Prompt Generator Quotes

If someone who wanted to learn to dance were to say: For centuries, one generation after the other has learned the positions, and it is high time that I take advantage of this and promptly begin with the quadrille--people would presumably laugh a little at him, but in the world of spirit this is very plausible. What, then, is education? I believed it is the course the individual goes through in order to catch up with himself, and the person who will not go through this course is not much helped by being born in the most enlightened age.

Failovation is the sort of failure that generates innovation, potentially prompting a standing ovation.

Here he was holding the clear proof of the existence of other skies, but at the same time without having to ascend beyond the celestial spheres, for he intuited many worlds in a piece of coral. Was there any need to calculate the number of forms which the atoms of the Universe could create--burning at the stake all those who said their number was not finite--when it sufficed to meditate for years on one of these marine objects to realize how the deviation of a single atom, whether willed by God or prompted by Chance, could generate inconceivable Milky Ways?

When I look in the fridge, I see groceries, but I don't see food. My stomach growls; but there is no appetite. Appetite and hunger are different. Appetite is the mental prompting that kicks the auto-response into drive so you actually reach out, take the food, put it in your mouth, chew, and swallow. I learned this in my first psychology course. Eating isn't just a physical need; it starts in the mind, generating hunger, which then should trigger the body to ingest food. I have no sparks between these plugs.

...and when she thinks of that generation of silent men, the boys who lived through the Depression and grew up to become soldiers or not-soldiers in the war, she doesn’t blame them for refusing to talk, for not wanting to go back into the past, but how curious it is, she thinks, how sublimely incoherent that her generation, which doesn’t have much of anything to talk about yet, has produced men who never stop talking, men like Bing, for example, or men like Jake, who talks about himself at the slightest prompting, who has an opinion on every subject, who spews forth words from morning to night, but just because he talks, that doesn’t mean she wants to listen to him, whereas with the silent men, the old men, the ones who are nearly gone now, she would give anything to hear what they have to say.

The generation is unceasing. Beauty, as both Plato’s Symposium and everyday life confirm, prompts the begetting of children: when the eye sees someone beautiful, the whole body wants to reproduce the person.

We are assured that the world is becoming more and more united, is being formed into brotherly communion, by the shortening of distances, by the transmitting of thoughts through the air. Alas, do not believe in such a union of people. Taking freedom to mean the increase and prompt satisfaction of needs, they distort their own nature, for they generate many meaningless and foolish desires, habits, and the most absurd fancies in themselves. They live only for mutual envy, for pleasure-seeking and self-display.

For why in your calamities do you complain of Christianity, unless because you desire to enjoy your luxurious license unrestrained, and to lead an abandoned and profligate life without the interruption of any uneasiness or disaster? For certainly your desire for peace, and prosperity, and plenty is not prompted by any purpose of using these blessings honestly, that is to say, with moderation, sobriety, temperance, and piety; for your purpose rather is to run riot in an endless variety of sottish pleasures, and thus to generate from your prosperity a moral pestilence which will prove a thousandfold more disastrous than the fiercest enemies.

A thousand years from now" Leonidas declared, "two thousand, three thousand years hence, men a hundred generations yet unborn may, for their private purposes, make journey to our country. They will come, scholars perhaps, or travelers from beyond the sea, prompted by curiosity regarding the past, or appetite for knowledge of the ancients. They will peer out across our plain and probe among the stone and rubble of our nation. What will they learn about us? Their shovels will unearth neither brilliant palaces nor temples. Their picks will prize forth no everlasting architecture or art. What will remain of the Spartans? Not monuments of marble or bronze, but this......what we do here, today." Out beyond the narrows, the enemy trumpets sounded.

Starting out from the fact that the frustrated predominate among the early adherents of all mass movements and that they usually join of their own accord, it is assumed: 1) that frustration of itself, without any proselytizing prompting from the outside, can generate most of the peculiar characteristics of the true believer; 2) that an effective technique of conversion consists basically in the inculcation and fixation of proclivities and responses indigenous to the frustrated mind.

Decrease dependence on any one specific prompt by generating a multiplicity of prompts. Using a variety of types or styles of prompts, especially if they can be delivered via unexpected channels,

In the wake of the generative content era, using AI to generate content for clients may seem convenient, but it is not a sustainable long-term strategy. Clients can easily access similar AI tools themselves. Instead, focus on leveraging artificial intelligence to enhance your creativity, streamline processes, and provide personalized value to your clients. With this, you are several yards ahead of the packs out there and your result will be massive.

To believe, it seemed, one had to want to believe. It was a conundrum, one Sazed wrestled with. He wanted someone, something, to force him to have faith. He wanted to have to believe because of the proof shown to him. Yet, the believers whose words now filled his mind would have said he already had proof. Had he not, in his moment of despair, received an answer? As he had been about to give up, TenSoon had spoken. Sazed had begged for a sign and received it. Was it chance? Was it providence? In the end, apparently, it was up to him to decide. He slowly returned the letters and journals to his metalminds, leaving his specific memory of them empty - yet retaining the feelings they had prompted in him. Which would he be? Believer or skeptic? At the moment, neither seemed a patently foolish path. I do want to believe, he thought. That's why I've spent so much time searching. I can't have it both ways. I simply have to decide. Which would it be? He sat for a few moments, thinking, feeling, and - most important - remembering. I sought help, Sazed thought. And something answered. Sazed smiled, and everything seemed a little brighter. Breeze was right, he thought, standing and organizing his things as he prepared to go. I was not meant to be an atheist. The thought seemed a little too flippant for what had just happened to him. As he picked up his metal sheets and prepared to go meet with the First Generation, he realized that kandra passed outside his humble little cavern, completely oblivious to the important decision he'd just made. But, that was how things often went, it seemed. Some important decisions were made on a battlefield or in a conference room. But others happened quietly, unseen by others. That didn't make the decision any less important to Sazed. He would believe. Not because something had been proven to him beyond his ability to deny. But because he chose to.

My belief is firm in a law of compensation. The true rewards are ever in proportion to the labor and sacrifices made. This is one of the reasons why I feel certain that of all my inventions, the magnifying transmitter will prove most important and valuable to future generations. I am prompted to this prediction, not so much by thoughts of the commercial and industrial revolution which it will surely bring about, but of the humanitarian consequences of the many achievements it makes possible.

In particular, interrogative e-mails like these generate an initial instinct to dash off the quickest possible response that will clear the message—temporarily—out of your inbox. A quick response will, in the short term, provide you with some minor relief because you’re bouncing the responsibility implied by the message off your court and back onto the sender’s. This relief, however, is short-lived, as this responsibility will continue to bounce back again and again, continually sapping your time and attention. I suggest, therefore, that the right strategy when faced with a question of this type is to pause a moment before replying and take the time to answer the following key prompt: What is the project represented by this message, and what is the most efficient (in terms of messages generated) process for bringing this project to a successful conclusion? Once you’ve answered this question for yourself, replace a quick response with one that takes the time to describe the process you identified, points out the current step, and emphasizes the step that comes next. I call this the process-centric approach to e-mail, and it’s designed to minimize both the number of e-mails you receive and the amount of mental clutter they generate.

1. A deep question asks about someone’s values, beliefs, judgments, or experiences—rather than just facts. Don’t ask “Where do you work?” Instead, draw out feelings or experiences: “What’s the best part of your job?” (One 2021 study found a simple approach to generating deep questions: Before speaking, imagine you’re talking to a close friend. What question would you ask?) 2. A deep question asks people to talk about how they feel. Sometimes this is easy: “How do you feel about …?” Or, we can prompt people to describe specific emotions: “Did it make you happy when …?” Or ask someone to analyze a situation’s emotions: “Why do you think he got angry?” Or empathize: “How would you feel if that happened to you?” 3. Asking a deep question should feel like sharing. It should feel, a bit, like we’re revealing something about ourselves when we ask a deep question. This feeling might give us pause. But studies show people are nearly always happy to have been asked, and to have answered, a deep question.

