Recognition Motivation Quotes

Create. Not for the money. Not for the fame. Not for the recognition. But for the pure joy of creating something and sharing it.

I was anti-everything and everyone. I didn't want people around me. This aversion was not some big crippling anxiety; merely a mature recognition of my own psychological vulnerability and my lack of suitability as a companion. Thoughts jostled for space in my crowded brain as i struggled to give them some order which might serve to motivate my listless life.

Respect cannot be inherited, respect is the result of right actions.

Keep going even when the going is slow and uncertain. Make your dream your prayer and your service. Don’t wait for recognition. Let it find you working. Romanticize authenticity instead of perfection.

Talent isn't enough. You need motivation-and persistence, too: what Steinbeck called a blend of faith and arrogance. When you're young, plain old poverty can be enough, along with an insatiable hunger for recognition. You have to have that feeling of "I'll show them." If you don't have it, don't become a writer

Each life is formed by its unique image, an image that is the essence of that life and calls it to a destiny. As the force of fate, this image acts as a personal daimon, an accompanying guide who remembers your calling. The daimon motivates. It protects. It invents and persists with stubborn fidelity. It resists compromising reasonableness and often forces deviance and oddity upon its keeper, especially when neglected or opposed. It offers comfort and can pull you into its shell, but it cannot abide innocence. It can make the body ill. It is out of step with time, finding all sorts of faults, gaps, and knots in the flow of life - and it prefers them. It has affinities with myth, since it is itself a mythical being and thinks in mythical patterns. It has much to do with feelings of uniqueness, of grandeur and with the restlessness of the heart, its impatience, its dissatisfaction, its yearning. It needs its share of beauty. It wants to be seen, witnessed, accorded recognition, particularly by the person who is its caretaker. Metaphoric images are its first unlearned language, which provides the poetic basis of mind, making possible communication between all people and all things by means of metaphors

When people support you when you have done something wrong. It doesnt mean you are right, but it means those people are promoting their hate , bad behavior or living their bad lives through you.

Without a clear recognition of your brand and a focus plan you can miss your mark in the middle of great success.

Few teams sometimes fails miserably because team members wish to work in the team but they want to be recognized individualy.

Hero' is not an official status or designation, but if the world recognize you as a hero, it is the highest honor you will ever receive.

People work for money but go the extra mile for praise, recognition, and rewards.

Let go of a need for personal recognition. Heap kudos on others and they’ll perform even better next time. Leaders are only as good as those who follow them and followers are at their best when leaders are quick to give credit for successes.

Never justify someones wrong action, without them apologizing first & admitting their wrongs. If you do. You are not making them better, but you are making them worse on the bad things they do.

I dont celebrate any friendship that was build on hate, because we share the common enemy.

Destiny turns its favor toward those who act, awarding them with success and a heroic recognition in life.

Few moments are so special that they should be recognized by special expressions.

Throughout history, more has been lost to over-eager zealots than to mediocre slackers. A slacker leaves well enough alone. A zealot, a true patriot or company man, will keep pushing and pushing and pushing until the situation is screwed up beyond all recognition. If not properly motivated and constrained, a zealot is the most destructive force of all.

There are four kinds of Tragedy, the Complex, depending entirely on Reversal of the Situation and Recognition; the Pathetic (where the motive is passion), — such as the tragedies on Ajax and Ixion; the Ethical (where the motives are ethical), — such as the Phthiotides and the Peleus.

Oh great! I never recognized Sunshine shining me, within me.

These are what Herzberg’s research calls motivators. Motivation factors include challenging work, recognition, responsibility, and personal growth.

Never pass on an opportunity to say thank you or give recognition for a job well done

The extent, to which you are happy, is in direct proportion to your recognition of what you have to be thankful.

People need appreciation from more persons than they need love from one person.

You can't succeed in any endeavor if your motive is solely selfish- feeding your ego, seeking recognition, fame, etc. Find a lasting motivation...

Recognition motivates.

When carefully examined… I recognize that the Greatest things that have ever occurred in my Life could not have happened if not built upon ruins of the most difficult things that had occurred in my life. And in this recognition I find myself fully Grateful for the totality of my existence.

Use wisdom when developing relationships and establishing new alliances. There are people who do not have pure motives as it pertains to developing relationships. They only want to be seen with you because they want to establish association. These people want the recognition affiliated with your success but they are not willing to go through what you did to achieve it.

Within Hobbes’ depiction of the motives for conflict. . . there is a problematic in which the grave threat that human beings pose to other human beings is not constituted simply by the structures of human passions, interests, and desires, nor by the addition of a self-deceptive and egotistical desire for recognition and proof of one’s perhaps illusory power. In this moment, it is the very rationality of other humans, reason in the broad sense, understood as roughly equal to oneself in both capacity and structure, that poses such a threat

That is the thing you notice about second-mountain people. There’s been a motivational shift. Their desires have been transformed. If you wanted to generalize a bit, you could say there are six layers of desire: Material pleasure. Having nice food, a nice car, a nice house. Ego pleasure. Becoming well-known or rich and successful. Winning victories and recognition. Intellectual pleasure. Learning about things. Understanding the world around us. Generativity. The pleasure we get in giving back to others and serving our communities. Fulfilled love. Receiving and giving love. The rapturous union of souls. Transcendence. The feeling we get when living in accordance with some ideal.

They have courage, but not your faith; patience, but not your long suffering; composure, but not your discipline; skill, but not your talent; ability, but not your mastery; ego, but not your confidence; facts, but not your truth; money, but not your wealth; possessions, but not your joy; intelligence, but not your wisdom; strength, but not your power; connections, but not your character; education, but not your experience; position, but not your authority; force, but not your command; awards, but not your merit; titles, but not your honor; recognition, but not your dignity; fame, but not your influence; resources, but not your blessing; and chance, but not your destiny.

True happiness that stands the taste of time comes by recognizing and appreciating what we do possess.

An applause is not just the recognition of good performance, but its proof of being different than the crowd.

If you have influence on other people. Dont be influenced by their hate, money, jealousy, anger and popularity .

Finding a hobby that you love is not only a lifesaver. It is a stress reliever and a blessing. It is something you solely do for your happiness. Not for money or any recognition.

Simone de Beauvoir’s words echo in my head: “It is in the recognition of the genuine conditions of our lives that we gain the strength to act and our motivation for change.

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

The men who have accumulated great fortunes and achieved outstanding recognition in literature, art, industry, architecture, and the professions, were motivated by the influence of a woman.

We have only minimal control over the rewards for our work and effort - other people’s validation, recognition, rewards. It’s far better when doing the work itself is sufficient. When fulfilling our own internal standards is what fills us with pride and self-respect. The less attached we are to the outcomes, the better. Our ego wants recognition & compensation. We have expectations. Let the effort, not the results be enough. Maybe your parents/kids/partner/etc won’t be impressed. We can’t let THAT be what motivates us. We can change the definition of success to: ‘peace of mind, which is a direct result of self-satisfaction in knowing you made the effort to do your best to become the best that you are capable of becoming.’ With this definition we decide not to let externals determine if something is worth doing. It’s on us.

