Programming Motivational Quotes

No matter how old you are now. You are never too young or too old for success or going after what you want. Here’s a short list of people who accomplished great things at different ages 1) Helen Keller, at the age of 19 months, became deaf and blind. But that didn’t stop her. She was the first deaf and blind person to earn a Bachelor of Arts degree. 2) Mozart was already competent on keyboard and violin; he composed from the age of 5. 3) Shirley Temple was 6 when she became a movie star on “Bright Eyes.” 4) Anne Frank was 12 when she wrote the diary of Anne Frank. 5) Magnus Carlsen became a chess Grandmaster at the age of 13. 6) Nadia Comăneci was a gymnast from Romania that scored seven perfect 10.0 and won three gold medals at the Olympics at age 14. 7) Tenzin Gyatso was formally recognized as the 14th Dalai Lama in November 1950, at the age of 15. 8) Pele, a soccer superstar, was 17 years old when he won the world cup in 1958 with Brazil. 9) Elvis was a superstar by age 19. 10) John Lennon was 20 years and Paul Mcartney was 18 when the Beatles had their first concert in 1961. 11) Jesse Owens was 22 when he won 4 gold medals in Berlin 1936. 12) Beethoven was a piano virtuoso by age 23 13) Issac Newton wrote Philosophiæ Naturalis Principia Mathematica at age 24 14) Roger Bannister was 25 when he broke the 4 minute mile record 15) Albert Einstein was 26 when he wrote the theory of relativity 16) Lance E. Armstrong was 27 when he won the tour de France 17) Michelangelo created two of the greatest sculptures “David” and “Pieta” by age 28 18) Alexander the Great, by age 29, had created one of the largest empires of the ancient world 19) J.K. Rowling was 30 years old when she finished the first manuscript of Harry Potter 20) Amelia Earhart was 31 years old when she became the first woman to fly solo across the Atlantic Ocean 21) Oprah was 32 when she started her talk show, which has become the highest-rated program of its kind 22) Edmund Hillary was 33 when he became the first man to reach Mount Everest 23) Martin Luther King Jr. was 34 when he wrote the speech “I Have a Dream." 24) Marie Curie was 35 years old when she got nominated for a Nobel Prize in Physics 25) The Wright brothers, Orville (32) and Wilbur (36) invented and built the world's first successful airplane and making the first controlled, powered and sustained heavier-than-air human flight 26) Vincent Van Gogh was 37 when he died virtually unknown, yet his paintings today are worth millions. 27) Neil Armstrong was 38 when he became the first man to set foot on the moon. 28) Mark Twain was 40 when he wrote "The Adventures of Tom Sawyer", and 49 years old when he wrote "Adventures of Huckleberry Finn" 29) Christopher Columbus was 41 when he discovered the Americas 30) Rosa Parks was 42 when she refused to obey the bus driver’s order to give up her seat to make room for a white passenger 31) John F. Kennedy was 43 years old when he became President of the United States 32) Henry Ford Was 45 when the Ford T came out. 33) Suzanne Collins was 46 when she wrote "The Hunger Games" 34) Charles Darwin was 50 years old when his book On the Origin of Species came out. 35) Leonardo Da Vinci was 51 years old when he painted the Mona Lisa. 36) Abraham Lincoln was 52 when he became president. 37) Ray Kroc Was 53 when he bought the McDonalds Franchise and took it to unprecedented levels. 38) Dr. Seuss was 54 when he wrote "The Cat in the Hat". 40) Chesley "Sully" Sullenberger III was 57 years old when he successfully ditched US Airways Flight 1549 in the Hudson River in 2009. All of the 155 passengers aboard the aircraft survived 41) Colonel Harland Sanders was 61 when he started the KFC Franchise 42) J.R.R Tolkien was 62 when the Lord of the Ring books came out 43) Ronald Reagan was 69 when he became President of the US 44) Jack Lalane at age 70 handcuffed, shackled, towed 70 rowboats 45) Nelson Mandela was 76 when he became President

Your comfort zone is a place where you keep yourself in a self-illusion and nothing can grow there but your potentiality can grow only when you can think and grow out of that zone.

How you look at it is pretty much how you'll see it

Now is the time to get serious about living your ideals. How long can you afford to put off who you really want to be? Your nobler self cannot wait any longer. Put your principles into practice – now. Stop the excuses and the procrastination. This is your life! You aren’t a child anymore. The sooner you set yourself to your spiritual program, the happier you will be. The longer you wait, the more you’ll be vulnerable to mediocrity and feel filled with shame and regret, because you know you are capable of better. From this instant on, vow to stop disappointing yourself. Separate yourself from the mob. Decide to be extraordinary and do what you need to do – now.

Some people majored in English to prepare for law school. Others became journalists. The smartest guy in the honors program, Adam Vogel, a child of academics, was planning on getting a Ph.D. and becoming an academic himself. That left a large contingent of people majoring in English by default. Because they weren't left-brained enough for science, because history was too try, philosophy too difficult, geology too petroleum-oriented, and math too mathematical - because they weren't musical, artistic, financially motivated, or really all that smart, these people were pursuing university degrees doing something no different from what they'd done in first grade: reading stories. English was what people who didn't know what to major in majored in.

Your VISION and your self-willingness is the MOST powerful elements to conquer your goal

It is what it is because you let it be so.

Is your life story the truth? Yes, the chronological events are true. Is it the whole truth? No, you see and judge it through your conditioned eyes and mind - not of all involved - nor do you see the entire overview. Is it nothing but the truth? No, you select, share, delete, distort, subtract, assume and add what you want, need and choose to.

Autumn is a momentum of the natures golden beauty…, so the same it’s time to find your momentum of life

But the Turing test cuts both ways. You can't tell if a machine has gotten smarter or if you've just lowered your own standards of intelligence to such a degree that the machine seems smart. If you can have a conversation with a simulated person presented by an AI program, can you tell how far you've let your sense of personhood degrade in order to make the illusion work for you? People degrade themselves in order to make machines seem smart all the time. Before the crash, bankers believed in supposedly intelligent algorithms that could calculate credit risks before making bad loans. We ask teachers to teach to standardized tests so a student will look good to an algorithm. We have repeatedly demonstrated our species' bottomless ability to lower our standards to make information technology look good. Every instance of intelligence in a machine is ambiguous. The same ambiguity that motivated dubious academic AI projects in the past has been repackaged as mass culture today. Did that search engine really know what you want, or are you playing along, lowering your standards to make it seem clever? While it's to be expected that the human perspective will be changed by encounters with profound new technologies, the exercise of treating machine intelligence as real requires people to reduce their mooring to reality.

Your traditional EDUCATION is not going to CHANGE your life but the life you are experiencing that can change you. Choose a POSITIVE life STYLE with positive ATTITUDE which could bring you a life with HAPPINESS and WISDOM

Your every positive action in your life will increase your self-esteem and this self-esteem will boost you for more positive action to take you on success

How you think and create your inner world that you gonna become in your outer world. Your inner believe manifest you in the outside

Its all a matter of weeding out the bad and cultivating more productive thoughts. And just like pulling weeds, you have to get to the root otherwise that weed, the self-doubt, that negative programming, will spring back up and shoke off the flower that can blossom for you in the future.Be consistent. Apply that "weed off" whenever you feel the need. Every day see the brighter side of things. Continually tell yourself how lucky you are, how good your life is right now, and how things can only get better

When a power elite wants to destroy an enemy nation, it turns to propaganda experts to fashion a program of hate. What does it take for the citizens of one society to hate the citizens of another society to the degree that they want to segregate them, torment them, even kill them? It requires a “hostile imagination,” a psychological construction embedded deeply in their minds by propaganda that transforms those others into “The Enemy.” That image is a soldier’s most powerful motive, one that loads his rifle with ammunition of hate and fear. The image of a dreaded enemy threatening one’s personal well-being and the society’s national security emboldens mothers and fathers to send sons to war and empowers governments to rearrange priorities to turn plowshares into swords of destruction.

