Recent Motivational Quotes

The wish of death had been palpably hanging over this otherwise idyllic paradise for a good many years. All business and politics is personal in the Philippines. If it wasn't for the cheap beer and lovely girls one of us would spend an hour in this dump. They [Jehovah's Witnesses] get some kind of frequent flyer points for each person who signs on. I'm not lazy. I'm just motivationally challenged. I'm not fat. I just have lots of stored energy. You don't get it do you? What people think of you matters more than the reality. Marilyn. Despite standing firm at the final hurdle Marilyn was always ready to run the race. After answering the question the woman bent down behind the stand out of sight of all, and crossed herself. It is amazing what you can learn in prison. Merely through casual conversation Rick had acquired the fundamentals of embezzlement, fraud and armed hold up. He wondered at the price of honesty in a grey world whose half tones changed faster than the weather. The banality of truth somehow always surprises the news media before they tart it up. You've ridden jeepneys in peak hour. Where else can you feel up a fourteen-year-old schoolgirl without even trying? [Ralph Winton on the Philippines finer points] Life has no bottom. No matter how bad things are or how far one has sunk things can always get worse. You could call the Oval Office an information rain shadow. In the Philippines, a whole layer of criminals exists who consider that it is their right to rob you unhindered. If you thwart their wicked desires, to their way of thinking you have stolen from them and are evil. There's honest and dishonest corruption in this country. Don't enjoy it too much for it's what we love that usually kills us. The good guys don't always win wars but the winners always make sure that they go down in history as the good guys. The Philippines is like a woman. You love her and hate her at the same time. I never believed in all my born days that ideas of truth and justice were only pretty words to brighten a much darker and more ubiquitous reality. The girl was experiencing the first flushes of love while Rick was at least feeling the methadone equivalent. Although selfishness and greed are more ephemeral than the real values of life their effects on the world often outlive their origins. Miriam's a meteor job. Somewhere out there in space there must be a meteor with her name on it. Tsismis or rumours grow in this land like tropical weeds. Surprises are so common here that nothing is surprising. A crooked leader who can lead is better than a crooked one who can't. Although I always followed the politics of Hitler I emulate the drinking habits of Churchill. It [Australia] is the country that does the least with the most. Rereading the brief lines that told the story in the manner of Fox News reporting the death of a leftist Rick's dark imagination took hold. Didn't your mother ever tell you never to trust a man who doesn't drink? She must have been around twenty years old, was tall for a Filipina and possessed long black hair framing her smooth olive face. This specter of loveliness walked with the assurance of the knowingly beautiful. Her crisp and starched white uniform dazzled in the late-afternoon light and highlighted the natural tan of her skin. Everything about her was in perfect order. In short, she was dressed up like a pox doctor’s clerk. Suddenly, she stopped, turned her head to one side and spat comprehensively into the street. The tiny putrescent puddle contrasted strongly with the studied aplomb of its all-too-recent owner, suggesting all manner of disease and decay.

A smile is the best way to get oneself out of a tight spot, even if it is a fake one. Surprisingly enough, everyone takes it at face value. I read that in a book." "If you keep staring at me, I'll hit you." "I only became part of your team recently when I replaced Sasuke, so I don't know everything that's going on. I don't really understand people either. But even I can tell that Naruto really loves you. Naruto's been shouldering that promise for a long time...I think he means to shoulder it for the rest of his life. I don't know what you said to him, but it's just like what's been done to me - it feels like a curse. Sasuke causes Naruto pain, but I think you do too." "Sasuke is only helping spread his darkness across the world. Letting him live will only sow the seeds of another war. He's just another criminal now. Sasuke lost all hope of coming back when his group, Akatsuki, attacked our village. Your fellow Konoha shinobi would never accept him now. Sakura's not stupid, either. She understands the position he's put us all in. That's why she came out here, to tell you herself.

In modern times couples are more concerned about loyalty than love.

Psychological studies have recently shown that adversity can be a more powerful motivator than support. Successful people often remember being told that they could not do what they have, in fact, done brilliantly. Stubbornness drove them. Their parents or teachers have told them they will never make any money, or that they will never get a college degree, or that they will never marry and have children. The urge to prove authority wrong has often spurred human beings to unusual success.

Recently I interviewed a psychopath. This is always a humbling experience because it teaches over and over how much of human motivation and experience is outside my narrow range. Despite the psychopath's lack of conscience and lack of empathy for others, he is inevitably better at fooling people than any other type of offender. I suppose conscience just slows you down. A child convicted molester, this particular one made friends with a correctional officer who invited him to live in his home after he was released - despite the fact the officer had a nine-year-old daughter. The officer and his wife were so taken with the offender that, after the offender lived with them for a few months, they initiated adoption proceedings- adoption for a man almost their age. Of course, he was a child molester living in the same house as a child. Not surprisingly, he molested the daughter the entire time he lived there. [...] What these experiences taught have me is that even when people are warned of a previously founded case of even a conviction, they still routinely underestimate the pathology with which they are dealing.

The recent spate of magazines for "parents" (i.e., mothers) bombard the anxiety-induced mothers of America with reassurances that they can (after a $100,000 raise and a personality transplant) produce bright, motivated, focused, fun-loving, sensitive, cooperative, confident, contented kids just like the clean, obedient ones on the cover.

According to a recent poll, 36 percent of British Muslims (ages sixteen to twenty-four) think apostates should be put to death for their unbelief.60 Are these people “morally motivated,” in Haidt’s sense, or just morally confused? And

This vacillation between assertion and denial in discussions about organised abuse can be understood as functional, in that it serves to contain the traumatic kernel at the heart of allegations of organised abuse. In his influential ‘just world’ theory, Lerner (1980) argued that emotional wellbeing is predicated on the assumption that the world is an orderly, predictable and just place in which people get what they deserve. Whilst such assumptions are objectively false, Lerner argued that individuals have considerable investment in maintaining them since they are conducive to feelings of self—efficacy and trust in others. When they encounter evidence contradicting the view that the world is just, individuals are motivated to defend this belief either by helping the victim (and thus restoring a sense of justice) or by persuading themselves that no injustice has occurred. Lerner (1980) focused on the ways in which the ‘just world’ fallacy motivates victim-blaming, but there are other defences available to bystanders who seek to dispel troubling knowledge. Organised abuse highlights the severity of sexual violence in the lives of some children and the desire of some adults to inflict considerable, and sometimes irreversible, harm upon the powerless. Such knowledge is so toxic to common presumptions about the orderly nature of society, and the generally benevolent motivations of others, that it seems as though a defensive scaffold of disbelief, minimisation and scorn has been erected to inhibit a full understanding of organised abuse. Despite these efforts, there has been a recent resurgence of interest in organised abuse and particularly ritualistic abuse (eg Sachs and Galton 2008, Epstein et al. 2011, Miller 2012).

It has recently occured to me, that I must be the person who believes in myself. I hear that all the time, I hear it so much it doesn't mean anything anymore; not until the thought broke ground for me under the sunshine of my own mind: "you must believe in yourself, you must be the one to stand in front of yourself and tell yourself that you are in the right place at the right time and nobody can be you, better than you can.

The Freedman’s Savings Bank serves as a cautionary tale for government support of banking for the poor when that support is just a façade. Draping a flag over a building and then installing private profit-motivated management inside is the most dangerous sort of government support. It induces trust in a vulnerable customer base that not only suffers from financial loss, but also loses all faith in public institutions. It poisons true government efforts to help. A similar phenomenon was at the heart of the failure of the government-sponsored enterprises Fannie Mae and Freddie Mac during the recent financial

In a series of emails they exchanged recently about their own friendship, Marianne expressed her feelings about Connell mainly in terms of her sustained interest in his opinions and beliefs, the curiosity she feels about his life, and her instinct to survey his thoughts whenever she feels conflicted about anything. He expressed himself more in terms of identification, his sense of rooting for her and suffering with her when she suffers, his ability to perceive and sympathise with her motivations.

Every class is unfit to govern.’ The problem is not the abuse of power, echoed the motivational speaker Michael Cloud more recently, but the power to abuse. The

We must transcend this recent model of a society where endless productivity is the ultimate good, and examine the scientific understanding of the raw motivations of human beings.

As recently as the early 1970s, a Republican president - Richard Nixon - was willing to impose wage and price controls to rescue the U.S. economy from crisis, popularizing the notion that “We are all Keynesians now.” But by the 1980s, the battle of ideas waged out of the same Washington think tanks that now deny climate change had successfully managed to equate the very idea of industrial planning with Stalin’s five-year plans. Real capitalists don’t plan, these ideological warriors insisted - they unleash the power of the profit motive and let the market, in its infinite wisdom, create the best possible society for all.

She’s obviously a Motive expert, whereas I’m a more recent convert to the true-crime arm of journalism. Truth be told, I wasn’t expecting to land an interview for this internship. My application was … unconventional, to say the least. Desperate times and all that.

Much has been said and written in recent years about the connection between religion and violence. Three answers have emerged. The first: Religion is the major source of violence. Therefore if we seek a more peaceful world we should abolish religion. The second: Religion is not a source of violence. People are made violent, as Hobbes said, by fear, glory and the ‘perpetual and restless desire for power after power that ceaseth only in death’.8 Religion has nothing to do with it. It may be used by manipulative leaders to motivate people to wage wars precisely because it inspires people to heroic acts of self-sacrifice, but religion itself teaches us to love and forgive, not to hate and fight. The third answer is: Their religion, yes; our religion, no. We are for peace. They are for war.

According to a cluster of recent behavioral science studies, autonomous motivation promotes greater conceptual understanding, better grades, enhanced persistence at school and in sporting activities, higher productivity, less burnout, and greater levels of psychological well-being.3

The greatest thing about our times is that you don't need permission to express yourself the way you wish. Sometimes people tell themselves they can't do it, because they're missing this or that, but historically, specialization is a recent convention. Most of us are born natural polymaths.

What happened?" "Oil." The sheikh shook his head. "The great cursed wealth from beneath the ground that the Prophet foresaw would destroy us. And statehood-what a terrible idea that was, eh? This part of the world was never meant to function that way. Too many languages, too many tribes, too motivated by ideas those high-heeled cartographers from Paris couldn't understand. Don't understand. Will never understand. Well, God save them-they're not the ones who have to live in this mess. They said a modern state needs a single leader, a secular leader, and the emir was the closest thing we had. So to the emir went all the power. And anyone who thinks that isn't a good idea is hounded down and tossed in jail, as you have so recently discovered. All so that some pantywaist royal nephew can have a seat at the UN and carry a flag in the Olympics and be thoroughly ignored.

