Positive Disposition Quotes

Let it shine, the light in you. Oh, and that's delighting me! Various colors shining through. Elated, it fills my soul with ecstasy.

Leadership is more disposition than position—influence others from wherever you are.

Transformations are a part of life. We are constantly being changed by things changing around us. Nobody can control that. Nobody can control the environment, the economy, luck, or the moods of others. Compositions change. Positions change. Dispositions change. Experiences change. Opportunities and attitudes change. You will change.

the people who live the longest have two dispositional traits in common: a positive attitude and a high degree of emotional awareness. In other words, those who face challenges with a positive outlook and are able to manage their emotions are already well on their way toward longevity.

A healthy choice for your overall health and well-being is one of a happy and positive disposition.

Fortune has dealt us this adversity: Some malign aspect or disposition Of Saturn in some adverse position Has brought it on us; nothing's to be done: It stood thus in our stars when we were born; The long and short of it is this: Endure.

Like the weather or bonds between lovers, transformations can never be predicted. All energy transmutes one day or another, in one way or another. Either in its form or composition, or in its position or disposition.

In addition, we still do not really know how the brain creates emotions. We do not know why some people are more prone to negative thinking and gloomy moods throughout their lives, whereas others seem to be eternal optimists who always have a positive outlook and a cheerful disposition.

The country inspector's face had shown his intense amazement at the rapid and masterful progress of Holmes' investigation. At first he had shown some disposition to assert his own position, but now he was overcome with admiration, and ready to follow without question wherever Holmes lead.

Like the weather or bonds between lovers, transformations cannot always be predicted. All energy transmutes one day or another, in one way or another. Either in its form or composition, or in its position or disposition.

Leadership has less to do with position than it does disposition.

The many ... whom one chooses to call the people, are indeed a collection, but only as a multitude, a formless mass, whose movement and action would be elemental, irrational, savage, and terrible." "Public opinion deserves ... to be esteemed as much as to be despised; to be despised for its concrete consciousness and expression, to be esteemed for its essential fundamental principle, which only shines, more or less dimly, through its concrete expression." "The definition of the freedom of the press as freedom to say and write what one pleases, is parallel to the one of freedom in general, viz., as freedom to do what one pleases. Such a view belongs to the uneducated crudity and superficiality of naïve thinking." "In public opinion all is false and true, but to discover the truth in it is the business of the great man. The great man of his time is he who expresses the will and the meaning of that time, and then brings it to completion; he acts according to the inner spirit and essence of his time, which he realizes. And he who does not understand how to despise public opinion, as it makes itself heard here and there, will never accomplish anything great." "The laws of morality are not accidental, but are essentially Rational. It is the very object of the State that what is essential in the practical activity of men, and in their dispositions, should be duly recognized; that it should have a manifest existence, and maintain its position. It is the absolute interest of Reason that this moral Whole should exist; and herein lies the justification and merit of heroes who have founded states - however rude these may have been." "Such are all great historical men, whose own particular aims involve those large issues which are the will of the World Spirit. ... World historical men - the Heroes of an epoch - must be recognized as its clear-sighted ones; their deeds, their words are the best of that time. Great men have formed purposes to satisfy themselves, not others." "A World-Historical individual is devoted to the One Aim, regardless of all else. It is even possible that such men may treat other great, even sacred interests inconsiderately; conduct which is indeed obnoxious to moral reprehension. But so mighty a form must trample down many an innocent flower or crush to pieces many an object in its path.

Like the weather or bonds between lovers, transformations can never be predicted. All energy transmutes one day or another, in one way or another. Either in its form or composition. Or in its position or disposition.

Influencing others is a matter of disposition, not position.

Having a cheery disposition and being a positive person can significantly improve your mood and other aspects of your life.

Intuitive perspective implies that we be sensitive to any inherent abrasive disposition. It is therefore imperative that we be active in adjusting any primitive disposition to a positive narrative

But to minds strongly marked by the positive and negative qualities that create severity,— strength of will, conscious rectitude of purpose, narrowness of imagination and intellect, great power of self-control, and a disposition to exert control over others,— prejudices come as the natural food of tendencies which can get no sustenance out of that complex, fragmentary, doubt-provoking knowledge which we call truth.

Here, and everywhere, psychoanalysis must take the paradoxical position that the Child is Father to the Man; that Primal Father was once a boy, and, if there is anything to psychoanalysis, owes his disposition to his boyhood.

Optimists Optimism is normal, but some fortunate people are more optimistic than the rest of us. If you are genetically endowed with an optimistic bias, you hardly need to be told that you are a lucky person—you already feel fortunate. An optimistic attitude is largely inherited, and it is part of a general disposition for well-being, which may also include a preference for seeing the bright side of everything. If you were allowed one wish for your child, seriously consider wishing him or her optimism. Optimists are normally cheerful and happy, and therefore popular; they are resilient in adapting to failures and hardships, their chances of clinical depression are reduced, their immune system is stronger, they take better care of their health, they feel healthier than others and are in fact likely to live longer. A study of people who exaggerate their expected life span beyond actuarial predictions showed that they work longer hours, are more optimistic about their future income, are more likely to remarry after divorce (the classic “triumph of hope over experience”), and are more prone to bet on individual stocks. Of course, the blessings of optimism are offered only to individuals who are only mildly biased and who are able to “accentuate the positive” without losing track of reality. Optimistic individuals play a disproportionate role in shaping our lives. Their decisions make a difference; they are the inventors, the entrepreneurs, the political and military leaders—not average people. They got to where they are by seeking challenges and taking risks. They are talented and they have been lucky, almost certainly luckier than they acknowledge. They are probably optimistic by temperament; a survey of founders of small businesses concluded that entrepreneurs are more sanguine than midlevel managers about life in general. Their experiences of success have confirmed their faith in their judgment and in their ability to control events. Their self-confidence is reinforced by the admiration of others. This reasoning leads to a hypothesis: the people who have the greatest influence on the lives of others are likely to be optimistic and overconfident, and to take more risks than they realize.

Imperialism is the object-less disposition of a state to expansion by force without assigned limits... Modern Imperialism is one of the heirlooms of the absolute monarchical state. The "inner logic" of capitalism would have never evolved it. Its sources come from the policy of the princes and the customs of a pre-capitalist milieu. But even export monopoly is not imperialism and it would never have developed to imperialism in the hands of the pacific bourgeoisie. This happened only because the war machine, its social atmosphere, and the martial will were inherited and because a martially oriented class (i.e., the nobility) maintained itself in a ruling position with which of all the varied interests of the bourgeoisie the martial ones could ally themselves. This alliance keeps alive fighting instincts and ideas of domination. It led to social relations which perhaps ultimately are to be explained by relations of production but not by the productive relations of capitalism alone.

All over Europe, all over the world, men were spying. While in government offices other men were tabulating the results of the spies' labours; thicknesses of armour-plating, elevation angles of guns, muzzles velocities, details of fire control mechanisms and range-finders, fuse efficiencies, details of fortifications, positions of ammunition stores, disposition of key factories, landmarks for bombers. The world was getting ready to go to war. For the cannon-makers and for the spies, business was good.

Management is about the position; leadership is a disposition that goes beyond positions. Managers minimize risks; leaders maximize contribution. Managers work through structures of stability; leaders work through dynamic change. While managers are defined by their position, leaders can emerge from any position.

EMBRACE YOUR TRANSFORMATIONS Transformations are a part of life. We are constantly being changed by things changing around us. Nobody can control that. Nobody can control the environment, the economy, luck, or the moods of others. Compositions change. Positions change. Dispositions change. Experiences change. Opportunities and attitudes change. YOU will change. Never say never unless you can predict the future. Do not only remember people when you are down. Be good to others and always give to others when you can. Every man will fall at some point in their life. But do remember, you are a reflection of the universe and every man experiences the seasons within. Meaning, you will fall many times, but also spring back up. You will have sunny days, but also many bad days where you feel like dying. You never know when you will need help, and help will only remember you if you were good to them when you were UP. Not a singe wave is constant. You are no different. You are like music, a moving composition of vibrations and waves. You will experience happiness, sadness, pain and loss many times. Just learn to enjoy the music and never take setbacks too seriously. They are only temporary. And whenever you do fall , just remember that spring is just around the corner.

But to minds strongly marked by the positive and negative qualities that create severity - strength of will, conscious rectitude of purpose, narrowness of imagination and intellect, great power of self-control, and a disposition to exert control over others - prejudices come as the natural food of tendencies which can get no sustenance out of that complex, fragmentary, doubt-provoking knowledge which we call truth. Let a prejudice be bequeathed, carried in the air, adopted by hearsay, caught in through the eye,–however it may come, these minds will give it a habitation; it is something to assert strongly and bravely, something to fill up the void of spontaneous ideas, something to impose on others with the authority of conscious right; it is at once a staff and a baton.