If you are not EXCITED enough at your present life its mean your future is not EXITING. Excitement will give you ENTHUSIASM and enthusiasm will give you a positive energetic LIFE STYLE which could give you a successful exiting life…

CONFIDENCE is not showing off your VANITY, it’s about to be HUMBLED and KIND to others what are you truly SKILLED and PROFESSIONAL about…

Give yourself a great self-respect to know who you are then your confidence will shine on you

The sooner you finish procrastinating, the sooner you can get back to your art.

You're so good at what you do, keep pushing, success is on the table at all times!

The reason we have such a difficult time losing weight permanently is not because we are making bad choices, but because we are not stopping our automatic subconscious programmed behaviors in their tracks.

...I do not function too well on emotional motivations. I am wary of them. And I am wary of a lot of other things, such as plastic credit cards, payroll deductions, insurance programs, retirement benefits, savings accounts, Green Stamps, time clocks, newspapers, mortgages, sermons, miracle fabrics, deodorants, check lists, time payments, political parties, lending libraries, television, actresses, junior chambers of commerce, pageants, progress, and manifest destiny.

The past was "built", the present is "assembled" & the future - "programmed"!

REJECTION is kind of your negative ILLUSION which has no value but it’s give you a CLUE to go for next level of your ACTION.

It seems to have no motive, no vendetta, no program of action, other than simply that of “being ooze.

IF YOU DON’T FEED YOUR MIND WITH SUCCESS. IT WILL ROT WITH MEDIOCRITY!

I think we had to hit rock-bottom in all facets of the program before we could ever start moving in a positive direction.

Applying a Holistic Wealth lens to our decision-making going forward is critical. Ideally, every organization should have trained Holistic Wealth Consultants (by the Institute on Holistic Wealth), embedded into teams and employee resource groups. Holistic Wealth Coaching is critical.

when you become addict in to MATERIAL things in life then the TRUE natural life start to run away from you, YES! it's can give you certain pleasure in the society but in the same time it will sabotage your true HAPPINESS of life which we could have simply with GRATITUDE and FORGIVENESS

The Work is merely four questions; it’s not even a thing. It has no motive, no strings. It’s nothing without your answers. These four questions will join any program you’ve got and enhance it. Any religion you have—they’ll enhance it. If you have no religion, they will bring you joy. And they’ll burn up anything that isn’t true for you. They’ll burn through to the reality that has always been waiting.

Every organization would benefit from having Holistic Wealth Project Groups comprised of groups of employees in each region who are energized and motivated to help each other achieve Holistic Wealth both at work and in their personal lives, and therefore drive organizational purpose, resilience, innovation, wellness, and success.

Strategies that relax and replenish can restore one’s reservoir of willpower and are thus helpful in ADHD. These strategies include: times of relaxation such as meditation, positive emotions, self-talk that is encouraging, time of play, physical exercise, adequate breaks, or even having a snack that increases blood glucose. Motivational strategies such imagery, or physical reminders of or talking about future rewards can also help.

And yet sometimes she worried about what those musty old books were doing to her. Some people majored in English to prepare for law school. Others became journalists. The smartest guy in the honors program, Adam Vogel, a child of academics, was planning on getting a Ph.D. and becoming an academic himself. That left a large contingent of people majoring in English by default. Because they weren't left-brained enough for science, because history was too dry, philosophy too difficult, geology too petroleum-oriented, and math too mathematical--because they weren't musical, artistic, financially motivated, or really all that smart, these people were pursuing university degrees doing something no different from what they'd done in first grade: reading stories. English was what people who didn't know what to major in majored in.

We all program our gadgets- computers, mobiles; but we don't program our Mind in such a way that we can REJOICE and BE HAPPY.

Setting a goal is like to set your destination point in your life GPS which could take you to your desire position as you dreamed about...

Every success-motivated mind has been a decisive mind. Every failure-motivated mind has been an indecisive mind.

Goddard was not personally religious; his most immediate and consistent motivation was a desire for recognition as the founding genius of rocket science.

Management is the process of assuring that the program and objectives of the organization are implemented. Leadership, on the other hand, has to do with casting vision and motivating people.

From then on, my computer monitored my vital signs and kept track of exactly how many calories I burned during the course of each day. If I didn’t meet my daily exercise requirements, the system prevented me from logging into my OASIS account. This meant that I couldn’t go to work, continue my quest, or, in effect, live my life. Once the lockout was engaged, you couldn’t disable it for two months. And the software was bound to my OASIS account, so I couldn’t just buy a new computer or go rent a booth in some public OASIS café. If I wanted to log in, I had no choice but to exercise first. This proved to be the only motivation I needed. The lockout software also monitored my dietary intake. Each day I was allowed to select meals from a preset menu of healthy, low-calorie foods. The software would order the food for me online and it would be delivered to my door. Since I never left my apartment, it was easy for the program to keep track of everything I ate. If I ordered additional food on my own, it would increase the amount of exercise I had to do each day, to offset my additional calorie intake. This was some sadistic software. But it worked. The pounds began to melt off, and after a few months, I was in near-perfect health. For the first time in my life I had a flat stomach, and muscles. I also had twice the energy, and I got sick a lot less frequently. When the two months ended and I was finally given the option to disable the fitness lockout, I decided to keep it in place. Now, exercising was a part of my daily ritual.

Histrionics know how to get looked at, but they don’t have a clue about how to look at themselves. They often know less about their own history and motivation than about those of their favorite television characters. Histrionics’ selective memories make their lives into a series of vivid but unconnected events, no more related to one another than the programs broadcast on a given night.

But people —the ordinary, the decent and basically honest— couldn’t get through the day without that one indispensable bit of programming, that allowed you to say one thing and mean, feel, even do, another.

Mayer and Salovey’s definition of emotional intelligence includes five domains: knowing one’s emotions; managing one’s emotions; motivating oneself; recognizing emotions in others; and handling relationships.

I will not promise boys positions, I will not promise any of you football success, I will demand discipline, character, respect, and work ethic throughout the program. If I succeed in getting people to believe then success will follow.

