Reliance Best Quotes

Marriage is a fine institution, but I'm not ready for an institution.

Be yourself; no base imitator of another, but your best self. There is something which you can do better than another. Listen to the inward voice and bravely obey that. Do the things at which you are great, not what you were never made for.

Fear? What has a man to do with fear? Chance rules our lives, and the future is all unknown. Best live as we may, from day to day.

The best lightning rod for your protection is your own spine.

Insist on yourself; never imitate. Your own gift you can present every moment with the cumulative force of a whole life's cultivation; but of the adopted talent of another you have only an extemporaneous half possession. That which each can do best, none but his Maker can teach him.

Associate with noblest people you can find; read the best books; live with the mighty. But learn to be happy alone. Rely upon your own energies, and so not wait for, or depend on other people.

Bathsheba loved Troy in the way that only self-reliant women love when they abandon their self-reliance. When a strong woman recklessly throws away her strength she is worse than a weak woman who has never any strength to throw away. One source of her inadequacy is the novelty of the occasion. She has never had practice in making the best of such a condition. Weakness is doubly weak by being new.

A man is relieved and gay when he has put his heart into his work and done his best.

The voyage of the best ship is a zigzag line of a hundred tacks. See the line from a sufficient distance, and it straightens itself to the average tendency. Your genuine action will explain itself, and will explain your other genuine actions. Your conformity explains nothing. Act singly, and what you have already done singly will justify you now.

I don't want to rely on something that could be taken away at some point.

There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better for worse as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact makes much impression on him, and another none. This sculpture in the memory is not without preéstablishcd harmony. The eye was placed where one ray should fall, that it might testify of that particular ray. We but half express ourselves, and are ashamed of that divine idea which each of us represents. It may be safely trusted as proportionate and of good issues, so it be faithfully imparted, but God will not have his work made manifest by cowards. A man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise shall give hint no peace. It is a deliverance which does not deliver. In the attempt his genius deserts him; no muse befriends; no invention, no hope.

Books are the best of things, well used; abused, among the worst...They are for nothing but to inspire.

The voyage of the best ship is a zigzag line of a hundred tacks.

Born of self-reliance, such happiness inspires individuals to achieve the best for themselves as well as for others.

The addict's reliance on the drug to reawaken her dulled feelings is no adolescent caprice. The dullness is itself a consequence of an emotional malfunction not of her making; the internal shutdown of vulnerability. Vulnerability is our susceptibility to be wounded. This fragility is part of our nature and cannot be escaped. The best the brain can do is to shut down conscious awareness of it when pain becomes so vast or unbearable that it threatens our ability to function. The automatic repression of painful emotion is a helpful child's prime defence mechanism and can enable the child to endure trauma otherwise be catastrophic. The unfortunate consequence is a wholesale dulling of emotional awareness.

Most churches make people feel guilty about natural human inclinations, making them feel dependent on the church for forgiveness. Religion focuses on unresolved human problems of insecurity, shame, fear, and wish fulfillment, and offers hope for a better life in the next world. Science offers people the tools of reason and knowledge to help build self-reliance and free people from mythology and simple wish fulfillment.

Books are the best type of influence of the past...Each age, it is found, must write its own books; or rather, each generation for the next succeeding. The books of an older period will not fit this.

May my soul radiate light and love.

His hidden meaning lies in our endeavors; Our valors are our best gods.

Independence & self-reliance had no cultural purchase; indeed, they could scarcely be conceived, let alone prized...The best course was humbly to accept the identity to which destiny assigned you: the ploughman needed only to know how to plough, the weaver to weave, the monk to pray.

We all look for strategies or techniques that will free us from the pain of relationships and the hard work good relationships demand. We hope that better planning, more effective communication, clear role definitions, conflict resolution strategies, gender studies, and personality typing--to name just a few -- will make the difference. There may be value in these things, but if they were all we needed, Jesus' life, death, and resurrection would be unnecessary or, at best, redundant. Skills and techniques appeal to us because they promise that relational problems can be fixed by tweaking our behavior without altering the bent of our hearts. But the Bible says something very different. It says that Christ is the only real hope for relationships because only he can dig deep enough to address the core motivations and desires of our hearts. Most dangerous aspect of your relationships is not your weakness, but your delusions of strength. Self-reliance is almost always a component of a bad relationship.

Books are the best of things, well used; abused, among the worst. What is the right use? What is the one end which all means go to effect? They are for nothing but to inspire. I had better never see a book than to be warped by its attraction clean out of my own orbit, and made a satellite instead of a system.

It is remarkable, the character of the pleasure we derive from the best books.