It is arguable […] that a further effect of our partiality for members of our own species is a tendency to decreased sensitivity to the lives and well-being of those sentient beings that are not members of our species. One can discern an analogous phenomenon in the case of nationalism. It frequently happens that the sense of solidarity among the members of a nation motivates them to do for one another all that—and perhaps even more than—they are required to do by impartial considerations. But the powerful sense of collective identity within a nation is often achieved by contrasting an idealized conception of the national character with caricatures of other nations, whose members are regarded as less important or worthy or, in many cases, are dehumanized and despised as inferior or even odious. When nationalist solidarity is maintained. in this way—as it has been in recent years in such places as Yugoslavia and its former provinces—the result is often brutality and atrocity on an enormous scale. Thus, while nationalist sentiment may have beneficial effects within the nation, these are greatly outweighed from an impartial point of view by the dreadful effects that it has on relations between nations.

Anyone who values truth should stop worshipping reason. We all need to take a cold hard look at the evidence and see reasoning for what it is. The French cognitive scientists Hugo Mercier and Dan Sperber recently reviewed the vast research literature on motivated reasoning (in social psychology) and on the biases and errors of reasoning (in cognitive psychology). They concluded that most of the bizarre and depressing research findings make perfect sense once you see reasoning as having evolved not to help us find truth but to help us engage in arguments, persuasion, and manipulation in the context of discussions with other people. As

Hardest of all were those problems about people doing incomprehensible things with no motivation. I was inclined to drift away from the sum to wonder why people would care what time two trains passed each other (spies), be so picky about seating arrangements (recently divorced people), or - which to this day remains incomprehensible - run the bath with no plug in.

Alain Robbe-Grillet once wrote that the worst thing to happen to the novel was the arrival of psychology. You can assume he meant that now we all expect to understand the motivation behind each character’s actions, as if that’s possible, as if life works that way. I’ve read so many recent novels, particularly those published in the Anglo world, that are dull and trite because I’m always supposed to infer causality.

Dear Pinterest, When we first started dating, you lured me in with Skittles-flavored vodka and Oreo-filled chocolate chip cookies. You wooed me with cheesy casseroles adjacent to motivational fitness sayings. I loved your inventiveness: Who knew cookies needed a sugary butter dip? You did. You knew, Pinterest. You inspired me, not to make stuff, but to think about one day possibly making stuff if I have time. You took the cake batter, rainbow and bacon trends to levels nobody thought were possible. You made me hungry. The nights I spent pinning and eating nachos were some of the best nights of my life. Pinterest, we can’t see each other anymore. You see, it’s recently come to my attention that some people aren’t just pinning, they are making. This makes me want to make, too. Unfortunately, I’m not good at making, and deep down I like buying way more. Do you see where I’m going with this? I’m starting to feel bad, Pinterest. I don’t enjoy you the way I once did. We need to take a break. I’m going to miss your crazy ideas (rolls made with 7Up? Shut your mouth). This isn’t going to be easy. You’ve been responsible for nearly every 2 a.m. grilled cheese binge I’ve had for the past couple of years, and for that I’ll be eternally grateful. Stay cool, Pinterest. PS. You hurt me. PPS. I’m also poor now. Xo Me 10

Well, Harry, while we’ve still got you here, you won’t mind helping with the preparations for Bill and Fleur’s wedding, will you? There’s still so much to do.” “No--I--of course not,” said Harry, disconcerted by this sudden change of subject. “Sweet of you,” she replied, and she smiled as she left the scullery. From that moment on, Mrs. Weasley kept Harry, Ron, and Hermione so busy with preparations for the wedding that they hardly had any time to think. The kindest explanation of this behavior would have been that Mrs. Weasley wanted to distract them all from thoughts of Mad-Eye and the terrors of their recent journey. After two days of nonstop cutlery cleaning, of color-matching favors, ribbons, and flowers, of de-gnoming the garden and helping Mrs. Weasley cook vast batches of canapés, however, Harry started to suspect her of a different motive. All the jobs she handed out seemed to keep him, Ron, and Hermione away from one another; he had not had a chance to speak to the two of them alone since the first night, when he had told them about Voldemort torturing Ollivander. “I think Mum thinks that if she can stop the three of you getting together and planning, she’ll be able to delay you leaving,” Ginny told Harry in an undertone, as they laid the table for dinner on the third night of his stay. “And then what does she think’s going to happen?” Harry muttered. “Someone else might kill off Voldemort while she’s holding us here making vol-au-vents?

So instead of providing another intellectual answer that would be ignored, David cut right to the heart. He said, “You’re raising all of these objections because you’re sleeping with your girlfriend. Am I right?” All the blood drained from the young man’s face. He was caught. He was rejecting God because he didn’t like God’s morality. And he was disguising it with feigned intellectual objections. This young man wasn’t the first atheist or agnostic to admit that his desire to follow his own agenda was keeping him out of the kingdom. In the first chapter of his letter to the Romans, the apostle Paul revealed this tendency we humans have to “suppress the truth” about God in order to follow our own desires. In other words, unbelief is more motivated by the heart than the head. Some prominent atheists have admitted this. Friedrich Nietzsche, who famously wrote, “God is dead and we have killed him,” also wrote, “If one were to prove this God of the Christians to us, we should be even less able to believe in him.”[24] Obviously Nietzsche’s rejection of God was not intellectual! Professor Thomas Nagel of NYU more recently wrote, “I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers. It isn’t just that I don’t believe in God and, naturally, hope that I’m right in my belief. It’s that I hope there is no God! I don’t want there to be a God; I don’t want the universe to be like that. My

Dac-ar fi întrebat-o cineva de ce, n-ar fi știut să spună. Așa se-ntâmpla ori de câte ori o apuca plânsul. Nu știa să spună de ce. Fiindcă ea nu plângea niciodată pentru ceva anume. Trecuse peste multe motive, peste multe și grele, și nu-i picase o lacrimă. Și, deodată, când justificarea imediată, cauza lipsea dintre evenimentele recente, o apuca un plâns de se sfârșea lumea. Plânsul ei era, de fapt, ca pentru mulți alții, un prag al acumulării. O stare cantitativă care ducea la o altă calitate.

Another preoccupation fed into this dynamic relationship between discovery and denial: does sexual abuse actually matter? Should it, in fact, be allowed? After all, it was only in the 19070s that the Paedophile Information Exchange had argued for adults’ right to have sex with children – or rather by a slippery sleight of word, PIE inverted the imperative by arguing that children should have the right to have sex with adults. This group had been disbanded after the imprisonment of Tom O’Carroll, its leader, with some of its activists bunkered in Holland’s paedophile enclaves, only to re-appear over the parapets in the sex crime controversies of the 1990s. How recent it was, then, that paedophilia was fielded as one of the liberation movements, how many of those on the left and right of the political firmament, were – and still are – persuaded that sex with children is merely another case for individual freedom? Few people in Britain at the turn of the century publicly defend adults’ rights to sex with children. But some do, and they are to be found nesting in the coalition crusading against evidence of sexual suffering. They have learned from the 1970s, masked their intentions and diverted attention on to ‘the system’. Others may not have come out for paedophilia but they are apparently content to enter into political alliances with those who have. We believe that this makes their critique of survivors and their allies unreliable. Others genuinely believe in false memories, but may not be aware of the credentials of some of their advisors.

Perhaps vaguely aware that his movie so completely lacks gravitas, Moore concludes with a sonorous reading of some words from George Orwell. The words are taken from 1984 and consist of a third-person analysis of a hypothetical, endless and contrived war between three superpowers. The clear intention, as clumsily excerpted like this (...), is to suggest that there is no moral distinction between the United States, the Taliban and the Ba'ath Party, and that the war against jihad is about nothing. If Moore had studied a bit more, or at all, he could have read Orwell really saying, and in his own voice, the following: The majority of pacifists either belong to obscure religious sects or are simply humanitarians who object to taking life and prefer not to follow their thoughts beyond that point. But there is a minority of intellectual pacifists, whose real though unacknowledged motive appears to be hatred of western democracy and admiration for totalitarianism. Pacifist propaganda usually boils down to saying that one side is as bad as the other, but if one looks closely at the writing of the younger intellectual pacifists, one finds that they do not by any means express impartial disapproval but are directed almost entirely against Britain and the United States… And that's just from Orwell's Notes on Nationalism in May 1945. A short word of advice: In general, it's highly unwise to quote Orwell if you are already way out of your depth on the question of moral equivalence. It's also incautious to remind people of Orwell if you are engaged in a sophomoric celluloid rewriting of recent history.

This isn’t some libertarian mistrust of government policy, which is healthy in any democracy. This is deep skepticism of the very institutions of our society. And it’s becoming more and more mainstream. We can’t trust the evening news. We can’t trust our politicians. Our universities, the gateway to a better life, are rigged against us. We can’t get jobs. You can’t believe these things and participate meaningfully in society. Social psychologists have shown that group belief is a powerful motivator in performance. When groups perceive that it’s in their interest to work hard and achieve things, members of that group outperform other similarly situated individuals. It’s obvious why: If you believe that hard work pays off, then you work hard; if you think it’s hard to get ahead even when you try, then why try at all? Similarly, when people do fail, this mind-set allows them to look outward. I once ran into an old acquaintance at a Middletown bar who told me that he had recently quit his job because he was sick of waking up early. I later saw him complaining on Facebook about the “Obama economy” and how it had affected his life. I don’t doubt that the Obama economy has affected many, but this man is assuredly not among them. His status in life is directly attributable to the choices he’s made, and his life will improve only through better decisions. But for him to make better choices, he needs to live in an environment that forces him to ask tough questions about himself. There is a cultural movement in the white working class to blame problems on society or the government, and that movement gains adherents by the day. Here is where the rhetoric of modern conservatives (and I say this as one of them) fails to meet the real challenges of their biggest constituents. Instead of encouraging engagement, conservatives increasingly foment the kind of detachment that has sapped the ambition of so many of my peers. I have watched some friends blossom into successful adults and others fall victim to the worst of Middletown’s temptations—premature parenthood, drugs, incarceration. What separates the successful from the unsuccessful are the expectations that they had for their own lives. Yet the message of the right is increasingly: It’s not your fault that you’re a loser; it’s the government’s fault. My dad, for example, has never disparaged hard work, but he mistrusts some of the most obvious paths to upward mobility. When

I recently told my mom about a hateful thing that had happened to me. Her response was to casually share a story I had never heard before. When she was new to the country, she was rammed by an irate fellow shopper in a grocery store, a random, race-motivated attack. Translation: What I had faced was nothing in comparison to how things used to be. According to my folks, I should get over it, because in the grand scheme of things, I am winning. But am I? Compared to what she had to face on the regular, yes. Compared to what I dream for myself, no. It is this personal accounting that gets me every time, listener friends. And here’s the truth of it all: Things are better for folks like me—the racialized, the marginalized, the Other. But because two truths can exist simultaneously in the universe, things are worse for us too. Real change is a boulder we keep pushing, but don’t fool yourself into thinking it doesn’t push back. Because it does. And sometimes it pushes back hard. In my parents’ time, simply being acknowledged as worthy of notice, as having your own history and worth, was enough. That’s not enough for me. I want to be included and celebrated. I want nuanced and plentiful stories to be told about my people, and I don’t want it to mean something when one of us breaks through, because there are so many of us breaking through, all the time, in every field.