Hofstadter shows how the political psychology of paranoid politics works: (1) posit, as Senator Joseph McCarthy did, “a great conspiracy on a scale so immense as to dwarf any previous such venture in the history of man”; (2) declare its infiltration of the government to be massive and pernicious; and (3) insist that time is running out, and without immediate action their takeover will be complete. Paranoid politics is thus a psychological disposition—projecting one’s problem onto the fiendish machinations of others, so as both to uphold one’s own purity and goodness and simultaneously to identify the source of the problem. As with many projects that rely on psychological displacement, the groups often produce the very thing they most fear; they become the enemy they are seeking to destroy:

It is better to laugh a little than to make a tragedy of every misfortune. The Gita teaches: “He who feels neither rejoicing nor loathing toward the glad nor the sad (aspects of phenomenal life), who is free from grief and cravings, who has banished the relative consciousness of good and evil, and who is intently devout—he is dear to Me.” To have an optimistic disposition and try to smile is constructive and worthwhile; for whenever you express divine qualities, such as courage and joy, you are being born again; your consciousness is being made new by the manifestation of your true soul nature.

People lay too much stress on apparent specialities, thinking overrashly that, because a man is devoted to some particular pursuit, he could not possibly have succeeded in anything else. They might just as well say that, because a youth had fallen desperately in love with a brunette, he could not possibly have fallen in love with a blonde. He may or may not have more natural liking for the former type of beauty than the latter, but it is as probable as not that the affair was mainly or wholly due to a general amorousness of disposition. It is just the same with special pursuits. A gifted man is often capricious and fickle before he selects his occupation, but when it has been chosen, he devotes himself to it with a truly passionate ardour. After a man of genius has selected his hobby, and so adapted himself to it as to seem unfitted for any other occupation in life, and to be possessed of but one special aptitude, I often notice, with admiration, how well he bears himself when circumstances suddenly thrust him into a strange position. He will display an insight into new conditions, and a power of dealing with them, with which even his most intimate friends were unprepared to accredit him.

Once detachment, viveka, is interpreted mainly in this internal sense, it appears perhaps easier to achieve it today than in a more normal and traditional civilization. One who is still an 'Aryan' spirit in a large Eu­ropean or American city, with its skyscrapers and asphalt, with its poli­tics and sport, with its crowds who dance and shout, with its exponents of secular culture and of soulless science and so on-among all this he may feel himself more alone and detached and nomad than he would have done in the rime of the Buddha, in conditions of physical isolation and of actual wandering. The greatest difficulty, in this respect, lies in giving this sense of internal isolation, which today may occur to many almost spontaneously, a positive, full, simple, and transparent charac­ter, with elimination of all traces of aridity, melancholy, discord, or anxiety. Solitude should not he a burden, something that is suffered, that is borne involuntarily, or in which refuge is taken by force of cir­cumstances, but rather, a natural, simple, and free disposition, in a text we read: 'Solitude is called wisdom [ekattam monam akkhatarin], he who is alone will find that he is happy'; it is an accentuated version of 'beata solitudo, sofa beatitudo'.

Churchill complained to the King that with the Coordination Committee, War Cabinet, Commons debates and thirty or forty important naval messages coming in daily, ‘which have to be sifted and carefully gone through, before sending out new instructions to the Fleet off Norway’, he found it hard to get on with his Admiralty work.163 He could, however, still find time to see the King, and somehow, too, he was able to continue working at night on the manuscript of his History of the English-Speaking Peoples.* Even in the midst of the Norway Campaign, at eleven o’clock one evening in late April, Churchill was able to discuss with William Deakin and Freddie Birkenhead the Norman invasion of England in 1066. Deakin recalled that, despite naval signals being brought in by admirals as the battle progressed, talk ranged round the spreading shadows of the Norman invasion and the figure of Edward the Confessor who, as Churchill wrote, ‘comes down to us faint, misty, frail’. I can still see the map on the wall, with the dispositions of the British fleet off Norway, and hear the voice of the First Lord as he grasped with his usual insight the strategic position in 1066. But this was no lack of attention to current business. It was the measure of the man with the supreme historical eye. The distant episodes were as close and real as the mighty events on hand.164

The experience of stress has three components. The first is the event, physical or emotional, that the organism interprets as threatening. This is the stress stimulus, also called the stressor. The second element is the processing system that experiences and interprets the meaning of the stressor. In the case of human beings, this processing system is the nervous system, in particular the brain. The final constituent is the stress response, which consists of the various physiological and behavioural adjustments made as a reaction to a perceived threat. We see immediately that the definition of a stressor depends on the processing system that assigns meaning to it. The shock of an earthquake is a direct threat to many organisms, though not to a bacterium. The loss of a job is more acutely stressful to a salaried employee whose family lives month to month than to an executive who receives a golden handshake. Equally important is the personality and current psychological state of the individual on whom the stressor is acting. The executive whose financial security is assured when he is terminated may still experience severe stress if his self-esteem and sense of purpose were completely bound up with his position in the company, compared with a colleague who finds greater value in family, social interests or spiritual pursuits. The loss of employment will be perceived as a major threat by the one, while the other may see it as an opportunity. There is no uniform and universal relationship between a stressor and the stress response. Each stress event is singular and is experienced in the present, but it also has its resonance from the past. The intensity of the stress experience and its long-term consequences depend on many factors unique to each individual. What defines stress for each of us is a matter of personal disposition and, even more, of personal history. Selye discovered that the biology of stress predominantly affected three types of tissues or organs in the body: in the hormonal system, visible changes occurred in the adrenal glands; in the immune system, stress affected the spleen, the thymus and the lymph glands; and the intestinal lining of the digestive system. Rats autopsied after stress had enlarged adrenals, shrunken lymph organs and ulcerated intestines.

The bold, black masked pup goes to a surgeon in Santa Barara with two young daughters. The surgeon’s wife, Jill, takes one look at the pup’s confident gait and names him “Brag.” He’s a handsome fellow with over-sized paws and a serious disposition. The official name for his coloring is sable, which means he has as much black on him as he does brown. Brag grows deeply attached to his new family, never straying far from the little girls and always with one eye on Jill, whom he adores. Before Brag is a year old, Jill’s husband – an amateur pilot – hops in his plain and flies to Bakersfield for business. On his way home later that night, with two friends seated behind him, he miscalculates his position and flies into a mountain north of Santa Barbara. The plan disintegrates on impact. No one survives

The third feature which is of importance for romantic subjectivity within its mundane sphere is fidelity. Yet by ‘fidelity’ we have here to understand neither the consistent adherence to an avowal of love once given nor the firmness of friendship of which, amongst the Greeks, Achilles and Patroclus, and still more intimately, Orestes and Pylades counted as the finest model. Friendship in this sense of the word has youth especially for its basis and period. Every man has to make his way through life for himself and to gain and maintain an actual position for himself. Now when individuals still live in actual relationships which are indefinite on both sides, this is the period, i.e. youth, in which individuals become intimate and are so closely bound into one disposition, will, and activity that, as a result, every undertaking of the one becomes the undertaking of the other. In the friendship of adults this is no longer the case. A man’s affairs go their own way independently and cannot be carried into effect in that firm community of mutual effort in which one man cannot achieve anything without someone else. Men find others and separate themselves from them again; their interests and occupations drift apart and are united again; friendship, spiritual depth of disposition, principles, and general trends of life remain, but this is not the friendship of youth, in the case of which no one decides anything or sets to work on anything without its immediately becoming the concern of his friend. It is inherent essentially in the principle of our deeper life that, on the whole, every man fends for himself, i.e. is himself competent to take his place in the world. Fidelity in friendship and love subsists only between equals.

An optimist is not just someone with high hopes. Even a pessimist can feel positive on a particular issue, whatever his or her habitual gloom. One can have hope without feeling that things in general are likely to turn out well. An optimist is rather someone who is bullish about life simply because he is an optimist. He anticipates congenial conclusions because this is the way it is with him. As such, he fails to take the point that one must have reasons to be happy.4 Unlike hope, then, professional optimism is not a virtue, any more than having freckles or flat feet is a virtue. It is not a disposition one attains through deep reflection or disciplined study. It is simply a quirk of temperament. “Always look on the bright side of life” has about as much rational force as “always part your hair in the middle, ” or “always tip your hat obsequiously to an Irish wolfhound.

Leadership obeys the principle of Hooke's law to the very bone. It explains: When an elastic material is stretched, it returns to its original position. But when it's over stretched beyond its limit point, it loses its elasticity and becomes plastic, and later cuts or breaks. As a leader, in your leadership disposition, it behoves of you to acquaint yourself with this very leadership principle that edges forward. It's however, a human nature to adopt to an environment, so, leaders are humans, they tend to have this rapore with their followers which is somewhat a must needed. But the ability for such one to return and recollect to knowing his boundary makes a good leader. A phenomenon whereby he becomes drunk of platitudes, then it comes to a time where they (followers) dictate for him. And even sought and suggest plans without his consent or knowing, it has gotten to the point of plastic and break respectively.