Insist on yourself; never imitate. Your own gift you can present every moment with the cumulative force of a whole life’s cultivation; but of the adopted talent of another you have only an extemporaneous, half possession. That which each can do best, none but his Maker can teach him. No man yet knows what it is, nor can, till that person has exhibited it. Where is the master who could have taught Shakespeare? Where is the master who could have instructed Franklin, or Washington or Bacon, or Newton? Every great man is unique.

As we have likely recognized by now, no two snowflakes, trees, or animals are alike. No two people are the same, either. Everything has its own Inner Nature. Unlike other forms of life, though, people are easily led away from what's right for them, because people have Brain, and Brain can be fooled. Inner Nature, when relied on, cannot be fooled. But many people do not look at it or listen to it, and consequently do not understand themselves very much. Having little understanding of themselves, they have little respect for themselves, and are therefore easily influenced by others. But rather than be carried along by circumstances and manipulated by those who can see the weaknesses and behavior tendencies that we ignore, we can work with our own characteristics and be in control of our own lives. The Way of Self-Reliance starts with recognizing who we are, what we've got to work with, and what works best for us.

The voyage of the best ship is a zigzag line of a hundred tacks. See the line from a sufficient distance, and it straightens itself to the average tendency. Your genuine action will explain itself, and will explain your other genuine actions. Your conformity explains nothing. . . . The force of character is cumulative.

I am only one. The best person I can possibly be.

The second best thing to not chasing success is chasing success that was defined by you, not for you.

You have to be a best friend to yourself. If you hate yourself then everyone else will see that and they won’t like you either. You have to be your own best friend. You can rely on yourself, Jack. You can trust yourself. That’s the secret. When you blame everyone else for your bad luck, it takes away your power to help yourself.

Doing for people what they can, and ought to do for themselves, is a dangerous experiment,” the great labor leader Samuel Gompers said. “In the last analysis, the welfare of the workers depends on their own initiative.” The classic “liberal” believed individuals should be masters of their own destiny and the least government is the best government; these are precepts of freedom and self-reliance that are at the root of the American way and the American spirit.

The addict’s reliance on the drug to reawaken her dulled feelings is no adolescent caprice. The dullness is itself a consequence of an emotional malfunction not of her making: the internal shutdown of vulnerability. From the latin word vulnerare, ‘to wound’, vulnerability is our susceptibility to be wounded. This fragility is part of our nature and cannot be escaped. The best the brain can do is to shut down conscious awareness of it when pain becomes so vast or unbearable that it threatens to overwhelm our capacity to function. The automatic repression of painful emotions is a helpless child’s prime defence mechanism and can enable the child to endure trauma that would otherwise be catastrophic. The unfortunate consequence is a wholesale dulling of emotional awareness. ‘Everybody knows there is no fineness or accuracy of suppression,’ wrote the American novelist Saul Bellow in The Adventures of Augie March; ‘if you hold down one thing you hold down the adjoining.’ Intuitively we all know that it’s better to feel than not to feel. Beyond their energizing subjective change, emotions have crucial survival value. They orient us, interpret the world for us and offer us vital information. They tell us what is dangerous and what is benign, what threatens our existence and what will nurture our growth. Imagine how disabled we would be if we could not see or hear or taste or sense heat or cold or physical pain. Emotional shutdown is similar. Our emotions are an indispensable part of our sensory apparatus and an essential part of who we are. They make life worthwhile, exciting, challenging, beautiful and meaningful. When we flee our vulnerability, we lose our full capacity for feeling emotion. We may even become emotional amnesiacs, not remembering ever having felt truly elated or truly sad. A nagging void opens, and we experience it as alienation, as profound as ennui, as the sense of deficient emptiness…

I personally believe mavericks are people who write their own rulebook. They are the ones who act first and talk later. They are fiercely independent thinkers who know how to fight the lizard brain (to use Seth Godin’s term). I don’t believe many are born, rather they are products of an environment, or their experiences. They are usually the people that find the accepted norm does not meet their requirements and have the self-confidence, appetite, independence, degree of self reliance and sufficient desire to carve out their own niche in life. I believe a maverick thinker can take a new idea, champion it, and push it beyond the ability of a normal person to do so. I also believe the best mavericks can build a team, can motivate with their vision, their passion, and can pull together others to accomplish great things. A wise maverick knows that they need others to give full form to their views and can gather these necessary contributors around them. Mavericks, in my experience, fall into various categories – a/ the totally off-the-wall, uncontrollable genius who won’t listen to anyone; b/ the person who thinks that they have the ONLY solution to a challenge but prepared to consider others’ views on how to conquer the world &, finally, the person who thinks laterally to overcome problems considered to be irresolvable. I like in particular the third category. The upside is that mavericks, because of their different outlook on life, often sees opportunities and solutions that others cannot. But the downside is that often, because in life there is always some degree of luck in success (i.e. being in the right place at the right time), mavericks that fail are often ridiculed for their unorthodox approach. However when they succeed they are acclaimed for their inspiration. It is indeed a fine line they walk in life.