The worst possible way to build someone’s self-efficacy is to pump them up with you-can-do-it platitudes. At best, putative self-esteem–enhancing slogans and motivational talks do nothing. At worst, they actually further undermine resilience and effective coping. Why? Because self-esteem is the by-product of doing well in life—meeting challenges, solving problems, struggling and not giving up. You will feel good about yourself when you do well in the world. That is healthy self-esteem. Many people and many programs, however, try to bolster self-esteem directly by encouraging us to chant cheery phrases, to praise ourselves strongly and often, and to believe that we can do anything we set our mind to. The fatal flaw with this approach is that it is simply not true. We cannot do anything we want to in life, regardless of the number of times we tell ourselves how special and wonderful we are and regardless of how determined we are to make it

The news filled me with such euphoria that for an instant I was numb. My ingrained self-censorship immediately started working: I registered the fact that there was an orgy of weeping going on around me, and that I had to come up with some suitable performance. There seemed nowhere to hide my lack of correct emotion except the shoulder of the woman in front of me, one of the student officials, who was apparently heartbroken. I swiftly buried my head in her shoulder and heaved appropriately. As so often in China, a bit of ritual did the trick. Sniveling heartily she made a movement as though she was going to turn around and embrace me I pressed my whole weight on her from behind to keep her in her place, hoping to give the impression that I was in a state of abandoned grief. In the days after Mao's death, I did a lot of thinking. I knew he was considered a philosopher, and I tried to think what his 'philosophy' really was. It seemed to me that its central principle was the need or the desire? for perpetual conflict. The core of his thinking seemed to be that human struggles were the motivating force of history and that in order to make history 'class enemies' had to be continuously created en masse. I wondered whether there were any other philosophers whose theories had led to the suffering and death of so many. I thought of the terror and misery to which the Chinese population had been subjected. For what? But Mao's theory might just be the extension of his personality. He was, it seemed to me, really a restless fight promoter by nature, and good at it. He understood ugly human instincts such as envy and resentment, and knew how to mobilize them for his ends. He ruled by getting people to hate each other. In doing so, he got ordinary Chinese to carry out many of the tasks undertaken in other dictatorships by professional elites. Mao had managed to turn the people into the ultimate weapon of dictatorship. That was why under him there was no real equivalent of the KGB in China. There was no need. In bringing out and nourishing the worst in people, Mao had created a moral wasteland and a land of hatred. But how much individual responsibility ordinary people should share, I could not decide. The other hallmark of Maoism, it seemed to me, was the reign of ignorance. Because of his calculation that the cultured class were an easy target for a population that was largely illiterate, because of his own deep resentment of formal education and the educated, because of his megalomania, which led to his scorn for the great figures of Chinese culture, and because of his contempt for the areas of Chinese civilization that he did not understand, such as architecture, art, and music, Mao destroyed much of the country's cultural heritage. He left behind not only a brutalized nation, but also an ugly land with little of its past glory remaining or appreciated. The Chinese seemed to be mourning Mao in a heartfelt fashion. But I wondered how many of their tears were genuine. People had practiced acting to such a degree that they confused it with their true feelings. Weeping for Mao was perhaps just another programmed act in their programmed lives. Yet the mood of the nation was unmistakably against continuing Mao's policies. Less than a month after his death, on 6 October, Mme Mao was arrested, along with the other members of the Gang of Four. They had no support from anyone not the army, not the police, not even their own guards. They had had only Mao. The Gang of Four had held power only because it was really a Gang of Five. When I heard about the ease with which the Four had been removed, I felt a wave of sadness. How could such a small group of second-rate tyrants ravage 900 million people for so long? But my main feeling was joy. The last tyrants of the Cultural Revolution were finally gone.

The more the world commits to programs for poverty and education, the greater the gap for those with intellectual disabilities. That’s because money goes where results are quick and quantifiable, which is not likely for people with intellectual disabilities.

No matter your goal or level, I highly recommend finding a compatible training partner and a coach. They will hold you accountable on days when your motivation is low. A coach will help you work through challenges and make adjustments to your training program.

Even important biblical exhortations and commands become dislocated from their indicative, gospel habitat. Instead of the gospel giving us new thoughts, experiences, and a motivation for grateful obedience, we lodge the power of God in our own piety and programs.

Intimacy begins when individual (usually instinctual) programing becomes more intense, and both social patterning and ulterior restrictions and motives begin to give way. It is the only completely satisfying answer to stimulus-hunger, recognition-hunger and structure-hunger.

efficiently means providing slots in our schedules where we can maintain an attentional set for an extended period. This allows us to get more done and finish up with more energy. Related to the manager/worker distinction is that the prefrontal cortex contains circuits responsible for telling us whether we’re controlling something or someone else is. When we set up a system, this part of the brain marks it as self-generated. When we step into someone else’s system, the brain marks it that way. This may help explain why it’s easier to stick with an exercise program or diet that someone else sets up: We typically trust them as “experts” more than we trust ourselves. “My trainer told me to do three sets of ten reps at forty pounds—he’s a trainer, he must know what he’s talking about. I can’t design my own workout—what do I know?” It takes Herculean amounts of discipline to overcome the brain’s bias against self-generated motivational systems. Why? Because as with the fundamental attribution error we saw in Chapter 4, we don’t have access to others’ minds, only our own. We are painfully aware of all the fretting and indecision, all the nuances of our internal decision-making process that led us to reach a particular conclusion. (I really need to get serious about exercise.) We don’t have access to that (largely internal) process in others, so we tend to take their certainty as more compelling, in many cases, than our own. (Here’s your program. Do it every day.)

In December 1790, with other options foreclosed, Hamilton revived a proposal he had floated in his Report on Public Credit: an excise tax on whiskey and other domestic spirits. He knew the measure would be loathed in rural areas that thrived on moonshine, but he thought this might be more palatable to farmers than a land tax. Hamilton confessed to Washington an ulterior political motive for this liquor tax: he wanted to lay “hold of so valuable a resource of revenue before it was generally preoccupied by the state governments.” As with assumption, he wanted to starve the states of revenue and shore up the federal government. Jefferson did not exaggerate Hamilton’s canny capacity to clothe political objectives in technical garb. There were hidden agendas buried inside Hamilton’s economic program, agendas that he tended to share with high-level colleagues but not always with the public.

This is therefore a time, not for unkindly criticism of fellow Christians, but for friendly conference; not for disputing over divergent views, but for united action; not for dogmatic assertion of prophetic programs, but for the humble acknowledgment that “we know in part;” not for idle dreaming, but for the immediate task of evangelizing a lost world. For such effort, no one truth is more inspiring, than that of the return of Christ. None other can make us sit more lightly by the things of time, none other is more familiar as a Scriptural motive to purity, holiness, patience, vigilance, love.

We come equipped with automated behavioral programs that motivate and stabilize cooperation within personal relationships and groups. These include capacities for empathy, vengefulness, honor, guilt, embarrassment, tribalism, and righteous indignation. These social impulses serve as counterweights to our selfish impulses.

Mother Nature, truly we are grateful for what you have made us. No doubt you did the best you could. However, with all due respect, we must say that you have in many ways done a poor job with the human constitution. You have made us vulnerable to disease and damage. You compel us to age and die – just as we’re beginning to attain wisdom. And, you forgot to give us the operating manual for ourselves! … What you have made is glorious, yet deeply flawed … We have decided that it is time to amend the human constitution … We do not do this lightly, carelessly, or disrespectfully, but cautiously, intelligently, and in pursuit of excellence … Over the coming decades we will pursue a series of changes to our own constitution … We will no longer tolerate the tyranny of aging and death … We will expand our perceptual range … improve on our neural organization and capacity … reshape our motivational patterns and emotional responses … take charge over our genetic programming and achieve mastery over our biological and neurological processes.

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

Shame is probably our most hidden and misunderstood emotion. It’s also the one most likely to motivate men to stay away from the help they need—and need to admit they need—which can range from psychotherapy to addiction programs. Performance anxiety is driven by shame; so is the drive to overachieve; so is the pressure to man up. Shame is behind the scenes much more often than you might think.