Kant’s teaching produces a fundamental change in every mind that has grasped it. The change is so great that it may be regarded as an intellectual rebirth. It alone is capable of really removing the inborn realism which arises from the original disposition of the intellect. Neither Berkeley nor Malebranche is competent to do this, for these men remain too much in the universal, whereas Kant goes into the particular. And this he does in a way which is unexpected either before or after him, and one which has quite a peculiar, one might say immediate, effect on the mind. In consequence of this, the mind undergoes a fundamental undeceiving, and thereafter looks at all things in another light. But only in this way does man become susceptible to the more positive explanations that I am going to give. On the other hand, the man who has not mastered the Kantian philosophy, whatever else he may studied, is, so to speak, in a state of innocence; in other words, he has remained in the grasp of that natural and childlike realism in which we are all born, and which qualifies one for every possible thing except philosophy.

The new prophets were men of a modest humane disposition: they brought life back to the village scale and the normal human dimensions; and out of this weakness they made a new kind of strength, not recognized in the palace or the marketplace. These meek, withdrawn, low-keyed, outwardly humble men appeared alone, or with a handful of equally humble followers, unarmed, unprotected. They did not look for institutional support: on the contrary, they dared to condemn and defy those in established positions, even predicting their downfall if they continued their established practices: "Mene, mene, tekel upharsin." "Thou art weighed in the balances and art found wanting." Even more intransigently than kings, the Axial prophets dared depart from customary usages and traditions, not only those of civilization, but the sexual cults, with their orgies and sacrifices that derived from neolithic practices. For them, nothing was sacred that did not lead to a higher life; and by higher they meant emancipated from both materialistic display and animal urgencies. Against the personified corporate power of kingship they stood for the precise opposite: the power of personality in each living soul.

Initially, the internet was celebrated as a medium of boundless liberty.... As it turned out, such euphoria was an illusion. Today, unbounded freedom and communication are switching over into total control and surveillance. More and more, social media resemble digital panoptic.... Secrets, foreigners, and otherness represent impediments to unbounded communication. Communication goes faster when it is smoothed out--that is when thresholds, walls, and gaps are removed. This also means stripping people of interiority, which blocks and slows down communication.... The negativity of otherness or foreignness is de-interiorized and transformed into the positivity of communicable and consumable difference: "diversity".... The dispositive of transparency has the further consequence of promoting total conformity.... It is as if everyone were watching over everyone else--even before intelligent agencies or secret services have stepped in to supervise and steer. Invisible moderators smooth out communication and calibrate it to what is generally understood and accepted. Such primary, intrinsic surveillance proves much more problematic than the secondary, extrinsic surveillance undertaken by secret services and spying agencies.

Most artists, even some of the greatest (including the historians) have up to the present belonged to the serving classes (whether they serve people of high position or princes or women or "the masses"), not to speak of their dependence upon the Church and upon moral law. Thus Rubens portrayed the nobility of his age; but only according to their vague conception of taste, not according to his own measure of beauty — on the whole, therefore, against his own taste. Van Dyck was nobler in this respect: who in all those whom he painted added a certain amount of what he himself most highly valued: he did not descend from himself, but rather lifted up others to himself when he "rendered." The slavish humility of the artist to his public (as Sebastian Bach has testified in undying and outrageous words in the dedication of his High Mass) is perhaps more difficult to perceive in music; but it is all the more deeply engrained. A hearing would be refused me if I endeavoured to impart my views on this subject. Chopin possesses distinction, like Van Dyck. The disposition of Beethoven is that of a proud peasant; of Haydn, that of a proud servant. Mendelssohn, too, possesses distinction — like Goethe, in the most natural way in the world.

Depression is not sadness, not even a state of mind, it is a (neuro)philosophical (dis)position. Beyond Pop’s bipolar oscillation between evanescent thrill and frustrated hedonism, beyond Jagger’s Miltonian Mephistopheleanism, beyond Iggy’s negated carny, beyond Roxy’s lounge lizard reptilian melancholy, beyond the pleasure principle altogether, Joy Division were the most Schopenhauerian of rock groups, so much so that they barely belonged to rock at all. Since they had so thoroughly stripped out rock’s libidinal motor – it would be better to say that they were, libidinally as well as sonically, anti-rock. Or perhaps, as they thought, they were the truth of rock, rock divested of all illusions. (The depressive is always confident of one thing: that he is without illusions.) What makes Joy Division so Schopenhauerian is the disjunction between Curtis’s detachment and the urgency of the music, its implacable drive standing in for the dumb insatiability of the life-Will, the Beckettian ‘I must go on’ not experienced by the depressive as some redemptive positivity, but as the ultimate horror, the life-Will paradoxically assuming all the loathsome properties of the undead (whatever you do, you can’t extinguish it, it keeps coming back).

Because the particular phases of the person have not yet attained the form of freedom, everything relating to these elements is so far a matter of indifference. When anyone bases a claim upon his mere formal right, he may be wholly selfish, and most often such a claim comes from a contracted and limited heart and mind. Uncivilized man, in general, holds fast to his rights, while a more generous disposition is alert to see all sides of the question. Abstract right is, moreover, the first mere possibility, and in contast with the whole context of a given relation is still formal. The possession of right gives a certain authority, it is true, but it is not therefore absolutely necessary that I insist upon a right, which is only one aspect of the whole, complete, absolute matter. In a word, possibility is something, which means that it either may or may not exist. In contrast with the deeper signiicance of a concrete act in all its moral and social bearings, abstract right is only possibility. Such a right is, therefore, only a permission or sign of legal power. Because of this abstract character of right the only rule which is unconditionally its own is merely the negative principle not to injure personality or anything which of necessity belongs to it. Hence we have here only prohibitions, the positive form of command having in the last resort a prohibition at its basis.

Unlimited determinability” clearly means something very like the unconscious, a state in which everything acts on everything else without distinction. This empty state of consciousness must be united with the “greatest possible fulness of content.” This fulness, the counterpart of the emptiness of consciousness, can only be the content of the unconscious, since no other content is given. Schiller is thus expressing the union of conscious and unconscious, and from this state “something positive is to result.” This “positive” something is for us a symbolic determinant of the will. For Schiller it is a “mediatory condition,” by which the union of sensation and thinking is brought about. He also calls it a “mediatory disposition” where sensuousness and reason are simultaneously active; but just because of that each cancels the determining power of the other and their opposition ends in negation. This cancelling of the opposites produces a void, which we call the unconscious. Because it is not determined by the opposites, this condition is susceptible to every determinant. Schiller calls it the “aesthetic condition.”88 It is remarkable that he overlooks the fact that sensuousness and reason cannot both be “active” in this condition, since, as he himself says, they are already cancelled by mutual negation. But, since something must be active and Schiller has no other function at his disposal, the pairs of opposites must, according to him, become active again. Their activity is there all right, but since consciousness is “empty,” it must necessarily be in the unconscious.89 But this concept was unknown to Schiller—hence he contradicts himself at this point. His mediating aesthetic function would thus be the equivalent of our symbol-forming activity (creative fantasy). Schiller defines the “aesthetic character” of a thing as its relation to “the totality of our various faculties, without being a specific object for any single one of them.”90 Instead of this vague definition, he would perhaps have done better to return to his earlier concept of the symbol; for the symbol has the quality of being related to all psychic functions without being a specific object for any single one. Having now reached this “mediatory disposition,” Schiller perceives that “it is henceforth possible for man, by the way of nature, to make of himself what he will—the freedom to be what he ought to be is completely restored to him.”91

Karmic Cause and Effect It is very important to contemplate the connection between our mental states and our actions. Our karmic patterns are formed and sustained by the intentional actions of the “three gates” of body, speech, and mind—everything we do, say, or think with volitional intention. Our actions and reactions form the cause and effect of action (Skt. karma; Tib. las) that in turn determines the kinds of experiences we have. As such, our mind has the potential to transport us to elevated states of existence or to plunge us into demeaning states of confusion and anguish. Our actions are not like footprints left on water; they leave imprints in our minds, the consequences of which will invariably manifest unless we can somehow nullify them. As the thirteenth Karmapa, Dudul Dorje (1733–97) states: In the empty dwelling place of confusion, Desire is unchanging, marked on the mind Like an etching on rock.13 The thoughts and emotions we experience and the attitudes and beliefs we hold all help to mold our character and dispositions and the kind of people we become. Conditioned existence is characterized by delusions, defilements, confusions, and disturbances of all kinds. We have to ask ourselves why we experience so much pain, while our pleasures are so ephemeral and transient. The answer is that these are the karmic fruits of our negative actions (Skt. papa-karma; Tib. sdig pa’i las). Jamgön Kongtrül says: The result of wholesome action is happiness; the result of unwholesome action is suffering, and nothing else. These results are not interchangeable: when you plant buckwheat, you get buckwheat; when you plant barley, you get barley.14 This cycle of cause and effect continues relentlessly, unless we embark on a virtuous spiritual path and learn to reverse this process by performing wholesome actions (Skt. kusala-karma; Tib. dge ba’i las). It is our intentions that determine whether an action is wholesome or unwholesome, and therefore it is our intentions that will dictate the quality of our future experiences. We have to think of karmic cause and effect in the following terms: “My current suffering is due to the negative actions, attitudes, thoughts, and emotions I performed in the past, and whatever I think, say, and do now will determine what I experience and become in the future. So from now on, I will contemplate the truth of karma, and pursue my spiritual practices with enthusiasm and positive intentions.