Question: Recent research is reflected in this new edition? JK: Yes. We have learned, for example, that talking about hazards, like your iceberg is melting, is a great way to catch people’s attention if they’re very complacent. But if you keep hitting them with hazard, hazard, hazard, they panic, and panic doesn’t help people. They start worrying about themselves or their families, not the community, and anxiety can start to wear them down. There’s a lot of evidence that’s come up in the last decade that to sustain any effort to make some big changes that are needed you have to shift the emphasis from hazard to opportunity. You have to think more in positive terms. And this helps a group of people not to burn out, not to focus just on themselves, but to stay motivated and focused on the group.

When I was eighteen I started to photograph. I became social and started drinking and wanted to remember the details of what happened. For years, I thought I was obsessed with the record-keeping of my day-to-day life. But recently, I've realized my motivation has deeper roots: I don't really remember my sister. In the process of leaving my family, in recreating myself, I lost the real memory of my sister. I remember my version of her, of the things she said, of the things she meant to me. But I don't remember the tangible sense of who she was, her presence, what her eyes looked like, what her voice sounded like. I don't ever want to be susceptible to anyone else's version of my history. I don't ever want to lose the real memory of anyone again. This book is dedicated to the real memory of my sister, Barbara Holly Goldin.

Despite the Bank of England gaining independence for setting UK monetary policy in 1998 and in the process being freed from political meddling; it has recently come under renewed attack from the lunatic fringe within the UK's Conservative Party, especially amongst arch Brexiteers such as Jacob Rees-Mogg (a.k.a. JackOff Grease-Smug to his growing number of detractors) who appear hell-bent on undermining the current bank governor's every move. When Mark Carney rightly sounds the alarm bells of the potential dangers to the UK economy resulting from a 'no deal' Brexit, he should be allowed to offer those wise words of warning without being subjected to Rees-Mogg's tiresome whining and monotonous droning on about politically motivated statements. It's high time this pestilent gnat modified his tune before a large fly swat of public outrage takes him down.

The outstanding discovery of recent historical and anthropological research is that man's economy, as a rule, is submerged in his social relationships. He does not act so as to safeguard his individual interest in the possession of material goods; he acts so as to safeguard his social standing, his social claims, his social assets. He values material goods only in so far as they serve this end. Neither the process of production nor that of distribution is linked to specific economic interests attached to the possession of goods; but every single step in that process is geared to a number of social interests which eventually ensure that the required step be taken. These interests will be very different in a small hunting or fishing community from those in a vast despotic society, but in cither case the economic system will be run on noneconomic motives.

I am very often asked why, at the age of eighty-five, I continue to practice. Tip number eighty-five (sheer coincidence that I am now eighty-five years old) begins with a simple declaration: my work with patients enriches my life in that it provides meaning in life. Rarely do I hear therapists complain of a lack of meaning. We live lives of service in which we fix our gaze on the needs of others. We take pleasure not only in helping our patients change, but also in hoping their changes will ripple beyond them toward others. We are also privileged by our role as cradlers of secrets. Every day patients grace us with their secrets, often never before shared. The secrets provide a backstage view of the human condition without social frills, role-playing, bravado, or stage posturing. Being entrusted with such secrets is a privilege given to very few. Sometimes the secrets scorch me and I go home and hold my wife and count my blessings. Moreover, our work provides the opportunity to transcend ourselves and to envision the true and tragic knowledge of the human condition. But we are offered even more. We become explorers immersed in the grandest of pursuits—the development and maintenance of the human mind. Hand in hand with patients, we savor the pleasure of discovery—the “aha” experience when disparate ideational fragments suddenly slide smoothly together into a coherent whole. Sometimes I feel like a guide escorting others through the rooms of their own house. What a treat it is to watch them open doors to rooms never before entered, discover unopened wings of their house containing beautiful and creative pieces of identity. Recently I attended a Christmas service at the Stanford Chapel to hear a sermon by Rev. Jane Shaw that underscored the vital importance of love and compassion. I was moved by her call to put such sentiments into practice whenever we can. Acts of caring and generosity can enrich any environment in which we find ourselves. Her words motivated me to reconsider the role of love in my own profession. I became aware that I have never, not once, used the word love or compassion in my discussions of the practice of psychotherapy. It is a huge omission, which I wish now to correct, for I know that I regularly experience love and compassion in my work as a therapist and do all I can to help patients liberate their love and generosity toward others. If I do not experience these feelings for a particular patient, then it is unlikely I will be of much help. Hence I try to remain alert to my loving feelings or absence of such feelings for my patients.

Nevertheless, scholars keep obsessing about selfish motives, simply because both economics and behaviorism have indoctrinated them that incentives drive everything that animals or humans do. I don’t believe a word of it, though, and a recent ingenious experiment on children drives home why. The German psychologist Felix Warneken investigated how young chimpanzees and children assist human adults. The experimenter was using a tool but dropped it in midjob: would they pick it up? The experimenter’s hands were full: would they open a cupboard for him? Both species did so voluntarily and eagerly, showing that they understood the experimenter’s problem. Once Warneken started to reward the children for their assistance, however, they became less helpful. The rewards, it seems, distracted them from sympathizing with the clumsy experimenter.50 I am trying to figure how this would work in real life. Imagine that every time I offered a helping hand to a colleague or neighbor—keeping a door open or picking up their mail—they stuffed a few dollars in my shirt pocket. I’d be deeply offended, as if all I cared about was money! And it would surely not encourage me to do more for them. I might even start avoiding them as being too manipulative. It is curious to think that human behavior is entirely driven by tangible rewards, given that most of the time rewards are nowhere in sight. What are the rewards for someone who takes care of a spouse with Alzheimer’s? What payoffs does someone derive from sending money to a good cause? Internal rewards (feeling good) may very well come into play, but they work only via the amelioration of the other’s situation. They are nature’s way of making sure that we are other-oriented rather than self-oriented.

It truly is a team sport, and we have the best team in town. But it’s my relationship with Ilana that I cherish most. We have such a strong partnership and have learned how we work most efficiently: I need coffee, she needs tea. When we’re stressed, I pace around and use a weird neck massager I bought online that everyone makes fun of me for, and she knits. When we’re writing together she types, because she’s faster and better at grammar. We actually FaceTime when we’re not in the same city and are constantly texting each other ideas for jokes or observations to potentially use (I recently texted her from Asheville: girl with flip-flops tucked into one strap of tank top). Looking back now at over ten years of doing comedy and running a business with her I can see how our collaboration has expanded and contracted. But it’s the problem-solving aspect of this industry, the producing, the strategy, the realizing that we could put our heads together and figure out the best solution, that has made our relationship and friendship what it is. Because that spills into everything. We both have individual careers now, but those other projects have only been motivating and inspiring to each other and the show. We bring back what we’ve learned on the other sets, in the other negotiations, in the other writers’ rooms or press situations. I’m very lucky to have jumped into this with Ilana Rose Glazer, the ballsy, curly-haired, openhearted, nineteen-year-old girl that cracked me up that night at the corner of the bar at McManus. So many wonderful things have happened since we began working together, but there are a lot of confusing, life-altering things in there too, and it’s such a relief to have someone who completely understands the good and the bad.

There are different interpretations of perestroika in the West, including the United States. There is the view that it has been necessitated by the disastrous state of the Soviet economy and that it signifies disenchantment with socialism and a crisis for its ideals and ultimate goals. Nothing could be further from the truth than such interpretations, whatever the motives behind them. Of course, perestroika has been largely stimulated by our dissatisfaction with the way things have been going in our country in recent years. But it has to a far greater extent been prompted by an awareness that the potential of socialism had been underutilized. We realize this particularly clearly now in the days of the seventieth anniversary of our Revolution. We have a sound material foundation, a wealth of experience and a broad world outlook with which to perfect our society purposefully and continuously, seeking to gain ever greater returns—in terms of quantity and quality—from all our activities.

One potential solution for maintaining pleasure while limiting intake comes from recent evidence that a reduction in the motivation to eat a specific food can be induced without ever going near the real thing. Imagine that you are really craving buffalo wings. Now imagine a plate of twenty wings in front of you, all hot and crispy and dripping with buttery hot sauce. Now imagine eating the wings one at a time. Go through the whole sequence in your mind—picking up a drumette or a wingette and biting into it, going through your personal routine for stripping every juicy piece of meat off the bone—and then imagine doing this another nineteen times. By the time you’ve finished this mental exercise, your buffalo wing craving should have severely dissipated, and if a basket of buffalo wings were offered to you right now, you’d eat fewer than if that basket had been plopped in front of you the minute you started wishing for them. What you’ve just experienced is how you can make food less appealing using only your imagination.