The theory of motivation suggests you need to ask yourself a different set of questions than most of us are used to asking. Is this work meaningful to me? Is this job going to give me a chance to develop? Am I going to learn new things? Will I have an opportunity for recognition and achievement? Am I going to be given responsibility? These are the things that will truly motivate you. Once you get this right, the more measurable aspects of your job will fade in importance.

The most powerful interests are basic human needs. In searching for the basic interests behind a declared position, look particularly for those bedrock concerns that motivate all people. If you can take care of such basic needs, you increase the chance both of reaching agreement and, if an agreement is reached, of the other side’s keeping to it. Basic human needs include: security economic well-being a sense of belonging recognition control over one’s life As fundamental as they are, basic human needs are easy to overlook. In many negotiations, we tend to think that the only interest involved is money. Yet even in a negotiation over a monetary figure, such as the amount of alimony to be specified in a separation agreement, much more can be involved.

People who live according to the pure code of honor are not governed by the profit motive; they are governed by the thymotic urge, the quest for recognition. They seek the sort of glory that can be won only by showing strength in confrontation with death.

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

I had used all except peach labels. I pasted the peach labels on peach cans, and then came to apricots. Well, aren't apricots peaches? And there are plums that are virtually apricots. I went on, either mischievously, or scientifically, pasting the peach labels on cans of plums, cherries, string beans, and succotash. I can't quite define my motive, because to this day it has not been decided whether I am a humourist or a scientist. I think that it was mischief, but, as we go along, there will come a more respectful recognition that also it was scientific procedure.

Life Contains Inevitable Difficulties Life is not only short, but difficult. There are times of great joy, love, triumph, and delight, moments when we are beside ourselves with happiness. But there are also times of inevitable sorrow: of sickness and loss, of grief and despair. There are also incomprehensible amounts of unnecessary sorrow: of senseless oppression and torment, slaughter and suffering. None of us escapes life unscathed. It is crucial to recognize this and not gloss over the inevitable difficulties of life, because “If a way to the Better there be, it exacts a full look at the Worst.” This is why religious scholar Jacob Needleman concluded, from his survey of world religions: The perception of the suffering inherent in the human condition, the perception of man’s inhumanity to man: this moment of awareness has been spoken of in all traditions as a tremendous moment. It is a tremendous moment because it is the recognition of suffering—both ours and the world’s—which gives birth to both compassion and the urge to awaken. These motives propel us to spiritual practice and thereby eventually allow us to escape suffering and to relieve the suffering of others. Our

Success is not a destination, but a journey. It's not measured by the amount of wealth or recognition you accumulate, but by the obstacles you overcome and the lessons you learn. To be successful, embrace failure as an opportunity to grow, stay focused on your goals, and never give up on your dreams.

If we allowed ourselves to face and feel the pain in our lives, it would serve its function to get our attention to recognize that we have stepped away from the Tao and we need to get back on course. It is said, “Love how much you hate it.” If you are doing something you find repulsive, or you have had a bad experience, use your disgust as a motivator to change direction. When you are sick of it enough you will do something about it. A Course in Miracles tells us, Tolerance for pain may be high, but it is not without limit. Eventually everyone begins to recognize, however dimly, that there must be a better way. As this recognition becomes more firmly established, it becomes a turning point.

Manly P. Hall states in his book The Mystical Christ: “Mysticism has been called the path of pain, not because its way is one of suffering, but because most are brought to recognition of realities by temporal or physical misfortunes. In the human experience, suffering nearly always resolves itself into a question. This uncertainty inspires a larger effort to discover the rules governing human activity.

The white delusion of racial superiority insulates itself against refutation. Correspondingly, on the positive epistemic side, the route to black knowledge is the self-conscious recognition of white ignorance (including its blackfaced manifestation in black consciousness itself). Du Bois prescribes a critical cognitive distancing from “a world which yields [the Negro] no true self-consciousness, but only lets him see himself through the revelation of the other world,” a “sense of always looking at one’s self through the eyes of others.”27 The attainment of “second sight” requires an understanding of what it is about whites and the white situation that motivates them to view blacks erroneously. One learns in part to see through identifying white blindness and avoiding the pitfalls of putting on these spectacles for one’s own vision.28 So

Throughout our lives we are confronted with what seems like a never-ending task: trying to grasp the full scope of reality. As children, we adapt to circumstances by using the psychological defenses available to us. As we mature, we have to confront the defensive illusions we have constructed. If our psyches can tolerate the loss, we continue to let in more and more of human nature's reality: its dark and shadowy aspects, its limitations, and finally, recognition of the fragility of our brief sojourn on this planet. Psychological maturity involves the ongoing process of integrating into our conscious, everyday selves the full range of elements that make up the psyche inside us as well as those elements that make up the world that surrounds us. Inevitably what we must face is a mixture of our motives and deeds, and the similar paradox in others.

The conventions of hedonism and of utility can, in fact, be extremely elaborate. Its motives, however, though perhaps wholly free of greed, remain strictly those of need. Goodness remains reducible to utility, rightness to prudence, beauty to aesthetic enjoyment. The point of reference is individual preference, not the generically human vision of a moral sense of life. What is missing is the recognition of intrinsic beauty, rightness, goodness.

But as important as material self-interest is, human beings are motivated by other things as well, motives that better explain the disparate events of the present. This might be called the politics of resentment. In a wide variety of cases, a political leader has mobilized followers around the perception that the group’s dignity had been affronted, disparaged, or otherwise disregarded. This resentment engenders demands for public recognition of the dignity of the group in question.

Humility means that each leader’s relationship to other leaders is characterized by an acknowledgment that he deserves none of the recognition, power, or influence that his position affords him. It means knowing, as a leader, that as long as sin still lives inside you, you will need to be rescued from you. Humility means you love serving more than you crave leading. It means owning your inability rather than boasting in your abilities. It means always being committed to listen and learn. Humility means seeing fellow leaders not so much as serving your success but serving the one who called each of you. It means being more excited about your fellow leaders’ commitment to Christ than you are about their loyalty to you. It’s about fearing the power of position rather than craving it. It’s about being more motivated to serve than to be seen. Humility is always being ready to consider the concern of others for you, confess what God reveals through them, and to commit to personal change. Humility is

There are occult Esoteric Metaphysics (the secret and most confidential aspect of occult teachings) and Mystical Sciences practiced by mystical adepts, Living Grand Masters. This is the cosmological verdict of the Order of Astral and Terrestrial Hierarchy universal occult recognition. Exoteric is public occult teachings. An Adept uses the Technique of the Master. Hell is called After-Life-Hallucination. There are entities, spirits, demons, demi-gods, Archangels and other names for evil beings. A Guru is a spiritual Master.