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

Frodo indeed 'failed' as a hero, as conceived by simple minds: he did not endure to the end; he gave in, ratted. I do not say 'simple minds' with contempt: they often see with clarity the simple truth and the absolute ideal to which effort must be directed, even if it is unattainable. Their weakness, however, is twofold. They do not perceive the complexity of any given situation in Time, in which an absolute ideal is enmeshed. They tend to forget that strange element in the World that we call Pity or Mercy, which is also an absolute requirement in moral judgement (since it is present in the Divine nature). In its highest exercise it belongs to God. For finite judges of imperfect knowledge it must lead to the use of two different scales of 'morality'. To ourselves we must present the absolute ideal without compromise, for we do not know our own limits of natural strength (+grace), and if we do not aim at the highest we shall certainly fall short of the utmost that we could achieve. To others, in any case of which we know enough to make a judgement, we must apply a scale tempered by 'mercy': that is, since we can with good will do this without the bias inevitable in judgements of ourselves, we must estimate the limits of another's strength and weigh this against the force of particular circumstances. I do not think that Frodo's was a moral failure. At the last moment the pressure of the Ring would reach its maximum – impossible, I should have said, for any one to resist, certainly after long possession, months of increasing torment, and when starved and exhausted. Frodo had done what he could and spent himself completely (as an instrument of Providence) and had produced a situation in which the object of his quest could be achieved. His humility (with which he began) and his sufferings were justly rewarded by the highest honour; and his exercise of patience and mercy towards Gollum gained him Mercy: his failure was redressed. We are finite creatures with absolute limitations upon the powers of our soul-body structure in either action or endurance. Moral failure can only be asserted, I think, when a man's effort or endurance falls short of his limits, and the blame decreases as that limit is closer approached. Nonetheless, I think it can be observed in history and experience that some individuals seem to be placed in 'sacrificial' positions: situations or tasks that for perfection of solution demand powers beyond their utmost limits, even beyond all possible limits for an incarnate creature in a physical world – in which a body may be destroyed, or so maimed that it affects the mind and will. Judgement upon any such case should then depend on the motives and disposition with which he started out, and should weigh his actions against the utmost possibility of his powers, all along the road to whatever proved the breaking-point.

1. Do not chase those who go, and do not stop those who come. -Blind- 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 저희는 7가지 철칙을 바탕으로 거래를 합니다. 고객들과 지키지못할약속은 하지않습니다 1.정품보장 2.총알배송 3.투명한 가격 4.편한 상담 5.끝내주는 서비스 6.고객님 정보 보호 7.깔끔한 거래 제품을 구입하실때는 저희가 구매자분들께 약속지켜드리는것만큼 구매자분들도 저희와 약속 꼭 지켜주시기 바랍니다 구체적인 내용은 문의하셔셔 상담받아보세요 클릭해주셔셔 감사합니다 24시간 언제든지 문의주세요 2. Watch out for those surrounded by dark clouds. – Balthazar Graciasian 3. Rather than let me live in Paradise alone There will be no greater penalty. Goethe 4. When you associate with others, the first thing you should not forget Because the other person has their own way of life In order not to confuse them, they should not interfere with others' lives. Henry James 5. You have a bad relationship with others I hate that person being with you, If you are right and you don't agree, The person will not be reproved It is you who should be reproved. Because you have not done your heart and devotion to that person. Tolstoy 6. If you want to be liked by others, Just show that you are having a great time together. If you do that, instead of just having fun Better to hang out with the other person. And people with this temperament Even if you don't have great culture or wisdom, you have common sense. That behaviour, Who have great talent and lack this disposition I greatly move others' minds. Joseph Addis   7. Anyone who accepts others generously Always get people's hearts, Who rules with dignity and force Always buy people's anger. -King Sejong- 8. I want to interest others. Don't close your ears and eyes yourself Show interest in others. If you don't understand this, However talented and capable It is impossible to get along with others. Lawrence Gould- 9. Take care of others' interests. Undistributed profits never last long. -Voltaire- 10. It is only sin that I do not know others. What's the sin of not letting others know? Jang Young-sil 11. What comes out of you returns to you. -Blind- 12. It is never a good thing to be someone's half. We are a perfect person. Andrew Matthews 13. Treating others Cherish his body as mine. My body is not only precious. Do not forget that others' bodies are also precious. And do what you desire for others first. -Confucius-   14. Most people Neither my side nor my enemy. Also what you do or yourself There are people who do not like it. It's too much to want everyone to like you. Liz Carpenter 15. In general, introverted humans Outgoing humans get along well with outgoing humans. It is because the mind is at first comfortable and easy to understand. But the state of being at ease It is not a good condition for your own growth. Theodore Rubin   16. Stick when you're hungry, and leave when you're hungry, When it's warm, it flocks, when it's cold This is the widespread dismissal of recognition. Chae Geun-hwa 17. With people You can't share the ball together, Together with the ball envy one another. Tribulation with people, but comfort cannot come together. Comfort will be an enemy of one another. Chae Geun-hwa 18. People must change their positions and positions. -Confucius- 19. A person is originally clean, All call for sin and blessing according to ties. The paper smells close to incense, That rope is like a fishy fish. Man dyes little by little and learns it, but he does not know how to do it himself. -Law law- 20. A person's value can only be measured in relation to others. Nietzsche 21. Be strict to yourself and generous to others -Confucius- 22. Beware of your impression of the other person Worrying is why you're the main character. Usually, a person's crush is about first showing others You should know what appears as a reaction. You don't wait Give you first. Lawrence

Today's enemies can be your friends tomorrow. And today's friends can be tomorrow's enemies. What you reject today, you could accept tomorrow. And what you accept today, you could reject tomorrow. Never say never unless you can predict the future. Unforeseeable circumstances can make a rich man, poor - And a poor man, rich. And unpredictable experiences can also make a good man, bad - And a bad man, good. Like the weather or bonds between lovers, Transformations cannot always be predicted. All energy transmutes one day or another, In one way or another, Either in its form or composition, Or in its position or disposition. Today will always offer new experiences, And tomorrow will always offer new opportunities. But if you heed to yesterday's lessons, You can shape your present and future To be filled with positive relationships And beautiful blessings. TODAY AND TOMORROW by Suzy Kassem THE SPRING FOR WISDOM Copyright 1993

In the globus pallidus, all of this sensory information is sifted and selected so that we can appropriately brace some parts of our bodies in order to support the desired movement in other parts. For instance, the back, shoulder, and arm must be suitably braced in order for the fingers to successfully manipulate a pencil on a page. These phenomena of “fixation” seem to be the elements added to coordinated movement by the globus pallidus. If a laboratory animal is electrically stimulated in this ganglion, it will become fixed in whatever position it had achieved at the onset of the stimulation, and it will remain fixed in that position until the stimulation ceases. The possible varieties of these fixations are endless, enabling us to brace all parts of our bodies in any shape the anatomy will allow. Without them, the violinist could not hold his instrument, the marksman could not steady his rifle, the artist could not hold his arm straight to daub the canvas, the host could not pour coffee from the pot. Typically, of course, we do not continue to explore the innumerable fixations of which we are capable. Our habits, our jobs, our social situations, our general dispositions all tend to urge us to prefer certain fixed positions over others. For each of us, our characteristic posture is nothing but a particular fixation to which we return again and again, until the idea that we might in fact stand up in a different way passes out of our conscious consideration.

Just as the globus pallidus fixes various body parts in particular positions, so does the striate body initiate and monitor many stereotyped movements. Cats and dogs and horses and pigs all graze and chew, prick up their ears at a new sound, coordinate various gaits, and so on. Humans also share a wide range of stereotyped movements, similar in their features because they are designed to accomplish the same things for each individual. And further, we have noted that although both dogs and cats do many similar things—sitting, walking, drinking, jumping, grooming, and the like—they each do them in distinctly canine or feline ways. Every species has a way of doing the normal tasks of living, a manner of movement that is peculiar to it. A good mime can represent “cat” or “mouse,” or “horse,” or “ape” with a brief imitation of these animals’ manner of movement just as effectively as he could with an elaborate costume. These too are stereotypes of movement. The striate body seems to control a wide range of such movements—individual movements that have common utility, movements which continually correct our balance, movements which are the synchronized background motions’ that necessarily accompany the use of a limb, or movements which establish such standard communications as sexual arousal, docility, fear, anger, or defensiveness. As with fixed positions, in the human being both the repertoire of stereotyped movements and the stereotyped manner in which all movements are done may markedly display habitual preferences built up by compulsions, training, job requirements, and dispositions. And as with chronic fixations, there is the tendency over long periods of repetition to confuse how I do things with who I am. My most common movements, designed to be controlled by my unconscious mind so that I can freely direct my attention elsewhere, become more than stereotypes; they become straight jackets, and I find myself the prisoner of the very unconscious processes which are supposed to protect and liberate me. Re-establishing for the individual the sense of a wide array of equally possible movements is the real significance behind the work of freeing a person from limited neuromuscular patterns.