A man who lives a part, not to others but alone, is exposed to obvious psychological dangers. In itself the practice of deception is not particularly exacting. It is a matter of experience, a professional expertise. It is a facility most of us can acquire. But while a confidence trickster, a play actor or a gambler can return from his performance to the ranks of his admirers, the secret agent enjoys no such relief. For him, deception is first a matter of self defense. He must protect himself not only from without, but from within, and against the most natural of impulses. Though he earn a fortune, his role may forbid him the purchase of a razor. Though he be erudite, it can befall him to mumble nothing but banalities. Though he be an affectionate husband and father, he must within all circumstances without himself from those with whom he should naturally confide. Aware of the overwhelming temptations which assail a man permanently isolated in his deceit, Limas resorted to the course which armed him best. Even when he was alone, he compelled himself to live with the personality he had assumed. It is said that Balzac on his deathbed inquired anxiously after the health and prosperity of characters he had created. Similarly, Limas, without relinquishing the power of invention, identified himself with what he had invented. The qualities he had exhibited to Fiedler: the restless uncertainty, the protective arrogance concealing shame were not approximations, but extensions of qualities he actually possessed. Hence, also, the slight dragging of the feet, the aspect of personal neglect, the indifference to food, and an increasing reliance on alcohol and tobacco. When alone, he remained faithful to these habits. He would even exaggerate them a little, mumbling to himself about the iniquities of his service. Only very rarely, as now, going to bed that evening, did he allow himself the dangerous luxury of admitting the great lie that he lived.

That which each can do best, none but his Maker can teach him

At times the best thing you can do for someone is to refuse to help them.

The Way of Self-Reliance starts with recognizing who we are, what we’ve got to work with, and what works best for us.

The Way of Self-Reliance starts with recognizing who we are, what we’ve got to work with, and what works best for us.

Narcissistic humans do their quite pathetic best to kill nature off, oblivious to their self-reliance on its upkeep, yet nature will only take so much bureaucratic bullying before it snaps a deadly snap- for it does not need your approval, your organized banditry, your prepubescent social laws. your trades of cheapening commerce, your militant preachment, your apologies or blind belief of superiority...as if a presidential seat gives you intolerable presumption of dominance over this earth's terrain! Watch, wait, and listen, and soon you'll be bitten.

What women are concerned in is developing their own individuality, and hence they refuse to call any man master, be he husband or spiritual guide. Personal freedom is more precious to them than the protection of the best men. The women they envy are not those who are simply wives and mothers, but those who by honest intelligent work have attained distinction in any line of effort, and whose creed has been self-reliance.

Despite the initial reliance of commerce on routes created through military conquest, it soon became obvious that whereas armies moved quickest by horse across land, massive quantities of goods moved best by water. Mongols expanded and lengthened the Grand Canal that already connected the Yellow and Yangtze Rivers to transport grain and other agricultural products farther and more efficiently into the northern districts.

She’s not concerned with fitting in or staying one with the group, a group defined by its reliance on not being all that. Her power doesn’t come from indirect sources: It’s based on herself, not the approval of others.

Time. Now here is a peculiar commodity, boy. The measurement of time. Best accomplished, obviously, with a watch. But, lacking a watch, a man may use instead the ebb and flow of light and dark. Lacking, however, a window through which to see such movement, the reliance must be devolved upon some inner mechanism of the mind. But if the mind has received a shock, the mechanism is disturbed, and time becomes as the ground is to a drunkard, variable.

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

I’ve written this book to explore and illuminate the lives, values, and experiences of just such people, and to offer a glimpse at how we raise our kids with love, optimism, and a predilection for independence of thought, how we foster a practical, this-worldly morality based on empathy, how we employ self-reliance in the face of life’s difficulties, how we handle and accept death as best we can, how and why we do or do not engage in a plethora of rituals and traditions, how we create various forms of community while still maintaining our proclivity for autonomy, and what it means for us to experience awe in the midst of this world, this time, this life.

Everything starts with belief,” countered Eli. “With faith.” Victor cringed. It was a kink in his understanding of Eli, the latter’s reliance on religion. Victor did his best to overlook it, but it was a constant snag in their dialogues. Eli must have sensed he was losing him. “With wonder, then,” he amended. “Do you ever wonder?