What is new about new historicism in particular is its recognition that history is the ‘history of the present’ (to borrow a phrase from the godfather of new historicism, Michel Foucault (see Foucault 1995, 29)), history is in the making rather than being monumental and closed, history is radically open to transformation and rewriting. Such work is motivated, as one commentator puts it, ‘not by a historical concern to understand the past’ so much as by ‘a critical concern to understand the present’ (Garland 2014, 373) and with how the present came to be as it is. New

The principal aim underlying this work is to render homage where homage is due, a task which I know beforehand is impossible of accomplishment. Were I to do it properly, I would have to get down on my knees and thank each blade of grass for rearing its head. What chiefly motivates me in this vain task is the fact that in general we know all too little about the influences which shape a writer’s life and work. The critic, in his pompous conceit and arrogance, distorts the true picture beyond all recognition. The author, however truthful he may think himself to be, inevitably disguises the picture. The psychologist, with his single-track view of things, only deepens the blur. As author, I do not think myself an exception to the rule. I, too, am guilty of altering, distorting and disguising the facts — if ‘facts’ there be. My conscious effort, however, has been — perhaps to a fault– in the opposite direction. I am on the side of revelation, if not always on the side of beauty, truth, wisdom, harmony and ever-evolving perfection. In this work I am throwing out fresh data, to be judged and analyzed, or accepted and enjoyed for enjoyment’s sake. Naturally I cannot write about all the books, or even all the significant ones, which I have read in the course of my life. But I do intend to go on writing about books and authors until I have exhausted the importance (for me) of this domain of reality. To have undertaken the thankless task of listing all the books I can recall ever reading gives me extreme pleasure and satisfaction. I know of no author who has been mad enough to attempt this. Perhaps my list will give rise to more confusion — but its purpose is not that. Those who know how to read a man know how to read his books.

great. This is a good description of Rovio, which was around for six years and underwent layoffs before the “instant” success of the Angry Birds video game franchise. In the case of the Five Guys restaurant chain, the founders spent fifteen years tweaking their original handful of restaurants in Virginia, finding the right bun bakery, the right number of times to shake the french fries before serving, how best to assemble a burger, and where to source their potatoes before expanding nationwide. Most businesses require a complex network of relationships to function, and these relationships take time to build. In many instances you have to be around for a few years to receive consistent recognition. It takes time to develop connections with investors, suppliers, and vendors. And it takes time for staff and founders to gain effectiveness in their roles and become a strong team.* So, yes, the bar is high when you want to start a company. You’ll have the chance to work on something you own and care about from day to day. You’ll be 100 percent engaged and motivated, and doing something you believe in. You can lead an integrated life, as opposed to a compartmentalized one in which you play a role in an office and then try to forget about it when you get home. You can define an organization, not the other way around. But even if you quit your job, hunker down for years, work hard for uncertain reward, and ask everyone you know for help, there’s still a great chance that your new business will not succeed. Over 50 percent of companies fail within their first three years.2 There’s a quote I like from an unknown source: “Entrepreneurship is living a few years of your life like most people won’t, so that you can spend the rest of your life like most people can’t.

It’s worth stressing that wealth and success are never the top motivators for geniuses. Most geniuses have ended up in poverty, obscurity and failure. Genius has its price and that price is normally the total blank incomprehension, or even active contempt, of the world. A genius is invariably an outsider, rebel and revolutionary. All new ideas threaten the Old Order, and the Old Order is never interested in losing its power and prestige. The currently rich and successful do not want to open the doors to their own replacements. They’re not stupid. Geniuses never get along with the Old Order. After all, geniuses are here precisely to change the Old Ways.

Feminist “theory,” as it is grandiloquently called, is simply whatever the women in the movement come up with in post facto justification of their attitudes and emotions. A heavy focus on feminist doctrine seems to me symptomatic of the rationalist fallacy: the assumption that people are motivated primarily by beliefs. If they were, the best way to combat an armed doctrine would indeed be to demonstrate that its beliefs are false. (…) A feminist in the strict and proper sense may be defined as a woman who envies the male role. By the male role I mean, in the first place, providing, protecting, and guiding rather than nurturing and assisting. This in turn envolves relative independence, action, and competition in the larger impersonal society outside the family, the use of language for communication and analysis (rather than expressiveness or emotional manipulation), and deliberate behavior aiming at objective achievement (rather than the attainment of pleasant subjective states) and guided by practical reasoning (rather than emotional impulse). Both feminist and nonfeminist women sense that these characteristically male attributes have a natural primacy over their own. I prefer to speak of“primacy” rather than superiority in this context since both sets of traits are necessary to propagate the race. One sign of male primacy is that envy of the female role by men is virtually nonexistent — even, so far as I know, among homosexuals. Normal women are attracted to male traits and wish to partner with a man who possesses them. (…) The feminists’ response to the primacy of male traits, on the other hand, is a feeling of inadequacy in regard to men—a feeling ill-disguised by defensive assertions of her “equality.”She desires to possess masculinity directly, in her own person, rather than partnering with a man. That is what leads her into the spiritual cul de sac of envy. And perhaps even more than she envies the male role itself, the feminist covets the external rewards attached to its successful performance: social status, recognition, power, wealth, and the chance to control wealth directly (rather than be supported).

The painter knows, sadly enough, that experience does not suffice unto itself, has no proportion, dimension, perspective, mournfully he eats his life but is not allowed to digest it, this being reserved for others, not knowing, but who must somehow, at any sacrifice be made to know, then punished for the sight of this knowledge, by aiding it on its journey from brain to brain. It does not seem unreasonable that we invent colors, lines, shapes, capable of being, representative of existence, therefore it is not unreasonable that they, in turn, later, invent us, our ideas, directions, motivations, with great audacity, since we, ourselves having them upon our walls. What rude guests they prove to be, indeed: although paintings differ from life by energy a painter can never be a substitute for his paintings, so complete so independent as reality are they. Imagine the please they enjoy at this. They by conversion into an idea of the person, do, instantaneously destroy him. A tragic gesture that actually leads to tragedy but diabolically exists only in an absence of tragedy, nevertheless procreating it, however, they are unreasonably enough, insufficient, because they are not made of ideas, they are made of paint, all else is really us. Paintings are metaphors for reality, but instead of being an aid to realisation obscure the reality which is far more profound. The only way to circumvent painting is by absolute death.

Battling racism and battling heterosexist and battling apartheid share the same urgency inside me as battling cancer. None of these struggles are ever easy, and even the smallest victory is never to be taken for granted. Each victory must be applauded, because it is so easy not to battle at all, to just accept and call that acceptance inevitable. And all power is relative. Recognizing the existence as well as the limitations of my own power, and accepting the responsibility for using it in my own behalf, involve me in direct and daily actions that preclude denial as possible refuge. Simone de Beauvoir’s words echo in my head: “It is in the recognition of the genuine conditions of our lives that we gain the strength to act and our motivation for change.