All changes are positive, just look in the bright side, always and you find the pearl that lies beneath in the sand and a sunny way is there ahead for you!:)

Dans son rapport inaugural, le Forum, à propos de la mondialisation qu'il a symbolisée sous ses formes les plus conquérantes et sûres d'elles-mêmes, évoque avec un sens exquis de l'euphémisme "un risque de désillusion". Mais dans les conversations, c'est autre chose. Désillusion ? Crise ? Inégalités ? D'accord, si vous y tenez, mais enfin, comme nous le dit le très cordial et chaleureux PDG de la banque américaine Western Union, soyons clairs : si on ne paie pas les leaders comme ils le méritent, ils s'en iront voir ailleurs. Et puis, capitalisme, ça veut dire quoi ? Si vous avez 100 dollars d'économies et que vous les mettez à la banque en espérant en avoir bientôt 105, vous êtes un capitaliste, ni plus ni moins que moi. Et plus ces capitalistes comme vous et moi (il a réellement dit "comme vous et moi", et même si nous gagnons fort décemment notre vie, même si nous ne connaissons pas le salaire exact du PDG de la Western Union, pour ne rien dire de ses stock-options, ce "comme vous et moi" mérite à notre sens le pompon de la "brève de comptoir" version Davos), plus ces capitalistes comme vous et moi, donc, gagneront d'argent, plus ils en auront à donner, pardon à redistribuer, aux pauvres. L'idée ne semble pas effleurer cet homme enthousiaste, et à sa façon, généreux, que ce ne serait pas plus mal si les pauvres étaient en mesure d'en gagner eux-mêms et ne dépendaient pas des bonnes dispositions des riches. Faire le maximum d'argent, et ensuite le maximum de bien, ou pour les plus sophistiqués faire le maximum de bien en faisant le maximum d'argent, c'est le mantra du Forum, où on n'est pas grand-chose si on n'a pas sa fondation caritative, et c'est mieux que rien, sans doute "(vous voudriez quoi ? Le communisme ?"). Ce qui est moins bien que rien, en revanche, beaucoup moins bien, c'est l'effarante langue de bois dans laquelle ce mantra se décline. Ces mots dont tout le monde se gargarise : préoccupation sociétale, dimension humaine, conscience globale, changement de paradigme… De même que l'imagerie marxiste se représentait autrefois les capitalistes ventrus, en chapeau haut de forme et suçant avec volupté le sang du prolétariat, on a tendance à se représenter les super-riches et super-puissants réunis à Davos comme des cyniques, à l'image de ces traders de Chicago qui, en réponse à Occupy Wall Street, ont déployé au dernier étage de leur tour une banderole proclamant : "Nous sommes les 1%". Mais ces petits cyniques-là étaient des naïfs, alors que les grands fauves qu'on côtoie à Davos ne semblent, eux, pas cyniques du tout. Ils semblent sincèrement convaincus des bienfaits qu'ils apportent au monde, sincèrement convaincus que leur ingénierie financière et philanthropique (à les entendre, c'est pareil) est la seule façon de négocier en douceur le fameux changement de paradigme qui est l'autre nom de l'entrée dans l'âge d'or. Ça nous a étonnés dès le premier jour, le parfum de new age qui baigne ce jamboree de mâles dominants en costumes gris. Au second, il devient entêtant, et au troisième on n'en peut plus, on suffoque dans ce nuage de discours et de slogans tout droit sortis de manuels de développement personnel et de positive thinking. Alors, bien sûr, on n'avait pas besoin de venir jusqu'ici pour se douter que l'optimisme est d'une pratique plus aisée aux heureux du monde qu'à ses gueux, mais son inflation, sa déconnexion de toute expérience ordinaire sont ici tels que l'observateur le plus modéré se retrouve à osciller entre, sur le versant idéaliste, une indignation révolutionnaire, et, sur le versant misanthrope, le sarcasme le plus noir. (p. 439-441)

Developing a positive attitude is one of the most transformational things you can do to shift your mindset, improve your disposition, manifest good things, and attract quality people into your life.

Throughout my life, I have been blessed with a positive and resilient attitude. I grew up with an alcoholic father and he tested my disposition in more ways than you might imagine. Knowing I couldn't depend on him for positive reinforcement, I clung to my positive attitude like a life preserver to give me the strength for positivity and self-reliance. Otherwise, I would have sunk into the depths of low self-esteem and worthlessness. A positive attitude was my saving grace and it became a habit by choice, day-in and day-out.

That’s why one of the fundamental concepts I originally introduced as part of Question Based Selling was, “Always positive is not always most productive.” To illustrate, sellers have long been conditioned to ask questions with a positive, even hopeful, tone. Therefore, typical sales questions tend to sound optimistic, like: Mr. Prospect, would next Tuesday work for a conference call? Or: Does your boss like our proposal? Sometimes sellers ask: Are we still in good shape to close this deal by the end of the month? The salesperson in these examples is obviously hoping next Tuesday will work for a conference call, or hoping the boss likes the proposal, and that the deal is still in “good shape” to close by month-end. These positively dispositioned questions do not generate more positive results. In reality, just the opposite occurs. I will talk at length later in the book about the fact that positively dispositioned questions tend to cause customers to withhold, or give less accurate information, which is counterproductive to your selling efforts.

Most importantly, though, what made the Morales regime universal was its struggle for égaliberté. Its political objective was to fight for the part of no-part, that is, to plainly address social antagonism (racial and socioeconomic injustice) for the benefit of—and from the partial perspective of—the excluded. It may not have succeeded in accomplishing its objectives, but its universality lay in decidedly taking sides, that is, in endorsing a particular position. Yet because this was not just any position, but that of the excluded, it meant that by addressing their demand for égaliberté, it was addressing everyone’s; by confronting racial and social injustice, it was confronting a social antagonism that cut across the entire social body. Such is indeed the paradoxical nature of (negative) universality: backing a particular disposition, yet in so doing, addressing a gap that affects us all.

Not even the integrity and faithfulness of Moses could avert the retribution of his fault. God had forgiven the people greater transgressions, but he could not deal with sin in the leaders as in those who were led. He had honored Moses above every other man upon the earth. He had revealed to him his glory, and through him he had communicated his statutes to Israel. The fact that Moses had enjoyed so great light and knowledge made his sin more grievous. Past faithfulness will not atone for one wrong act. The greater the light and privileges granted to man, the greater is his responsibility, the more aggravated his failure, and the heavier his punishment. Moses was not guilty of a great crime, as men would view the matter; his sin was one of common occurrence. The psalmist says that “he spake unadvisedly with his lips.” Psalm 106:33. To human judgment this may seem a light thing; but if God dealt so severely with this sin in his most faithful and honored servant, he will not excuse it in others. The spirit of self-exaltation, the disposition to censure our brethren, is displeasing to God. Those who indulge in these evils cast doubt upon the work of God, and give the skeptical an excuse for their unbelief. The more important one’s position, and the greater his influence, the greater is the necessity that he should cultivate patience and humility. [421]

it’s all about your disposition. If you think positively of having haters in your life, then they can actually make a positive change in your life. For

Positivism Positive or Negative attitude is not colligated with saying "Yes" or "No" but Positivism is the beliefs, feelings, values and dispositions to act towards good, better and best for you as well as for the universe.

Our hands also say a lot about our disposition. If the arms of the person you’re talking to are relaxed, then that’s a positive sign. But if they are crossed, then it could mean that he is not into the conversation.

in our spiritually dead condition, it is impossible to have the positive spiritual disposition required to have faith in Christ.

My man Daniel sees twenty patients a day, many of whom he has never met before their appointment. With only fifteen to twenty minutes to spare, he has no choice but to use the gift of gab to connect quickly. He said, “Small talk is easier than big talk, especially with someone you do not know. It is an easy stepping stone to help you break the silence for more comfortable conversation. This initial form of communication opens the door for big talk.” Find ways to start small talk with new people and they will be impressed by your friendly disposition and sincere interest.

It was Nicolai's positive and optimistic disposition which enabled him to judge the Roman Catholic overseas missionary enterprise as benevolently as he did. Any traces of optimism were, however, soon expunged from orthodoxy. It was almost as if pastors and theologians feared that the world might improve.

Hence also the apostle recognizes three divisions of dispositions, calling one “carnal,” which is busied with the belly and the pleasures connected with it, another “natural ,” which holds a middle position with regard to virtue and vice, rising above the one, but without pure participation in the other; and another “spiritual,” which perceives the perfection of godly life: wherefore he says to the Corinthians, reproaching their indulgence in pleasure and passion, “Ye are carnal ,” and incapable of receiving the more perfect doctrine; while elsewhere, making a comparison of the middle kind with the perfect, he says, “but the natural man receiveth not the things of the Spirit: for they are foolishness unto him: but he that is spiritual judgeth all things, yet he himself is judged of no man .” As, then, the natural man is higher than the carnal, by the same measure also the spiritual man rises above the natural.

As the future generations evolve with emancipated views and unhypocritical dispositions, they will be in a better position to understand master’s teachings.