As glitch feminists, this is our politic: we refuse to be hewn to the hegemonic line of a binary body. This calculated failure prompts the violent socio-cultural machine to hiccup, sigh, shudder, buffer. We want a new framework and for this framework, we want new skin. The digital world provides a potential space where this can play out. Through the digital, we make new worlds and dare to modify our own. Through the digital, the body 'in glitch' finds its genesis. Embracing the glitch is therefore a participatory action that challenges the status quo. It creates a homeland for those traversing the complex channels of gender's diaspora. The glitch is for those selves joyfully immersed in the in-between, those who have traveled away from their assigned site of gendered origin. The ongoing presence of the glitch generates a welcome and protected space in which to innovate and experiment. Glitch feminism demands an occupation of the digital as a means of world-building. It allows us to seize the opportunity to generate new ideas and resources for the ongoing (r)evolution of bodies that can inevitably move and shift faster than AFK mores or the societies that produce them under which we are forced to operate offline.

The phrase "too smart for his own good" was far too often applied to people who weren't in the least deserving of it. In Rhys's opinion, Tom Severin was the only person he'd ever met who actually was too smart for his own good. Severin often appeared relaxed and inattentive during a conversation or meeting, but later could recall every detail with almost perfect accuracy. He was bright, articulate, confident in his razor-edged intellect, and frequently self-mocking. Rhys, who had been raised by stern and joyless parents, had always liked people with Severin's quality of irreverence. They were of the same generation, with the same humble beginnings, the same appetite for success. The main difference between them was that Severin was highly educated. However, Rhys had never envied him for that. In business, instinct was equally as valuable as intelligence, sometimes even more so. Whereas Severin could sometimes talk himself into the wrong side of an issue, Rhys trusted the promptings of his own nature.

We’re the beneficiaries of prayers we know nothing about. God was working long before we arrived on the scene and He’s using us to set up the next generation. We tend to think right here, right now. God is thinking nations and generations. We have no idea how our lives are going to alter the course of history downstream, but there is a divine domino effect for every decision we make. Don’t underestimate the potential impact of obeying God’s prompts. Those are the whispers that will echo for all eternity!

What we're ultimately looking for are feelings. We want more money to get a sense of security and peace. We want to spend time with our family because it makes us feel so much love and joy. We want to do what we love because it gives us a sense of fulfillment inside. These are all ultimately feelings that we are trying to get, but we keep thinking that the goal or object we want will give us those feelings. This idea is inherently flawed because our feelings can only ever be generated from within us, not from external things. External things can prompt us to create the feelings, but ultimately it is us that produces those feelings from within ourselves.

Dr. Mark Crisplin, a Portland, Oregon, ER doctor, reviewed the original EEG readings of a number of patients claimed by the scientists as being flatlined or “dead” and discovered that this was not at all the case. “What they showed was slowing, attenuation, and other changes, but only a minority of patients had a flat line, and it [dying] took longer than 10 seconds. The curious thing was that even a little blood flow in some patients was enough to keep EEGs normal.” In fact, most cardiac patients were given CPR, which by definition delivers some oxygen to the brain (that’s the whole point of doing it). Crisplin concluded: “By the definitions presented in the Lancet paper, nobody experienced clinical death. No doctor would ever declare a patient in the middle of a code 99 dead, much less brain dead. Having your heart stop for 2 to 10 minutes and being promptly resuscitated doesn’t make you ‘clinically dead.’ It only means your heart isn’t beating and you may not be conscious.”31 Again, since our normal experience is of stimuli coming into the brain from the outside, when one part of the brain abnormally generates these illusions, another part of the brain—quite possibly the left-hemisphere interpreter described by neuroscientist Michael Gazzaniga—interprets them as external events. Hence, the abnormal is interpreted as supernormal or paranormal.

As soon as we fail to promptly obey the senses of smell and taste, they grow more lax in the fulfilment of their duty, and gradually allow harmful matter to pass unchallenged into the body. You are aware how one can become used to sitting in dense clouds of tobacco-smoke and inhaling it just as if it were healthy fresh air. The tongue has been still further corrupted, and we know that it can gradually be habituated to most unnatural food. Need I remind you of the different dishes and beverages which we now think indispensable, all of which were unknown some centuries ago? To these the present generation has grown so accustomed, that it would rather renounce a natural diet than give them up.

No doubt about it, society was small. Most human beings existed on the outer fringes of society. In the seventeenth century, for example, at least twenty percent of the merchandise on every slave ship died. By that I mean the dark-skinned people who were being transported for sale, to Virginia, say. And that didn't get anyone upset or make headlines in the Virginia papers or make anyone go out and call for the ship captain to be hanged. But if a plantation owner went crazy and killed his neighbor and then went galloping back home, dismounted, and promptly killed his wife, two deaths in total, Virginia society spent the next six months in fear, and the legend of the murderer on horseback might linger for generations.

here is something that is impossible for anyone to believe. The human species has been in existence as Homo sapiens for (let us not quarrel about the exact total) at least one hundred and fifty thousand years. An instant in evolutionary time, this is nonetheless a vast history when contemplated by primates with brains and imaginations of the dimensions that we can boast. In order to subscribe to monotheistic religion, one must believe that humans were born, struggled, and expired during this time, often dying in childbirth or for want of elementary nurture, and with a life-expectancy of perhaps three decades at most. Add to these factors the turf wars between discrepant groups and tribes, alarming outbreaks of disease, which had no germ theory to explain let alone palliate them, and associated natural disasters and human tragedies. And yet, for all these millennia, heaven watched with indifference and then—and only in the last six thousand years at the very least—decided that it was time to intervene as well as redeem. And heaven would only intervene and redeem in remote areas of the Middle East, thus ensuring that many more generations would expire before the news could begin to spread! Let me send a voice to Sinai and cement a pact with just one tribe of dogged and greedy yokels. Let me lend a son to be torn to pieces because he is misunderstood. . . . Let me tell the angel Gabriel to prompt an illiterate and uncultured merchant into rhetorical flights. At last the darkness that I have imposed will lift! The willingness even to entertain such elaborately mad ideas involves much more than the suspension of disbelief, or the dumb credulity that greets magic tricks. It also involves ignoring or explaining away the many religious beliefs that antedated Moses.

Indeed, equal amounts of research support both assertions: that mentorship works and that it doesn’t. Mentoring programs break down in the workplace so often that scholarly research contradicts itself about the value of mentoring at all, and prompts Harvard Business Review articles with titles such as “Why Mentoring Doesn’t Work.” The mentorship slip is illustrated well by family businesses: 70 percent of them fail when passed to the second generation. A business-owner parent is in a perfect spot to mentor his or her child to run a company. And yet, sometime between mentorship and the business handoff, something critical doesn’t stick. One of the most tantalizing ideas about training with a master is that the master can help her protégé skip several steps up the ladder. Sometimes this ends up producing Aristotle. But sometimes it produces Icarus, to whom his father and master craftsman Daedalus of Greek mythology gave wings; Icarus then flew too high too fast and died. Jimmy Fallon’s mentor, one of the best-connected managers Jimmy could have for his SNL dream, served him up on a platter to SNL auditions in a fraction of the expected time it should take a new comedian to get there. But Jimmy didn’t cut it—yet. There was still one more ingredient, the one that makes the difference between rapid-rising protégés who soar and those who melt their wings and crash. III.