Anyone who values truth should stop worshipping reason. We all need to take a cold hard look at the evidence and see reasoning for what it is. The French cognitive scientists Hugo Mercier and Dan Sperber recently reviewed the vast research literature on motivated reasoning (in social psychology) and on the biases and errors of reasoning (in cognitive psychology). They concluded that most of the bizarre and depressing research findings make perfect sense once you see reasoning as having evolved not to help us find truth but to help us engage in arguments, persuasion, and manipulation in the context of discussions with other people. As they put it, “skilled arguers … are not after the truth but after arguments supporting their views.”50 This explains why the confirmation bias is so powerful, and so ineradicable. How hard could it be to teach students to look on the other side, to look for evidence against their favored view? Yet, in fact, it’s very hard, and nobody has yet found a way to do it.51 It’s hard because the confirmation bias is a built-in feature (of an argumentative mind), not a bug that can be removed (from a platonic mind).

Not all talking is thinking. Nor does all listening foster transformation. There are other motives for both, some of which produce much less valuable, counterproductive and even dangerous outcomes. There is the conversation, for example, where one participant is speaking merely to establish or confirm his place in the dominance hierarchy. One person begins by telling a story about some interesting occurrence, recent or past, that involved something good, bad or surprising enough to make the listening worthwhile. The other person, now concerned with his or her potentially substandard status as less-interesting individual, immediately thinks of something better, worse, or more surprising to relate. This isn’t one of those situations where two conversational participants are genuinely playing off each other, riffing on the same themes, for the mutual enjoyment of both (and everyone else). This is jockeying for position, pure and simple. You can tell when one of those conversations is occurring. They are accompanied by a feeling of embarrassment among speakers and listeners alike, all of whom know that something false and exaggerated has just been said.

In any event, should you doubt that your knowledge of Western history is distorted by the work of these distinguished bigots, consider whether you believe any of the following statements: The Catholic Church motivated and actively participated in nearly two millennia of anti-Semitic violence, justifying it on grounds that the Jews were responsible for the Crucifixion, until the Vatican II Council was shamed into retracting that doctrine in 1965. But, the Church still has not made amends for the fact that Pope Pius XII is rightfully known as “Hitler’s Pope.” Only recently have we become aware of remarkably enlightened Christian gospels, long ago suppressed by narrow-minded Catholic prelates. Once in power as the official church of Rome, Christians quickly and brutally persecuted paganism out of existence. The fall of Rome and the ascendancy of the Church precipitated Europe’s decline into a millennium of ignorance and backwardness. These Dark Ages lasted until the Renaissance/Enlightenment, when secular scholars burst through the centuries of Catholic barriers against reason. Initiated by the pope, the Crusades were but the first bloody chapter in the history of unprovoked and brutal European colonialism. The Spanish Inquisition tortured and murdered huge numbers of innocent people for “imaginary” crimes, such as witchcraft and blasphemy. The Catholic Church feared and persecuted scientists, as the case of Galileo makes clear. Therefore, the Scientific “Revolution” occurred mainly in Protestant societies because only there could the Catholic Church not suppress independent thought. ► Being entirely comfortable with slavery, the Catholic Church did nothing to oppose its introduction in the New World nor to make it more humane. Until very recently, the Catholic view of the ideal state was summed up in the phrase, “The divine right of kings.” Consequently, the Church has bitterly resisted all efforts to establish more liberal governments, eagerly supporting dictators. It was the Protestant Reformation that broke the repressive Catholic grip on progress and ushered in capitalism, religious freedom, and the modern world. Each of these statements is part of the common culture, widely accepted and frequently repeated. But, each is false and many are the exact opposite of the truth! A chapter will be devoted to summarizing recent repetitions of each of these statements and to demonstrating that each is most certainly false.

Critics are also overwhelmingly male—one survey of film review aggregator site Rotten Tomatoes found only 22 percent of the critics afforded “top critic” status were female.14 More recently, of course, we have become accustomed to a second set of gatekeepers: our friends and family and even random strangers we’ve decided to follow on social media, as well as “peer” reviewers on sites like Goodreads and IMDb. But peer review sites are easily skewed by a motivated minority with a mission (see the Ghostbusters reboot and the handful of manbabies dedicated to its ruination) or by more stubborn and pervasive implicit biases, which most users aren’t even aware they have. (The data crunchers at FiveThirtyEight.com found that male peer reviewers regularly drag down aggregate review scores for TV shows aimed at women, but the reverse isn’t true.)15 As for the social networks we choose? They’re usually plagued by homophily, which is a fancy way to say that it’s human nature to want to hang out with people who make us feel comfortable, and usually those are people who remind us of us. Without active and careful intervention on our part, we can easily be left with an online life that tells us only things we already agree with and recommends media to us that doesn’t challenge our existing worldview.

Humans are not innately good (just as they are not innately evil), but they come equipped with motives that can orient them away from violence and toward cooperation and altruism. Empathy (particularly in the sense of sympathetic concern) prompts us to feel the pain of others and to align their interests with our own. Self-control allows us to anticipate the consequences of acting on our impulses and to inhibit them accordingly. The moral sense sanctifies a set of norms and taboos that govern the interactions among people in a culture, sometimes in ways that decrease violence, though often (when the norms are tribal, authoritarian, or puritanical) in ways that increase it. And the faculty of reason allows us to extricate ourselves from our parochial vantage points, to reflect on the ways in which we live our lives, to deduce ways in which we could be better off, and to guide the application of the other better angels of our nature. In one section I will also examine the possibility that in recent history Homo sapiens has literally evolved to become less violent in the biologist’s technical sense of a change in our genome. But the focus of the book is on transformations that are strictly environmental: changes in historical circumstances that engage a fixed human nature in different ways.

forgot about my huge goal. I focused on what I could control: what I did every day. After a little experimentation and a lot of thought, I settled on a process. Because the Internet never sleeps, here’s what I did every day: Write a new post. Without fail. No excuses. Build relationships. I contacted three people who tweeted my posts that day, choosing the three who seemed most influential, the most noteworthy, the most “something” (even if that “something” was just “thoughtful comment”). Then I sent an e-mail—not a tweet—and said thanks. My goal was to make a genuine connection. Build my network. I contacted one person who might be a great source for a future post. I aimed high: CEOs, founders, entrepreneur-celebrities . . . people with instant credibility and engaged followings. Many didn’t respond. But some did. And some have become friends and appear in this book. Add three more items to my “list of great headlines.” Headlines make or break posts: A great post with a terrible headline will not get read. So I worked hard to learn what worked for other people—and to adapt their techniques for my own use. Evaluate recent results. I looked at page views. I looked at shares and likes and tweets. I tried to figure out what readers responded to, what readers cared about. Writing for a big audience has little to do with pleasing yourself and everything to do with pleasing an audience, and the only way to know what worked was to know the audience. Ignore my editor. I liked my editor. But I didn’t want her input because she knew only what worked for columnists who were read by a maximum of 300,000 people each month. My goal was to triple that, which meant I needed to do things differently. We occasionally disagreed, and early on I lost some of those battles. Once my numbers started to climb, I won a lot more often, until eventually I was able to do my own thing. Sounds simple, right? In a way it was, because I followed a self-reinforcing process:

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.

A fierce battle was taking place at Tobruk, and nothing thrilled him more than spirited warfare and the prospect of military glory. He stayed up until three-thirty, in high spirits, “laughing, chaffing and alternating business with conversation,” wrote Colville. One by one his official guests, including Anthony Eden, gave up and went to bed. Churchill, however, continued to hold forth, his audience reduced to only Colville and Mary’s potential suitor, Eric Duncannon. Mary by this point had retired to the Prison Room, aware that the next day held the potential to change her life forever. — IN BERLIN, MEANWHILE, HITLER and Propaganda Minister Joseph Goebbels joked about a newly published English biography of Churchill that revealed many of his idiosyncrasies, including his penchant for wearing pink silk underwear, working in the bathtub, and drinking throughout the day. “He dictates messages in the bath or in his underpants; a startling image which the Führer finds hugely amusing,” Goebbels wrote in his diary on Saturday. “He sees the English Empire as slowly disintegrating. Not much will be salvageable.” — ON SUNDAY MORNING, a low-grade anxiety colored the Cromwellian reaches of Chequers. Today, it seemed, would be the day Eric Duncannon proposed to Mary, and no one other than Mary was happy about it. Even she, however, was not wholly at ease with the idea. She was eighteen years old and had never had a romantic relationship, let alone been seriously courted. The prospect of betrothal left her feeling emotionally roiled, though it did add a certain piquancy to the day. New guests arrived: Sarah Churchill, the Prof, and Churchill’s twenty-year-old niece, Clarissa Spencer-Churchill—“looking quite beautiful,” Colville noted. She was accompanied by Captain Alan Hillgarth, a raffishly handsome novelist and self-styled adventurer now serving as naval attaché in Madrid, where he ran intelligence operations; some of these were engineered with the help of a lieutenant on his staff, Ian Fleming, who later credited Captain Hillgarth as being one of the inspirations for James Bond. “It was obvious,” Colville wrote, “that Eric was expected to make advances to Mary and that the prospect was viewed with nervous pleasure by Mary, with approbation by Moyra, with dislike by Mrs. C. and with amusement by Clarissa.” Churchill expressed little interest. After lunch, Mary and the others walked into the rose garden, while Colville showed Churchill telegrams about the situation in Iraq. The day was sunny and warm, a nice change from the recent stretch of cold. Soon, to Colville’s mystification, Eric and Clarissa set off on a long walk over the grounds by themselves, leaving Mary behind. “His motives,” Colville wrote, “were either Clarissa’s attraction, which she did not attempt to keep in the background, or else the belief that it was good policy to arouse Mary’s jealousy.” After the walk, and after Clarissa and Captain Hillgarth had left, Eric took a nap, with the apparent intention (as Colville