Nature always waits in the wings and the winds, ready to pounce with all of its power just at that sloppily contented hour when you foolishly assume it to be plainly tired out. Narcissistic humans do their quite pathetic best to kill nature off, oblivious to their self-reliance on its upkeep, yet nature will only take so much bureaucratic bullying before it snaps a deadly snap - for it does not need your approval, your organised banditry, your prepubescent social laws, your trades of cheapening commerce, your militant preachment, your apologies or blind belief of superiority... as if a presidential seat gives you an intolerable presumption of dominance over this earth's terrain!

Self-reliance is an America virtue but not a biblical value. Solomon wrote, "The way of fools seems right to them, but the wise listen to advice." (Proverbs 12:15) The word 'listen' carries with it the meaning of seeking out as well as receiving advice. A lot of pain can be prevented if leaders would just check in with their coach before a making a big decision.

That meant we had to ruthlessly target the other defense mechanism—the schools—in order to nullify the church’s influence. Read the words of your founding fathers and you’ll learn all you to need to know about why your schools were our prime directive:   “Educate and inform the whole mass of the people, for they are the only sure reliance for the preservation of liberty.” (Thomas Jefferson)   “The best means of forming a manly, virtuous, and happy people will be found in the right education of the youth. Without this foundation, every other means, in my opinion, will fail.” (George Washington)   “Learned Institutions ought to be the favorite objects with every free people. They throw that light over the public mind, which is the best security against crafty and dangerous encroachments on the public liberty.” ( James Madison)

I always read her choice to live alone for so long after Papaw's death as an act of devotion to him, when it seems more more likely she was devoted to someone else: herself. If the institution of marriage really is failing, maybe it's because it is no longer the only -- or even the best -- model for how to make a happy life.... ...If I've learned anything from Mamaw, it's that self-reliance can be as powerful as any institution.

Marx, Engels, and Lenin have carried on the tradition of rational and non-mystical approach to all human problems; this is the tradition of the best Greek philosophers and the founders of modern science. Careful analysis; separation of factors; the following of causes into their effects; reliance on experiments; all are taken over into Marxism and provide it with a hard scientific core. There is nowhere any pandering to special intuitions or spiritual experiences.

It is easy to misinterpret the child's counterwill as a drive for power. We may never be fully in control of our circumstances, but to raise children and to face their counterwill on a daily basis is to have our powerlessness driven home to us consistently. In present-day society it is neither surprising nor unusual for parents to feel tyrannized and powerless. With the sense of impotence we experience when child-adult attachments are not strong enough, we begin to see our children as manipulative, controlling, and even powerful. We need to get past the symptoms. If all we perceive is the resistance or the insolence, we will respond with anger, frustration, and force. We must see that the child is only reacting instinctively whenever he feels he is being pushed and pulled. Beyond the counterwill we need to recognize the weakened attachment. The defiance is not the essence of the problem; the root cause is the peer orientation that makes counterwill backfire on adults and robs it of its natural purpose. The best response to a child's counterwill is a stronger parental relationship and less reliance on force.

At least one indication of unbelief is the tendency to measure life’s challenges against our own adequacy instead of God’s promises. To enter our Sabbath rest, we must put an end to self-reliance—trusting in our own abilities to overcome difficulties, rise above challenges, escape tragedies, or achieve personal greatness. We must cease striving and trust God to provide what He thinks is best and in whatever time He chooses to make it available. But this kind of trusting doesn’t come naturally. It’s a spiritual crisis of the will in which we must choose to exercise faith.

Why should men in the name of religion try to harmonize the contradictions that exist between Nature and a book? Why should philosophers be denounced for placing more reliance upon what they know than upon what they have been told? If there is a God, it is reasonably certain that he made the world, but it is by no means certain that he is the author of the bible. Why then should we not place greater confidence in Nature than in a book? And even if this God made not only the world but the book besides, it does not follow that the book is the best part of Creation, and the only part that we will be eternally punished for denying. It seems to me that it is quite as important to know something of the solar system, something of the physical history of this globe, as it is to know the adventures of Jonah or the diet of Ezekiel. (...) It seems to me that a belief in the great truths of science are fully as essential to salvation, as the creed of any church. We are taught that a man may be perfectly acceptable to God even if he denies the rotundity of the earth,(...) and yet, for failing to believe in the „scheme of salvation” another may be eternally lost.