It is in the ‘other world’ of the Divine Liturgy that we are supremely enabled to see Christ. In the Holy Eucharist we are captivated by the vision of Him Who, being rich, for our sakes became poor that through His poverty we might become rich (cf. 2 Cor. 8:9), through Him Who laid down His life that we might live for ever (cf. John 10:15; 4:9). All those things that are uttered, prayed for, and performed in the Divine Liturgy dispose our souls to hatred of our sinfulness, our fallen state, and we feel the need to humble ourselves before the supreme Image of meekness and love Who is depicted for us in the Eucharist. The Divine Liturgy should unfailingly stir up in us the desire for repentance, the desire to amend our lives. We also encounter Christ when our hearts receive His word. When we read the Holy Scriptures, a little phrase often comes to life within us, generating in us the desire for repentance. We know from the lives of the saints that a single word can be enough to make one flee into the desert, strengthened for the work of repentance, and finally to become great in the sight of God. Such was the case of St. Anthony, who heard the Gospel read during the Divine Liturgy: ‘Go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me’ (Matt. 19:21), and promptly left for the desert so as to apply it, and then became like a god among the Desert Fathers.

The men in grey were powerless to meet this challenge head-on. Unable to detach the children from Momo by bringing them under their direct control, they had to find some roundabout means of achieving the same end, and for this they enlisted the children's elders. Not all grown-ups made suitable accomplices, of course, but plenty did. [....] 'Something must be done,' they said. 'More and more kids are being left on their own and neglected. You can't blame us - parents just don't have the time these days - so it's up to the authorities.' Others joined in the chorus. 'We can't have all these youngsters loafing around, ' declared some. 'They obstruct the traffic. Road accidents caused by children are on the increase, and road accidents cost money that could be put to better use.' 'Unsupervised children run wild, declared others.'They become morally depraved and take to crime. The authorities must take steps to round them up. They must build centers where the youngsters can be molded into useful and efficient members of society.' 'Children,' declared still others, 'are the raw material for the future. A world dependent on computers and nuclear energy will need an army of experts and technicians to run it. Far from preparing children from tomorrow's world, we still allow too many of them to squander years of their precious time on childish tomfoolery. It's a blot on our civilization and a crime against future generations.' The timesavers were all in favor of such a policy, naturally, and there were so many of them in the city by this time that they soon convinced the authorities of the need to take prompt action. Before long, big buildings known as 'child depots' sprang up in every neighborhood. Children whose parents were too busy to look after them had to be deposited there and could be collected when convenient. They were strictly forbidden to play in the streets or parks or anywhere else. Any child caught doing so was immediately carted off to the nearest depot, and its parents were heavily fined. None of Momo's friends escaped the new regulation. They were split up according to districts they came from and consigned to various child depots. Once there, they were naturally forbidden to play games of their own devising. All games were selected for them by supervisors and had to have some useful, educational purpose. The children learned these new games but unlearned something else in the process: they forgot how to be happy, how to take pleasure in the little things, and last but not least, how to dream. Weeks passed, and the children began to look like timesavers in miniature. Sullen, bored and resentful, they did as they were told. Even when left to their own devices, they no longer knew what to do with themselves. All they could still do was make a noise, but it was an angry, ill-tempered noise, not the happy hullabaloo of former times. The men in grey made no direct approach to them - there was no need. The net they had woven over the city was so close-meshed as to seem inpenetrable. Not even the brightest and most ingenious children managed to slip through its toils. The amphitheater remained silent and deserted.

By March, front-line doctors around the world were spontaneously reporting miraculous results following early treatment with HCQ, and this prompted growing anxiety for Pharma. On March 13, a Michigan doctor and trader, Dr. James Todaro, M.D., tweeted his review of HCQ as an effective COVID treatment, including a link to a public Google doc.48,49 Google quietly scrubbed Dr. Todaro’s memo. This was six days before the President endorsed HCQ. Google apparently didn’t want users to think Todaro’s message was missing; rather, the Big Tech platform wanted the public to believe that Todaro’s memo never even existed. Google has a long history of suppressing information that challenges vaccine industry profits. Google’s parent company Alphabet owns several vaccine companies, including Verily, as well as Vaccitech, a company banking on flu, prostate cancer, and COVID vaccines.50,51 Google has lucrative partnerships with all the large vaccine manufacturers, including a $715 million partnership with GlaxoSmithKline.52 Verily also owns a business that tests for COVID infection.53 Google was not the only social media platform to ban content that contradicts the official HCQ narrative. Facebook, Pinterest, Instagram, YouTube, MailChimp, and virtually every other Big Tech platform began scrubbing information demonstrating HCQ’s efficacy, replacing it with industry propaganda generated by one of the Dr. Fauci/Gates-controlled public health agencies: HHS, NIH and WHO. When President Trump later suggested that Dr. Fauci was not being truthful about hydroxychloroquine, social media responded by removing his posts.

For certainly your desire for peace, and prosperity, and plenty is not prompted by any purpose of using these blessings honestly, that is to say, with moderation, sobriety, temperance, and piety; for your purpose rather is to run riot in an endless variety of sottish pleasures, and thus to generate from your prosperity a moral pestilence which will prove a thousand-fold more disastrous than the fiercest enemies. It was such a calamity as this that Scipio, your chief pontiff, your best man in the judgment of the whole senate, feared when he refused to agree to the destruction of Carthage, Rome's rival; and opposed Cato, who advised its destruction. He feared security, that enemy of weak minds, and he perceived that a wholesome fear would be a fit guardian for the citizens. And he was not mistaken: the event proved how wisely he had spoken. For when Carthage was destroyed, and the Roman republic delivered from its great cause of anxiety, a crowd of disastrous evils forthwith resulted from the prosperous condition of things. First concord was weakened, and destroyed by fierce and bloody seditions; then followed, by a concatenation of baleful causes, civil wars, which brought in their train such massacres, such bloodshed, such lawless and cruel proscription and plunder, that those Romans who, in the days of their virtue, had expected injury only at the hands of their enemies, now that their virtue was lost, suffered greater cruelties at the hands of their fellow-citizens. The lust of rule, which with other vices existed among the Romans in more unmitigated intensity than among any other people, after it had taken possession of the more powerful few, subdued under its yoke the rest, worn and wearied.

Birth and death belong equally to life, and hold the balance as mutual conditions of each other, or, if the expression be preferred, as poles of the whole phenomenon of life. The wisest of all mythologies, the Indian, expresses this by giving to the very god who symbolizes —destruction and death (just as Brahma, the most sinful and lowest god of the Trimurti, symbolizes generation, origination, and Vishnu preservation), by giving, I say, to Shiva as an attribute not only the necklace of skulls, but also the lingam, that symbol of generation which appears as the counterpart of death. In this way it is intimated that generation and death are essential correlatives which reciprocally neutralize and eliminate each other. It was precisely the same sentiment that prompted the Greeks and Romans to adorn the costly sarcophagi, just as we still see them, with feasts, dances, marriages, hunts, fights between wild beasts, bacchanalia, that is with presentations of life’s most powerful urge. This they present to us not only through such diversions and merriments, but even in sensual groups, to the point of showing us the sexual intercourse between satyrs and goats. The object was obviously to indicate with the greatest emphasis from the death of the mourned individual the immortal life of nature, and thus to intimate, although without abstract knowledge, that the whole of nature is the phenomenon, and also the fulfilment, of the will-to-live. Now man is nature herself, and indeed nature at the highest grade of her self-consciousness, but nature is only the objectified will-to-live; the person who has grasped and retained this point of view may certainly and justly console himself for his own death and for that of his friends by looking back on the immortal life of nature, which he himself is. Consequently, Shiva with the lingam is to be understood in this way, and so are those ancient sarcophagi that with their pictures of glowing life exclaim to the lamenting beholder: Natura non contristatur (Nature is not grieved.).