Unlike uplifting light fiction, narrative nonfiction’s trammeled territory provides no safe room where an unnerved writer can banish their unpleasant memories. Narrative nonfiction must make use of our sour feelings, pungent memories, gloomy thoughts, and other indigestible nougats of a black disposition. Given a choice between experiencing nothing and inconsolable grief, the writer will always take the epic grief that composes the grandeur of human tragedy. Without a mask of consolation to shunt the unseemly undercurrent that disturbs them, writers whom dabble in memoir or personal essay writing must swallow hard and make use of the entire range of their toxic temperament. The tonicity of narrative nonfiction need not be bleak, but it must be true to the full panoply of both positive and negative emotions that heave through the writer’s torrid veins.

Everything economic science posits as given, that is, the range of dispositions of the economic agent which ground the illusion of the ahistorical universality of the categories and concepts employed by that science, is, in fact, the paradoxical product of a long collective history, endlessly reproduced in individual histories, which can be fully accounted for only by historical analysis: it is because history has inscribed these concomitantly in social and cognitive structures, practical patterns of thinking, perception and action, that it has conferred the appearance of natural, universal self-evidence on the institutions economics claims to theorize ahistorically; it has done this by, among other things, the amnesia of genesis that is encouraged, in this field as in others, by the immediate accord between the ‘subjective’ and the ‘objective’, between dispositions and positions, between anticipations (or hopes) and opportunities. Against the ahistorical vision of economics, we must, then, reconstitute, on the one hand, the genesis of the economic dispositions of economic agents and, especially, of their tastes, needs, propensities or aptitudes (for calculation, saving or work itself) and, on the other, the genesis of the economic field itself, that is to say, we must trace the history of the process of differentiation and autonomization which leads to the constitution of this specific game: the economic field as a cosmos obeying its own laws and thereby conferring a (limited) validity on the radical autonomization which pure theory effects by constituting the economic sphere as a separate world. It was only very gradually that the sphere of commodity exchange separated itself out from the other fields of existence and its specific nomos asserted itself – the nomos expressed in the tautology ‘business is business’; that economic transactions ceased to be conceived on the model of domestic exchanges, and hence as governed by social or family obligations (‘there’s no sentiment in business’); and that the calculation of individual gain, and hence economic interest, won out as the dominant, if not indeed exclusive, principle of business against the collectively imposed and controlled repression of calculating inclinations associated with the domestic economy. The

Number one" leaders never think about positions, but disposition.

The measure of a man is what he does with power. — Plato Whether in power or not, one’s attitude is one’s measure. — Ehsan Sehgal 30–06–2024 Comparison by ChatGPT “Both quotes explore the theme of evaluating a person’s character, but they focus on different aspects of this evaluation. Plato’s Quote “The measure of a man is what he does with power.” Focus on Actions with Power: Plato emphasizes the importance of how a person acts when they have power. It suggests that true character is revealed when one has the ability to influence and control others. Implication of Responsibility: The quote implies that power comes with responsibility, and how one handles this responsibility is a true test of their moral and ethical values. Situational Test: It implies a situational test of character, suggesting that power can either corrupt or reveal integrity. Ehsan Sehgal’s Quote “Whether in power or not, one’s attitude is one’s measure.” Focus on Attitude: Sehgal highlights the importance of a person’s attitude regardless of their position of power. It suggests that character is consistent and not solely dependent on external circumstances. Consistency in Character: This quote implies that a person’s true measure is their attitude, which should remain steady whether they are in a position of power or not. Internal Test: It focuses on an internal, ongoing test of character, suggesting that one’s measure is constant and inherent. Comparative Analysis Scope of Evaluation: Plato: Evaluates character in specific circumstances (when in power). Sehgal: Evaluates character universally, in all circumstances (in power or not). Key Determinants: Plato: Actions and decisions made with power. Sehgal: Attitude and inherent disposition. Nature of Test: Plato: Situational and external (dependent on having power). Sehgal: Continuous and internal (consistent regardless of power). Conclusion Plato’s quote suggests that the true test of character is how one wields power, indicating a moment of truth when one has authority. Sehgal’s quote, on the other hand, emphasizes a constant measure of character through one’s attitude, suggesting that true character is evident at all times, independent of one’s power status. Both perspectives are valuable, providing insights into different aspects of human character and integrity.” Comparison by Copilot “Both Plato and Ehsan Sehgal offer insightful perspectives on the measure of a person. Plato suggests that a person’s true character is revealed through their actions when they hold power. In contrast, Ehsan Sehgal emphasizes that attitude, regardless of one’s position, serves as a fundamental measure of character. It’s a thought-provoking comparison!

Merkur completes his superb analysis of the concept of "indweller" by stating: Outside the human mind, indwellers are specific in location to the phenomenon whose forms they impart. Like the phenomenon, they may variously be unchanging, mutable, or destructible. In principle, all phenomenon are structured by indwellers. In practice, only a few major indwellers, whose changes have important consequences for Inuit well-being, have prominence within Inuit religion: the Indweller in the Wind, The Indweller in the Earth... the Sea Mother, the Moon Man, and locally, the indwellers in coves, capes, etc. Indwellers are completely autonomous and disinterested in people. Inuit can hurt themselves by abusing indwellers, or derive benefits by being in accord with them. In both cases, indwellers are what they are, with neither positive nor negative ambitions towards human beings. Because the Wind Indweller has a stern personality, Arctic weather is often fierce. In summer, his temper is better. Because the Sea Mother is jealous and vindictive, the sea is dangerous and miserly in its provision of game. Because the Moon Man has a benevolent disposition, the moon casts a benign light during the long winter nights. Neither the basic temperaments of the Indwellers, nor the consequent characteristics of the phenomenon in which they indwell are determined by human activity. However, because indwellers are anthropopsychic, they are not beyond the reach of social intercourse.

There’s a profound beauty in the power of blessings & the ripple effect of positive intentions. Starting with my first training company, I made a conscious choice to bless my colleagues, partners & each student who would take a course at my centre. This practice gradually evolved into a habit, extending blessings to everyone I encounter, regardless of their disposition & circumstances. Sweetheart, imagine a world where we actively send silent (or even spoken) blessings & prayers to those around us, big or small, easy or challenging. What if we embraced the power of these positive vibrations, radiating God’s love towards our fellow beings? In turn, wouldn’t these very prayers soften our own hearts & cultivate a more beautiful world? Darling listen – It’s a simple yet powerful experiment worth trying. wouldn’t you agree? Let’s make this new week a testament to that. May this new week be filled with hope, overflowing with blessings for you & your loved ones. Stay healthy, happy & keep radiating the positivity you wish to see in the world…

The position of Missouri in 1860-'61 was unquestionably that of opposition to the secession of the State. The people generously confided in the disposition of the General Government to observe their rights, and continued to hope for a peaceful settlement of the questions then agitating the country. This was evinced by the fact that not a single secessionist was elected to the State Convention, and that General Price, an avowed "Union man," was chosen as President of the Convention.

people who live the longest have two dispositional traits in common: a positive attitude and a high degree of emotional awareness.

Some people are just born optimists. But whatever your natural disposition, you can train yourself to think more positively, and it seems that the more stressed or pessimistic you are to begin with, the better it will work.

I think everybody could use some inspiration every now and then, even if your disposition is generally happy.

Everybody could use some inspiration every now and then, even if your disposition is generally happy.

There are of course several ways of looking at grace. We could, for instance, see it as a function of our own stock of good karma. According to the age-old teaching of karma—the moral law of causation—we reap what we sow. Thus our good thoughts, our positive emotions or dispositions, and our morally sound actions create good karma for us. In other words, we are our own source of grace. I believe that most of the experiences we attribute to “grace” are simply good karma manifesting for us, without the involvement of any other agent. However, I also believe that there are occasions when an apparently objective agency—residing in the subtle or even the transcendental dimensions of existence—favors us in some way. Tradition, moreover, speaks of the guru’s grace and reminds us that the true teacher (sad-guru) is never far from the ultimate Reality. In other words, his or her grace is divine grace. Sincere Yoga practitioners, especially those resorting to prayer, are likely to encounter graceful interventions more frequently than others. To quote Swami Niranjanananda again, “In order to be the recipient [of grace] one has to go through self effort.”3 This very recognition lies behind Patanjali’s recommendation to practice īshvara-pranidhāna, which broadly can be translated as a “positive regard for a higher principle.” More narrowly, we can understand it as devotion to the Lord (īshvara), whom Patanjali considers to be a special kind of purusha, or transcendental Spirit. However we may conceptualize the ultimate Being, there is always room in our practice for opening to grace. As part of this, Western Yoga practitioners, instead of relying exclusively on postures, breath control, and meditation, might also want to include the beneficial traditional practice of prayer (prārthanā).