There are two fundamentally different ways for the strong to bend down to the weak, for the rich to help the poor, for the more perfect life to help the “less perfect.” This action can be motivated by a powerful feeling of security, strength, and inner salvation, of the invincible fullness of one’s own life and existence. All this unites into the clear awareness that one is rich enough to share one’s being and possessions. Love, sacrifice, help, the descent to the small and the weak, here spring from a spontaneous overflow of force, accompanied by bliss and deep inner calm. Compared to this natural readiness for love and sacrifice, all specific “egoism,” the concern for oneself and one’s interest, and even the instinct of “self-preservation” are signs of a blocked and weakened life. Life is essentially expansion, development, growth in plenitude, and not “self-preservation,” as a false doctrine has it. Development, expansion, and growth are not epiphenomena of mere preservative forces and cannot be reduced to the preservation of the “better adapted.” ... There is a form of sacrifice which is a free renunciation of one’s own vital abundance, a beautiful and natural overflow of one’s forces. Every living being has a natural instinct of sympathy for other living beings, which increases with their proximity and similarity to himself. Thus we sacrifice ourselves for beings with whom we feel united and solidary, in contrast to everything “dead.” This sacrificial impulse is by no means a later acquisition of life, derived from originally egoistic urges. It is an original component of life and precedes all those particular “aims” and “goals” which calculation, intelligence, and reflection impose upon it later. We have an urge to sacrifice before we ever know why, for what, and for whom! Jesus’ view of nature and life, which sometimes shines through his speeches and parables in fragments and hidden allusions, shows quite clearly that he understood this fact. When he tells us not to worry about eating and drinking, it is not because he is indifferent to life and its preservation, but because he sees also a vital weakness in all “worrying” about the next day, in all concentration on one’s own physical well-being. ... all voluntary concentration on one’s own bodily wellbeing, all worry and anxiety, hampers rather than furthers the creative force which instinctively and beneficently governs all life. ... This kind of indifference to the external means of life (food, clothing, etc.) is not a sign of indifference to life and its value, but rather of a profound and secret confidence in life’s own vigor and of an inner security from the mechanical accidents which may befall it. A gay, light, bold, knightly indifference to external circumstances, drawn from the depth of life itself—that is the feeling which inspires these words! Egoism and fear of death are signs of a declining, sick, and broken life. ... This attitude is completely different from that of recent modern realism in art and literature, the exposure of social misery, the description of little people, the wallowing in the morbid—a typical ressentiment phenomenon. Those people saw something bug-like in everything that lives, whereas Francis sees the holiness of “life” even in a bug.

We are conscious of only a tiny fraction of the information that our brains process in each moment.1 Although we continually notice changes in our experience—in thought, mood, perception, behavior, etc.—we are utterly unaware of the neurophysiological events that produce them. In fact, we can be very poor witnesses to experience itself. By merely glancing at your face or listening to your tone of voice, others are often more aware of your state of mind and motivations than you are. I generally start each day with a cup of coffee or tea—sometimes two. This morning, it was coffee (two). Why not tea? I am in no position to know. I wanted coffee more than I wanted tea today, and I was free to have what I wanted. Did I consciously choose coffee over tea? No. The choice was made for me by events in my brain that I, as the conscious witness of my thoughts and actions, could not inspect or influence. Could I have “changed my mind” and switched to tea before the coffee drinker in me could get his bearings? Yes, but this impulse would also have been the product of unconscious causes. Why didn’t it arise this morning? Why might it arise in the future? I cannot know. The intention to do one thing and not another does not originate in consciousness—rather, it appears in consciousness, as does any thought or impulse that might oppose it. The physiologist Benjamin Libet famously used EEG to show that activity in the brain’s motor cortex can be detected some 300 milliseconds before a person feels that he has decided to move.2 Another lab extended this work using functional magnetic resonance imaging (fMRI): Subjects were asked to press one of two buttons while watching a “clock” composed of a random sequence of letters appearing on a screen. They reported which letter was visible at the moment they decided to press one button or the other. The experimenters found two brain regions that contained information about which button subjects would press a full 7 to 10 seconds before the decision was consciously made.3 More recently, direct recordings from the cortex showed that the activity of merely 256 neurons was sufficient to predict with 80 percent accuracy a person’s decision to move 700 milliseconds before he became aware of it.4 These findings are difficult to reconcile with the sense that we are the conscious authors of our actions. One fact now seems indisputable: Some moments before you are aware of what you will do next—a time in which you subjectively appear to have complete freedom to behave however you please—your brain has already determined what you will do. You then become conscious of this “decision” and believe that you are in the process of making it. The distinction between “higher” and “lower” systems in the brain offers no relief: I, as the conscious witness of my experience, no more initiate events in my prefrontal cortex than I cause my heart to beat. There will always be some delay between the first neurophysiological events that kindle my next conscious thought and the thought itself. And even if there weren’t—even if all mental states were truly coincident with their underlying brain states—I cannot decide what I will next think or intend until a thought or intention arises. What will my next mental state be? I do not know—it just happens. Where is the freedom in that?

I don't think that, when future generations look at the apartheid struggle, they will see it as quite the momentous literary cauldron that recent history has suggested. In fact, as well as recording the struggle for human rights, the literary account, which Gordimer has kept so faithfully and truthfully, may be seen as something of a storm in a teacup. Of course it was true that South Africa preserved in much-condensed form all the nasty prejudices and cruelties of an earlier age, and so it was of particular interest to the liberal West. How, it wondered, could something so obscenely and obviously wrong persist? But this was also obvious to every educated white person in South Africa. Certainly, in my family there were never any misconceptions about the nakedly discriminatory nature of Nationalist rule from 1948 to 1994. Those of us who left had many motives, but one of them was a reluctance to spend our lives attacking the indefensible, particularly in Marxist terms. The point I am making, and have been making for a few years, is that white South African writing rode a wave, whether consciously or not. The big issues that it tackled were in fact long since resolved: The South African Afrikaner government was a blind appendix loosely attached to the western digestive system.

In 2009, the Twitter homepage attempted to boost motivation. But by 2012, Twitter had discovered that no matter how much users knew about the service, driving them to open an account and start following people resulted in much higher engagement. Recently, Twitter’s homepage has been modified slightly to encourage downloading of the company’s mobile apps (figure 17). The simplicity of the large sign-in or sign-up triggers on the 2012 version remain, but Twitter now knows that driving users to install the app on their phones leads to the highest rates of repeat engagement.

In many ways, the U.S. bureaucracy has moved away from the Weberian ideal of an energetic and efficient organization staffed by people chosen for their ability and technical knowledge. The system as a whole is less merit-based: rather than coming from top schools, 45 percent of recent new hires to the federal service are veterans, as mandated by Congress. And a number of surveys of the federal work force paint a depressing picture. According to the scholar Paul Light, “Federal employees appear to be more motivated by compensation than mission, ensnared in careers that cannot compete with business and nonprofits, troubled by the lack of resources to do their jobs, dissatisfied with the rewards for a job well done and the lack of consequences for a job done poorly, and unwilling to trust their own organizations.

Banks have been a frequent target for hackers in recent years, with the vast majority of attacks motivated by financial theft. But not all of them. In the past two years, U.S. banks have been targets of a series of politically motivated attacks from Iran, in which a group of Iranian hackers flooded bank websites with so much online traffic - a method called a distributed denial of service attack - that the sites slowed or intermittently collapsed. Hackers who took credit for those attacks said they went after the banks in retaliation for an anti-Islam video that mocked the Prophet Muhammad. U.S. intelligence officials said the group was actually a cover for the Iranian government. Officials claimed Iran was waging the attacks in retaliation for Western economic sanctions and for attacks on its own systems.

its current form. Yet, all is not lost. The experience of being fully American has also motivated large segments of millennials to embrace religious practices that their recent ancestors rejected out of fear, thinking that such practices would prevent them from becoming fully American.

What was the difference between Anne Frank and any other 15 year old girl living the same nightmare? Nothing! Aside from the fact that Anne spoke through her writings while others kept silent. Someone very special to me recently asked how can I write such personal things as child abuse, relationship problems, sexual addiction, and not fear how the family will feel about these revealings. I have the audacity to write such things because it's MY story. Not my parents, not my brothers, not my aunts, uncles, cousins, grandparents... MINE. Note to those contemplating writing nonfiction. Write the story. It's yours to tell. Nevermind how your family will feel. Those that love you will not judge you. I promise. Do not let your testimony be in vain.

If this were a novel, you would be able to figure out why my mother screamed. Alain Robbe-Grillet once wrote that the worst thing to happen to the novel was the arrival of psychology. You can assume he meant that now we all expect to understand the motivation behind each character’s actions, as if that’s possible, as if life works that way. I’ve read so many recent novels, particularly those published in the Anglo world, that are dull and trite because I’m always supposed to infer causality. For example, the reason a protagonist can’t experience love is that she was physically abused, or the hero constantly searches for validation because his father paid little attention to him as a child. This, of course, ignores the fact that many others have experienced the same things but do not behave in the same manner, though that’s a minor point compared to the real loss in fulfilling the desire for explanation: the loss of mystery. Causation extraction makes Jack a dull reader.

Life Choice Chance Change.jpg Often in life we read motivational quotes that inspires us in our daily lives. But recent enough I had to make a Choice to take a Chance in order to create a Change. Being given opportunities in life is great but every opportunity impacts the 3 C’s of life. There is a time for everything & a season for everything under the heaven (Ecclesiastes 3:1). As the old saying goes “never get busy making a living that you forget to make a life”. You are free to make the choices in life but you are not free from the consequences. Some of the questions I had to ask myself were: Where would I be in five years if i keep on this direction? What if today was my last day? Am I who I want to be? What am I willing to risk with my decision – family, love ones, friends, career, education? What I really want in life? Sometimes the “wants” aren’t always our best option but our “needs” are. Giving up some of the “wants” may lead to better successes in life be it in career, love & life.We must walk by faith not by sight (2 Corinthians 5:7). Faith leads us beyond ourselves; it leads to God. When you take the lord in your choices believe you may the best is always yet to come. Fuel By God – Susan Samaroo

Let me describe how that same thought applies to the world of education. I recently joined a federal committee on incentives and accountability in public education. This is one aspect of social and market norms that I would like to explore in the years to come. Our task is to reexamine the “No Child Left Behind” policy, and to help find ways to motivate students, teachers, administrators, and parents. My feeling so far is that standardized testing and performance-based salaries are likely to push education from social norms to market norms. The United States already spends more money per student than any other Western society. Would it be wise to add more money? The same consideration applies to testing: we are already testing very frequently, and more testing is unlikely to improve the quality of education. I suspect that one answer lies in the realm of social norms. As we learned in our experiments, cash will take you only so far—social norms are the forces that can make a difference in the long run. Instead of focusing the attention of the teachers, parents, and kids on test scores, salaries, and competition, it might be better to instill in all of us a sense of purpose, mission, and pride in education. To do this we certainly can't take the path of market norms. The Beatles proclaimed some time ago that you “Can't Buy Me Love” and this also applies to the love of learning—you can't buy it; and if you try, you might chase it away. So how can we improve the educational system? We should probably first rethink school curricula, and link them in more obvious ways to social goals (elimination of poverty and crime, elevation of human rights, etc.), technological goals (boosting energy conservation, space exploration, nanotechnology, etc.), and medical goals (cures for cancer, diabetes, obesity, etc.) that we care about as a society. This way the students, teachers, and parents might see the larger point in education and become more enthusiastic and motivated about it. We should also work hard on making education a goal in itself, and stop confusing the number of hours students spend in school with the quality of the education they get. Kids can get excited about many things (baseball, for example), and it is our challenge as a society to make them want to know as much about Nobel laureates as they now know about baseball players. I am not suggesting that igniting a social passion for education is simple; but if we succeed in doing so, the value could be immense.