Designori's face had clouded over once more. "Some times," he said resignedly, "it seems to me that we have not only two different languages and ways of expressing ourselves, each of which can only vaguely be translated into the other, but that we are altogether and fundamentally different creatures who can never understand each other. Which of us is really the authentic and integral human being, you or me? Every so often I doubt that either of us is. There were times when I looked up to you members of the Order and Glass Bead Game players with such reverence, such a sense of inferiority, and such envy that you might have been gods or supermen, forever serene, forever playing, forever enjoying your own existences, forever immune to suffering. At other times you seemed to me either pitiable or contemptible, eunuchs, artificially confined to an eternal childhood, child-like and childish in your cool, tightly fenced, neatly tidied playground and kindergarten, where every nose is carefully wiped and every troublesome emotion is soothed, every dangerous thought repressed, where everyone plays nice, safe, bloodless games for a lifetime and every jagged stirring of life, every strong feeling, every genuine passion, every rapture is promptly checked, deflected, and neutralized by meditation therapy. Isn't it artificial, sterilized, didactically pruned world, a mere sham world in which you cravenly vegetate, a world without vices, without passions, without hunger, without sap and salt, a world without family, without mothers, without children, almost without women? The instinctual life is tamed by meditation. For generations you have left to others dangerous, daring, and responsible things like economics, law, and politics. Cowardly and well-protected, fed by others, and having few burdensome duties, you lead your drones' lives, and so that they won't be too boring you busy yourselves with all these erudite specialties, count syllables and letters, make music, and play the Glass Bead Game, while outside in the filth of the world poor harried people live real lives and do real work.

But Christianity has protected itself from the beginning. It begins with the teaching about sin. The category of sin is the category of individuality. Sin cannot be thought speculatively at all. The individual human being lies beneath the concept; an individual human being cannot be thought, but only the concept "man." —That is why speculation promptly embarks upon the teaching about the predominance of the generation over the individual, for it is too much to expect that speculation should acknowledge the impotence of the concept in relation to actuality. —But just as one individual person cannot be thought, neither can one individual sinner; sin can be thought (then it becomes negation), but not one individual sinner. That is precisely why there is no earnestness about sin if it is only to be thought, for earnestness is simply this: that you and I are sinners. Earnestness is not sin in general; rather, the accent of earnestness rests on the sinner, who is the single individual. With respect to "the single individual," speculation, if it is consistent, must make light of being a single individual or being that which cannot be thought. If it cares to do anything along this line, it must say to the individual: Is this anything to waste your time on? Forget it! To be an individual human being is to be nothing! Think—then you are all mankind: cogito ergo sum [I think therefore I am]. But perhaps that is a lie; perhaps instead the single individual human being and to be a single human being are the highest. Just suppose it is. To be completely consistent, then, speculation must also say: To be an individual sinner is not to be something; it lies beneath the concept; do not waste any time on it etc. [. . .] Sin is a qualification of the single individual; it is irresponsibility and new sin to pretend as if it were nothing to be an individual sinner—when one himself is this individual sinner. Here Christianity steps in, makes the sign of the cross before speculation; it is just as impossible for speculation to get around this issue as for a sailing vessel to sail directly against a contrary wind. The earnestness of sin is its actuality in the single individual, be it you or I. Speculatively, we are supposed to look away from the single individual; therefore, speculatively, we can speak only superficially about sin. The dialectic of sin is diametrically contrary to that of speculation

You break her heart, and you’ll have to deal with me and her three brothers, and if you survive that, Her Grace will ensure your social ruin unto the nineteenth generation. I remind you, all of my boys are crack shots and more than competent with a sword.” “It is not my intention to break her heart.” “Oh, it’s never our intention.” His Grace’s brows drew down in thought, and he was once again the affable paterfamilias. “Maggie is different. I hope that’s from being the oldest daughter, but her unfortunate origins are too obvious a factor to be dismissed. She’s in want of… dreams, I think. My other girls have dreams. Sophie dreamed of her own family, Jenny loves to paint, Louisa has her literary scribbling, and Evie must racket about the property as her brothers used to, but Maggie has never been a dreamer. Not about her first pony nor her first waltz nor her first… beau.” Nor her first lover. The words hung unspoken in the air while the fire crackled and hissed and a log fell amid a shower of sparks. It wasn’t what Ben would have expected any papa to say of his daughter, but then, marrying into a family meant details like this would be shared—Esther Windham misplaced her everyday jewels, and Percy thought his daughters should be entitled to dream. In a different way, it felt as if Ben were still lurking in doorways and climbing through windows, but this window was called marriage, and Maggie was trying to lock it shut with Ben on the outside. “I’m not sure Maggie wants to marry me.” It was as close as he’d come to touching on the circumstances of the betrothal. His Grace regarded him for a long moment. “I’m her papa, but I was a young man once, Hazelton. Maggie is only a bit younger than Devlin and a few months older than Bart would have been. When I married, I had no idea either of my two oldest progeny existed. I’d no sooner started filling my nursery when—before my heir was out of dresses—both women came forward, hurling accusations and threats. If my marriage can survive that onslaught, surely you can overcome a little stubbornness in my daughter?” It was, again, an insight into the Windham family Ben gained only because he was engaged to marry Maggie. Such confidences prompted a rare inclination toward direct speech. “I think Maggie’s dream is to be left alone. If she jilts me, she’ll have one more excuse to retire from life, to hide and tell herself she’s content.” “Content.” His Grace spat the word. “Bother content. Content is milk toast and pap when life is supposed to be a banquet. Make Maggie’s dreams come true, young Hazelton, and show her contentment is shoddy goods compared to happiness.” “You make it sound simple.” “We’re speaking of women and that particular subspecies of the genre referred to as wives. It is simple—devote yourself to her happiness, and you will be rewarded tenfold. I do not, however, say the undertaking will ever be easy.

Living beings must take into account both human savagery and human congeniality. The stupendous irrationality and meanness that underlies much of human behavior contrasted with the love and compassion that people unselfishly exhibit makes ordinary life both appalling and fascinating. Using all available knowledge, we must grope our way through the bizarre twilight zone cast while living amongst the great apes, an unpredictable species that is capable of displaying both immense charity and engaging in the most outrageously inhuman actions imaginable. The blessed oddity of human behavior prompts an immense swath of tolerance and produces a wellspring of sympathy for our fellow humans. The radiant minds of history’s great thinkers infused with the quick of experience of today’s perceptive students of life will assist light a pathway though the byzantine jungle for the preeminent torch bearers of tomorrow to claw through. Our collective and interweaved journey through this wrinkle of time shall produce the backdrop of the story of the next generation, a unique tale paying tribute to these thunderous times.

We were in the Crocodile Environmental Park at the zoo when Steve first told me the story of Acco’s capture. I just had to revisit him after hearing his story. There he was, the black ghost himself, magnificently sunning on the bank of his billabong. Standing there next to this impressive animal, I tried to wrap my mind around the idea that people had wanted him dead. His huge, intimidating teeth made him look primeval, and his osteodermal plates gleamed black in the sun--a dinosaur, living here among us. I felt so emotional, contemplating the fear-based cruelty that prompted humans to hate these animals. For his part, Acco still remembered his capture, even though it had happened nearly a decade before. Whenever Steve went into his enclosure, Acco would stalk him and strike, exploding out of the water with the intent to catch Steve unaware. Despite the conflict in Steve’s soul over whether he had done the right thing, I decided that Acco’s capture had to be. In the zoo, Acco had his own territory to patrol and a beautiful female crocodile, Connie, who loved him dearly. Left in the wild, somebody would have eventually shot him. If the choice is between a bullet and living in the Crocodile Environmental Park, I think his new territory was much more preferable. When I met Steve in 1991, he had just emerged from a solid decade in the bush, either with Bob or on his own, with just his dog Chilli, and later Sui. Those years had been like a test of fire. As a boy all Steve wanted to do was to be like his dad. At twenty-nine he’d become like Bob and then some. He had done so much more than catch crocs. In the western deserts, he and Bob helped researchers from the Queensland Museum understand the intricacies of fierce snake behavior. Steve also embarked on a behavioral study of a rare and little-understood type of arboreal lizard, the canopy goanna, scrambling up into trees in the rain forests of Cape York Peninsula in pursuit of herpetological knowledge. As much as Steve had become a natural for television, over the course of the 1980s he had become a serious naturalist as well. His hands-on experience, gleaned from years in the bush, meshed well with the more abstract knowledge of the academics. No one had ever accomplished what he had, tracking and trapping crocodiles for months at a time on his own. He would hand Bindi and Robert his knowledge of nature and the bush, just as Bob and Lyn had handed it down to him. This is what few people understood about Steve--his relationship with his family, and the tradition of passion and commitment and understanding that passed from generation to generation. Later on, that Irwin family tradition would bring Steve untold grief, when outsiders misjudged his effort to educate his children and crucified him for it.