The aid program that I am suggesting must not be used by the wealthy nations as a surreptitious means to control the poor nations. Such an approach would lead to a new form of paternalism and a neocolonialism which no self-respecting nation could accept. Ultimately, foreign aid programs must be motivated by a compassionate and committed effort to wipe poverty, ignorance and disease from the face of the earth. Money devoid of genuine empathy is like salt devoid of savor, good for nothing except to be trodden under foot of men. The West must enter into the program with humility and penitence and a sober realization that everything will not always “go our way.” It cannot be forgotten that the Western powers were but yesterday the colonial masters. The house of the West is far from in order, and its hands are far from clean.

What must be discovered is a way out of the motivation/demotivation binary, so that disidentification from the control program registers as something other than dejected apathy. One strategy would be to shift the political terrain – to move away from the unions’ traditional focus on pay and onto forms of discontent specific to post-Fordism. Before we analyse that further, we must consider in more depth what post-Fordism actually is.

To better understand the predicament of someone who is rational but emotionless, consider computers. Give a computer a program to run, and it will use flawless logic to execute it. But unless you give a computer a program to run, it will just sit there. Computers need a motivating force before they will do anything, and it is the job of the programmer to provide this motivating force. Damasio’s patient was like an unprogrammed computer. His

Enforce functional training by withholding new employee requisitions. As Andy Grove writes, there are only two ways for a manager to improve the output of an employee: motivation and training. Therefore, training should be the most basic requirement for all managers in your organization. An effective way to enforce this requirement is by withholding new employee requisitions from managers until they’ve developed a training program for the TBH, “To Be Hired.

Programmed behavior cannot produce the level of spiritual development required to qualify one for eternal life. A necessary range of freedom and self-determination is essential to one’s spiritual development. With an understanding of correct principles and an intrinsic desire to apply them, one must be motivated within himself to do many good things of his own free will; for, as the revelation says, the power is in him wherein he is an agent unto himself (see D&C 58:27–28).

AI makers tend to believe intelligent systems will only do what they’re programmed to do. But Omohundro says they’ll do that, but lots more, too, and we can know with some precision how advanced AI systems will behave. Some of that behavior is unexpected and creative. It’s embedded in a concept that’s so alarmingly simple that it took insight like Omohundro’s to spot it: for a sufficiently intelligent system, avoiding vulnerabilities is as powerful a motivator as explicitly constructed goals and subgoals.

But in practice the lack of belief in divine presence is just as likely to lead to humans avoiding responsibility: if there's nothing other than the here and now, who needs to settle disputes at all? All you have to do is manage to defer them till after you're dead--which is the European electorates' approach to their unaffordable social programs. The meek's prospects of inheriting the earth are considerably diminished in a post-Christian society: chances are they'll just get steamrollered by more motivated types.

Eliciting peak performance means going up against something or somebody. Let me give you a simple example. For years the performance of the Intel facilities maintenance group, which is responsible for keeping our buildings clean and neat, was mediocre, and no amount of pressure or inducement seemed to do any good. We then initiated a program in which each building’s upkeep was periodically scored by a resident senior manager, dubbed a “building czar.” The score was then compared with those given the other buildings. The condition of all of them dramatically improved almost immediately. Nothing else was done; people did not get more money or other rewards. What they did get was a racetrack, an arena of competition. If your work is facilities maintenance, having your building receive the top score is a powerful source of motivation. This is key to the manager’s approach and involvement: he has to see the work as it is seen by the people who do that work every day and then create indicators so that his subordinates can watch their “racetrack” take shape.

Regardless of a patient's true motives to get out of bed, I always applaud on the inside. That's what physical therapy is all about. To get them out of bed. To coax them down to the rehab gym. To do their strengthening exercises. To buy into the program. All in order to prepare them for the day they will eventually walk again. But I downplay my enthusiasm at a soldier's pain-tinged request for fear he'll figure out that's what I've been trying to get him to do and rebel. It's always better to make it seem like it is their idea all along.

In their writing on education, Deci and Ryan proceed from the principle that humans are natural learners and children are born creative and curious, “intrinsically motivated for the types of behaviors that foster learning and development.” This idea is complicated, however, by the fact that part of learning anything, be it painting or programming or eighth-grade algebra, involves a lot of repetitive practice, and repetitive practice is usually pretty boring. Deci and Ryan acknowledge that many of the tasks that teachers ask students to complete each day are not inherently fun or satisfying; it is the rare student who feels a deep sense of intrinsic motivation when memorizing her multiplication tables. It is at these moments that extrinsic motivation becomes important: when behaviors must be performed not for the inherent satisfaction of completing them, but for some separate outcome. Deci and Ryan say that when students can be encouraged to internalize those extrinsic motivations, the motivations become increasingly powerful. This is where the psychologists return to their three basic human needs: autonomy, competence, and relatedness. When teachers are able to create an environment that promotes those three feelings, they say, students exhibit much higher levels of motivation. And how does a teacher create that kind of environment? Students experience autonomy in the classroom, Deci and Ryan explain, when their teachers “maximize a sense of choice and volitional engagement” while minimizing students’ feelings of coercion and control. Students feel competent, they say, when their teachers give them tasks that they can succeed at but that aren’t too easy — challenges just a bit beyond their current abilities. And they feel a sense of relatedness when they perceive that their teachers like and value and respect them.

When Musk announced in 2014 that Tesla would open-source all of its patents, analysts tried to decide whether this was a publicity stunt or if it hid an ulterior motive or a catch. But the decision was a straightforward one for Musk. He wants people to make and buy electric cars. Man’s future, as he sees it, depends on this. If open-sourcing Tesla’s patents means other companies can build electric cars more easily, then that is good for mankind, and the ideas should be free. The cynic will scoff at this, and understandably so. Musk, however, has been programmed to behave this way and tends to be sincere when explaining his thinking—almost to a fault.

Now is the time to get serious about living your ideals. How long can you afford to put off who you really want to be? Your nobler self cannot wait any longer. Put your principles into practice – now. Stop the excuses and the procrastination. This is your life! You aren’t a child anymore. The sooner you set yourself to your spiritual program, the happier you will be. The longer you wait, the more you’ll be vulnerable to mediocrity and feel filled with shame and regret, because you know you are capable of better. From this instant on, vow to stop disappointing yourself. Separate yourself from the mob. Decide to be extraordinary and do what you need to do – now.

If you are not playing your A-game, what game are you playing? Are you waiting for the sun to come out? Do you need an umbrella? This is not a B-Movie for B-listers. Is there anything worse, anything more sickening, than people not giving it their all? Get off your fucking knees, get off your fucking asses, get off your fucking bellies, and fucking do something with your lives. What the fuck are you waiting for? This is not a dress rehearsal. This is fucking it. Right here, right now. Well? Have you forgotten your lines? If you’re not going to show up when it matters, fuck off. Get with the fucking program. If you’re not ready to perform, get off the fucking stage.

It is easy for those of us who have enough, living a secure life, structured by goals that we can reasonably confidently aspire to achieve (that new sofa, the 50-inch flat screen, that second car) and institutions designed to help us get there (savings accounts, pension programs, home-equity loans) to assume, like the Victorians, that motivation and discipline are intrinsic. As a result, there are always worries about being overindulgent to the slothful poor. Our contention is that for the most part, the problem is the opposite: It is too hard to stay motivated when everything you want looks impossibly far away. Moving the goalposts closer may be just what the poor need to start running toward them.