Here’s what I hope will be a helpful distinction, in case you feel like hanging on right now is the best you’ve got: holding on versus hanging on. You can do better than simply hanging on. Holding on in the spiritual life is clinging to a stable place and being held in return. It is placing our lives on that big Hook that won’t disappoint us (a very rough paraphrase of Romans 5:5). So, unlike simply hanging on, we aren’t left to dangle in reliance on arms made of flesh. We are gripped by supernatural arms of immeasurable strength. In hard moments each decision in these three areas of body, mind, and soul will mark you for well beyond that day. It is a showing-up versus shutting-down decision that determines who you become. The showing up may be harder at first, but in the end it will be the richest good—you will be the most well you have ever been.

Others, however, have an overwhelming sense of their own inadequacy and see only their failings, and to these Edwards brings the sweetness of the Christian experience of God's comfort. He reminds us that when we come to the gospel, there is repentance and reliance upon Christ. The biblical repentance to which Edwards draws us is marked out by its all-encompassing nature. We repent not only of our sins but also of our righteousness, as we see the utter unacceptability of even our best deeds. By resting in Christ, by which we see ourselves as completely accepted by him, his record becomes ours, and our record is imputed to him. His blessings and the reward of his sacrifice become ours, and our sin is imputed to him. The consequence of this is an intense humility in our lives, and with it a blessing of comfort and sense of pardon. Paradoxically, we discover that the more sinful we see ourselves, the more radical appears the nature of the grace of God, and the sweeter the fruit of repentance becomes in our lives. Genuine repentance is brought about, ultimately, neither by the fear of consequences nor by the fear of rejection, but as a ministry of the Holy Spirit, who gives to us a deep conviction of the mercy of God.

THE TECHNOSPHERE DOESN’T particularly care whether you live or die, or whether you are happy or miserable. Its goal is to control you and to make you serve its purposes, which are to grow, to control everything and to dominate the biosphere. How it achieves this control is a matter of what is most efficient. If you are one of its faithful servants, then the best way to make you do your job well is to incentivize you—to give you high status, ample pay and lots of perks. But if you are a lowly menial grunt in its service who, unfortunately, cannot yet be replaced by a shiny new robot, then low pay and low status suffice, and destroying your autonomy and self-reliance while fostering your dependency is the key to making you perform. If you are a technologically useless person but harmless—an artist, a philosopher, writer, poet, free thinker—then the technosphere simply can’t see you, because what you do is not measurable in units the technosphere can understand. But if your thinking turns out to be dangerous or harmful to the techno-sphere—because you are someone who tries to break the chains of dependency and to find ways to live outside of the technosphere, or to undermine it in some other way—then it will consider you as nothing less than a terrorist!

Spoiled-dependent. The narcissist in your life might best be characterized as having been spoiled as well as dependent. In this case, not only will he act entitled and feel superior (not surprising given the family modeling of a “we’re better than others” attitude), he may also feel dependent and incompetent, as his parents were always waiting on him and rescuing him instead of helping him develop the necessary skills of self-reliance and functionally appropriate dependence. As an adult, he may show up as entitled and expect to be doted on and indulged. Or he may avoid taking initiative and making decisions because he has an underlying fear of shamefully exposing his limitations and failures when tackling the everyday decisions of life. Deprived-dependent. Another combination that might characterize your narcissist is being both a deprived type and a dependent type. In this case he will be easily offended as well as dependent, needing others to constantly reassure him that he is great and manage life for him. Discreetly, he seeks out others to protect him from a deeply felt sense of shame about his defective, lonely, and inadequate self. He may come across as needy and hypersensitive, rather than demanding and show-offish. He may show signs of being addicted to self-soothing behaviors,

What will this day be like? I wonder What will my future be? I wonder It could be so exciting To be out in the world To be free My heart should be wildly rejoicing Oh, what's the matter with me? I've always longed for adventure To do the things I've never dared Now here I'm facing adventure Then why am I so scared? A captain with seven children What's so fearsome about that? Oh, I must stop these doubts All these worries If I don't I just know I'll turn back I must dream of the things I am seeking I am seeking the courage I lack The courage to serve them with reliance Face my mistakes without defiance Show them I'm worthy And while I show them I'll show me So let them bring on all their problems I'll do better than my best I have confidence They'll put me to the test But I'll make them see I have confidence in me Somehow I will impress them I will be firm, but kind And all those children Heaven bless them They will look up to me And mind me With each step I am more certain Everything will turn out fine I have confidence The world can all be mine They'll have to agree I have confidence in me I have confidence in sunshine I have confidence in rain I have confidence that spring will come again Besides, which you see I have confidence in me Strength doesn't lie in numbers Strength doesn't lie in wealth Strength lies in nights of peaceful slumbers When you wake up Wake up! It's healthy All I trust I leave my heart to All I trust becomes my own I have confidence in confidence alone (Oh, help) I have confidence in confidence alone Besides, which you see I have confidence in me