That apocalyptic dimension of Jesus’ self-understanding defies every attempt to “de-historicize” Him—to abstract His teaching from the existential setting of His life and death. Although many writers, especially in recent times, have engaged in such attempts, they have invariably changed the Gospel into some theory of ethical and religious philosophy—a theory quite separable from the person of Jesus Himself. Whatever else may be said of “the historical Jesus,” He was certainly motivated by apocalyptic concerns. Moreover, it is perhaps the case that a renewed attention to this apocalyptic dimension of the Gospel—“a special and extreme mode of presenting the drama of saving history” (Von Balthasar)—is particularly needful today by way of response to the secular messianisms, utopian hopes, and revolutionary impulses of modern culture and politics.

Third on my list of must-haves is GRIT, which cowboys call “Try.” It’s that quality of steely resolve ~ that mental toughness ~ that keeps you pushing toward your goal in spite of the struggles and setbacks. Although the word “grit” was long out of vogue, social scientists have recently brought it into today’s lexicon. Studies have discovered that grit is more essential to long-term success than talent or I.Q. What’s more, that’s been found to be as true for children in school as it is for adults in the workplace. People with grit are better able to handle trials and disappointments of all kinds. They realize there is an upside to failure, in that it can motivate you to redouble your efforts or try a different approach. Beyond that, learning how to cope with life’s inevitable upheavals is how you develop grit in the first place.

THAT IS SO IMPORTANT TO UNDERSTAND. IN FACT, IT IS THE REASON HULK PUT THE TWO HALVES OF INSPIRATION IN THAT ORDER. SO OFTEN PEOPLE THINK TO START WITH THE TINY NUGGETS AND THEN FIGURE OUT WHAT YOU WANT TO SAY LATER, BUT IT IS HULK’S EXPERIENCE THAT PEOPLE DON’T REALLY KNOW HOW TO DO THAT. AGAIN, SO MANY FILMS ARE VOICELESS. SO MANY FILMS SIMPLY SAY "I want to write about this textured, interesting person,” AND THINK THAT IT WILL SOMEHOW MAGICALLY PRODUCE A TEXTURED, INTERESTING STORY. A GOOD NARRATIVE HAS TO BE CREATED. CRAFTED. SLAVED OVER. WORKED THROUGH TIME AND TIME AGAIN BEFORE IT IS SOMETHING SO MUCH MORE. WHAT THIS DYNAMIC ACTUALLY SPEAKS TO IS THE GREAT LESSON THAT SINGULAR DETAILS ARE NOT STAND-INS FOR CHARACTERIZATION. FOR EXAMPLE, THERE HAVE BEEN A LOT OF RECENT MOVIES THAT HAVE GOTTEN INTO TROUBLE FOR ASSUMING TEXTURE AND CHARACTER DETAIL SOMEHOW IS THE SAME THING AS CHARACTER MOTIVE. WE DON’T NEED DETAILS TO TELL US WHO CHARACTERS ARE AND WHAT THEY LIKE, WE NEED DETAILS TO SHOW US WHAT CHARACTERS WANT AND NEED AND WHAT THEY WILL LIKELY DO. THIS IS THE HEART OF DRAMA (WELL… HULK WILL USE THIS PHRASE A LOT, SO IT’S ONE OF THEM).   AND

Every right is married to a duty; every freedom owns a corresponding responsibility; and there cannot be genuine freedom unless there is also genuine order in the moral realm and the social realm. Order, in the moral realm, is the realization of a body of transcendent values—indeed a hierarchy of values—which give purpose to existence and motive to conduct. Order, in society, is the harmonious arrangement of classes and functions which guards justice and gives willing consent to law and insurers that we all shall be safe together. Although there cannot be freedom without order, in some sense there is always a conflict between the claims of order and the claims of freedom. We often express this conflict is the competition between the desire for liberty and the desire for security. Although modern technological revolution and modern mass–democracy have made this struggle more intense, there is nothing new about it in essence. President Washington remarked that ‘individuals entering into a society must give up a share of their liberty to preserve the rest.’ But doctrinaires of one ideology or another, in our time, continue to cry out for absolute security, absolute order, or for absolute freedom, power to assert the ego in defiance of all convention. At the moment, this fanatic debate may be particularly well discerned in the intemperate argument over academic freedom. I feel that in asserting freedom as an absolute, somehow divorced from order, we are repudiating our historical legacy of freedom and exposing ourselves to the danger of absolutism, whether that absolutism be what Tocqueville called ‘democratic despotism’ or what recently existed in Germany and now exists in Russia. ‘To begin with unlimited freedom,’ Dostoevski rights in The Devils, ‘is to end without on limited despotism.

How can our patience stop us from hoping? When you lose hope do you also lose motivation to do the daily tasks? Why is your hope lost? Is it because God has not met your expectation? Has he not answered a prayer? List three prayers He HAS answered recently? What role do these answered prayers play in the unanswered prayers? Are you willing to obey God in all circumstances even if your prayers are not answered?

Do you enjoy your work? Are you happy to get out of bed each morning and dress for the office? If you answered ‘no’ to either of these questions, you are not alone. In a 2014 Conference Board survey, 52 per cent of Americans claimed to be unhappy at work and in a recent CIPD study 23 per cent of Britons claimed to be looking for a new job. In the same survey only about one-third claim to feel engaged with their work. You can see the effects of this in absence, stress and depression. In fact, you can see it in the rush hour in the tired and sad-looking faces of so many commuters. The majority of people I coach are unhappy or dissatisfied with their working lives. They describe their work in so many depressing ways – as ‘boring’, ‘tedious’, ‘mind-numbing’, ‘stressful’, ‘painful’ or even ‘scary’. I hear similar opinions as I travel the world from all types of people no matter what their background, education or choice of career.

hypothesis was influenced by cognitive theory, but more recent work has been motivated by sociocultural theory. Using the term collaborative dialogue, Swain and Lapkin and their colleagues have carried out a series of studies to determine how second language learners co-construct linguistic knowledge while engaging in production tasks (i.e. speaking and writing) that simultaneously draw their attention to form and meaning. As shown in Communication task B in Chapter 5, learners were testing hypotheses about the correct forms to use, discussing them together and deciding what forms were best to express their meaning.

For example, in Quebec, responding to pressure from parents, the age at which instruction in English as a second language began was lowered in recent years from about age 9 or 10 to age 6, but the total number of hours of instruction was not increased. Rather, the number of minutes of instruction per week was spread over more years (Lightbown, 2012). Thus, after years of classes, learners who have had an early start may feel frustrated by the lack of progress, and their motivation to continue may be diminished. Clearly the age at which instruction begins is not the only variable that determines success in the second language classroom.

The United States Senate has long enjoyed worldwide respect as the greatest deliberative body in the world. But recently that deliberative character has too often been debased to the level of a forum of hate and character assassination sheltered by the shield of congressional immunity. It is ironical that we senators can in debate in the Senate, directly or indirectly, by any form of words, impute to any American who is not a senator any conduct or motive unworthy or unbecoming an American--and without that non-senator American having any legal redress against us--yet if we say the same thing in the Senate about our colleagues we can be stopped on the grounds of being out of order. It is strange that we can verbally attack anyone else without restraint and with full protection, and yet we hold ourselves above the same type of criticism here on the Senate floor.

Have you noticed how many religions encourage adherents to evangelize their faith? Missionary work is a way to grow the number of adherents, but, psychologically speaking, there’s more to proselytizing than getting nonbelievers to join the fold. According to several recent studies, preaching to others can have a great impact on the motivation and adherence of the teacher.

Recently—no; for as long as I can remember, large and powerful nations within the capitalist bloc have been ruled by people who according to accepted legal norms are simply criminals, who from a lust for power and financial gain have led their peoples into an abyss of egoism, self-indulgence and a view of life based entirely on materialism and ruthlessness toward their fellow human beings. Only in very few cases are such politicians punished, but the punishments are token and the guilty persons’ successors are guided by the same motives.

These days man are known as trash. They are feared, not trusted. They are not respected and loved as human beings anymore, because of the recent things happening to women and children. But this day is a reminder to us all that there are man. Who have unconditioned love, who have time and respect for their women and children. Man who gives advice's, attention, guidance, help, wisdom and education to their women and children. A man who encourages, motivates and inspire their women and children. A man who sacrifices everything for their children and women, not a man who sacrifices their child and women for everything. A man who uses their strength to protect their family, not a man who uses their strength to hurt their family. Not a man who abuses, rape, molest, threaten, torture, or humiliate their children and family. To all those good man. Happy Fathers Day. May God bless you more. Don’t stop what you are doing and may other men learn from your ways. If your father did you wrong. If you grew up without a father or someone playing a father role in your life. It doesn’t mean you should take away the efforts of those who are trying to be good fathers to their family. It doesn’t mean you should undermine, and not acknowledge or respect what other fathers are doing out there for their children. All the sacrifices they are making. There are good fathers out there and to those Fathers Happy Fathers Day.

In recent decades, as the economy has shifted and large companies promising lifelong employment have given way to freelance jobs and migratory careers, understanding motivation has become increasingly important. In 1980, more than 90 percent of the American workforce reported to a boss. Today more than a third of working Americans are freelancers, contractors, or in otherwise transitory positions. The workers who have succeeded in this new economy are those who know how to decide for themselves how to spend their time and allocate their energy. They understand how to set goals, prioritize tasks, and make choices about which projects to pursue. People who know how to self-motivate, according to studies, earn more money than their peers, report higher levels of happiness, and say they are more satisfied with their families, jobs, and lives.