Far too many of the existing programs for gifted children cater only to high achievers who fit the conventional model of education. Those with high potential who cannot redesign themselves to walk the fine line of the traditional educational system’s requirements are at a loss. As one might imagine, an ill-conceived education can easily destroy self-esteem and motivation in any student, gifted or otherwise, though the gifted person most often blames him- or herself to a greater degree for a perceived failure to measure up. In every case of lack of attention and resources, the budding Everyday Genius is left holding the bag, a bag full of holes that drains away the likelihood of self-fulfillment and success.

The Brits call this sort of thing Functional Neurological Symptoms, or FNS, the psychiatrists call it conversion disorder, and almost everyone else just calls it hysteria. There are three generally acknowledged, albeit uncodified, strategies for dealing with it. The Irish strategy is the most emphatic, and is epitomized by Matt O’Keefe, with whom I rounded a few years back on a stint in Ireland. “What are you going to do?” I asked him about a young woman with pseudoseizures. “What am I going to do?” he said. “I’ll tell you what I’m goin’ to do. I’m going to get her, and her family, and her husband, and the children, and even the feckin’ dog in a room, and tell ’em that they’re wasting my feckin’ time. I want ’em all to hear it so that there is enough feckin’ shame and guilt there that it’ll keep her the feck away from me. It might not cure her, but so what? As long as I get rid of them.” This approach has its adherents even on these shores. It is an approach that Elliott aspires to, as he often tells me, but can never quite marshal the umbrage, the nerve, or a sufficiently convincing accent, to pull off. The English strategy is less caustic, and can best be summarized by a popular slogan of World War II vintage currently enjoying a revival: “Keep Calm and Carry On.” It is dry, not overly explanatory, not psychological, and does not blame the patient: “Yes, you have something,” it says. “This is what it is [insert technical term here], but we will not be expending our time or a psychiatrist’s time on it. You will have to deal with it.” Predictably, the American strategy holds no one accountable, involves a brain-centered euphemistic explanation coupled with some touchy-feely stuff, and ends with a recommendation for a therapeutic program that, very often, the patient will ignore. In its abdication of responsibility, motivated by the fear of a lawsuit, it closely mirrors the beginning of the end of a doomed relationship: “It’s not you, it’s … no wait, it’s not me, either. It just is what it is.” Not surprisingly, estimates of recurrence of symptoms range from a half to two-thirds of all cases, making this one of the most common conditions that a neurologist will face, again and again.

To blow the whistle on secret programs, I’d also have to blow the whistle on the larger system of secrecy, to expose it not as the absolute prerogative of state that the IC claimed it was but rather as an occasional privilege that the IC abused to subvert democratic oversight. Without bringing to light the full scope of this systemic secrecy, there would be no hope of restoring a balance of power between citizens and their governance. This motive of restoration I take to be essential to whistleblowing: it marks the disclosure not as a radical act of dissent or resistance, but a conventional act of return—signaling the ship to return back to port, where it’ll be stripped, refitted, and patched of its leaks before being given the chance to start over.

Finally, we arrive at the question of the so-called nonpolitical man. Hitler not only established his power from the very beginning with masses of people who were until then essentially nonpolitical; he also accomplished his last step to victory in March of 1933 in a "legal" manner, by mobilizing no less than five million nonvoters, that is to say, nonpolitical people. The Left parties had made every effort to win over the indifferent masses, without posing the question as to what it means "to be indifferent or nonpolitical." If an industrialist and large estate owner champions a rightist party, this is easily understood in terms of his immediate economic interests. In his case a leftist orientation would be at variance with his social situation and would, for that reason, point to irrational motives. If an industrial worker has a leftist orientation, this too is by all mean rationally consistent—it derives from his economic and social position in industry. If, however, a worker, an employee, or an official has a rightist orientation, this must be ascribed to a lack of political clarity, i.e., he is ignorant of his social position. The more a man who belongs to the broad working masses is nonpolitical, the more susceptible he is to the ideology of political reaction. To be nonpolitical is not, as one might suppose, evidence of a passive psychic condition, but of a highly active attitude, a defense against the awareness of social responsibility. The analysis of this defense against consciousness of one's social responsibility yields clear insights into a number of dark questions concerning the behavior of the broad nonpolitical strata. In the case of the average intellectual "who wants nothing to do with politics," it can easily be shown that immediate economic interests and fears related to his social position, which is dependent upon public opinion, lie at the basis of his noninvolvement. These fears cause him to make the most grotesque sacrifices with respect to his knowledge and convictions. Those people who are engaged in the production process in one way or another and are nonetheless socially irresponsible can be divided into two major groups. In the case of the one group the concept of politics is unconsciously associated with the idea of violence and physical danger, i.e., with an intense fear, which prevents them from facing life realistically. In the case of the other group, which undoubtedly constitutes the majority, social irresponsibility is based on personal conflicts and anxieties, of which the sexual anxiety is the predominant one. […] Until now the revolutionary movement has misunderstood this situation. It attempted to awaken the "nonpolitical" man by making him conscious solely of his unfulfilled economic interests. Experience teaches that the majority of these "nonpolitical" people can hardly be made to listen to anything about their socio-economic situation, whereas they are very accessible to the mystical claptrap of a National Socialist, despite the fact that the latter makes very little mention of economic interests. [This] is explained by the fact that severe sexual conflicts (in the broadest sense of the word), whether conscious or unconscious, inhibit rational thinking and the development of social responsibility. They make a person afraid and force him into a shell. If, now, such a self-encapsulated person meets a propagandist who works with faith and mysticism, meets, in other words, a fascist who works with sexual, libidinous methods, he turns his complete attention to him. This is not because the fascist program makes a greater impression on him than the liberal program, but because in his devotion to the führer and the führer's ideology, he experiences a momentary release from his unrelenting inner tension. Unconsciously, he is able to give his conflicts a different form and in this way to "solve" them.

The umbrella assertion made by Team B—and the most inflammatory—was that the previous National Intelligence Estimates “substantially misperceived the motivations behind Soviet strategic programs, and thereby tended consistently to underestimate their intensity, scope, and implicit threat.” Soviet military leaders weren’t simply trying to defend their territory and their people; they were readying a First Strike option, and the US intelligence community had missed it. What led to this “grave and dangerous flaw” in threat assessment, according to Team B, was an overreliance on hard technical facts, and a lamentable tendency to downplay “the large body of soft data.” This “soft” data, the ideological leader of Team B, Richard Pipes, would later say, included “his deep knowledge of the Russian soul.

Ambiguous tasks are a good place to observe how personality traits bubble to the surface. Although few of us are elite soldiers, we’ve all experienced the kind of psychological distress these trainees encounter on their training run: managing unclear expectations, struggling with self-motivation, and balancing the use of social support with private reflection. These issues are endemic not only to the workplace, but also to relationships, health, and every aspect of life in which we seek to thrive and succeed. Not surprisingly, the leading predictor of success in elite military training programs is the same quality that distinguishes those best equipped to resolve marital conflict, to achieve favorable deal terms in business negotiations, and to bestow the gifts of good parenting on their children: the ability to tolerate psychological discomfort.