The addict’s reliance on the drug to reawaken her dulled feelings is no adolescent caprice. The dullness is itself a consequence of an emotional malfunction not of her making: the internal shutdown of vulnerability. From the Latin word vulnerare, “to wound,” vulnerability is our susceptibility to be wounded. This fragility is part of our nature and cannot be escaped. The best the brain can do is to shut down conscious awareness of it when pain becomes so vast or unbearable that it threatens to overwhelm our capacity to function. The automatic repression of painful emotion is a helpless child’s prime defence mechanism and can enable the child to endure trauma that would otherwise be catastrophic. The unfortunate consequence is a wholesale dulling of emotional awareness. “Everybody knows there is no fineness or accuracy of suppression,” wrote the American novelist Saul Bellow in The Adventures of Augie March; “if you hold down one thing you hold down the adjoining.” Intuitively, we all know that it’s better to feel than not to feel. Beyond their energizing subjective charge, emotions have crucial survival value. They orient us, interpret the world for us and offer us vital information. They tell us what is dangerous and what is benign, what threatens our existence and what will nurture our growth. Imagine how disabled we would be if we could not see or hear or taste or sense heat or cold or physical pain. Emotional shutdown is similar. Our emotions are an indispensable part of our sensory apparatus and an essential part of who we are. They make life worthwhile, exciting, challenging, beautiful and meaningful. When we flee our vulnerability, we lose our full capacity for feeling emotion. We may even become emotional amnesiacs, not remembering ever having felt truly elated or truly sad. A nagging void opens, and we experience it as alienation, as profound ennui, as the sense of deficient emptiness described above. The wondrous power of a drug is to offer the addict protection from pain while at the same time enabling her to engage the world with excitement and meaning. “It’s not that my senses are dulled — no, they open, expanded,” explained a young woman whose substances of choice are cocaine and marijuana. “But the anxiety is removed, and the nagging guilt and — yeah!” The drug restores to the addict the childhood vivacity she suppressed long ago.

1. Divine Writing: The Bible, down to the details of its words, consists of and is identical with God’s very own words written inerrantly in human language. 2. Total Representation: The Bible represents the totality of God’s communication to and will for humanity, both in containing all that God has to say to humans and in being the exclusive mode of God’s true communication.[11] 3. Complete Coverage: The divine will about all of the issues relevant to Christian belief and life are contained in the Bible.[12] 4. Democratic Perspicuity: Any reasonably intelligent person can read the Bible in his or her own language and correctly understand the plain meaning of the text.[13] 5. Commonsense Hermeneutics: The best way to understand biblical texts is by reading them in their explicit, plain, most obvious, literal sense, as the author intended them at face value, which may or may not involve taking into account their literary, cultural, and historical contexts. 6. Solo Scriptura:[14] The significance of any given biblical text can be understood without reliance on creeds, confessions, historical church traditions, or other forms of larger theological hermeneutical frameworks, such that theological formulations can be built up directly out of the Bible from scratch. 7. Internal Harmony: All related passages of the Bible on any given subject fit together almost like puzzle pieces into single, unified, internally consistent bodies of instruction about right and wrong beliefs and behaviors. 8. Universal Applicability: What the biblical authors taught God’s people at any point in history remains universally valid for all Christians at every other time, unless explicitly revoked by subsequent scriptural teaching. 9. Inductive Method: All matters of Christian belief and practice can be learned by sitting down with the Bible and piecing together through careful study the clear “biblical” truths that it teaches. The prior nine assumptions and beliefs generate a tenth viewpoint that—although often not stated in explications of biblicist principles and beliefs by its advocates—also commonly characterizes the general biblicist outlook, particularly as it is received and practiced in popular circles: 10. Handbook Model: The Bible teaches doctrine and morals with every affirmation that it makes, so that together those affirmations comprise something like a handbook or textbook for Christian belief and living, a compendium of divine and therefore inerrant teachings on a full array of subjects—including science, economics, health, politics, and romance.[15]

