. “If my friend compliments me, she is probably just saying it out of pity.” 5. Jumping to Conclusions The tendency to make unfounded, negative assumptions, often in the form of attempted mind reading or fortune telling. “If my romantic interest doesn’t text me today, he must not be interested.” 6. Catastrophizing The tendency to magnify or minimize certain details of an experience, painting it as worse or more severe than it is. “If my wife leaves me, then I will never be able to recover from my misery.” 7. Emotional Reasoning The tendency to take one’s emotions as evidence of objective truth. “If I feel offended by someone else’s remark, then he must have wronged me.” 8. Should Statements The tendency to apply rigid rules to how one “should” or “must” behave. “My friend criticized my attitude, and that is something that friends should never do.” 9. Labeling The tendency to describe oneself in the form of absolute labels. “If I make a calculation error, it makes me a total idiot.” 10. Personalization The tendency to attribute negative outcomes to oneself without evidence. “If my wife is in a bad mood, then I must have done something to upset her.

however, for existentialists there is no love other than the deeds of love; no potential for love other than that which is manifested in loving. There is no genius other than that which is expressed in works of art; the genius of Proust resides in the totality of his works; the genius of Racine is found in the series of his tragedies, outside of which there is nothing. Why should we attribute to Racine the ability to write yet another tragedy when that is precisely what he did not do? In life, a man commits himself and draws his own portrait, outside of which there is nothing. No doubt this thought may seem harsh to someone who has not made a success of his life. But on the other hand, it helps people to understand that reality alone counts, and that dreams, expectations, and hopes only serve to define a man as a broken dream, aborted hopes, and futile expectations; in other words, they define him negatively, not positively.

The sex ratio of those being referred had shifted dramatically too. The number of girls (known at that time at GIDS as ‘natal females’, now ‘birth-assigned females’) seeking help had equalled the number of boys for the first time in 2011. Previously, GIDS’s caseload had been nearly three-quarters male for those referred in childhood, or two-thirds overall. At first, this change was understood to be positive – a sort of balancing-out – and attributed to the fact that the girls were perhaps being better supported to seek help. But by 2015 it was clear that, in fact, something bigger was happening. There had been a complete reversal. Referrals for natal girls made up 65 percent of the total. In 2019/20 girls outnumbered boys by a ratio of six to one in some age groups, most markedly between the ages of 12 and 14 … Moreover, the majority were girls whose gender-related distress had begun after the onset of puberty, during adolescence. They didn’t have a history of childhood dysphoria.

Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a 'machine' does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune which may never be called a melody—and ultimately even the phrase 'unsuccessful attempt' is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word 'accident' has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to 'naturalize' humanity in terms of a pure, newly discovered, newly redeemed nature?

To clarify the existentiality of the Self, we take as our ‘natural’ point of departure Dasein’s everyday interpretation of the Self. In *saying* “*I*,” Dasein expresses itself about ‘itself’. It is not necessary that in doing so Dasein should make any utterance. With the ‘I’, this entity has itself in view. The content of this expression is regarded as something utterly simple. In each case, it just stands for me and nothing further. Also, this ‘I’, as something simple, is not an attribute of other Things; it is not *itself* a predicate, but the absolute ‘subject’. What is expressed and what is addressed in saying “I,” is always met as the same persisting something. The characteristics of ‘simplicity’, ‘substantiality’, and ‘personality’, which Kant, for instance, made the basis for his doctrine ‘of the paralogisms of pure reason’, arise from a genuine pre-phenomenological experience. The question remains whether that which we have experienced ontically in this way may be Interpreted ontologically with the help of the ‘categories’ mentioned. Kant, indeed, in strict conformity with the phenomenal content given in saying “I,” shows that the ontical theses about the soul-substance which have been inferred [*erschlossenen*] from these characteristics, are without justification. But in so doing, he merely rejects a wrong *ontical* explanation of the “I”; he has by no means achieved an *ontological* Interpretation of Selfhood, nor has he even obtained some assurance of it and made positive preparation for it. Kant makes a more rigorous attempt than his predecessors to keep hold of the phenomenal content of saying “I”; yet even though in theory he has denied that the ontical foundations of the ontology of the substantial apply to the “I,” he still slips back into *this same* inappropriate ontology. This will be shown more exactly, in order that we may establish what it means ontologically to take saying “I” as the starting point for the analysis of Selfhood. The Kantian analysis of the ‘I think’ is now to be added as an illustration, but only so far as is demanded for clarifying these problems." ―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, p. 366