Our attitude towards knowledge is more natural: we have the libertinage of the spirit in all innocence, we hate the pathetic and hieratic manners, we delight in what is forbidden, we would hardly know an interest in knowledge if we were bored on the way to it would have. Our attitude towards morality is more natural. Principles have become ridiculous; nobody allows himself to speak of his "duty" without irony. But one appreciates a helpful, benevolent disposition (one sees morality in instinct and deduces the rest ). In addition, a few honor point terms. Our position in politicis is more natural: we see problems of power, of the quantity of power against another quantity. We do not believe in a right that does not rest on the power to assert itself: we see all rights as conquests. Our esteem for great people and things is more natural: we count passion as a privilege, we do not find anything great unless a great crime is involved; we conceptualize all being great as placing oneself outside in relation to morality. Our attitude towards nature is more natural: we no longer love it for the sake of its “innocence”, “reason”, “beauty”, we have “demonized” and “dumbfounded” it. But instead of despising it for that reason, we have since felt more related and more at home in it. It does not aspire to virtue: we therefore respect it. Our attitude towards art is more natural: we do not ask of it the beautiful false lies, etc.; the brutal positivism prevails, which takes place without being excited. In sum: there are indications that nineteenth-century Europeans are less ashamed of their instincts; they has taken a good step towards admitting their unconditional naturalness, that is, their immorality, to themself without bitterness: on the contrary, strong enough to endure this sight alone. This sounds to certain ears as if the corruption had advanced: and it is certain that man has not approached the "nature" of which Rousseau speaks, but has "taken" a step further in the civilization which he perpetuated. We have strengthened ourselves: we have come closer to the 17th century, the taste of its end in particular.

Initially, the internet was celebrated as a medium of boundless liberty.... As it turned out, such euphoria was an illusion. Today, unbounded freedom and communication are switching over into total control and surveillance. More and more, social media resemble digital panoptica.... Secrets, foreignness, and otherness represent impediments to unbounded communication. Communication goes faster when it is smoothed out--that is when thresholds, walls, and gaps are removed. This also means stripping people of interiority, which blocks and slows down communication.... The negativity of otherness or foreignness is de-interiorized and transformed into the positivity of communicable and consumable difference: "diversity".... The dispositive of transparency has the further consequence of promoting total conformity.... It is as if everyone were watching over everyone else--even before intelligent agencies or secret services have stepped in to supervise and steer. Invisible moderators smooth out communication and calibrate it to what is generally understood and accepted. Such primary, intrinsic surveillance proves much more problematic than the secondary, extrinsic surveillance undertaken by secret services and spying agencies.

Reducing stress in pregnancy can positively affect your baby’s development, emotional and mental health, disposition and personality, as well as her overall health.

Pandit Ramakant Shastri at a very young age has achieved a worldwide popularity being as an India's best astrologer who is well known for its best astrology services in India including all major states and cities. He has learnt all the astrology & jyotish, vashikaran tantra and mantra from his father who is renowned as a pioneer in vashikaran art of influencing mind positively and favorably. It is the God gift that drives the Pandit Ramakant Shastri towards the world of astrology and horoscope predictions. Indian Vashikaran specialist, Get your Love Back, Voodoo Black Magic, Kala Jadu, Match Making, Love Marriage Astrologers in India, men-women vashikaran in India Punjab Our Vashikaran with Astrology Services & Solutions are as under: Pandit Ramakant Shastri is Indian Vashikaran specialist in Get your Love Back, Love Guru Specialist, Get Back your Love, Love Breakup Solutions, Get Back your Love with Vashikaran, Get back your Lover, Women Love Vashikaran, Love with Vashikaran, Vashikaran Love Guru, Black Magic Guru Ji, Vashikaran Specialist, Vashikaran Baba Ji, Love Guru Tantrik, Black Magic Baba Ji, Kala Jadu Specialist, Women Vashikaran, Girlfriend Vashikaran, Boyfriend Vashikaran, Tantrik Baba Ji, Vashikaran Love Guru Ji, Astrology Solutions, Tantrik Expert Guru Ji, Black Magic Kala Jadu, Jyotish Specialist, Tantra Mantra Baba Ji, Vashikaran Specialist Guru Ji, Havan Pandit, Yagya Pooja Pandit, Kudli Dosh Solutions Expert, Match Making Specialist, Love Marriage Specialist, Indian Vashikaran Baba Ji, Horoscope Specialist, Kundli Dosh Solutions, Family Disputes Solutions, Love Sex Children Solutions, Vashikaran Expert, Higher Study Solutions, Tension Anxiety Solutions, Love Marriage Solutions, Business Loss Solutions, Foreign Visa Solutions, Illness Medical Problem Solutions, Kala Jadu Vashikaran, Property Disputes Solutions, Lottery Number Solutions, Get Your Love Back Mantra, Top Best Astrologers in Ludhiana, Amritsar, Jalandhar, Patiala, Bathinda, Ajitgarh, Hoshiarpur, Batala, Pathankot, Moga, Abohar, Khanna, Phagwwara, Muktsar, Barnala, Rajpura, Firozpur, Kapurthala, mandi gobindgarh, fatehgarh sahib, samrala, jagraon, mansa, sirhind, chandigarh, Mohali, panchkula, kharar, Punjab, Delhi, Haryana, Gurgaon, Utter Pradesh, Bihar, India, Canada, USA, Australia, UK, New Zealand, France, Nepal With the help of vedic astrology and Indian astrology we make you with future predictions while following your birth ascendant, planet positions and sun & moon sign. With the same horoscope chart including moon chart and birth chart we are able to come over with most accurate and specific calculations about your upcoming lucky charms. We are specialized in finding the disposition of planets in your horoscope in order to explore the good and bad effects of the same. Astrology is our passion. We have got all education from my father who is one of the famous astrologers of India and pioneer in the vashikaran world. With the esteem and worthy blessings from God I have been serving the world with precise and exact predictions in astrology. Pandit Ramakant Shastri is the famous Vashikaran Specialist and best astrologers in India. He is the very well expert and the very experienced pandit. Vashikaran is the kind of the magic which is use for to control to someone and to attract to someone for love. It can be help to get your all the desires and your love who is your desire love. Vashikaran can be help you to get your ex love which is lost by you. He is the perfect astrologer in the world. He is very helpful and the very kind person for all needed people. Pandit Ramakant Shastri's specialization are personal horoscopes, love horoscopes, business and financial horoscope, annual birthday prognostic horoscopes, kundli making, school choice and profession, not only for the children, your life's greatest talents, life's mission

It doesn't matter what you do in this life, only that having a happy disposition and a 'good' attitude will ensure that your time is valued positively.

According to GC, Āryavimuktisena (sixth century) and Haribhadra (mid-eighth–early ninth century) explain the emptiness that is a nonimplicative negation as the disposition and the svābhāvikakāya.177 Jñānagarbha (early eighth century) even explains it as the dharmakāya, thus implicitly asserting it as the tathāgata heart.178 GC also adds the position of Ngog Lotsāwa and his followers that the tathāgata heart is the emptiness in the sense of a nonimplicative negation that is taught in Nāgārjuna’s “collection of reasoning.”179 They explain the statement that all sentient beings are pervaded by the dharmakāya as sentient beings’ being suitable to attain the dharmakāya.

In revolutionary times, those who accord themselves, with an extraordinary arrogance, the facile credit for having inflamed anarchy in their contemporaries fail to recognize that what appears to be a sad triumph is in fact due to a spontaneous disposition, determined by the social situation as a whole. —AUGUSTE COMTE, Cours de philosophie positive, Leçon 48

Think about the kindest person you’ve ever met. Positive or negative disposition? Think about the most successful person you’ve ever met. Positive or negative disposition? Think about the happiest person you’ve ever met. Positive or negative disposition?

Today's enemies can be your friends tomorrow. And today's friends can be tomorrow's enemies. What you reject today, you could accept tomorrow. And what you accept today, you could reject tomorrow. Never say never unless you can predict the future. Unforeseeable circumstances can make a rich man, poor - And a poor man, rich. And unpredictable experiences can also make a good man, bad - And a bad man, good. Like the weather or bonds between lovers, Transformations cannot always be predicted. All energy transmutes one day or another, In one way or another, Either in its form or composition, Or in its position or disposition. Today will always offer new experiences, And tomorrow will always offer new opportunities. But if you heed to yesterday's lessons, You can shape your present and future To be filled with positive relationships And beautiful blessings. TODAY AND TOMORROW by Suzy Kassem

The notion of depth is more complex in Nietzsche’s mature thought than in his early work. Indeed, he develops two parallel concepts; the first is the chthonic roots of becoming that is distinctly ontological, and the second is the herd existence that is the antithesis of the noble (the herd depth is juxtaposed to the noble height and exists on a lower rung of the social hierarchy to the noble). When this is considered at an ontological level, the herd position is an intermediary position of impotence in between height and chthonic depth that lacks the drive or the desire for a connection to either. In Heraclitean language, the herd gaze is cast downward because it is comfortable and easy, but this lamentable preoccupation with decay ultimately leads to the moralization that is characteristic of Anaximander because, as Heraclitus had established, 'Souls take pleasure in becoming moist' and seek explanation for their own decay. The herd’s preference for dampness and decay serves as an internal counter position. This movement can be appreciated in Thus Spoke Zarathustra, specifically 'Tree on the Mountainside'. The tree reaches its peak in its journey to height and finds lightening; it reveals not ‘enlightenment’ in the fire (dissolution), but stands at a point of the limitation of its growth that reveals the clarity and awareness of the connection between the two polarities of height and depth (the tree spans both); what Nietzsche will call Heraclitean wisdom.