This is what sin does to us all. At a deep and often unnoticed level, sin replaces worship of God with worship of self. It replaces submission with self-rule. It replaces gratitude with demands for more. It replaces faith with self-reliance. It replaces vertical joy with horizontal envy. It replaces a rest in God’s sovereignty with a quest for personal control. We live for our glory. We set up our rules. We ask others to serve our agenda. We curse whatever gets in our way. We hate having to wait. We get upset when we have to go without. We strike back when we think we have been wronged. We do all we can to satisfy our cravings. We think too much about our own pleasure. We envy those who have what we think we deserve. We pout when we think we have been overlooked. We hate suffering of any kind. We manipulate others for our own good. We attempt to work ourselves into positions of power and control. We are obsessed about what is best for us. We demand more than we serve, and we take more than we give. We long to be first and hate being last. We are all too concerned with being right, being noticed, and being affirmed. We find it easier to judge those who have offended us than to forgive them. We require life to be predictable, satisfying, and easy. We do all these things because we are full of ourselves, in awe more of ourselves than of God. This is what Paul is talking about when he writes that Christ “died for all, that those who live might no longer live for themselves” (2 Cor. 5:15). Here we see the great replacement again. It is what sin does to us all; no longer living for God, we live for ourselves. The myriad of dysfunctions of the human community can be traced to this one thing: awe. When we replace vertical awe of God with awe of self, bad things happen in the horizontal community. You see it played out in a thousand ways every day. If you listen, you will discover that the universal language of sinners in this broken world is complaint. When you’re at the center, when you feel entitled, when your desires dominate your heart, and when it really is all about you, you will have much to complain about. It is amazing how much more natural complaint is for us than thanks or how much more we tend to grumble than we tend to praise. We talk much more about what we want than about what we have been given. Notice how much we compare what we have to what others have and how little of the time we are satisfied. Listen to people very long, and you’ll hear the drone of complaint far more frequently than you’ll hear the melody of thankfulness. You see, we don’t first have a grumbling problem. No, we have an awe problem that results in a life of personal dissatisfaction and complaint. When awe of self replaces awe of God, praise will be rare and grumbling plentiful.

There are many types of teachers out there from many traditions. Some are very ordinary and some seem to radiate spirituality from every pore. Some are nice, some are indifferent, and some may seem like sergeants in boot camp. Some stress reliance on one’s own efforts, others stress reliance on the grace of the guru. Some are very available and accessible, and some may live far away, grant few interviews, or have so many students vying for their time that you may rarely get a chance to talk with them. Some seem to embody the highest ideals of the perfected spiritual life in their every waking moment, while others may have many noticeable quirks, faults and failings. Some live by rigid moral codes, while others may push the boundaries of social conventions and mores. Some may be very old, and some may be very young. Some may require strict commitments and obedience, while others may hardly seem to care what we do at all. Some may advocate very specific practices, stating that their way is the only way or the best way, while others may draw from many traditions or be open to your doing so. Some may point out our successes, while others may dwell on our failures. Some may stress renunciation or even ordination into a monastic order, while others seem relentlessly engaged with “the world.” Some charge a bundle for their teachings, while others give theirs freely. Some like scholarship and the lingo of meditation, while others may never use or even openly despise these formal terms and conceptual frameworks. Some teachers may be more like friends or equals that just want to help us learn something they happened to be good at, while others may be all into the hierarchy, status and role of being a teacher. Some teachers will speak openly about attainments, and some may not. Some teachers are remarkably predictable in their manner and teaching style, while others swing wide in strange and unpredictable ways. Some may seem very tranquil and mild mannered, while others may seem outrageous or rambunctious. Some may seem extremely humble and unimposing, while others may seem particularly arrogant and presumptuous. Some are charismatic, while others may be distinctly lacking in social skills. Some may readily give us extensive advice, and some just listen and nod. Some seem the living embodiment of love, and others may piss us off on a regular basis. Some teachers may instantly click with us, while others just leave us cold. Some teachers may be willing to teach us, and some may not. So far as I can tell, none of these are related in any way to their meditation ability or the depths of their understanding. That is, don’t judge a meditation teacher by their cover. What is important is that their style and personality inspire us to practice well, to live the life we want to live, to find what it is we wish to find, to understand what we wish to understand. Some of us may wander for a long time before we find a good fit. Some of us will turn to books for guidance, reading and practicing without the advantages or hassles of teachers. Some of us may seem to click with a practice or teacher, try to follow it for years and yet get nowhere. Others seem to fly regardless. One of the most interesting things about reality is that we get to test it out. One way or another, we will get to see what works for us and what doesn’t, what happens when we do certain practices or follow the advice of certain teachers, as well as what happens when we don’t.

Evangelicalism, as perhaps the strongest Protestant religious movement in the United States, relies heavily on marketing principles for its strength and growth, often intentionally segmenting its market, targeting specific populations, and using homogeneity to its advantage to create religious meaning and belonging and dense ingroup social ties. Although this evangelical vigor can and is used to address racial division in unique ways, the movement also, by its heavy reliance on racially homogenous ingroups and the segmented market, ironically undercuts many of its own best efforts.

My basic idea is from Aleister Crowley: “We place no reliance / On Virgin or Pigeon; / Our method is Science, / Our aim is Religion.