Now only 20 percent of Norwegian prisoners are arrested in the two years after their release. In contrast, a recent Bureau of Justice Statistics report found that 44 percent of American state prisoners were arrested at least once in the first year after their release. Høidal attributes the Norwegian turnaround directly to the change in officers’ responsibilities. Each officer is designated as the “contact officer” for three inmates. The officer is assigned responsibility for these three inmates for the duration of their incarceration. “They’re like a coach, motivator, role model,” Høidal says of the contact officers. And “like a nurse when you’re in the hospital,” they are familiar with your case; they’re the person to whom you reach out first when you need something, whether that something is help in beginning a job, or classes in the prison, or finding housing or work in the community for the future.

Scriptural determinism” sounds like an arcane academic paradigm, but it is deployed by nonacademics in a consequential way. After the terrorist attacks of September 11, 2001, as Americans tried to fathom the forces at work, sales of several kinds of books rose. Some people bought books about Islam, some bought books about the recent history of the Middle East, and some bought translations of the Koran. And of course some bought more than one kind of book. But people who bought only translations of the Koran were showing signs of scriptural determinism. They seemed to think that you could understand the terrorists’ motivation simply by reading their ancient scriptures—just search the Koran for passages advocating violence against infidels and, having succeeded, end the analysis, content that you’d found the essential cause of 9/11.

In life you will face a lot of Circuses. You will pay for your failures. But, if you persevere, if you let those failures teach you and strengthen you, then you will be prepared to handle life’s toughest moments. July 1983 was one of those tough moments. As I stood before the commanding officer, I thought my career as a Navy SEAL was over. I had just been relieved of my SEAL squadron, fired for trying to change the way my squadron was organized, trained, and conducted missions. There were some magnificent officers and enlisted men in the organization, some of the most professional warriors I had ever been around. However, much of the culture was still rooted in the Vietnam era, and I thought it was time for a change. As I was to find out, change is never easy, particularly for the person in charge. Fortunately, even though I was fired, my commanding officer allowed me to transfer to another SEAL Team, but my reputation as a SEAL officer was severely damaged. Everywhere I went, other officers and enlisted men knew I had failed, and every day there were whispers and subtle reminders that maybe I wasn’t up to the task of being a SEAL. At that point in my career I had two options: quit and move on to civilian life, which seemed like the logical choice in light of my recent Officer Fitness Report, or weather the storm and prove to others and myself that I was a good SEAL officer. I chose the latter. Soon after being fired, I was given a second chance, an opportunity to deploy overseas as the Officer in Charge of a SEAL platoon. Most of the time on that overseas deployment we were in remote locations, isolated and on our own. I took advantage of the opportunity to show that I could still lead. When you live in close quarters with twelve SEALs there isn’t anywhere to hide. They know if you are giving 100 percent on the morning workout. They see when you are first in line to jump out of the airplane and last in line to get the chow. They watch you clean your weapon, check your radio, read the intelligence, and prepare your mission briefs. They know when you have worked all night preparing for tomorrow’s training. As month after month of the overseas deployment wore on, I used my previous failure as motivation to outwork, outhustle, and outperform everyone in the platoon. I sometimes fell short of being the best, but I never fell short of giving it my best. In time, I regained the respect of my men. Several years later I was selected to command a SEAL Team of my own. Eventually I would go on to command all the SEALs on the West Coast.

A friend recently shared that even if he is in a rough mood, when someone smiles at him it enhances his kindness and encourages him to project a better attitude.

To Polish the Gold & Help Others Shine . . . Be complimentary: Find something positive to say to compliment another person. Whether they are being a great parent, dressing nicely, maintaining a gorgeous yard, or winning a recent 5K run, pick something to acknowledge which is noteworthy.

Employee Engagement “Employee Engagement” has become a very hot topic in recent years. The escalating statistics for disengagement are alarming. In 2015, the Gallup Polls’ “The State of the American Workforce” survey found that only 32.5 percent of the U.S. Workforce is engaged and committed where they work, and 54 percent say they would consider leaving their companies if they could receive a 20 percent raise elsewhere. Disengagement not only lowers performance, morale, and productivity, but it’s costing employers billions of dollars a year. It's a growing problem, which has many companies baffled.

On a recent business trip, I reunited with a friend I had not seen in twenty years. After having a lovely lunch meeting, we came out of the restaurant to walk towards the parking lot. He automatically moved me to the inside of the sidewalk as he walked along the curbside. His orientational awareness illustrated a chivalrous gesture of protection and respect which impressed me greatly.

Frequent suggestions were made during the course of the trial that the motives of the donor and the donees alike, in carrying out this transaction, were to escape death duties. I feel constrained to dispose once and for all of these suggestions by the short answer that the existence or otherwise of such motives is irrelevant, excep as evidence for or against the bona fides of the transactions. There is the highest authority for the proposition that, if a man can lawfully so order his affairs that the payment of revenue duties of any kind is reduced or avoided altogether, there is no legal objection to his doing so. Whatever may be thought as the the morality of such transactions in these times from the point of view of patriotism and public spirit, there is no ground for ignoring their legal effect, unless such transactions be proved to be amere sham, such as those falling within the words 'not bona fide' in the act of 1894, or the phrase 'artificial transaction' in the Finance Acts of more recent years. Attorney General vs. Goneril Albany in re the estate of King Lear, MORE LEGAL FICTIONS

Susan RoAne is the bestselling author of How to Work a Room: The Ultimate Guide to Making Lasting Connections in Person and Online. She is known worldwide as the Mingling Maven and is a respected expert, author, and keynote speaker on networking, connecting, and conversations. In her book, she shares the roadblocks and remedies to help people become savvy socializers and succeed at networking. She recently shared with me that putting labels on personality styles can sometimes create bias and limitations. She said, “We've spent so much time crystallizing our differences that it can be to our detriment. It is more important to simply engage with people on a respectful and authentic level.

I recently heard of a real estate professional who LOVES to cook. So, her niche market? Foodies. She attends local restaurant events and cooking classes and turns strangers into friends and clients. Her closing gift to new homeowners? A recipe box. Then she sends new recipe postcards every month to tuck inside. Isn’t that a smart way to stay connected in a meaningful way?

Pundits and politicians have rightly questioned whether conservatism can successfully appeal to secular Americans. It is not a certainty, however, that conservatism will remain an attractive ideology for the religious. The association between religiosity and reactionary politics is relatively recent. One does not have to look far back to see examples of religion motivating radical politics as well. No one could fully understand the abolitionist movement of the nineteenth century without also understanding the Puritan religious fervor within many Northern states.

workers worldwide typically resist regimentation, unless the local worker culture and upbringing are unusually modern.31 This complaint was voiced in England at the start of the industrial revolution, and also in developing nations more recently.

One can only agree with the general argument that generating more interest in the scientific enterprise would be helpful in these regards. There is an intriguing twist to this general contention, however. A set of recent studies suggests—albeit only tentatively at this point—that a particular kind of science education may be especially effective in developing the habits of mind necessary for thinking clearly about the evidence of everyday experience. The logic that motivated these studies was quite simple: Exposure to the “probabilistic” sciences may be more effective than experience with the “deterministic” sciences in teaching people how to evaluate adequately the kind of messy, probabilistic phenomena that are often encountered in everyday life. Probabilistic sciences are those such as psychology and economics that deal mainly with phenomena that are not perfectly predictable, and with causes that are generally neither necessary nor sufficient.

My current skill set consisted of motivating my husband to help with chores, carpooling for my daughter, and arranging to have all of us land at the dinner table at the same time. The only group I’d recently managed was seventeen four-year-olds at Bible Study Fellowship once a week—and I needed an afternoon nap once that was over! Who would want to hire me? If I snagged an interview, would they laugh me out of the door once they realized who I was now?

Mental horsepower doesn’t guarantee mental dexterity. No matter how much brainpower you have, if you lack the motivation to change your mind, you’ll miss many occasions to think again. Research reveals that the higher you score on an IQ test, the more likely you are to fall for stereotypes, because you’re faster at recognizing patterns. And recent experiments suggest that the smarter you are, the more you might struggle to update your beliefs. One study investigated whether being a math whiz makes you better at analyzing data. The answer is yes—if you’re told the data are about something bland, like a treatment for skin rashes. But what if the exact same data are labeled as focusing on an ideological issue that activates strong

deception has matured considerably in recent years. We now realize that our brains aren’t just hapless and quirky—they’re devious. They intentionally hide information from us, helping us fabricate plausible prosocial motives to act as cover stories for our less savory agendas. As Trivers puts it: “At every single stage [of processing information]—from its biased arrival, to its biased encoding, to organizing it around false logic, to misremembering and then misrepresenting it to others—the mind continually acts to distort information flow in favor of the usual goal of appearing better than one really is.

Okay, time for action. Having gained an understanding of how the body works and why diabetes occurs, we can now look at how to get rid of it. In this chapter, I outline the “1,2,3” approach, originally designed to identify the cause of type 2 diabetes but found to be successful in real life. This is a simple program, with clearly defined stages—first, lose weight rapidly with a clear end point; second, reintroduce ordinary foods step by step; third, keep the weight down long term. A rapid weight loss phase followed by a stepped return to normal eating is very different from the standard advice of “slow and prolonged” of recent years. The 1,2,3 approach recognizes that losing weight is a distinct activity, separate from the matter of keeping the weight steady in the long term, and that there are many benefits from losing weight fast in the first instance. There are other approaches to losing weight. However, several high-quality studies have shown that going on an intensive rapid weight loss diet for a period is not only effective for most people but extraordinarily motivating. How to Do It Recognize the problem: If you have type 2 diabetes you have become too heavy for your body Write down your target weight: Usually a weight loss of around 33 pounds Recognize that food intake has to be decreased for 2–3 months: Think when it may suit you to do this Discuss with family and friends: Support is one of the secrets of success Decide: Do you really want to do this? Prepare for action: Clear the cupboards Action: Do it

I fully enjoyed “Imagineer Your Future” by Les LaMotte. This is a wonderful manual with an underlying Christian base that teaches how anyone can learn the principles of becoming an “Imagineer” like Les. The book begins by explaining the author’s own spiritual, life, and career journey that produced in him an Imagineer mindset. His grandfathers specific teaching the principles of a simple kite that in 50 years turned into his Xtra Lite Display System with five US patents and several international that opened sales in over 36 countries. The author explains, “To call yourself an Imagineer means you lead a complex life, schooled in enlightenment and problem solving with many hundreds of ideas of the past, present, and future technology, all while living your life in various stages of your own growth, development, and experience.” This creative and colorful book filled with photographs and illustrations has 20 sections ranging from important principles gleaned from childhood to helping the reader take necessary self assessments before launching into higher education without a well thought through plan. These sections are color coded using side tabs and there are vertical chapter titles present that allow the reader to quickly comb through the concepts and chapters that are most relevant to them. Dollar icons are present throughout to indicate where an Excel sheet is available to download free on LaMotte’s website. An Imagineer symbol targets areas of specific learning opportunities. To make this process even easier, the reader is provided with fill in the blank lists and links to online Core Passion assessments so they can discover their actual motivations in light of their gifts and how to apply their five top core passions to complete their own Imagineer journey. I really enjoyed how the author weaves his own experiences throughout each section and the heartfelt mentions of well known individuals that have Imagineered throughout recent and ongoing history. Les provides his own amazing pointers on how to stay on the path to leading a fulfilling life of an Imagineer. If you are looking for a cross between a creative and easy to understand manual on becoming an Imagineer and a heartfelt journey traveling the road to success this is the choice for you.