The admiral tossed the report at Molina and said to me, “Tell us about it.” “Jade Helm is an exercise about how the government will put down a right-wing uprising, or rebellion, and arrest everyone they think might be sympathetic with the rebels. They’ll use these paramilitary police they have tucked into every government alphabet agency as storm troopers and SS troops—” That was as far as I got. Molina exploded. “Comparing the federal government to Nazis is unacceptable. I am not going to sit here listening to that kind of shit, Carmellini.” I didn’t say anything. Sal Molina couldn’t fire me, and if Grafton did, I was ready to be on my way. Truth was, I had been in the belly of the beast for far too long. “Go on, Tommy,” Grafton prompted, ignoring Molina. “They’ll arrest every prominent Republican they can find and hold them in guarded camps, mainly at military bases. They have computer-generated lists. Gun owners, people who run their mouths on Facebook and Twitter, radio talk-show hosts, editors and publishers of Republican newspapers. . .you know, dangerous enemies of society.

As much as possible, I am trying to create agency in my young writers. Students who have acquired agency don’t need the teacher to assign them a prompt; they are young writers who are able to independently generate writing from self-initiated ideas. They revel in choice—the very choice I am afraid will disappear in classrooms operating under the testing pressures generated by the Common Core writing standards. One

The mullah was surprised by Ramaswamy's promptness and the interest he showed in learning. He made the boy sit beside him. Ramaswamy, conditioned as he was, moved away slowly, fearing the pollution of his [own} touch! The mullah wrote the first few Telugu letters on a slate and asked the boy to learn by writing over them. Thus it came about that, against all social and religious odds, after many centuries of being denied learning by caste Hindus, a Muslim teacher sowed the seeds of learning in the Yelukati family — something for which the coming generations would be forever indebted to this first teacher of the family.

The first, indirect method of breaking the ice is to ask people for objective information or a subjective opinion. These can be very legitimate and important questions that would necessitate speaking to a stranger. It doesn’t necessarily matter that the person you are asking knows the answer; it’s just a way to begin a dialogue. For that matter, it doesn’t even matter that you don’t know the answer. Excuse me, do you know what time the speeches begin? Do you know where the closest Starbucks is? What did you think of the CEO’s speech? Do you like the food here? The first two examples are inquiring about objective information, while the latter two are asking for a subjective opinion. The second, indirect method of breaking the ice is to comment on something in the environment, context, or specific situation. It can be as simple as an observation. Imagine you are thinking out loud and prompting people to answer. Did you see that piece of art on the wall? What a crazy concept. The lighting in here is beautiful. I think it’s worth more than my house. This is an amazing DJ. All the rock ballads of the ’80s. Notice how these are all statements and not direct questions. You are inviting someone to comment on your statement instead of asking them to engage. If they don’t choose to engage, no harm no foul. You are not putting any pressure on them to respond, and you don’t necessarily need to expect an answer. The third and final indirect method of breaking the ice is to comment on a commonality you both share. For instance, why are you both at your friend Jack’s apartment? What business brings you both to this networking conference in Tallahassee? What stroke of misfortune brought you to the DMV this morning? So who do you know here? So how do you know Jack? Has Jack told you about the time he went skiing with his dog? The idea with these commonalities is that they are instant topics of conversation because there will be a clear answer behind them.

One good question can give rise to several layers of answers, can inspire decades-long searches for solutions, can generate whole new fields of inquiry, and can prompt changes in entrenched thinking,” Firestein writes. “Answers, on the other hand, often end the process.

The truth is that we are a generation that has too much to live with and too little to live for.

The footage I have seen shows the civilians uncomfortably close to the paratroopers.  Stones or objects may have been thrown or Army officers feared would be thrown very soon.  The very presence of Nationalist minded marchers close to British Soldiers does not generate confidence in the security of those foot Soldiers and their arms for their officers.  The possibility of hand to hand fighting and guns being seized by nationalist civilians could not be ruled out.  As a result of Internment (introduced in August 1971) and its adverse impact on Catholics (imprisonment but not by proper and due Judicial process) there was a fierce resentment amongst Catholics in Londonderry to the British Crown and her armed forces and in particular her line Regiments who kept order on the streets.  You do not need a lot of imagination to realize with one injured civilian, there could be a direct attack on the ranks of 1 Para.  Why did this not happen?  On account of the prompt and firm actions of those 1 Para Junior and middle ranking officers to order firing by live rounds to disperse a highly volatile and dangerous situation.  They held the line until the unrest ceased and order was restored.  Without doubt those 1 Para Lieutenants and Captains and NCO’s were confronted with an uncertain and antagonistic group of civilians in one shape or another particularly after firing began.  Who are we to stand in Judgement over those Junior officers themselves acting under orders? The British Army in the 1970’s did not constitute a brutal and inhuman military unit.  There were strict rules to follow before opening fire with live rounds – I doubt they were breached on 30 January 1972 (Rules of Engagement) always difficult to interpret with the panicky running, shouting and extreme disquiet before the eyes and ears of 1 Para

to do so. Some of our own deepest convictions may be as false. We might say that we have far more to be afraid of today than the people of Salem ever dreamed of, but that would not really be true. We have exactly the same thing to be afraid of—the demon in men’s minds which prompts hatred and anger and fear, an irrational demon which shows a different face to every generation, but never gives up in his fight to win over the world.

France had been bled white by the war. The generation that had dreamed since 1870 of a war of revenge had triumphed, but at a deadly cost in national life-strength. It was a haggard France that greeted the dawn of victory. Deep fear of Germany pervaded the French nation on the morrow of their dazzling success. It was this fear that had prompted Marshal Foch to demand the Rhine frontier for the safety of France against her far larger neighbour. But the British and American statesmen held that the absorption of German-populated districts in French territory was contrary to the Fourteen Points and to the principles of nationalism and self-determination upon which the Peace Treaty was to be based.

We don’t ultimately prompt anyone to grow kind by making them think about manners. We do so by helping them to think about the fear and self-hatred that others can lapse into without the comforts of kindness. In order to generate thoughtful children, parents shouldn’t insist on the rules of propriety without a commentary. They should help their children by opening their eyes to an implausible thought about human nature: the extent of the insecurity felt by other people (even very big ones) and their corresponding susceptibility to shame and loneliness, their longing for reassurance and their craving for any sign (however small, even the size of a card with a pretty hand-drawn bird on the front) of their right to exist.

At the same time, you’ll become known as someone who responds promptly to email, so more people will consider it worth their while to message you to begin with. (By contrast, negligent emailers frequently find that forgetting to reply ends up saving them time: people find alternative solutions to the problems they were nagging you to solve, or the looming crisis they were emailing about never materializes.) So it’s not simply that you never get through your email; it’s that the process of “getting through your email” actually generates more email. The general principle in operation is one you might call the “efficiency trap.” Rendering yourself more efficient—either by implementing various productivity techniques or by driving yourself harder—won’t generally result in the feeling of having “enough time,” because, all else being equal, the demands will increase to offset any benefits. Far from getting things done, you’ll be creating new things to do.