In the car ahead, Jane was thinking fast and furiously. She had felt the purpose for which Tarzan had asked a few words with her, and she knew that she must be prepared to give him an answer in the very near future. He was not the sort of person one could put off, and somehow that very thought made her wonder if she did not really fear him. And could she love where she feared? She realized the spell that had been upon her in the depths of that far-off jungle, but there was no spell of enchantment now in prosaic Wisconsin. Nor did the immaculate young Frenchman appeal to the primal woman in her, as had the stalwart forest god. Did she love him? She did not know—now. She glanced at Clayton out of the corner of her eye. Was not here a man trained in the same school of environment in which she had been trained—a man with social position and culture such as she had been taught to consider as the prime essentials to congenial association? Did not her best judgment point to this young English nobleman, whose love she knew to be of the sort a civilized woman should crave, as the logical mate for such as herself? Could she love Clayton? She could see no reason why she could not. Jane was not coldly calculating by nature, but training, environment and heredity had all combined to teach her to reason even in matters of the heart. That she had been carried off her feet by the strength of the young giant when his great arms were about her in the distant African forest, and again today, in the Wisconsin woods, seemed to her only attributable to a temporary mental reversion to type on her part—to the psychological appeal of the primeval man to the primeval woman in her nature. If he should never touch her again, she reasoned, she would never feel attracted toward him. She had not loved him, then. It had been nothing more than a passing hallucination, super-induced by excitement and by personal contact. Excitement would not always mark their future relations, should she marry him, and the power of personal contact eventually would be dulled by familiarity. Again she glanced at Clayton. He was very handsome and every inch a gentleman. She should be very proud of such a husband.

We could have dramatically reduced COVID fatalities and hospitalizations using early treatment protocols and repurposed drugs including ivermectin and hydroxychloroquine and many, many others.” Dr. McCullough has treated some 2,000 COVID patients with these therapies. McCullough points out that hundreds of peer-reviewed studies now show that early treatment could have averted some 80 percent of deaths attributed to COVID. “The strategy from the outset should have been implementing protocols to stop hospitalizations through early treatment of Americans who tested positive for COVID but were still asymptomatic. If we had done that, we could have pushed case fatality rates below those we see with seasonal flu, and ended the bottlenecks in our hospitals. We should have rapidly deployed off-the-shelf medications with proven safety records and subjected them to rigorous risk/benefit decision-making,” McCullough continues. “Using repurposed drugs, we could have ended this pandemic by May 2020 and saved 500,000 American lives, but for Dr. Fauci’s hard-headed, tunnel vision on new vaccines and remdesivir.

McCullough observes that, “We could have dramatically reduced COVID fatalities and hospitalizations using early treatment protocols and repurposed drugs including ivermectin and hydroxychloroquine and many, many others.” Dr. McCullough has treated some 2,000 COVID patients with these therapies. McCullough points out that hundreds of peer-reviewed studies now show that early treatment could have averted some 80 percent of deaths attributed to COVID. “The strategy from the outset should have been implementing protocols to stop hospitalizations through early treatment of Americans who tested positive for COVID but were still asymptomatic. If we had done that, we could have pushed case fatality rates below those we see with seasonal flu, and ended the bottlenecks in our hospitals. We should have rapidly deployed off-the-shelf medications with proven safety records and subjected them to rigorous risk/benefit decision-making,” McCullough continues. “Using repurposed drugs, we could have ended this pandemic by May 2020 and saved 500,000 American lives, but for Dr. Fauci’s hard-headed, tunnel vision on new vaccines and remdesivir.

Diffuse cultural attributes are not meta-inventions. As examples, consider Western individualism and Chinese Daoism. The importance of the complex of beliefs that we call Western individualism is surely on a par with any other cultural development in history. Individualism is often argued to have been a decisive factor in the ascendancy of Western civilization, a position with which I agree and expound upon in Chapter 19. But individualism is a phenomenon with roots that sprawl across the Greek, Judaic, and Christian traditions. It manifested itself in different ways across different parts of the West in the same era and within any given country of the West across time. Similarly, Daoism, while technically denoting a specific literature identified with Laozi and Zhuangzi, labels a Chinese world view that permitted traditions of art, poetry, governance, and medicine that could not conceivably have occurred in the West—but, like Western individualism, it is grounded in such diffuse sources that to call it an invention stretches the meaning of that word too far. In searching for meta-inventions I am looking for more isolated, discrete cognitive tools.