VIOLATION SERIOUSNESS SENTENCE PRINCIPAL’S COMMENTS Third Update: According to a report from Elwin, Mr. Sencen was involved in the recent destruction in the Healing Center—but apparently it happened during a skill lesson that went awry. For that reason, I’m simply noting the incident here, rather than creating a disciplinary report. It should also be noted that Mr. Sencen brought Miss Foster to the Mentors’ private cafeteria for butterblasts. —Magnate Leto VIOLATION SERIOUSNESS SENTENCE PRINCIPAL’S COMMENTS DISRUPTING LUNCHTIME According to a report from Lady Galvin, a number of prodigies began emitting unpleasant gaseous noises midway through the lunch break and had to race to various bathrooms. No proof has been recovered, but the general consensus is that Mr. Sencen slipped Gurgle Gut into their lunches. 5 out of 10 One week of detention assigned. As far as I can surmise, every prodigy affected by Mr. Sencen’s prank had recently been gossiping about (or hassling) Mr. and Miss Vacker about their eldest brother—which is why I’m limiting his detention to a week. I cannot allow such behavior to go unpunished. But I refuse to deny the motivation. —Magnate Leto Update: Foxfire has been placed on an extended hiatus after the traumatic events during the Celestial Festival. Sessions will resume as soon as the Council determines that it is safe to do so. —Magnate Leto

Mental horsepower doesn’t guarantee mental dexterity. No matter how much brainpower you have, if you lack the motivation to change your mind, you’ll miss many occasions to think again. Research reveals that the higher you score on an IQ test, the more likely you are to fall for stereotypes, because you’re faster at recognizing patterns.21 And recent experiments suggest that the smarter you are,22 the more you might struggle to update your beliefs.

I generally prefer the word “compassion” to care or empathy. For me, compassion is a developed moral capability, whereas care or empathy are closer to the natural capacities that make compassion possible. Humans, and many other animals, naturally have empathy for the suffering of others. Compassion, on the other hand, is a cultivated aspiration to benefit other beings. “I use the word “compassion” in the way that the Dalai Lama articulates it in his recent book, Beyond Religion: “… although compassion arises from empathy, the two are not the same. Empathy is characterized by a kind of emotional resonance—feeling with the other person. Compassion, in contrast, is not just sharing experience with others, but also wishing to see them relieved of their suffering. Being compassionate does not mean remaining entirely at the level of feeling, which could be quite draining. After all, compassionate doctors would not be very effective if they were always preoccupied with sharing their patients’ pain. Compassion means wanting to do something to relieve the hardships of others, and this desire to help, far from dragging us further into suffering ourselves, actually gives us energy and a sense of purpose and direction. When we act upon this motivation, both we and those around us benefit still more. (2011, 55)” (Compassion and being human: Deane Curtin)

Imagine yourself in a situation where you have recently been overly anxious. Now take a minute and imagine yourself back in that situation but this time in a calm frame of mind. See yourself calm and in control, feel yourself relaxed and at ease. Would you be happier? Would you do anything differently in that situation if you didn’t have anxiety? Take your time and use all of your senses to imagine this scenario. How much better will your life be when you can approach life in this calm way? 2. Imagine the things you would do if you didn’t have anxiety or panic attacks. Take a while to think about this, because this will be your motivation. It doesn’t have to be anything monumental. It could just be walking in the park or getting your groceries. Maybe going to the movies, hanging out with your friends, travelling to the city you’ve always dreamed of. My motivation was just to feel safe being alone and not having my phone with me – as simple as that. It can really help if you know why you are doing this and why you want to get better.

These conditions were all provided for by the Boomers’ elders, who worked and saved to ensure that the fiscal house was in reasonable order when it was passed down. Doing so required older generations to tax themselves at rates that no politician today, however far Left, would dare propose. When possible, it was pay as you go, so unlike more recent wars, the Korean War was substantially financed out of current tax receipts, as were many of the great infrastructure projects, whose costs were overwhelmingly borne by earlier generations even though later generations would reap so much of their benefit. In cases where no level of tax could balance the budget, as was the case with World War II, prior generations retired the debt as quickly as possible. Motivated by fiscal probity, Americans paid extraordinary taxes for two decades, with the highest marginal rate a downright confiscatory 94 percent in 1945 (against which today’s 39.6 percent, the source of so much present angst, seems modest).17 The result of these sacrifices was that, by the 1960s, World War II debt had been reduced to a manageable size. Taxes could therefore be lowered, though the top rate remained a hefty 70 percent.

The easiest way to describe how to harness the galvanizing power of why is with a tool I call the belief statement. For example, most of Apple’s product launches in recent years feature slick videos with commentary from Apple designers, engineers, and executives. These videos, while camouflaged as beautiful product showcases, are actually packed with statements not about what the products do but about the design thinking behind them: in essence, the tightly held beliefs with which Apple’s design team operates. We believe our users should be at the center of everything we do. We believe that a piece of technology should be as beautiful as it is functional. We believe that making devices thinner and lighter but more powerful requires innovative problem solving. Belief statements like these are so compelling for two reasons. First, the right corporate or organizational beliefs have the ability to resonate with our personal belief systems and feelings, and move us to action. In fact, the 2018 Edelman Earned Brand study revealed that nearly two out of three people are now belief-driven buyers.4 And as we saw in our discussion of buyers’ emotional motivators in chapter 3, this works even if the beliefs stated are aspirational. For example, if my vision for my future self is someone who weighs a few pounds less and is in better physical shape, a well-timed ad from a health club or fancy kitchen blender evangelizing the benefits of a healthy lifestyle may be enough to rapidly convert me. In the case of Apple, the same phenomenon results in mobs of smitten consumers arriving at stores in droves, braving long lines and paying premium prices, as if to say, “Yes! I do believe I should be at the center of everything you do! Technology should be beautiful! Thinner? Lighter? More powerful? Of course! We share the same vision! We’re both cool!” (Although these actual words are rarely spoken aloud.) The second reason belief statements are so compelling is because they help us manifest the conviction and emotion critical to delivering our message in an authentic way.

Prior to the era of polarization, ingroup favoritism, that is, partisans' enthusiasm for their part or candidate, was the driving force behind political participation. More recently, however, it is hostility toward the out-party that makes people more inclined to participate. In other words, Americans are now motivated to... take part in political action not by love for their party's candidate but by hatred of the other party's candidate. Negative partisanship means that American politics is driven less by hope and more by the Untruth of Us Versus Them.

In 2015, scientists from the Center for Space Medicine and Extreme Environments in Berlin followed athletes competing in the Yukon Arctic Ultra. They wanted to know: How does the human body cope in such a brutal context? When the researchers analyzed the hormones in the bloodstreams of the athletes, one hormone, irisin, was wildly elevated. Irisin is best known for its role in metabolism—it helps the body burn fat as fuel. But irisin also has powerful effects on the brain. Irisin stimulates the brain’s reward system, and the hormone may be a natural antidepressant. Lower levels are associated with an increased risk of depression, and elevated levels can boost motivation and enhance learning. Injecting the protein directly into the brains of mice—not something scientists are ready to try with humans—reduces behaviors associated with depression, including learned helplessness and immobility in the face of threats. Higher blood levels of irisin are also associated with superior cognitive functioning, and may even prevent neurodegenerative diseases such as Alzheimer’s. The Yukon Arctic Ultra athletes entered the event with extraordinarily high blood levels of this hormone, far beyond levels seen in most humans. Over the course of the event, their irisin levels climbed higher. Even as their bodies fell victim to hypothermia and exhaustion, the athletes were bathing their brains in a chemical that preserves brain health and prevents depression. Why were their blood levels of irisin so elevated? The answer lies in both the nature of the event and what the athletes had to do to get there. Irisin has been dubbed the “exercise hormone,” and it is the best-known example of a myokine, a protein that is manufactured in your muscles and released into your bloodstream during physical activity. (Myo means muscle, and kine means “set into motion by.”) One of the greatest recent scientific breakthroughs in human biology is the realization that skeletal muscles act as an endocrine organ. Your muscles, like your adrenal and pituitary glands, secrete proteins that affect every system of your body. One of these proteins is irisin. Following a single treadmill workout, blood levels of irisin increase by 35 percent. The Yukon Arctic Ultra required up to fifteen hours a day of exercise. Muscle shivering—a form of muscle contraction—also triggers the release of irisin into the bloodstream. For the Yukon Arctic Ultra competitors, the combination of extreme environment and extreme exertion led to exceptionally high levels of this myokine.

A focus on measurable performance indicators can lead managers to neglect tasks for which no clear measures of performance are available, as the organizational scholars Nelson Repenning and Rebecca Henderson have recently noted.25 Unable to count intangible assets such as reputation, employee satisfaction, motivation, loyalty, trust, and cooperation, those enamored of performance metrics squeeze assets in the short term at the expense of long-term consequences. For all these reasons, reliance upon measurable metrics is conducive to short-termism, a besetting malady of contemporary American corporations.

In recent years, it has become increasingly difficult to digest some situations because of people who make assumptions about life's conditions based solely on screenshots, oblivious to what occurred before those screenshots.