The key to getting the best results from these tools is to write a good prompt. You want to give the tool enough information and context so that it can generate something useful and relevant to what you’re looking for. Trust me, it makes all the difference, and

In order to understand our Lord's words about, taking vengeance on the children, you must notice that four generations are mentioned.   a)The first, an evil inclination or effect produced within us solely by the sensitive nature, is called the first movement first produced. b)The second generation is that in which this movement is partly contributed to by the reason as well as by the sensitive nature: this is also termed the first work or act secondarily produced. c)The third, consent, is when the reason is entirely at one with the sensitive nature in favor of the sin and is on the watch for an opportunity to commit it, or at least wishes to commit it if possible. d)The fourth generation is when the couple gloat over the misdeed of which they should repent.   Therefore God declares that he will visit with the zeal of justice the iniquities of the parents (meaning the sensitive nature and the reason) unto the third and fourth generation: he does not lay such stress upon the other two, for the first is no sin and the second is venial and easily forgiven. He makes express mention of the third and fourth because they are mortal sins for which men will be asked to pay with severe torments in the infernal prison. They can never make this repayment which will be required of them forever. This is typified by the king who would take an account of his servants and commanded that one who owed him much should be sold, and his wife and children and all that he had, and he was finally put in prison and delivered to the torturers,[84] who forgive nothing, but ever ask for what can never be paid. For the soul wished to always sin, though it could not live forever, and when it was asked to pay, its goodwill could no longer avail; as the proverb says: 'He who will not when he may, when he wills, he shall have nothing '   From the two explanations of this letter, you will deduce two fundamental rules for recollection: the first is that you must always keep watch and control over the distractions of your mind; the second, that you must at once follow the warnings of your conscience and act promptly on them, at least in your heart.

The thought prompted further questions in my mind for a moment, could holographic females who were generated by a computer to fulfill our fantasies actually consent?

Concerns about bankruptcy abuses prompted Congress to crack down in 2005, decades after it unlocked the bankruptcy door for the Boomers. Like George Orwell’s pigs, some bankrupts ended up being more equal than others. One of the 2005 law’s most significant changes made discharging student debt exceedingly difficult. The Boomers did not have to worry, as formerly generous subsidies meant they carried relatively little of such debt. Their children, however, carried quite a bit, with interest remitted to companies in which Boomers held shares. That was of no moment for the Boomer legislature. After 2005, student debt would fall into the same legal category as debts like criminal penalties and child support. A

In my two memos to Bojia I explained that there is no set formula for writing a column, no class you attend, and that everyone does it differently to some degree. But there were some general guidelines I could offer. When you are a reporter, your focus is on digging up facts to explain the visible and the complex and to unearth and expose the impenetrable and the hidden—wherever that takes you. You are there to inform, without fear or favor. Straight news often has enormous influence, but it’s always in direct proportion to how much it informs, exposes, and explains. Opinion writing is different. When you are a columnist, or a blogger in Bojia’s case, your purpose is to influence or provoke a reaction and not just to inform—to argue for a certain perspective so compellingly that you persuade your readers to think or feel differently or more strongly or afresh about an issue. That is why, I explained to Bojia, as a columnist, “I am either in the heating business or the lighting business.” Every column or blog has to either turn on a lightbulb in your reader’s head—illuminate an issue in a way that will inspire them to look at it anew—or stoke an emotion in your reader’s heart that prompts them to feel or act more intensely or differently about an issue. The ideal column does both. But how do you go about generating heat or light? Where do opinions come from? I am sure every opinion writer would offer a different answer. My short one is that a column idea can spring from anywhere: a newspaper headline that strikes you as odd, a simple gesture by a stranger, the moving speech of a leader, the naïve question of a child, the cruelty of a school shooter, the wrenching tale of a refugee.

The monks knew that things took time, that instant gratification and a quick-fix mentality were an illusion, and that an effort begun in one generation had to be carried on by generations yet to come, for theirs was a “spirituality of the long haul” and not of instant success (Henry 1987:279f). Coupled with this was their refusal to write off the world as a lost cause or to propose neat, no-loose-ends answers to the problems of life, but rather to rebuild promptly, patiently, and cheerfully, “as if it were by some law of nature that the restoration came” (Newman 1970:411).6

The life cycle of neighborhoods that prompted many urban churches to relocate just a generation ago is now prompting suburban churches to realize they are now located in a mature or declining suburban neighborhood.

Remember and Share - The Hook Model helps the product designer generate an initial prototype for a habit-forming technology. It also helps uncover potential weaknesses in an existing product’s habit-forming potential. - Once a product is built, Habit Testing helps uncover product devotees, discover which product elements are habit forming (if any), and why those aspects of your product change user behavior. Habit Testing includes three steps: identify, codify, and modify. - First, dig into the data to identify how people are behaving and using the product. - Next, codify these findings in search of habitual users. To generate new hypotheses, study the actions and paths taken by devoted users. - Lastly, modify the product to influence more users to follow the same path as your habitual users, and then evaluate results and continue to modify as needed. - Keen observation of one's own behavior can lead to new insights and habit-forming product opportunities. - Identifying areas where a new technology makes cycling through the Hook Model faster, more frequent or more rewarding provides fertile ground for developing new habit-forming products. - Nascent behaviors — new behaviors that few people see or do, and yet ultimately fulfill a mass-market need — can inform future breakthrough habit-forming opportunities. - New interfaces lead to transformative behavior change and business opportunities.   *** Do This Now Refer to the answers you came up with in the “Do This Now” section in chapter five to complete the following exercises: - Perform Habit Testing, as described in this chapter, to identify the steps users take toward long-term engagement. - Be aware of your behaviors and emotions for the next week as you use everyday products. Ask yourself: - What triggered me to use these products? Was I prompted externally or through internal means? - Am I using these products as intended? - How might these products improve their on-boarding funnels, re-engage users through additional external triggers, or encourage users to invest in their services? - Speak with three people outside your social circle to discover which apps occupy the first screen on their mobile devices. Ask them to use these apps as they normally would and see if you uncover any unnecessary or nascent behaviors. - Brainstorm five new interfaces that could introduce opportunities or threats to your business.

The true turning point came when I was about fourteen years old. I bought a copy of PC Plus magazine which included a cover CD featuring a full version of Borland C++ Builder. I installed it and carefully followed the "hello world" tutorial which was helpfully included in the magazine. This was it. A new world opened up before me. The restrictions imposed upon my imagination by the material world were gone. My creativity unshackled, the cathedrals in my mind would be made manifest! To what lofty end should I put this new-found tool? It was obvious. The Fuck Generator. As simple as it was elegant, the Fuck Generator (fgen.exe) was a command-line program, and my first advance beyond "hello world." Upon starting, it would prompt the user for a number. With this number n, it would then print out the string "fuck," n times. Finally the user was given the option to repeat the exercise, or quit. Perhaps a little limited in use, I nevertheless was hooked on the power that I had tasted. It is a particular joy that any programmer will know well, to see the machine do your bidding, no matter how simple a task that may be. It works, and it works because you understand how to make it work.

To offer another example: Isabel Hogben, a 14-year-old girl in Rhode Island, wrote an essay in The Free Press that demonstrated how American parents are focusing on the wrong threats: I was ten years old when I watched porn for the first time. I found myself on Pornhub, which I stumbled across by accident and returned to out of curiosity. The website has no age verification, no ID requirement, not even a prompt asking me if I was over 18. The site is easy to find, impossible to avoid, and has become a frequent rite of passage for kids my age. Where was my mother? In the next room, making sure I was eating nine differently colored fruits and vegetables on the daily. She was attentive, nearly a helicopter parent, but I found online porn anyway. So did my friends.