We did not undertake systematic interviews with people now below the age of thirty-five, but in many of the interviews with their parents' generation we heard a bemused recognition that younger people who did not experience these events have very little interest in what happened in that long-ago time; and may even express hostility toward parents who dreamed of a new society. They are interested in the same activities and ideas as young people the world over - dancing, loving, listening to (mostly American) music, dressing in fashion, buying the latest gadgets, attending school and developing career ambitions. The past - even though it is the immediate past of their parents - holds for them no appeal, and they have little sympathy for its victims. Consumerism, not politics, is their passion; consumption, not citizenship, motivates them.

The American novel claims to find its unity in reducing man either to elementals or to his external reactions and to his behavior. It does not choose feelings or passions to give a detailed description of, such as we find in classic French novels. It rejects analysis and the search for a fundamental psychological motive that could explain and recapitulate the behavior of a character. This is why the unity of this novel form is only the unity of the flash of recognition. Its technique consists in describing men by their outside appearances, in their most casual actions, of reproducing, without comment, everything they say down to their repetitions, and finally by acting as if men were entirely defined by their daily automatisms. On this mechanical level men, in fact, seem exactly alike, which explains this peculiar universe in which all the characters appear interchangeable, even down to their physical peculiarities. This technique is called realistic only owing to a misapprehension. In addition to the fact that realism in art is, as we shall see, an incomprehensible idea, it is perfectly obvious that this fictitious world is not attempting a reproduction, pure and simple, of reality, but the most arbitrary form of stylization. It is born of a mutilation, and of a voluntary mutilation, performed on reality. The unity thus obtained is a degraded unity, a leveling off of human beings and of the world. It would seem that for these writers it is the inner life that deprives human actions of unity and that tears people away from one another. This is a partially legitimate suspicion. But rebellion, which is one of the sources of the art of fiction, can find satisfaction only in constructing unity on the basis of affirming this interior reality and not of denying it. To deny it totally is to refer oneself to an imaginary man.

Did you ever consider how ridiculous it would be to try to cram on a farm—to forget to plant in the spring, play all summer and then cram in the fall to bring in the harvest? The farm is a natural system. The price must be paid and the process followed. You always reap what you sow; there is no shortcut. This principle is also true, ultimately, in human behavior, in human relationships. They, too, are natural systems based on the law of the harvest. In the short run, in an artificial social system such as school, you may be able to get by if you learn how to manipulate the man-made rules, to “play the game.” In most one-shot or short-lived human interactions, you can use the Personality Ethic to get by and to make favorable impressions through charm and skill and pretending to be interested in other people’s hobbies. You can pick up quick, easy techniques that may work in short-term situations. But secondary traits alone have no permanent worth in long-term relationships. Eventually, if there isn’t deep integrity and fundamental character strength, the challenges of life will cause true motives to surface and human relationship failure will replace short-term success. Many people with secondary greatness—that is, social recognition for their talents—lack primary greatness or goodness in their character. Sooner or later, you’ll see this in every long-term relationship they have, whether it is with a business associate, a spouse, a friend, or a teenage child going through an identity crisis. It is character that communicates most eloquently. As Emerson once put it, “What you are shouts so loudly in my ears I cannot hear what you say.” There are, of course, situations where people have character strength but they lack communication skills, and that undoubtedly affects the quality of relationships as well. But the effects are still secondary. In the last analysis, what we are communicates far more eloquently than anything we say or do. We all know it. There are people we trust absolutely because we know their character. Whether they’re eloquent or not, whether they have the human relations techniques or not, we trust them, and we work successfully with them. In the words of William George Jordan, “Into the hands of every individual is given a marvelous power for good or evil—the silent, unconscious, unseen influence of his life. This is simply the constant radiation of what man really is, not what he pretends to be.

Another motive [to commit fraud] may be the fraudster’s pathologically mistaken views on what science is about. The immunologist and Nobelist Sir Peter Medawar has argued, perhaps counter-intuitively, that scientists who commit fraud care too much about the truth, but that their idea of what’s true has become disconnected from reality. ‘I believe,’ he wrote, ‘that the most important incentive to scientific fraud is a passionate belief in the truth and significance of a theory or hypothesis which is disregarded or frankly not believed by the majority of scientists – colleagues who must accordingly be shocked into recognition of what the offending scientist believes to be a self-evident truth.’103 The physicist David Goodstein agrees: ‘Injecting falsehoods into the body of science is rarely, if ever, the purpose of those who perpetrate fraud,’ he suggests. ‘They almost always believe that they are injecting a truth into the scientific record … but without going through all the trouble that the real scientific method demands.’104 104. Medawar, The Strange Case of the Spotted Mice , p. 197. 103. David Goodstein, On Fact and Fraud: Cautionary Tales from the Front Lines of Science (Princeton: Princeton University Press, 2010): p. 2.

The painter knows, sadly enough, that experience does not suffice unto itself, has no proportion, dimension, perspective, mournfully he eats his life but is not allowed to digest it, this being reserved for others, not knowing, but who must somehow, at any sacrifice be made to know, then punished for the sight of this knowledge, by aiding it on its journey from brain to brain. It does not seem unreasonable that we invent colors, lines, shapes, capable of being, representative of existence, therefore it is not unreasonable that they, in turn, later, invent us, our ideas, directions, motivations, with great audacity, since we, ourselves having them upon our walls. What rude guests they prove to be, indeed: although paintings differ from life by energy a painter can never be a substitute for his paintings, so complete so independent as reality are they. Imagine the pleasure they enjoy at this. They by conversion into an idea of the person, do, instantaneously destroy him. A tragic gesture that actually leads to tragedy but diabolically exists only in an absence of tragedy, nevertheless procreating it, however, they are unreasonably enough, insufficient, because they are not made of ideas, they are made of paint, all else is really us. Paintings are metaphors for reality, but instead of being an aid to realization obscure the reality which is far more profound. The only way to circumvent painting is by absolute death.