McDougall was a certified revolutionary hero, while the Scottish-born cashier, the punctilious and corpulent William Seton, was a Loyalist who had spent the war in the city. In a striking show of bipartisan unity, the most vociferous Sons of Liberty—Marinus Willett, Isaac Sears, and John Lamb—appended their names to the bank’s petition for a state charter. As a triple power at the new bank—a director, the author of its constitution, and its attorney—Hamilton straddled a critical nexus of economic power. One of Hamilton’s motivations in backing the bank was to introduce order into the manic universe of American currency. By the end of the Revolution, it took $167 in continental dollars to buy one dollar’s worth of gold and silver. This worthless currency had been superseded by new paper currency, but the states also issued bills, and large batches of New Jersey and Pennsylvania paper swamped Manhattan. Shopkeepers had to be veritable mathematical wizards to figure out the fluctuating values of the varied bills and coins in circulation. Congress adopted the dollar as the official monetary unit in 1785, but for many years New York shopkeepers still quoted prices in pounds, shillings, and pence. The city was awash with strange foreign coins bearing exotic names: Spanish doubloons, British and French guineas, Prussian carolines, Portuguese moidores. To make matters worse, exchange rates differed from state to state. Hamilton hoped that the Bank of New York would counter all this chaos by issuing its own notes and also listing the current exchange rates for the miscellaneous currencies. Many Americans still regarded banking as a black, unfathomable art, and it was anathema to upstate populists. The Bank of New York was denounced by some as the cat’s-paw of British capitalists. Hamilton’s petition to the state legislature for a bank charter was denied for seven years, as Governor George Clinton succumbed to the prejudices of his agricultural constituents who thought the bank would give preferential treatment to merchants and shut out farmers. Clinton distrusted corporations as shady plots against the populace, foreshadowing the Jeffersonian revulsion against Hamilton’s economic programs. The upshot was that in June 1784 the Bank of New York opened as a private bank without a charter. It occupied the Walton mansion on St. George’s Square (now Pearl Street), a three-story building of yellow brick and brown trim, and three years later it relocated to Hanover Square. It was to house the personal bank accounts of both Alexander Hamilton and John Jay and prove one of Hamilton’s most durable monuments, becoming the oldest stock traded on the New York Stock Exchange.

Peer into any corner of current American life, and you’ll find the positive-thinking outlook. From the mass-media ministries of evangelists such as Joel Osteen, Creflo Dollar, and T.D. Jakes to the millions-strong audiences of Oprah, Dr. Phil, and Mehmet Oz, from the motivational bestsellers and seminars of the self-help movement to myriad twelve-step programs and support groups, from the rise of positive psychology, mind-body therapies, and stress-reduction programs to the self-affirmative posters and pamphlets found on walls and racks in churches, human-resources offices, medical suites, and corporate corridors, this one idea—to think positively—is metaphysics morphed into mass belief. It is the ever-present, every-man-and-woman wisdom of our time. It forms the foundation of business motivation, self-help, and therapeutic spirituality, including within the world of evangelism. Its influence has remade American religion from being a salvational force to also being a healing one.

Do countries require a crisis to motivate them to act, or do nations ever act in anticipation of problems? The crises discussed in this book illustrate both types of responses to this frequently asked question. Meiji Japan avoided dealing with the growing danger from the West, until forced into responding to Perry’s visit. From the Meiji Restoration of 1868 onwards, however, Japan did not require any further external shocks to motivate it to embark on its crash program of change: Japan instead changed in anticipation of the risk of further pressure from the West. Similarly, Finland ignored Soviet concerns until it was forced to pay attention by the Soviet attack of 1939. But from 1944 onwards, the Finns did not require any further Soviet attacks to galvanize them: instead, their foreign policy aimed at constantly anticipating and forestalling Soviet pressure. In Chile, Allende’s policies were in response to Chile’s chronic polarization, and not in response to a sudden crisis, so Allende was anticipating future problems as well as addressing current ones. In contrast, the Chilean military launched their coup in response to what

behaviors. Alcohol becomes more important because drinking it excessively tricks a primitive, unconscious part of our brain into believing it’s more critical to our survival than it actually is. The artificially high levels of dopamine that flood the brain when we ingest alcohol begin a cascade of other reactions and responses. The brain has a hedonic set point (a term coined by Dr. Kevin McCauley), which means that it both needs a certain amount of dopamine to register pleasure, and is programmed to downgrade levels of dopamine when we receive too much pleasure. Our bodies are constantly trying to find stasis, or balance, and the hedonic set point is an example of that. When high levels of dopamine are regularly released into the system from chronic use of alcohol, the dopamine is down-regulated (or balanced) by something called corticotropin-releasing factor, or CRF—a hormone that makes us feel anxious or stressed. If we flood our system with higher-than-normal levels of dopamine, we also flood our system with higher-than-normal levels of CRF, or anxiety. Over time, when our system is assaulted by surges of dopamine, our hedonic set point goes up (requiring more dopamine to feel good), and things that used to register as pleasurable (like warm hugs or our children’s laughter) don’t release enough dopamine to hit that raised baseline. To boot, activities that normally relieve stress, like a bath or a brisk walk, also lose their effectiveness. Alcohol becomes the quickest way our body learns to handle anxiety (which begets more anxiety because alcohol is a depressant, and the body reacts to it by releasing cortisol and adrenaline, which means the net effect of a glass of wine is more stress, not less). Our bodies are adaptive, and they adapt to an environment that expects the effects of alcohol. So here we are: we start using alcohol because it gives us more pleasure than sex and does more for stress management than chamomile tea. Over time it gets wrapped up in our survival response, so we are motivated to drink with the same force that motivates us to eat—only the force is stronger than the desire to eat because our midbrain, which ranks everything based on dopamine, thinks we need alcohol more than food. That seems like enough fuckery to contend with, but there’s more to the story.

The Cycle of Addiction (What Keeps Us Stuck) The cycle of addiction, the second part of the Two-Part Problem, is a response to what’s happening at the root—that brings with it its own set of problems. Addiction is essentially a symptom of those root issues that becomes its own “disease”—when we use any substance or behavior to manage our underlying pain, and use it repeatedly, we enter into a cycle, or a feedback loop. To understand what the cycle of addiction is, or in the case of alcohol what would be classified as Alcohol Use Disorder (AUD), we need to look at how alcohol dependence is formed. When we consume alcohol, our body reacts to the substance by releasing artificially high levels of dopamine. Dopamine is the neurochemical of wanting and motivation, and it lives in the midbrain—the part of our brain that is tasked with ensuring our survival. Typically, our midbrain releases dopamine when we encounter something that keeps us alive or that aids in procreation, like when we eat a piece of chocolate or have good sex. Dopamine is released in order to tell our brain that some activity or substance is good for survival, and the higher the levels of dopamine that are released, the more we are programmed to repeat the activity. When dopamine floods into the brain, it sends a signal that the activity is good for survival, and in order to make sure we repeat the behavior, our brain releases another neurochemical called glutamate to lock in the memory of the event, so that we are wired to do it again.

Foreign nongovernment organizations (NGOs) that support Russian democratic civic groups are a particular target of Russian accusations of foreign economic intrigue. In 2004, President Putin accused Russian NGOs of pursuing "dubious group and commercial interests" for taking foreign money. FSB Director Nikolai Patrushev told the Russian State Duma in 2005 that the FSB had uncovered spies working in foreign-sponsored NGOs. He further claimed, "Foreign secret services are ever more actively using non-traditional methods for their work and, with the help of different NGOs educational programs, are propagandizing their interests, particularly in the former Soviet Union." Patrushev accused the United States of placing spies undercover within the Peace Corps, which was expelled from Russia in 2002, the Saudi Red Crescent, and the Kuwaiti NGO Society for Social Reform. Patrushev attributed an economic motive to these perceived foreign plots, alleging that industrialized states did not want "a powerful economic competitor like Russia." Echoing Soviet-era accusations of nefarious Western economic intent, he claimed that Russia had lost billions of dollars per year due to U.S., EU, and Canadian "trade discrimination. Pushing for stronger regulation of NGOs, Patrushev said, "The imperfectness of legislation and lack of efficient mechanisms for state oversight creates a fertile ground for conducting intelligence operations under the guise of charity and other activities. In 2012, Putin signed the "foreign agent law," which ordered Russian civil rights organizations that received any foreign funding to register as "foreign agents.

Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.

No two individuals, it would seem, could be further apart politically than [Eldridge] Cleaver and [George] Wallace. Cleaver, on the one hand, embodies and articulates the rage that has gripped large segments of the black community in recent years. Born of desperation and despair, this rage has produced burnings and lootings in the ghetto as well as a philosophy of black separatism that represents more a withdrawal from an intimidating and unresponsive white society than a positive program for political action. This rage was also the source of Cleaver's influence. He could ride its powerful currents to fame and notoriety--which the mass media were more than willing to heap upon him--but he could not begin to propose a solution to the injustices that had produced it. Indeed, to assuage the anger and frustration in the black community would have threatened his own base of power. Wallace, on the other hand, has often been called the embodiment of white racism and reaction. That he is, but, more precisely, his preeminence was a result of the fear which gripped large sections of the white community throughout the country. The Wallace movement grew to frightening proportions not because of anything that Wallace did but because the politically polarized atmosphere in the country called forth the need for a man who would represent the fears and the very worst instincts of millions of people. While Cleaver and Wallace seem on the surface to be so very different, they are both simply the manifestations of the same social evils. Black rage and burnt-out ghettos are the product of the economic deprivation of Negro Americans; and white fear and the Wallace vote are the result of the economic scarcity that motivates whites, particularly those in the lower middle class, to feel that they must protect the little they have against the rising demands of blacks. The conditions of deprivation and scarcity, and the consequent growth of racial hostility and political polarization, formed the context within which the events of 1968 unfolded.

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

See especially academia, which has effectively become a hope labor industrial complex. Within that system, tenured professors—ostensibly proof positive that you can, indeed, think about your subject of choice for the rest of your life, complete with job security, if you just work hard enough—encourage their most motivated students to apply for grad school. The grad schools depend on money from full-pay students and/or cheap labor from those students, so they accept far more master’s students than there are spots in PhD programs, and far more PhD students than there are tenure-track positions. Through it all, grad students are told that work will, in essence, save them: If they publish more, if they go to more conferences to present their work, if they get a book contract before graduating, their chances on the job market will go up. For a very limited few, this proves true. But it is no guarantee—and with ever-diminished funding for public universities, many students take on the costs of conference travel themselves (often through student loans), scrambling to make ends meet over the summer while they apply for the already-scarce number of academic jobs available, many of them in remote locations, with little promise of long-term stability. Some academics exhaust their hope labor supply during grad school. For others, it takes years on the market, often while adjuncting for little pay in demeaning and demanding work conditions, before the dream starts to splinter. But the system itself is set up to feed itself as long as possible. Most humanities PhD programs still offer little or nothing in terms of training for jobs outside of academia, creating a sort of mandatory tunnel from grad school to tenure-track aspirant. In the humanities, especially, to obtain a PhD—to become a doctor in your field of knowledge—is to adopt the refrain “I don’t have any marketable skills.” Many academics have no choice but to keep teaching—the only thing they feel equipped to do—even without fair pay or job security. Academic institutions are incentivized to keep adjuncts “doing what they love”—but there’s additional pressure from peers and mentors who’ve become deeply invested in the continued viability of the institution. Many senior academics with little experience of the realities of the contemporary market explicitly and implicitly advise their students that the only good job is a tenure-track academic job. When I failed to get an academic job in 2011, I felt soft but unsubtle dismay from various professors upon telling them that I had chosen to take a high school teaching job to make ends meet. It

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.

Wake up every day, expecting not to know what's going to happen, and look for the events to unfold with curiosity. Instead of stressing and managing, just be present at anything that pops up with the intention of approaching it with your best efforts. Whatever happens in the process of spiritual awakening is going to be unpredictable and moving forward, if you're just the one who notices it, not fighting or making a big project out there. •       You may have emotional swings, energetic swings, psychic openings, and other unwanted shifts that, as you knew, feel unfamiliar to your personality. Be the beholder. Don't feel like you have something to fix or alter. They're going to pass. •       If you have severe trauma in your history and have never had therapy, it might be very useful to release the pains of memories that arise around the events. Therapy teaches you how to express, bear witness, release, and move forward. Your therapist needn't know much about kundalini as long as he or she doesn't discount that part of your process. What you want to focus on is the release of trauma-related issues, and you want an experienced and compassionate therapist who sees your spiritual orientation as a motivation and support for the healing process. •       This process represents your chance to wake up to your true nature. Some people wake up first, and then experience the emergence of a kundalini; others have the kundalini process going through as a preparation for the emergence. The appearance happens to do the job of wiping out, so is part of either pattern. Waking up means realizing that whoever looks through your eyes, lives through your senses, listens to your thoughts, and is present at every moment of your experience, whether good or bad, is recognized or remembered. This is a bright, conscious, detached and unconditionally loving presence that is universal and eternal and is totally free from all the conditions and memories you associate with as a personal identity. But as long as you believe in all of your personal conditions and stories, emotions, and thoughts, you have to experience life filtered by them. This programmed mind is what makes the game of life to be varied and suspense-filled but it also causes suffering and fear of death. When we are in Samadhi and Satori encounters, we glimpse the Truth about the vast, limitless space that is the foundation for our being. It is called gnosis (knowledge) or the One by the early Gnostics. Some spiritual teachings like Advaita Vedanta and Zen go straight for realization, while others see it as a gradual path through years of spiritual practices. Anyway, the ending is the same. As Shakespeare said, when you know who you are, the world becomes a stage and you the player, and life is more light and thoughts less intrusive, and the kundalini process settles down into a mellow pleasantness. •       Give up places to go and to be with people that cause you discomfort.

You are a thinker. I am a thinker. We think that all human beings are thinkers. The amazing fact is that we tend to think against artificial intelligence — that various kind of computers or artificial robots can think, but most of us never cast any doubt on human thinking potential in general. If during natural conservation with human any computer or artificial robot could generate human-like responses by using its own ‘brain’ but not ready-form programming language which is antecedently written and included in the brain design and which consequently determine its function and response, then that computer or artificial robot would unquestionably be acknowledged as a thinker as we are. But is it absolutely true that all humans are capable of using their own brain while interpreting various signals and responding them? Indeed, religion or any other ideology is some kind of such program which is written by others and which determines our vision, mind and behavior models, depriving us of a clear and logical thinking. It forces us to see the world with its eyes, to construct our mind as it says and control our behavior as it wants. There can be no freedom, no alternative possibilities. You don’t need to understand its claims, you need only believe them. Whatever is unthinkable and unimaginable for you, is said higher for your understanding, you cannot even criticise what seems to be illogical and absurd for you. The unwritten golden rule of religion and its Holy Scripture is that — whatever you think, you cannot contradict what is written there. You can reconcile what is illogical and absurd in religion with logic and common sense, if it is possible, if not, you should confine your thinking to that illogicality and absurdity, which in turn would make you more and more a muddled thinker. For instance, if it is written there that you should cut head or legs of anyone who dare criticize your religion and your prophet, you should unquestionably believe that it is just and right punishment for him. You can reason in favor of softening that cruel image of your religion by saying that that ‘just and right punishment’ is considered within religious community, but not secular society. However, the absurdity of your vision still remains, because as an advocate of your religion you dream of its spread all over the world, where the cruel and insane claims of your religion would be the norm and standard for everyone. If it is written there that you can sexually exploit any slave girl or woman, especially who doesn’t hold your religious faith or she is an atheist, you should support that sexual violence without any question. After all of them, you would like to be named as a thinker. In my mind, you are a thinker, but a thinker who has got a psychological disorder. It is logical to ask whether all those ‘thinkers’ represent a potential danger for the humanity. I think, yes. However, we are lucky that not all believers would like to penetrate into deeper ‘secrets’ of religion. Many of them believe in God, meditate and balance their spiritual state without getting familiar with what is written in holy scriptures or holding very vague ideas concerning their content. Many believers live a secular life by using their own brain for it. One should love anybody only if he thinks that he should love him/her; if he loves him/her because of God, or religious claims, he can easily kill him/her once because of God, or religious claims, too. I think the grave danger is the last motive which religion cause to arise.