A deep question asks about someone’s values, beliefs, judgments, or experiences—rather than just facts. Don’t ask “Where do you work?” Instead, draw out feelings or experiences: “What’s the best part of your job?” (One 2021 study found a simple approach to generating deep questions: Before speaking, imagine you’re talking to a close friend. What question would you ask?) A deep question asks people to talk about how they feel. Sometimes this is easy: “How do you feel about…?” Or, we can prompt people to describe specific emotions: “Did it make you happy when…?” Or ask someone to analyze a situation’s emotions: “Why do you think he got angry?” Or empathize: “How would you feel if that happened to you?” Asking a deep question should feel like sharing. It should feel, a bit, like we’re revealing something about ourselves when we ask a deep question. This feeling might give us pause. But studies show people are nearly always happy to have been asked, and to have answered, a deep question.

Most binds involve metaphors, emotions, feelings, human qualities. Thus, the binds mostly prompt us to be rational, push us to decide one way or another, to declare when something is wrong or good; this reflexive spark is generated by a bind. Reasoning is a secondary process, and exists only to reinforce the initial bind.

Evaluating Prompt Performance: Measuring the success of your prompts is vital; to do that, you need to establish clear evaluation criteria and performance metrics. Consider factors like the relevance and coherence of the generated output, the accuracy of the information provided, and how satisfied you are with the results. When you assess the prompt performance quantitatively and qualitatively, you can pinpoint areas for improvement and further refine your prompt engineering process.

Contextualization Equation: Introducing a specific context to your inquiries helps ChatGPT understand the background of your question to generate more accurate responses. Example: Incorporate historical context to dive into the impact of cultural movements on artistic expression. Precision Formula: Narrowing the scope of your question guides ChatGPT's responses to be more targeted and specific. This results in a deeper analysis of the desired area of study. Example: Focus on Company XY's financial metrics to gain an understanding of their net profit.

As brainstorming rose in popularity, academic researchers started to question if it worked. Was brainstorming in groups the most effective way to generate ideas? For decades researchers ran studies in which they compared the creative output of brainstorming groups against the creative output of the same number of individuals generating ideas alone. Study after study found that the individuals generating ideas alone outperformed the brainstorming groups. Individuals generated more ideas, more diverse ideas, and more original ideas.38 As researchers dug into why individuals outperformed groups, they identified four mitigating factors. First, research has found that people tend to work harder when working individually than when working in groups. This is called social loafing. When we are on our own, we have no choice but to put in the work, whereas when we are in a group, we can rely on the efforts of others. Second, brainstorming groups exhibited many of the common challenges associated with group conformity. The early ideas set the tone for later ideas. Ideas were often too conservative or similar to each other. Members censored their ideas due to concerns about how others would judge their ideas. Third, brainstorming groups ran into challenges with production blocking—that’s a fancy term for a simple idea. Have you ever been about to say something when someone else jumped in, prompting you to forget what you were going to say? That’s production blocking. In group brainstorming sessions, people lose ideas amid the chaos of everyone sharing ideas in rapid succession. And finally, the fourth factor is a common group trait known as downward norm setting—the performance of the group tends to be limited to the lowest-performing member. Rather than the strongest member raising everyone else up, the opposite happens. The weakest member brings everyone else down. These factors combined to inhibit the performance of the brainstorming groups as compared to the individuals who generated ideas alone.39

even if you follow these steps, sometimes people either aren’t willing to engage or not good at opening up themselves. You can blast past this by using forms of elicitation, in which you put forth a topic or question in a way that a person will feel compelled to engage or elaborate. These take the form of prompting the person to reply to your recognition, encouraging mutual complaining, assisting your naiveté, and correcting your incorrect assumption or information.

When you observe a cue, but do not desire to change your state, you are content with the current situation. Happiness is not about the achievement of pleasure (which is joy or satisfaction), but about the lack of desire. It arrives when you have no urge to feel differently. Happiness is the state you enter when you no longer want to change your state. However, happiness is fleeting because a new desire always comes along. As Caed Budris says, “Happiness is the space between one desire being fulfilled and a new desire forming.” Likewise, suffering is the space between craving a change in state and getting it. It is the idea of pleasure that we chase. We seek the image of pleasure that we generate in our minds. At the time of action, we do not know what it will be like to attain that image (or even if it will satisfy us). The feeling of satisfaction only comes afterward. This is what the Austrian neurologist Victor Frankl meant when he said that happiness cannot be pursued, it must ensue. Desire is pursued. Pleasure ensues from action. Peace occurs when you don’t turn your observations into problems. The first step in any behavior is observation. You notice a cue, a bit of information, an event. If you do not desire to act on what you observe, then you are at peace. Craving is about wanting to fix everything. Observation without craving is the realization that you do not need to fix anything. Your desires are not running rampant. You do not crave a change in state. Your mind does not generate a problem for you to solve. You’re simply observing and existing. With a big enough why you can overcome any how. Friedrich Nietzsche, the German philosopher and poet, famously wrote, “He who has a why to live for can bear almost any how.” This phrase harbors an important truth about human behavior. If your motivation and desire are great enough (that is, why you are acting), you’ll take action even when it is quite difficult. Great craving can power great action—even when friction is high. Being curious is better than being smart. Being motivated and curious counts for more than being smart because it leads to action. Being smart will never deliver results on its own because it doesn’t get you to act. It is desire, not intelligence, that prompts behavior. As Naval Ravikant says, “The trick to doing anything is first cultivating a desire for it.

The first principle is that you must not fool yourself, and you are the easiest person to fool.’ By relying solely on AI-generated answers without understanding the reasoning behind them, we run the risk of fooling ourselves and accepting information without scrutiny.

Tip #2: Do More Work When You Send or Reply to E-mails Consider the following standard e-mails: E-mail #1: “It was great to meet you last week. I’d love to follow up on some of those issues we discussed. Do you want to grab coffee?” E-mail #2: “We should get back to the research problem we discussed during my last visit. Remind me where we are with that?” E-mail #3: “I took a stab at that article we discussed. It’s attached. Thoughts?” These three examples should be familiar to most knowledge workers, as they’re representative of many of the messages that fill their inboxes. They’re also potential productivity land mines: How you respond to them will have a significant impact on how much time and attention the resulting conversation ultimately consumes. In particular, interrogative e-mails like these generate an initial instinct to dash off the quickest possible response that will clear the message—temporarily—out of your inbox. A quick response will, in the short term, provide you with some minor relief because you’re bouncing the responsibility implied by the message off your court and back onto the sender’s. This relief, however, is short-lived, as this responsibility will continue to bounce back again and again, continually sapping your time and attention. I suggest, therefore, that the right strategy when faced with a question of this type is to pause a moment before replying and take the time to answer the following key prompt: What is the project represented by this message, and what is the most efficient (in terms of messages generated) process for bringing this project to a successful conclusion?

PROMPTS FOR WRITING RESUMES AND BIOS Generate a compelling professional summary for a marketing manager with 5 years of experience. Create a list of 10 action verbs to effectively describe accomplishments in a resume. Draft a LinkedIn bio for a recent college graduate with a degree in computer science. Suggest 5 resume formatting tips to create a visually appealing and easy-to-read document. Write an engaging personal bio for a freelance graphic designer’s website. How can transferable skills be effectively showcased in a career change resume? Create a list of 5 questions to ask a client before writing their resume or bio. Develop a powerful resume objective statement for a sales professional targeting a managerial role. Provide tips for optimizing a LinkedIn profile to increase visibility and attract recruiters. Write an attention-grabbing personal

Should Statements. You try to motivate yourself by saying, “I should do this” or “I must do that.” These statements cause you to feel pressured and resentful. Paradoxically, you end up feeling apathetic and unmotivated. Albert Ellis calls this “musturbation.” I call it the “shouldy” approach to life. When you direct should statements toward others, you will usually feel frustrated. When an emergency caused me to be five minutes late for the first therapy session, the new patient thought, “He shouldn’t be so self-centered and thoughtless. He ought to be prompt.” This thought caused her to feel sour and resentful. Should statements generate a lot of unnecessary emotional turmoil in your daily life. When the reality of your own behavior falls short of your standards, your shoulds and shouldn’ts create self-loathing, shame, and guilt.

you can ask it to create an outline (which you can later use to generate the whole blog - I’ll show this in the next example) Prompt: Write a 7-paragraph outline for a blog post with the title "The Legalities of Drone Flying: Understanding FAA Regulations and Best Practices

Now using the blog outline above, we can ask it to generate a full blog post. It’s important to structure it like this rather than asking it to create it in one go since you can then easily restructure the blog as you see fit and allow the AI to form a more coherent structure. Prompt: Use the above outline to create an in-depth detailed blog post with SEO already applied.