One early terracotta statuette from Catal Huyuk in Anatolia depicts an enthroned female in the act of giving birth, supported by two cat-like animals that form her seat (Plate 1). This figure has been identified as a 'birth goddess' and it is this type of early image that has led a number of feminist scholars to posit a 'reign of the goddess' in ancient Near Eastern prehistory. Maria Gimbutas, for whom such images are proof of a perfect matriarchal society in 'Old Europe' , presents an ideal vision in which a socially egalitarian matriarchal culture was overthrown by a destructive patriarchy (Gimbutas 1991). Gerda Lerner has argued for a similar situation in the ancient Near East; however, she does not discuss nude figurines at any length (Lerner 1986a: 147). More recently, critiques of the matriarchal model of prehistory have pointed out the flaws in this methodology (e.g. Conkey and Tringham 1995; Meskell 1995; Goodison and Morris 1998). In all these critiques the identification of such figures as goddesses is rejected as a modern myth. There is no archaeological evidence that these ancient communities were in fact matriarchal, nor is there any evidence that female deities were worshipped exclusively. Male gods may have worshipped simultaneously with the 'mother goddesses' if such images are indeed representations of deities. Nor do such female figures glorify or show admiration for the female body; rather they essentialise it, reducing it to nothing more nor less than a reproductive vessel. The reduction of the head and the diminution of the extremities seem to stress the female form as potentially reproductive, but to what extent this condition was seen as sexual, erotic or matriarchal is unclear. ....Despite the correct rejection of the 'Mother Goddess' and utopian matriarchy myths by recent scholarship, we should not loose track of the overwhelming evidence that the image of female nudity was indeed one of power in ancient Mesopotamia. The goddess Ishtar/Inanna was but one of several goddesses whose erotic allure was represented as a powerful attribute in the literature of the ancient Near East. In contact to the naked male body which was the focus of a variety of meanings in the visual arts, female nudity was always associated with sexuality, and in particular with powerful sexual attraction, Akkadian *kuzbu*. This sexuality was not limited to Ishtar and her cult. As a literary topos, sensuousness is a defining quality for both mortal women and goddesses. In representational art, the nude woman is portrayed in a provocative pose, as the essence of the feminine. For femininity, sexual allure, *kuzbu*, the ideal of the feminine, was thus expressed as nudity in both visual and verbal imagery. While several iconographic types of unclothed females appear in Mesopotamian representations of the historical period - nursing mothers, women in acts of sexual intercourse, entertainers such as dancers and musicians, and isolated frontally represented nudes with or without other attributes - and while these nude female images may have different iconographic functions, the ideal of femininity and female sexuality portrayed in them is similar. -Zainab Bahrani, Women of Babylon: Gender and Representation in Mesopotamia

It was a sort of car that seemed to have a faculty for motion with an absolute lack of any accompanying sound whatsoever. This was probably illusory; it must have been, internal combustion engines being what they are, tires being what they are, brakes and gears being what they are, even raspy street-surfacing being what it is. Yet the illusion outside the hotel entrance was a complete one. Just as there are silencers that, when affixed to automatic hand-weapons, deaden their reports, so it was as if this whole massive car body were encased in something of that sort. For, first, there was nothing out there, nothing in sight there. Then, as though the street-bed were water and this bulky black shape were a grotesque gondola, it came floating up out of the darkness from nowhere. And then suddenly, still with no sound whatsoever, there it was at a halt, in position. It was like a ghost-car in every attribute but the visual one. In its trancelike approach and halt, in its lightlessness, in its enshrouded interior, which made it impossible to determine (at least without lowering one's head directly outside the windows and peering in at nose-tip range) if it were even occupied at all, and if so by whom and by how many. You could visualize it scuttling fleetly along some overshadowed country lane at dead of night, lightless, inscrutable, unidentifiable, to halt perhaps beside some inky grove of trees, linger there awhile undetected, then glide on again, its unaccountable errand accomplished without witness, without aftermath. A goblin-car that in an earlier age would have fed folklore and rural legend. Or, in the city, you could visualize it sliding stealthily along some warehouse-blacked back alley, curving and squirming in its terrible silence, then, as it neared the mouth and would have emerged, creeping to a stop and lying there in wait, unguessed in the gloom. Lying here in wait for long hours, like some huge metal-cased predatory animal, waiting to pounce on its prey. Sudden, sharp yellow spurts of fangs, and then to whirl and slink back into anonymity the way it came, leaving the carcass of its prey huddled there and dead. Who was there to know? Who was there to tell? ("The Number's Up")