There is no stronger place for us to rest and hide in than the Finished work of the Cross."- "Resting in Christ's work for us moves us ahead if we remain in that place of trusting in the Finished work of the Cross, not only for salvation eternally but as the basis for blessing in our lives today." "Our disposition of peace will attract blessing and favor as it stands in stark contrast to the stress of the world around us." "Follow the rest, and the rest will follow."*-Noah's ark family example "I have yet to see one person debated into the Kingdom of Heaven. What we can do is get on board ourselves and let the Spirit of the Lord do the rest." "By resting in the Finished work of the Cross, ironically you are building something for your family to come into and find blessing and peace. You are creating a covering for others to find rest." "The key to getting our kids "on board" is not commanding them what they must do but reminding them what has been done for them."-(true of any position of leadership, God's heart displayed.)* "Grace is something that will, ironically, have greater effectiveness than commandments. This is what Paul meant when he stated that the Law will bring death but the Spirit will bring life."

There is no stronger place for us to rest and hide in than the finished work of the cross."- "Resting in Christ's work for us moves us ahead if we remain in that place of trusting in the Finished work of the Cross, not only for salvation eternally but as the basis for blessing our lives today." "Our disposition of peace will attract blessing and favor as it stands in stark contrast to the stress of the world around us." "Follow the rest, and the rest will follow."*-Noah's ark family example "I have yet to see one person debated into the Kingdom of Heaven. What we can do is get on board ourselves and let the Spirit of the Lord do the rest." "By resting in the Finished work of the Cross, ironically you are building something for your family to come into and find blessing and peace. You are creating a covering for others to find rest." "The key to getting our kids "on board" is not commanding them what they must do but reminding them what has been done for them."-( true of any position of leadership, God's heart displayed.)* "Grace is something that will, ironically, have greater effectiveness than commandments. This is what Paul meant when he stated that the Law will bring death, but the Spirit will bring life."

se réalisent effectivement qu’en relation avec une structure déterminée de positions socialement marquées (entre autres choses par les propriétés sociales de leurs occupants, à travers lesquelles elles se donnent à percevoir) ; mais, à l’inverse, c’est au travers des dispositions, qui sont elles-mêmes plus ou moins complètement ajustées aux positions, que se réalisent telles ou telles des potentialités qui se trouvaient inscrites dans les positions.

l’analyse de la structure interne du champ littéraire (etc.), univers obéissant à ses propres lois de fonctionnement et de transformation, c’est-à-dire la structure des relations objectives entre les positions qu’y occupent des individus ou des groupes placés en situation de concurrence pour la légitimité ; enfin, l’analyse de la genèse des habitus des occupants de ces positions, c’est-à-dire les systèmes de dispositions qui, étant le produit d’une trajectoire sociale et d’une position à l’intérieur du champ littéraire (etc.), trouvent dans cette position une occasion plus ou moins favorable de s’actualiser

Focus more on what excites you.

The Sunk Cost Fallacy In psychology, one of the most well-known self-defeating behaviors is the “sunk cost fallacy.” It explains why people remain stuck in their circumstances even though they would rather be elsewhere. Some examples are staying in an unfulfilling relationship or keeping a safe but boring job even though you have the opportunity to get better employment. The status quo bias describes the human disposition to cling to what we are familiar with instead of reaching for the unknown. Similar to the Pareto Principle (discussed in chapter 17), the concept has its roots in economics and was founded by economists Richard Zeckhauser and William Samuelson. In 1988, they published a series of studies in the Journal of Risk and Uncertainty. The articles highlighted the fact that even though economics attempts to predict the choice a person will take when faced with more than one alternative, in the real world, most people choose to do nothing and carry on as normal.  A more general term for this tendency is ‘inertia.’ Loss Aversion Theory Why is it that we choose to stick with the same jobs, people, and ambitions? A number of reasons have been put forward to explain this behavior. One reason is based on the “loss aversion theory,” which stipulates that in general, people don’t like losing things, and this is true even if the thing they lose wasn’t of high value. Before moving onto something that is perceived as better, we want evidence to prove that it is going to enhance our lives before detaching ourselves from what is not serving us. Although making a change often leads to a more positive outcome, on a subconscious level, we assume that change will do us more harm than good. Even positive change, such as moving to a nicer home or getting married, requires a lot of thought. There is always a cost associated with change, and most of the time, we don’t want to pay the price.

Tout en acceptant ces descriptions, il faut récuser l’idée, qu’elles risquent de suggérer, d’une détermination directe par les conditions économiques et politiques : c’est à partir de la position bien particulière qu’ils occupent dans le microcosme littéraire que les Flaubert, Baudelaire, Renan, Leconte de Lisle ou Goncourt appréhendent une conjoncture politique qui, saisie à travers les catégories de perception inhérentes à leurs dispositions, licite et sollicite leur inclination à l’indépendance (que d’autres conditions historiques auraient pu réprimer ou neutraliser, par exemple en renforçant, comme à la veille et au lendemain de 1848, les positions dominées dans le champ littéraire et dans le champ social).

1. Relationship: A relationship, which is bereft of respect, blows hot and cold, raises continual contentious queries, and where action does not match with words, is a dead one. 2. Honesty: Repose not trust in testing another's degree of honesty at the risk of one's loss in matters big, unless collateralized. 3. Character: The litmus test of illustrious character is recognized in the impeccable integrity and transparency in financial transactions. 4 Friendship: Being truthful, honoring one's word, a pleasant disposition, mostly positive in response, being in company purely for companionship's sake, all promote solid and fine friendships. 5. Gratitude: Gratitude is evidently short-lived in this world of ever-changing human emotions. 6. Apology: For wrong done regret, backed by adequate compensation. 7. Punctuality: Punctuality at any appointment spells organized time management.

Instead of reacting, find a positive thought or action—even a single word or action can make a big difference. For instance, when you meet someone, smile. When you smile, you will have a different disposition and cause different brain chemicals to flow. The Power of One Simple Change ​Instead of calling an inconsiderate driver a jerk (or worse), call him a genius. Changing this one word moves your thought process from your pea brain to your big brain. Using a positive word instead of a negative word will change the chemicals that are released throughout your body in that moment. Try it. You will feel the difference. So, you can see that by changing one word or a simple action—a smile—you can change your whole mood and demeanor. That’s why it’s so helpful to call a “problem” an “opportunity,” a “setback” a “discovery,” or a “jerk” a “genius.” You will be stimulating neurons in a healthy way. My, what power you have! Change one word, and you will feel the difference.

Due to a combination of dispositional characteristics and personal performance histories, functional performers typically expect positive performance outcomes, and dysfunctional performers typically expect negative performance outcomes. Over time, these beliefs become strongly held and difficult to change. In addition, these belief sets can become self-fulfilling because they affect how the performer interprets challenge or threat in performance situations (Sbrocco & Barlow, 1996). For

We therefore need discrimination in all things so that we may rightly assess every form of action. For him who possesses it, discrimination is a light illuminating the right moment, the proposed action, the form it takes, strength, knowledge, maturity, capacity, weakness, resolution, aptitude, degree of contrition, inner state, ignorance, physical strength and temperament, health and misery, behavior, position, occupation, upbringing, faith, disposition, purpose, way of life, degree of fearlessness, skill, natural intelligence, diligence, vigilance, sluggishness, and so on. -Then discrimination reveals the nature of things, their use, quantity and variety, as well as the divine purpose and meaning in each word or passage of Holy Scripture.

If you do not fall in with this motion, then secure something to fight for, consistent in theory and valuable in practice. If you must employ your strength, employ it to uphold you in some honorable right or some profitable wrong. If you are apprehensive that the concession recommended to you, though proper, should be a means of drawing on you further, but unreasonable claims,—why, then employ your force in supporting that reasonable concession against those unreasonable demands. You will employ it with more grace, with better effect, and with great probable concurrence of all the quiet and rational people in the provinces, who are now united with and hurried away by the violent,—having, indeed, different dispositions, but a common interest. If you apprehend that on a concession you shall be pushed by metaphysical process to the extreme lines, and argued out of your whole authority, my advice is this: when you have recovered your old, your strong, your tenable position, then face about,—stop short,—do nothing more,—reason not at all,—oppose the ancient policy and practice of the empire as a rampart against the speculations of innovators on both sides of the question,—and you will stand on great, manly, and sure ground. On this solid basis fix your machines, and they will draw worlds towards you.

Admiral Dönitz, often with movement and diversion information ten to twenty hours in advance, could place his U-boat patrol lines directly athwart convoy courses. Since the same intelligence source conveyed to him the Admiralty’s daily U-boat dispositions signal, Dönitz also knew what (in general) Winn’s Tracking Room knew about his U-boat positions, though he never tumbled to the conclusion that the accurate Admiralty signals on the point were based on cracked Enigma.