I suggest, therefore, that the right strategy when faced with a question of this type is to pause a moment before replying and take the time to answer the following key prompt: What is the project represented by this message, and what is the most efficient (in terms of messages generated) process for bringing this project to a successful conclusion?

Because for some reason—that maybe one day we’ll have a scientific-style understanding of—if we always pick the highest-ranked word, we’ll typically get a very “flat” essay, that never seems to “show any creativity” (and even sometimes repeats word for word). But if sometimes (at random) we pick lower-ranked words, we get a “more interesting” essay. The fact that there’s randomness here means that if we use the same prompt multiple times, we’re likely to get different essays each time. And, in keeping with the idea of voodoo, there’s a particular so-called “temperature” parameter that determines how often lower-ranked words will be used, and for essay generation, it turns out that a “temperature” of 0.8 seems best. (It’s worth emphasizing that there’s no “theory” being used here; it’s just a matter of what’s been found to work in practice.

For the world says: 'You have needs, therefore satisfy them, for you have the same rights as the noblest and richest men. Do not be afraid to satisfy them, but even increase them'--this is the current teaching of the world. And in this they see freedom. But what comes of this right to increase one's needs? For the rich, isolation and spiritual suicide; for the poor, envy and murder, for they have been given rights, but have not yet been shown any way of satisfying their needs. We are assured that the world is becoming more and more united, is being formed into brotherly communion, by the shortening of distances, by the transmitting of thoughts through the air. Alas, do not believe in such a union of people. Taking freedom to mean the increase and prompt satisfaction of needs, they distort their own nature, for they generate many meaningless and foolish desires, habits, and the most absurd fancies in themselves. They live only for mutual envy, for pleasure-seeking and self-display.

Tocqueville’s nineteenth-century liberalism was in a sense the culmination of that humanist tradition. Undeniably, it generated its own forms of orthodoxy and complacency, which prompted a backlash. What Tocqueville in 1853 already sensed in Gobineau’s ideas has now largely come to pass. Modern pessimism has done more than just counterbalance excessive optimism regarding the future; it has managed to wreck our faith in the idea of civilization itself. Our real problem is not that our popular culture is filled with obscenities or trivialities, but that no one seems able to present the necessary intellectual grounds for an alternative.

Hey!” It was Sukey, at the base of the tree. Others. Umbrellas and hooded ponchos and raincoats. Upturned faces. Rafe, Terry, Dee, Low, Juicy. “We’re moving out here!” shouted Sukey. “You don’t want to,” I called down. “It’s cold and wet!” “Don’t care!” yelled Low. “It’s vile in there!” THEY STRAPPED UP the tarps from the beach to extend our roof cover. They found a stash of paint-spattered groundsheets and swarmed over the canopy, lashing the bright-blue vinyl to the treehouse posts. They stretched them between platforms, over nets and ladders. I felt restless. If they didn’t want to go back to the house, whatever, but I did. I wanted the fireplace and the cabinets packed with snack cakes and miniature powdered donuts. The indoor plumbing. I asked Dee, then Terry, then Rafe what the deal was, but they refused to talk about it. It was only when Sukey finished setting up her sleeping bag, weighing it down with rocks, that I got a straight answer: during the night the older generation had dosed itself with Ecstasy. No one knew if it had been a plan or covert action, but they’d promptly ascended new heights of repulsive. It was true Juicy and Terry had watched them fool around from behind slatted doors at the beginning—even Low had done it. Out of a sense of desperate boredom, soon after the phones were taken away. Also vengeance. And scorn. Now they regretted it. Maybe they’d had had stronger stomachs, back then. “Plus that was just like, normal old-people sex,” said Juicy. “How would you know?” said Rafe. “Like, couples,” said Juicy. “This is . . . like, everything.” “They’re walking around butt naked,” said Low. “I saw two fathers and Dee’s mother in a three—” started Juicy.

Polybius studied the histories of Greco-Roman city-states and noticed a recurring progression of political regimes—from kingship to aristocracy to democracy to anarchy —from which a new kingship would emerge. This progression itself was nothing new: Plato and Aristotle had said something similar. But Polybius went further. He specifically linked it to a pattern of generational succession. In his view, the city-states' first kings are generally powerful and good, but their children so weak and corrupt that an aristocratic rebellion eventually arises among the children's peers. The founding aristocrats govern well enough, but their children sink to oligarchy, prompting a democratic rebellion among their peers. A generation afterwards, the initial democrats' children sink to a mob rule ochlocracy, leading to a state of anarchy. In due course, a new king seizes control, and the cycle repeats. Polybius never says how long it takes for this sequence to occur. Apparently, it could occur slowly, over a period of many centuries—or rapidly, over the course of one saeculum (four generations).

With an ever-increasing number of fast-moving neutrons flinging themselves about, splitting atoms at an exponential rate, scientists could create what was called a chain reaction—and generate enormous quantities of energy. Which prompted the obvious question: To what purpose?

Starting out from the fact that the frustrated1 predominate among the early adherents of all mass movements and that they usually join of their own accord, it is assumed: 1) that frustration of itself, without any proselytizing prompting from the outside, can generate most of the peculiar characteristics of the true believer; 2) that an effective technique of conversion consists basically in the inculcation and fixation of proclivities and responses indigenous to the frustrated mind.

The grandeur of [great artists] works was an argument with them, not to stop short, but to proceed. They could have no higher excitement or satisfaction than in the exercise of their art and endless generation of truth and beauty. Success prompts to exertion; and habit facilitates success.

Generating a neurotic pathology in many priests, and prompting many others to protect themselves and the institution instead of victims, clericalism, I will argue in this book, is both the root cause and the corrupter, the ongoing enabler of the present Catholic catastrophe. The priesthood itself is warped.

The iPod, I noted, disables its user by its very overcapacity; the glut of information generated by modern technology more largely threatens to make its receivers passive. Overload prompts disengagement. Seely Brown again makes a useful distinction in this regard between information and communication. An overwhelming volume of information, he suggests, is not an “innocent” problem; large amounts of raw data create a political fact: control becomes more centralized as volume increases. Whereas in communication, the volume of information decreases as people interact and interpret; editing and elimination are the procedures which decentralize communication.

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Theories—whether neural, mental, or conceptual—talk about intervening steps in these relationships. But instead of prompting us to search for and explore relevant variables, they frequently have quite the opposite effect. When we attribute behavior to a neural or mental event, real or conceptual, we are likely to forget that we still have the task of accounting for the neural or mental event. ...Research designed with respect to theory is also likely to be wasteful. That a theory generates research does not prove its value unless the research is valuable. Much useless experimentation results from theories, and much energy and skill is absorbed by them. Most theories are eventually overthrown, and the greater part of the associated research is discarded.

I find it a useful model to think of thoughts as the electrical charge in the quantum field and feelings as the magnetic charge in the field.4 The thoughts we think send an electrical signal out into the field. The feelings we generate magnetically draw events back to us. Together, how we think and how we feel produces a state of being, which generates an electromagnetic signature that influences every atom in our world. This should prompt us to ask, What am I broadcasting (consciously or unconsciously) on a daily basis?