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...the centrality of competitiveness as the key to growth is a recurrent EU motif. Two decades of EC directives on increasing competition in every area, from telecommunications to power generation to collateralizing wholesale funding markets for banks, all bear the same ordoliberal imprint. Similarly, the consistent focus on the periphery states’ loss of competitiveness and the need for deep wage and cost reductions therein, while the role of surplus countries in generating the crisis is utterly ignored, speaks to a deeply ordoliberal understanding of economic management. Savers, after all, cannot be sinners. Similarly, the most recent German innovation of a constitutional debt brake (Schuldenbremse) for all EU countries regardless of their business cycles or structural positions, coupled with a new rules-based fiscal treaty as the solution to the crisis, is simply an ever-tighter ordo by another name. If states have broken the rules, the only possible policy is a diet of strict austerity to bring them back into conformity with the rules, plus automatic sanctions for those who cannot stay within the rules. There are no fallacies of composition, only good and bad policies. And since states, from an ordoliberal viewpoint, cannot be relied upon to provide the necessary austerity because they are prone to capture, we must have rules and an independent monetary authority to ensure that states conform to the ordo imperative; hence, the ECB. Then, and only then, will growth return. In the case of Greece and Italy in 2011, if that meant deposing a few democratically elected governments, then so be it. The most remarkable thing about this ordoliberalization of Europe is how it replicates the same error often attributed to the Anglo-American economies: the insistence that all developing states follow their liberal instruction sheets to get rich, the so-called Washington Consensus approach to development that we shall discuss shortly. The basic objection made by late-developing states, such as the countries of East Asia, to the Washington Consensus/Anglo-American idea “liberalize and then growth follows” was twofold. First, this understanding mistakes the outcomes of growth, stable public finances, low inflation, cost competitiveness, and so on, for the causes of growth. Second, the liberal path to growth only makes sense if you are an early developer, since you have no competitors—pace the United Kingdom in the eighteenth century and the United States in the nineteenth century. Yet in the contemporary world, development is almost always state led.

Unable to understand how or why the person we see behaves as he does, we attribute his behavior to a person we cannot see, whose behavior we cannot explain either but about whom we are not inclined to ask questions. We probably adopt this strategy not so much because of any lack of interest or power but because of a longstanding conviction that for much of human behavior there are no relevant antecedents. The function of the inner man is to provide an explanation which will not be explained in turn. Explanation stops with him. He is not a mediator between past history and current behavior, he is a center from which behavior emanates. He initiates, originates, and creates, and in doing so he remains, as he was for the Greeks, divine. We say that he is autonomous—and, so far as a science of behavior is concerned, that means miraculous. The position is, of course, vulnerable. Autonomous man serves to explain only the things we are not yet able to explain in other ways. His existence depends upon our ignorance, and he naturally loses status as we come to know more about behavior. The task of a scientific analysis is to explain how the behavior of a person as a physical system is related to the conditions under which the human species evolved and the conditions under which the individual lives. Unless there is indeed some capricious or creative intervention, these events must be related, and no intervention is in fact needed. The contingencies of survival responsible for man’s genetic endowment would produce tendencies to act aggressively, not feelings of aggression. The punishment of sexual behavior changes sexual behavior, and any feelings which may arise are at best by-products. Our age is not suffering from anxiety but from the accidents, crimes, wars, and other dangerous and painful things to which people are so often exposed. Young people drop out of school, refuse to get jobs, and associate only with others of their own age not because they feel alienated but because of defective social environments in homes, schools, factories, and elsewhere. We can follow the path taken by physics and biology by turning directly to the relation between behavior and the environment and neglecting supposed mediating states of mind. Physics did not advance by looking more closely at the jubilance of a falling body, or biology by looking at the nature of vital spirits, and we do not need to try to discover what personalities, states of mind, feelings, traits of character, plans, purposes, intentions, or the other perquisites of autonomous man really are in order to get on with a scientific analysis of behavior.