Sometimes i feel that i am unlucky due to couldn't enroll in the Harvard Business School but at least by this encouragement that i enrolled in MBA in Human resource management program whereas i grown as a leader and build the team in the field of HRM through motivation.

First, a unique vision must “ooze” from the leader’s life as well as the church’s leadership community. Second, this vision must create a stunningly unique culture inside the church that is inclined and motivated to penetrate the culture outside the church. In other words, reaching the surrounding community should be innate, driven by the church’s DNA rather than programming.

Christians often fail to get in touch with the shocking message that can lie at the heart of evangelism: “I am here to change you, and I’m going to change you so that you become like me.” There are some obvious dangers here once we think about all this. If we approach people in this way, we are not treating them as people. We are not respecting them. We are treating them as part of our own program, like an objective and a statistic, and this is self-centered as well as disrespectful. An obnoxious smell of superiority is apparent. Further, we are judging people as fundamentally inadequate. *We* are okay, of course. Missionary work conducted in this spirit is a well-intentioned but self-centered power-play… We can avoid this instrumentalizing of potential converts - a making of them into something like an instrument or tool that then does something for us - only by approaching them for their own sakes and hence not as potential converts at all. We must value our initial relationships with people for what they are and not in terms of what we want out of them. This means that we must want to become their friends. Moreover, it must be a friendship with no strings attached. We must seek out relationships because we are interested in and value other people for who they are, right where they are. Conversions would be nice, but they are not our main agenda. We hope and pray for the best for our new friends, but that is not our principal motivation for relating to them. In this way and only in this way do we avoid colonizing people as we convert them.

in Part III. Here you’ll find helpful trackers, templates, and other tools to support you through the process. I highly recommend you use these to keep you motivated and help you stay on track during the program. A Holistic Approach A happy, healthy lifestyle requires more than eating a healthy diet or being active. It requires that you address several aspects of life. To illustrate, let’s take a look at Diane. A few years ago, Diane was suffering from tension headaches and migraines, and frequently resorted to a dark bedroom to alleviate the pain. Her immune system was weak, causing her to frequently get colds and sinus infections. And she felt sluggish or too tired to engage in any kind of activity. She was desperate

President Obama concluded his speech with this thought: It may seem sometimes that America is being held to a different standard. And I’ll admit the readiness of some to assume the worst motives by our government can be frustrating. No one expects China to have an open debate about their surveillance programs or Russia to take privacy concerns of citizens in other places into account. But let’s remember, we are held to a different standard precisely because we have been at the forefront of defending personal privacy and human dignity. As the nation that developed the internet, the world expects us to ensure that the digital revolution works as a tool for individual empowerment, not government control. Having faced down the dangers of totalitarianism and fascism and communism, the world expects us to stand up for the principle that every person has the right to think and write and form relationships freely, because individual freedom is the wellspring of human progress.

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The immediate causes of feelings include (a) the background flow of life processes in our organisms, which are experienced as spontaneous or homeostatic feelings; (b) the emotive responses triggered by processing myriad sensory stimuli such as tastes, smells, tactile, auditory, and visual stimuli, the experience of which is one of the sources of qualia; and (c) the emotive responses resulting from engaging drives (such as hunger or thirst) or motivations (such as lust and play) or emotions, in the more conventional sense of the term, which are action programs activated by confrontation with numerous and sometimes complex situations; examples of emotions include joy, sadness, fear, anger, envy, jealousy, contempt, compassion, and admiration.

Of special note are certain divisional arrangements of main functions that are organized and coordinated by different brain components. For example, several nuclei in the brain stem, hypothalamus, and telencephalon are in charge of producing the behaviors to which I referred above, known as drives, motivations, and emotions with which the brain responds to a variety of internal and external conditions with preset programs of actions (e.g., secretion of certain molecules, actual movements

Dwight D. Eisenhower wrote to his son in 1943, "The one quality that can be developed by studious reflection and practice is the leadership of men .... The idea is to get people working together... because they instinctively want to do it for you.... Essentially, you must be devoted to duty, sincere, fair and cheerful." Devotion to duty. Sincerity. Fairness. Good cheer. These are not qualities taught in school. Formal education can make someone a good manager, but it cannot make a leader, because leadership is more about the heart than the head. How does any organization teach courage, integrity, a love of people, a sense of humor, the ability to dream of a better future? How can any training program inculcate personal character and honor? Core to leadership is the ability to relate to people -- to empathize, understand, inspire and motivate.

One of the very first principles I teach people about criticism is to consider the source. I tell my kids this all the time: consider the source. Not all sources are created equally. Is this the kind of person who tells the truth? Someone who wants other people to succeed? Someone who is fair? Someone who is knowledgeable about your field? If not, the source is not legitimate, and the criticism is tainted. Unless you want the character of the person criticizing you, don’t pay too much attention to it. The second thing to consider is your critic’s motive. Of course, you can’t always know this, but if we think about possible motives, it may help us to dismiss criticism that is not only unhelpful but that also may derail us from finishing first. Is the motive to distract you? Control you? Exert authority? Keep you down? Prevent you from passing him or her? Simply to be mean? If any of these motives seem true about this person, what good could possibly come from paying attention to his or her criticism? Once you start paying attention to who is criticizing you, you find a good deal of your criticism to be inconsequential. Unimportant. Simply a distraction from what you’re trying to do. Here’s another thing to consider about a critic. For every bit of attention you give a critic, you can’t give that exact amount of attention to your program, your practice, the work it takes to win. Critics know this. So many critics keep doing what they’re doing because it’s working. It doesn’t help them to win, but it keeps you from winning, which is enough for them. Do you have enough integrity to stand in the face of criticism and not be swayed?

Losing is so much more familiar to us than winning. In fact, for most of us, I think losing is all we know. It’s easier. It’s comfortable. Very little is expected of those who lose. And the more we lose, the more we expect to lose, which sets us up for more losing. When you expect something to happen, for the most part, it happens. No wonder you keep losing—you see yourself as someone who constantly loses! Can you relate to this? No matter how hard you work, no matter how many diet programs you try, no matter how many hours you put in at the office, you keep falling short. After all of that effort and all of the negative results over and over again, of course you would lose motivation to keep trying. That mentality is only natural. But what if you could move beyond what is “natural” to something supernatural? What if you could defy all odds to achieve your greatest, most hidden potential?