The great German philosopher Schopenhauer, in a magnificent essay on “The Foundation of Morality,” treats of this transcendental spiritual experience. How is it, he asks, that an individual can so forget himself and his own safety that he will put himself and his life in jeopardy to save another from death or pain—as though that other’s life were his own, that other’s danger his own? Such a one is then acting, Schopenhauer answers, out of an instinctive recognition of the truth that he and that other in fact are one. He has been moved not from the lesser, secondary knowledge of himself as separate from others, but from an immediate experience of the greater, truer truth, that we are all one in the ground of our being. Schopenhauer’s name for this motivation is “compassion,” Mitleid, and he identifies it as the one and only inspiration of inherently moral action. It is founded, in his view, in a metaphysically valid insight. For a moment one is selfless, boundless, without ego.3 And I have lately had occasion to think frequently of this word of Schopenhauer as I have watched on television newscasts those heroic helicopter rescues, under fire in Vietnam, of young men wounded in enemy territory: their fellows, forgetful of their own safety, putting their young lives in peril as though the lives to be rescued were their own. There, I would say—if we are looking truly for an example in our day—is an authentic rendition of the labor of Love.

what makes life worth living when we are old and frail and unable to care for ourselves? In 1943, the psychologist Abraham Maslow published his hugely influential paper “A Theory of Human Motivation,” which famously described people as having a hierarchy of needs. It is often depicted as a pyramid. At the bottom are our basic needs—the essentials of physiological survival (such as food, water, and air) and of safety (such as law, order, and stability). Up one level are the need for love and for belonging. Above that is our desire for growth—the opportunity to attain personal goals, to master knowledge and skills, and to be recognized and rewarded for our achievements. Finally, at the top is the desire for what Maslow termed “self-actualization”—self-fulfillment through pursuit of moral ideals and creativity for their own sake. Maslow argued that safety and survival remain our primary and foundational goals in life, not least when our options and capacities become limited. If true, the fact that public policy and concern about old age homes focus on health and safety is just a recognition and manifestation of those goals. They are assumed to be everyone’s first priorities. Reality is more complex, though. People readily demonstrate a willingness to sacrifice their safety and survival for the sake of something beyond themselves, such as family, country, or justice. And this is regardless of age. What’s more, our driving motivations in life, instead of remaining constant, change hugely over time and in ways that don’t quite fit Maslow’s classic hierarchy. In young adulthood, people seek a life of growth and self-fulfillment, just as Maslow suggested. Growing up involves opening outward. We search out new experiences, wider social connections, and ways of putting our stamp on the world. When people reach the latter half of adulthood, however, their priorities change markedly. Most reduce the amount of time and effort they spend pursuing achievement and social networks. They narrow in. Given the choice, young people prefer meeting new people to spending time with, say, a sibling; old people prefer the opposite. Studies find that as people grow older they interact with fewer people and concentrate more on spending time with family and established friends. They focus on being rather than doing and on the present more than the future.

MARCH 31 The cross is evidence that in the hands of the Redeemer, moments of apparent defeat become wonderful moments of grace and victory. At the center of a biblical worldview is this radical recognition—the most horrible thing that ever happened was the most wonderful thing that ever happened. Consider the cross of Jesus Christ. Could it be possible for something to happen that was more terrible than this? Could any injustice be greater? Could any loss be more painful? Could any suffering be worse? The only man who ever lived a life that was perfect in every way possible, who gave his life for the sake of many, and who willingly suffered from birth to death in loyalty to his calling was cruelly and publicly murdered in the most vicious of ways. How could it happen that the Son of Man could die? How could it be that men could capture and torture the Messiah? Was this not the end of everything good, true, and beautiful? If this could happen, is there any hope for the world? Well, the answer is yes. There is hope! The cross was not the end of the story! In God’s righteous and wise plan, this dark and disastrous moment was ordained to be the moment that would fix all the dark and disastrous things that sin had done to the world. This moment of death was at the same time a moment of life. This hopeless moment was the moment when eternal hope was given. This terrible moment of injustice was at the very same time a moment of amazing grace. This moment of extreme suffering guaranteed that suffering would end one day, once and for all. This moment of sadness welcomed us to eternal joy of heart and life. The capture and death of Christ purchased for us life and freedom. The very worst thing that could happen was at the very same time the very best thing that could happen. Only God is able to do such a thing. The same God who planned that the worst thing would be the best thing is your Father. He rules over every moment in your life, and in powerful grace he is able to do for you just what he did in redemptive history. He takes the disasters in your life and makes them tools of redemption. He takes your failure and employs it as a tool of grace. He uses the “death” of the fallen world to motivate you to reach out for life. The hardest things in your life become the sweetest tools of grace in his wise and loving hands. So be careful how you make sense of your life. What looks like a disaster may in fact be grace. What looks like the end may be the beginning. What looks hopeless may be God’s instrument to give you real and lasting hope. Your Father is committed to taking what seems so bad and turning it into something that is very, very good.

In the uncertain hour before the morning Near the ending of interminable night At the recurrent end of the unending After the dark dove with the flickering tongue Had passed below the horizon of his homing While the dead leaves still rattled on like tin Over the asphalt where no other sound was Between three districts whence the smoke arose I met one walking, loitering and hurried As if blown towards me like the metal leaves Before the urban dawn wind unresisting. And as I fixed upon the down-turned face That pointed scrutiny with which we challenge The first-met stranger in the waning dusk I caught the sudden look of some dead master Whom I had known, forgotten, half recalled Both one and many; in the brown baked features The eyes of a familiar compound ghost Both intimate and unidentifiable. So I assumed a double part, and cried And heard another's voice cry: 'What! are you here?' Although we were not. I was still the same, Knowing myself yet being someone other— And he a face still forming; yet the words sufficed To compel the recognition they preceded. And so, compliant to the common wind, Too strange to each other for misunderstanding, In concord at this intersection time Of meeting nowhere, no before and after, We trod the pavement in a dead patrol. I said: 'The wonder that I feel is easy, Yet ease is cause of wonder. Therefore speak: I may not comprehend, may not remember.' And he: 'I am not eager to rehearse My thoughts and theory which you have forgotten. These things have served their purpose: let them be. So with your own, and pray they be forgiven By others, as I pray you to forgive Both bad and good. Last season's fruit is eaten And the fullfed beast shall kick the empty pail. For last year's words belong to last year's language And next year's words await another voice. But, as the passage now presents no hindrance To the spirit unappeased and peregrine Between two worlds become much like each other, So I find words I never thought to speak In streets I never thought I should revisit When I left my body on a distant shore. Since our concern was speech, and speech impelled us To purify the dialect of the tribe And urge the mind to aftersight and foresight, Let me disclose the gifts reserved for age To set a crown upon your lifetime's effort. First, the cold friction of expiring sense Without enchantment, offering no promise But bitter tastelessness of shadow fruit As body and soul begin to fall asunder. Second, the conscious impotence of rage At human folly, and the laceration Of laughter at what ceases to amuse. And last, the rending pain of re-enactment Of all that you have done, and been; the shame Of motives late revealed, and the awareness Of things ill done and done to others' harm Which once you took for exercise of virtue. Then fools' approval stings, and honour stains. From wrong to wrong the exasperated spirit Proceeds, unless restored by that refining fire Where you must move in measure, like a dancer.' The day was breaking. In the disfigured street He left me, with a kind of valediction, And faded on the blowing of the horn. -T.S. Eliot, "Little Gidding

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

The decisions we make lead us to complex behavioral sets, and what we decide to do can be consciously and unconsciously motivated. The human being, however, is a small-group decision-making animal, a small pack animal, with a will to life, who engages in sex and the food quest to propagate and maintain that life, and who needs acceptance and recognition from group members.