Am I mistaken to think that even back then, in the vivid present, the fullness of life stirred our emotions to an extraordinary extent? Has anywhere since so engrossed you in its ocean of details? The detail, the immensity of the detail, the force of the detail, the weight of the detail—the rich endlessness of detail surrounding you in your young life like the six feet of dirt that’ll be packed on your grave when you’re dead. Perhaps by definition a neighborhood is the place to which a child spontaneously gives undivided attention; that’s the unfiltered way meaning comes to children, just flowing off the surface of things. Nonetheless, fifty years later, I ask you: has the immersion ever again been so complete as it was in those streets, where every block, every backyard, every house, every floor of every house—the walls, ceilings, doors, and windows of every last friend’s family apartment—came to be so absolutely individualized? Were we ever again to be such keen recording instruments of the microscopic surface of things close at hand, of the minutest gradations of social position conveyed by linoleum and oilcloth, by yahrzeit candles and cooking smells, by Ronson table lighters and Venetian blinds? About one another, we knew who had what kind of lunch in the bag in his locker and who ordered what on his hot dog at Syd’s; we knew one another’s every physical attribute—who walked pigeon-toed and who had breasts, who smelled of hair oil and who oversalivated when he spoke; we knew who among us was belligerent and who was friendly, who was smart and who was dumb; we knew whose mother had the accent and whose father had the mustache, whose mother worked and whose father was dead; somehow we even dimly grasped how every family’s different set of circumstances set each family a distinctive difficult human problem. And, of course, there was the mandatory turbulence born of need, appetite, fantasy, longing, and the fear of disgrace. With only adolescent introspection to light the way, each of us, hopelessly pubescent, alone and in secret, attempted to regulate it—and in an era when chastity was still ascendant, a national cause to be embraced by the young like freedom and democracy. It’s astonishing that everything so immediately visible in our lives as classmates we still remember so precisely. The intensity of feeling that we have seeing one another today is also astonishing. But most astonishing is that we are nearing the age that our grandparents were when we first went off to be freshmen at the annex on February 1, 1946. What is astonishing is that we, who had no idea how anything was going to turn out, now know exactly what happened. That the results are in for the class of January 1950—the unanswerable questions answered, the future revealed—is that not astonishing? To have lived—and in this country, and in our time, and as who we were. Astonishing.

Let us beware.— Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a “machine” does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune2 which may never be called a melody—and ultimately even the phrase “unsuccessful attempt” is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word “accident” has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to “naturalize” humanity in terms of a pure, newly discovered, newly redeemed nature?

Then if it is denied that the unity at that level is the interconnection of the plurality or dissimilarity of religions as of parts constituting a whole, rather that every one of the religions at the level of ordinary existence is not part of a whole, but is a whole in itself-then the 'unity' that is meant is 'oneness' or 'sameness' not really of religions, but of the God of religions at the level of transcendence (i.e. esoteric), implying thereby that at the level of ordinary existence (i.e. exoteric), and despite the plurality and diversity of religions, each religion is adequate and valid in its own limited way, each authentic and conveying limited though equal truth. The notion of a plurality of truth of equal validity in the plurality and diversity of religion is perhaps aligned to the statements and general conclusions of modern philosophy and science arising from the discovery of a pluraity and diversity of laws governing the universe having equal validity each in its own cosmological system. The trend to align modern scientific discovery concerning the systems of the universe with corresponding statements applied to human society, cultural traditions,and values is one of the characteristic features of modernity. The position of those who advocate the theory of the transcendent unity of religions is based upon the assumption that all religions, or the major religions of mankind, are revealed religions. They assume that the universality and transcendence of esotericism validates their theory, which they 'discovered' after having acquainted themselves with the metaphysics of Islam. In their understanding of this metaphysics of the transcendent unity of existence, they further assume that the transcendent unity of religions is already implied. There is grave error in all their assumptions, and the phrase 'transcendent unity of religions' is misleading and perhaps meant to be so for motives other than the truth. Their claim to belief in the transecendent unity of religions is something suggested to them inductively by the imagination and is derived from intellectual speculation and not from actual experience. If this is denied, and their claim is derived from the experience of others, then again we say that the sense of 'unity' experienced is not of religions, but of varying degrees of individual religious experience which does not of neccesity lead to the assumption that the religions of inviduals who experienced such 'unity', have truth of equal validity as revealed religions at the level of ordinary existence. Moreover, as already pointed out, the God of that experience is recognized as the rabb, not the ilah of revealed religion. And recognizing Him as the rabb does not necessarily mean that acknowledging Him in true submission follows from that recognition, for rebellion, arrogance, and falsehood have their origin in that very realm of transcendence. There is only one revealed religion. There is only one revealed religion. It was the religion conveyed by all the earlier Prophets, who were sent to preach the message of the revelation to their own people in accordance with the wisdom and justice of the Divine plan to prepare the peoples of the world for the reception of the religion in its ultimate and consummate form as a Universal Religion at the hands of the last Prophet, who was sent to convey the message of the revelation not only to his own people, but to mankind as a whole. The essential message of the revelation was always the same: to recognize and acknowledge and worship the One True and Real God (ilah) alone, without associating Him with any partner, rival, or equal, nor attributing a likeness to Him; and to confirm the truth preached by the earlier Prophets as well as to confirm the final truth brought by the last Prophet as it was confirmed by all the Prophets sent before him.