The best thing about talent is that you don't always need to showboat for others; you need to discover it for yourself and expand upon it by challenging yourself beyond your limits. Soon the world will witness your genius because true talent doesn't need to be shown to people, it is always recognized.

I would argue that a leader must first know what motivates each of their team members before he/she can set out to recognize them. This is because not all forms of recognition are effective for or desired by every person.

4. Give recognition and show appreciation. “The deepest principle of human nature is the craving to be appreciated,” wrote William James, the father of American psychology. It is impossible to be motivated and do great work if you don’t feel that somebody cares and appreciates what you do. Studies have shown that for people to be happy and productive at work, they need to experience positive interactions (appreciation, praise) vs. negative (reprimands, criticism) with their manager in a ratio of at least 3:1. (Watch out: For a marriage to work, you actually need a 5:1 ratio!!) So make it a simple habit to thank people each and every day — and that includes using the word generously in emails to your team. The way people want to receive recognition varies greatly: public vs. private, material vs. immaterial, from peers vs. from superiors, etc. Great managers test different approaches and observe reactions until they find the triggers that work best with each of their people. At MOM’s Organic Market, managers will sometimes publicly recognize employees who have performed well, but CEO Scott Nash has often found that one-on-one comments are most effective.

The ancient Greeks had a different motivational structure. Thumos was the desire for recognition, the desire to have people recognize your existence, not only now but for all time. Thumos included the desire for eternal fame—to attract admiration and to be worthy of admiration in a way that was deeper than mere celebrity.

We are commanded not to serve with “eyeservice, as menpleasers” (Colossians 3:22). In other words, we are not to be motivated by the need for appreciation, recognition, or praise of men. Affirmation is an odd and unpredictable blessing. Sometimes when you expect others to notice and comment on your work, their silence is discouraging. Other times, when you least expect it, you find reward or recognition for something you didn’t even do.

He did have some small advantage, though. He knew the truth about surveillance. Ever since the dawn of GWOT the nations of the West – apart from the United States, where civil libertarians tended to carry rifles and use them on closed-circuit cameras as an expression of their freedoms – had put their faith in creating a paranoid state, one where every move of every citizen was recorded and logged and filmed and fuck you, if you’ve got nothing to hide you’ve got nothing to worry about. Whether this had had any great influence in the course of GWOT was a moot point, but there was one thing not generally appreciated about the paranoid state. It was incredibly labour-intensive. There were simply not enough people to monitor all the cameras. Every shop had one, every bus and train and theatre and public convenience, every street and road and alleyway. Computers with facial recognition and gait recognition and body language recognition could do some of the job, but they were relatively simple to fool, expensive, and times had been hard for decades. It was cheaper to get people to watch the screens. But no nation on Earth had a security service large enough, a police force big enough, to keep an eye on all those live feeds. So it was contracted out. To private security firms all trying to undercut each other. The big stores had their own security men, but they were only interested in people going in and out of the store, not someone just passing by. So instead of a single all-seeing eye London’s seemingly-impregnable surveillance map was actually a patchwork of little territories and jurisdictions, and while they all had, by law, to make their footage available to the forces of law and order, many of the control rooms were actually manned by bored, underpaid, undertrained and badly-motivated immigrants.

you have to get close to people if you're going to find out what motivates them, what they like and don't like, and what kinds of recognition they most appreciate. Yet, managerial myth says that leaders shouldn't get too close to their constituents, that they can't be friends with people at work.17 Let's set this myth aside. Over

How is power of speech (vacchanbud) attained? It is when, not a single word is uttered to make fun of others; when not a single word is uttered for wrong selfish motives, material self-gain; when speech has not been misused; when speech has not been used to gain recognition or importance from others - that is when one's power of speech is attained.

From beginning to end, fundraising as ministry is grounded in prayer and undertaken in gratitude. Prayer is the radical starting point of fundraising because in prayer we slowly experience a reorientation of all our thoughts and feelings about ourselves and others. To pray is to desire to know more fully the truth that sets us free (see John 8:32). Prayer uncovers the hidden motives and unacknowledged wounds that shape our relationships. Prayer allows us to see ourselves and others as God sees us. Prayer is radical because it uncovers the deepest roots of our identity in God. In prayer we seek God’s voice and allow God’s word to penetrate our fear and resistance so that we can begin to hear what God wants us to know. And what God wants us to know is that before we think or do or accomplish anything, before we have much money or little money, the deepest truth of our human identity is this: “You are my beloved son. You are my beloved daughter. With you I am well pleased” (see Luke 3:22). When we can claim this teaching as true for us, then we also see that it is true for all other people. God is well pleased with us, and so we are free to approach all people, the rich or the poor, in the freedom of God’s love. Whether people respond to our fundraising appeal with a yes, a no, or a maybe is less important than the knowledge that we all are gathered as one on the holy ground of God’s generous disposition toward us. In prayer, therefore, we learn to trust that God can work fruitfully through us no matter where we are or who we are with. The more we touch the intimate love of God which creates, sustains, and guides us, the more we recognize the multitude of fruits that come forth from that love. —Lifesigns As our prayer deepens into a constant awareness of God’s goodness, the spirit of gratitude grows within us. Gratitude flows from the recognition that who we are and what we

For what did the falsification of the original concept of Christian love, of the community of fate before God and of socialism lead to? By their fruits ye shall know them! The suppression of freedom of opinion, the persecution of the true Christians, the vile mass murders of the Inquisition and the burning of witches, the armed campaigns against the people of free and true Christian faith, the destruction of their towns and villages, the hauling away of their cattle and their goods, the destruction of their flourishing economies, and the condemnation of their leaders before tribunals, which, in their unrelenting hypocrisy, can only be described as blasphemous. That is the true face of those sanctimonious churches that have placed themselves between God and man, motivated by selfishness, personal greed for recognition and gain, and the ambition to maintain their high handed willfulness against Christ’s deep understanding of the necessity of a socialist community of men and nations.

You will struggle. You will be mocked. You will be alone. The world will not give you recognition. The world will not give you, your due. Against all odds, if you still persist and create your art, it will be a victory. It will be your victory. Finally, you would win.

The emergence of success and recognition is hidden in years of hard working and pain submerged in obscurity; life is not designed to support overnight success.

Faith is a symbol of recognition of God’s protection over your life.

HH Dalai Lama: Some forms of meditation are very difficult. One of my close friends was a very good meditator who attempted to cultivate single-pointedness of mind. He had the experience of spending a few years in a Chinese prison, and he told me that the meditation was actually harder than being a prisoner. The point is that he had to be constantly aware and attentive without losing his attention even for a moment. A constant vigilance was required. One factor that needs to be taken into account is the intensity and quality of the meditator’s motivation. In the traditional Buddhist context, meditators are highly motivated individuals who have a deep appreciation of the framework of the Buddhist path and an understanding of its causes and effects: If I do this, this will happen. They understand the nature of the path and its culmination. There is a deep recognition that the fulfillment of one’s aspiration for happiness really lies in the transformation of one’s undisciplined state to a more disciplined state of mind. These individuals take into account all of this context, so when they engage in meditation, they have a tremendous sense of dedication, joy, a very strong motivation, and sustained enthusiasm. But if you just tell a child, with no context at all, to start meditating, there will be no incentive, no inspiration. Robert, you made the comment that in small doses, stress can actually raise dopamine levels, which we assume corresponds in the rat to a heightened sense of well-being or pleasure. I wonder whether there might be an analogue in meditation, specifically in the training of single-pointed attention, or samadhi, which is not uniquely Buddhist. As one trains incrementally in developing attention, a quality arises that is described as suppleness or malleability of the body and mind, and is often conjoined with a sense of well-being, perhaps even bliss. It happens very strongly when one achieves a high state of samadhi, but even incrementally along the path, there are many surges of this type of malleability together with a kind of bliss. This may be an interesting area of research, to see from the neurophysiological perspective what some of the unexpected events are that come out of such attentional training.

We need to take yet another step in reconsidering mourning: resurrecting and redefining, rather than discarding, the significance of detaching from the dead. Paradoxically, detachment is an integral part of the mature posthumous bond as an adult maintains with a parent. It helps us uncover the essence of the relationship beyond the noise of interaction. I believe that what we disconnect from if we are lucky and effective mourners, is not the relationship with deceased parents per se but rather the way we were embedded in that relationship when they were alive. This new stance permits us to reinterpret the past and expands our understanding of what our parents were in relation to them, enhancing recognition, compassion, and sympathy for all concerned. This type of detachment radically changed my life, and the lives of the people I interviewed, for the better. When we finally see with adult eyes, we can recover as well as discover our parents’ hidden strengths and discard their newly obvious weaknesses. Detachment, the perspective it affords, and the growth it makes possible, is the greatest death benefit of all, and the prerequisite for all the rest. 62 Acting responsibly may not be glamorous, but it matters in the end. 194 Your Prescription for Collecting Death Benefits Four Practices to Cultivate Death Benefits Motivate Anticipate Meditate Activate (includes the Three Steps below) Three Steps to Reap Death Benefits Construct a narrative of your parent’s history Conduct a Psychological Inventory of your parent’s character (Includes the Four Questions below) Seek experiences and relationships to create necessary changes Four Questions for Conducting Your Psychological Inventory What did you get from your parent that you want to keep? What did your parent have that you regret not getting? What did you get from your parent that you want to discard? What did you need that your parent couldn’t provide? 215

We need to take yet another step in reconsidering mourning: resurrecting and redefining, rather than discarding, the significance of detaching from the dead. Paradoxically, detachment is an integral part of the mature posthumous bond as an adult maintains with a parent. It helps us uncover the essence of the relationship beyond the noise of interaction. I believe that what we disconnect from if we are lucky and effective mourners, is not the relationship with deceased parents per se but rather the way we were embedded in that relationship when they were alive. This new stance permits us to reinterpret the past and expands our understanding of what our parents were in relation to them, enhancing recognition, compassion, and sympathy for all concerned. This type of detachment radically changed my life, and the lives of the people I interviewed, for the better. When we finally see with adult eyes, we can recover as well as discover our parents’ hidden strengths and discard their newly obvious weaknesses. Detachment, the perspective it affords, and the growth it makes possible, is the greatest death benefit of all, and the prerequisite for all the rest. 62 Acting responsibly may not be glamorous, but it matters in the end. 194 Your Prescription for Collecting Death Benefits Four Practices to Cultivate Death Benefits Motivate Anticipate Meditate Activate (includes the Three Steps below ) Three Steps to Reap Death Benefits Construct a narrative of your parent’s history Conduct a Psychological Inventory of your parent’s character (Includes the Four Questions below) Seek experiences and relationships to create necessary changes Four Questions for Conducting Your Psychological Inventory What did you get from your parent that you want to keep? What did your parent have that you regret not getting? What did you get from your parent that you want to discard? What did you need that your parent couldn’t provide? 215

We need to take yet another step in reconsidering mourning: resurrecting and redefining, rather than discarding, the significance of detaching from the dead. Paradoxically, detachment is an integral part of the mature posthumous bond as an adult maintains with a parent. It helps us uncover the essence of the relationship beyond the noise of interaction. I believe that what we disconnect from if we are lucky and effective mourners, is not the relationship with deceased parents per se but rather the way we were embedded in that relationship when they were alive. This new stance permits us to reinterpret the past and expands our understanding of what our parents were in relation to them, enhancing recognition, compassion, and sympathy for all concerned. This type of detachment radically changed my life, and the lives of the people I interviewed, for the better. When we finally see with adult eyes, we can recover as well as discover our parents’ hidden strengths and discard their newly obvious weaknesses. Detachment, the perspective it affords, and the growth it makes possible, is the greatest death benefit of all, and the prerequisite for all the rest. 62 Acting responsibly may not be glamorous, but it matters in the end. 194 Your Prescription for Collecting Death Benefits Four Practices to Cultivate Death Benefits 1. Motivate 2. Anticipate 3. Meditate 4. Activate (includes the Three Steps below) Three Steps to Reap Death Benefits 1. Construct a narrative of your parent’s history 2. Conduct a Psychological Inventory of your parent’s character (Includes the Four Questions below) 3. Seek experiences and relationships to create necessary changes Four Questions for Conducting Your Psychological Inventory 1. What did you get from your parent that you want to keep? 2. What did your parent have that you regret not getting? 3. What did you get from your parent that you want to discard? 4. What did you need that your parent couldn’t provide? 215

Type I’s like being recognized for their accomplishments—because recognition is a form of feedback. But for them, unlike for Type X’s, recognition is not a goal in itself.

I’m not motivated by greed, fame, or recognition. I’m in it for the game itself. Ambition, yes. I want to be good. Like myself at thirteen, I can’t hit the ball for shit. I can’t make it go right or left, I can’t hit it as long as I want, and I sure as hell can’t do it on demand. So I do it over and over, and when I’m done I do it over again. I do it in all weathers. And when I’m too tired to keep doing it myself, I watch other players whose level of skill I aspire to. I watch them do it.

the will to succeed and the desire to do things that advance the interests of the organization aren’t just motivated by recognition from above; they are integral to a culture of sacrifice and service, in which protection comes from all levels of the organization.

I am hurt by seeing talented and skillful people not getting their breakthrough, appreciation and recognition they deserve.

So far, we’ve discussed ways of influencing donors by connecting and engaging around their particular common motivators (recognition, family legacy, taxes, etc.), ways of creating value (autobiographical heroism, commemorative immortality, etc.)—and by making them feel good!