The Mosaic legend of the Fall of Man has preserved an ancient picture representing the origin and consequences of this disunion. The incidents of the legend form the basis of an essential article of the creed, the doctrine of original sin in man and his consequent need of succour. It may be well at the commencement of logic to examine the story which treats of the origin and the bearings of the very knowledge which logic has to discuss. For, though philosophy must not allow herself to be overawed by religion, or accept the position of existence on sufferance, she cannot afford to neglect these popular conceptions. The tales and allegories of religion, which have enjoyed for thousands of years the veneration of nations, are not to be set aside as antiquated even now. Upon a closer inspection of the story of the Fall we find, as was already said, that it exemplifies the universal bearings of knowledge upon the spiritual life. In its instinctive and natural stage, spiritual life wears the garb of innocence and confiding simplicity; but the very essence of spirit implies the absorption of this immediate condition in something higher. The spiritual is distinguished from the natural, and more especially from the animal, life, in the circumstance that it does not continue a mere stream of tendency, but sunders itself to self-realisation. But this position of severed life has in its turn to be suppressed, and the spirit has by its own act to win its way to concord again. The final concord then is spiritual; that is, the principle of restoration is found in thought, and thought only. The hand that inflicts the wound is also the hand which heals it. We are told in our story that Adam and Eve, the first human beings, the types of humanity, were placed in a garden, where grew a tree of life and a tree of the knowledge of good and evil. God, it is said, had forbidden them to eat of the fruit of this latter tree: of the tree of life for the present nothing further is said. These words evidently assume that man is not intended to seek knowledge, and ought to remain in the state of innocence. Other meditative races, it may be remarked, have held the same belief that the primitive state of mankind was one of innocence and harmony. Now all this is to a certain extent correct. The disunion that appears throughout humanity is not a condition to rest in. But it is a mistake to regard the natural and immediate harmony as the right state. The mind is not mere instinct: on the contrary, it essentially involves the tendency to reasoning and meditation. Childlike innocence no doubt has in it something fascinating and attractive: but only because it reminds us of what the spirit must win for itself. The harmoniousness of childhood is a gift from the hand of nature: the second harmony must spring from the labour and culture of the spirit. And so the words of Christ, ‘Except ye become as little children’, etc., are very far from telling us that we must always remain children. Again, we find in the narrative of Moses that the occasion which led man to leave his natural unity is attributed to solicitation from without. The serpent was the tempter. But the truth is, that the step into opposition, the awakening of consciousness, follows from the very nature of man; and the same history repeats itself in every son of Adam. The serpent represents likeness to God as consisting in the knowledge of good and evil: and it is just this knowledge in which man participates when he breaks with the unity of his instinctive being and eats of the forbidden fruit. The first reflection of awakened consciousness in men told them that they were naked. This is a naive and profound trait. For the sense of shame bears evidence to the separation of man from his natural and sensuous life. The beasts never get so far as this separation, and they feel no shame. And it is in the human feeling of shame that we are to seek the spiritual and moral origin origin of dress.