Maslow’s Hierarchy of Needs. It proposes that people are motivated by five basic categories of needs: physiological, safety, love/belonging, esteem and self-actualization.” Gen’s eyes lit up. “So, if I can understand what each Rogue Rider needs most…” “You can motivate them more effectively,” Paul finished. “Some might be driven by security, others by recognition. By addressing these

We compete on various levels as humans. Popularity. Intellectual capacity. Social status. Titles. Monetary superiority. Physical strength and fitness. Beauty. Ability to get romantic partners. Power. Influence. Morality. Talents. Skills. Achievements. Awards. Recognition. Personal qualities. Even a nun, a priest of the highest echelon, and the religious worker taking photos with random children in Africa, are competing for superior morality and recognition for their selfless deeds. Just because your inherent needs for recognition differ from those next to you does not mean you are free of them.

Those whose love does not transcend the desires of their bodies, generally do not even bother to deceive themselves with good motives. They follow their passions. Since they do not deceive themselves, they are more honest, as well as more miserable, than those who pretend to love on a spiritual plane without realizing that their “unselfishness” is only a deception.   4. Charity is neither weak nor blind. It is essentially prudent, just, temperate, and strong. Unless all the other virtues blend together in charity, our love is not genuine. No one who really wants to love another will consent to love him falsely. If we are going to love others at all, we must make up our minds to love them well. Otherwise our love is a delusion. The first step to unselfish love is the recognition that our love may be deluded. We must first of all purify our love by renouncing the pleasure of loving as an end in itself. As long as pleasure is our end, we will be dishonest with ourselves and with those we love. We will not seek their good, but our own pleasure.   5. It is clear, then, that to love others well we must first love the truth. And since love is a matter of practical and concrete human relations, the truth we must love when we love our brothers is not mere abstract speculation: it is the moral truth that is to be embodied and given life in our own destiny and theirs. This truth is more than the cold perception of an obligation, flowing from moral precepts. The truth we must, love in loving our brothers is the concrete destiny and sanctity that are willed for them by the love of God. One who really loves another is not merely moved by the desire to see him contented and healthy and prosperous in this world. Love cannot be satisfied with anything so incomplete. If I am to love my brother, I must somehow enter deep into the mystery of God’s love for him. I must be moved not only by human sympathy but by that divine sympathy which is revealed to us in Jesus and which enriches our own lives by the outpouring of the Holy Spirit in our hearts. The truth I love in loving my brother cannot be something merely philosophical and abstract. It must be at the same time supernatural and concrete, practical and alive. And I mean these words in no metaphorical sense. The truth I must love in my brother is God Himself, living in him. I must seek the life of the Spirit of God breathing in him. And I can only discern and follow that mysterious life by the action of the same Holy Spirit living and acting in the depths of my own heart.

Thus, multiple regression requires two important tasks: (1) specification of independent variables and (2) testing of the error term. An important difference between simple regression and multiple regression is the interpretation of the regression coefficients in multiple regression (b1, b2, b3, …) in the preceding multiple regression model. Although multiple regression produces the same basic statistics discussed in Chapter 14 (see Table 14.1), each of the regression coefficients is interpreted as its effect on the dependent variable, controlled for the effects of all of the other independent variables included in the regression. This phrase is used frequently when explaining multiple regression results. In our example, the regression coefficient b1 shows the effect of x1 on y, controlled for all other variables included in the model. Regression coefficient b2 shows the effect of x2 on y, also controlled for all other variables in the model, including x1. Multiple regression is indeed an important and relatively simple way of taking control variables into account (and much easier than the approach shown in Appendix 10.1). Key Point The regression coefficient is the effect on the dependent variable, controlled for all other independent variables in the model. Note also that the model given here is very different from estimating separate simple regression models for each of the independent variables. The regression coefficients in simple regression do not control for other independent variables, because they are not in the model. The word independent also means that each independent variable should be relatively unaffected by other independent variables in the model. To ensure that independent variables are indeed independent, it is useful to think of the distinctively different types (or categories) of factors that affect a dependent variable. This was the approach taken in the preceding example. There is also a statistical reason for ensuring that independent variables are as independent as possible. When two independent variables are highly correlated with each other (r2 > .60), it sometimes becomes statistically impossible to distinguish the effect of each independent variable on the dependent variable, controlled for the other. The variables are statistically too similar to discern disparate effects. This problem is called multicollinearity and is discussed later in this chapter. This problem is avoided by choosing independent variables that are not highly correlated with each other. A WORKING EXAMPLE Previously (see Chapter 14), the management analyst with the Department of Defense found a statistically significant relationship between teamwork and perceived facility productivity (p <.01). The analyst now wishes to examine whether the impact of teamwork on productivity is robust when controlled for other factors that also affect productivity. This interest is heightened by the low R-square (R2 = 0.074) in Table 14.1, suggesting a weak relationship between teamwork and perceived productivity. A multiple regression model is specified to include the effects of other factors that affect perceived productivity. Thinking about other categories of variables that could affect productivity, the analyst hypothesizes the following: (1) the extent to which employees have adequate technical knowledge to do their jobs, (2) perceptions of having adequate authority to do one’s job well (for example, decision-making flexibility), (3) perceptions that rewards and recognition are distributed fairly (always important for motivation), and (4) the number of sick days. Various items from the employee survey are used to measure these concepts (as discussed in the workbook documentation for the Productivity dataset). After including these factors as additional independent variables, the result shown in Table 15.1 is

Examine the first hundred people you meet, ask them what they want most in life, and ninety eight of them will not be able to tell you. If you press them for an answer, some will say— security, many will say— money, a few will say— happiness, others will say— fame and power, and still others will say— social recognition, ease in living, ability to sing, dance, or write, but none of them will be able to define these terms, or give the slightest indication of a plan by which they hope to attain these vaguely expressed wishes. Riches do not respond to wishes. They respond only to definite plans, backed by definite desires, through constant persistence.

When an employee truly understands the meaning of his work and gets recognition for his efforts he performs the best.

Sidgwick thinks these judgments give rise to a “dictate of reason,” by which he means that if we were purely rational beings, it would motivate us to action. Human beings are not purely rational beings, so although accepting the dictate of reason will give us a motive to act in the way the maxim of benevolence prescribes, we are likely to have other motives, some of which will support it and some that may conflict with it. Among the supporting motives will be what Sidgwick called “sympathy and philanthropic enthusiasm,” by which he may mean something akin to what today would be called empathy. Among the opposing motives may be racism, nationalism, and egoism. But in a person who sees that it is more rational to aim at the good of all than the good of some smaller group, following one’s own interest and disregarding the interests of others is likely to seem “ignoble.” That will produce a sense of discomfort that Sidgwick calls “the normal emotional concomitant or expression” of the recognition that the good of the whole—that is, of everyone—is to be preferred to the good of the part, that is, oneself.