I have shown small respect indeed for the Absolute, and I have until this moment spoken of no other superhuman hypothesis but that. But I trust that you see sufficiently that the Absolute has nothing but its superhumanness in common with the theistic God. On pragmatistic principles, if the hypothesis of God works satisfactorily in the widest sense of the word, it is true. Now whatever its residual difficulties may be, experience shows that it certainly does work, and that the problem is to build it out and determine it, so that it will combine satisfactorily with all the other working truths. I cannot start upon a whole theology at the end of this last lecture; but when I tell you that I have written a book on men's religious experience, which on the whole has been regarded as making for the reality of God, you will perhaps exempt my own pragmatism from the charge of being an atheistic system. I firmly disbelieve, myself, that our human experience is the highest form of experience extant in the universe. I believe rather that we stand in much the same relation to the whole of the universe as our canine and feline pets do to the whole of human life. They inhabit our drawing-rooms and libraries. They take part in scenes of whose significance they have no inkling. They are merely tangent to curves of history the beginnings and ends and forms of which pass wholly beyond their ken. So we are tangents to the wider life of things. But, just as many of the dog's and cat's ideals coincide with our ideals, and the dogs and cats have daily living proof of the fact, so we may well believe, on the proofs that religious experience affords, that higher powers exist and are at work to save the world on ideal lines similar to our own. You see that pragmatism can be called religious, if you allow that religion can be pluralistic or merely melioristic in type. But whether you will finally put up with that type of religion or not is a question that only you yourself can decide. Pragmatism has to postpone dogmatic answer, for we do not yet know certainly which type of religion is going to work best in the long run. The various overbeliefs of men, their several faith-ventures, are in fact what are needed to bring the evidence in. You will probably make your own ventures severally. If radically tough, the hurly-burly of the sensible facts of nature will be enough for you, and you will need no religion at all. If radically tender, you will take up with the more monistic form of religion: the pluralistic form, with its reliance on possibilities that are not necessities, will not seem to afford you security enough. But if you are neither tough nor tender in an extreme and radical sense, but mixed as most of us are, it may seem to you that the type of pluralistic and moralistic religion that I have offered is as good a religious synthesis as you are likely to find. Between the two extremes of crude naturalism on the one hand and transcendental absolutism on the other, you may find that what I take the liberty of calling the pragmatistic or melioristic type of theism is exactly what you require. The End

Together we drank a couple of fingers of bourbon neat, and then he shook my hand in a dignified way and informed me the best lesson he could teach me at this point in my life was self-reliance.

And again, there was little help forthcoming. Minnesota had a new Republican governor, John Sargent Pillsbury, cofounder of the flour-milling enterprise that would eventually become one of the largest purveyors of foodstuffs in the world. Not above taking government assistance himself—as an official, he had his rent paid by the state—Pillsbury warned farmers against “weakening the habit of self-reliance.”82 To comfort the starving, he prescribed a day of prayer. Throughout his term, he would trivialize “poverty and deprivation” as “incidents of frontier life at its best.”83

Not above taking government assistance himself—as an official, he had his rent paid by the state—Pillsbury warned farmers against “weakening the habit of self-reliance.”82 To comfort the starving, he prescribed a day of prayer. Throughout his term, he would trivialize “poverty and deprivation” as “incidents of frontier life at its best.”83 The St. Paul Pioneer Press praised Pillsbury’s censure of grasshopper paupers, reasoning that any relief would have a “very demoralizing effect” on those known for their “suicidal indolence.” The “better class of people,” it argued, would not demean themselves by accepting aid. “If anybody chooses to lie down and be eaten up by grasshoppers,” it remarked, “we don’t care much if he is devoured body, boots, and breeches.”84

Intelligence, patriotism, Christianity, and a firm reliance on Him who has never yet forsaken this favored land are still competent to adjust in the best way all our present difficulty.” —Abraham Lincoln, first Inaugural Address, March 4,

Nearly all the characteristics that became famous hallmarks of Berkshire Hathaway—the 19th-century industrial beginnings, the irreversible secular decline of the original business, the initial cheap valuation, the fight for full control, the partial liquidation of inventory to raise cash, the reallocation of capital towards new and better businesses, the clever management compensation, the behind-the-scenes tax minimization strategies, the reliance on personal friendships to source deals, and the fundamental integrity and trustworthiness of company leadership as the foundation of a sprawling conglomerate—

Suraj solar and allied industries, Wework galaxy, 43, Residency Road, Bangalore-560025. Mobile number : +91 808 850 7979 Introduction to Solar Rooftop in Bangalore Solar rooftop systems have emerged as a game-changing innovation in Bangalore's energy consumption, providing a green and sustainable alternative to conventional sources of power. Solar rooftops are gaining a lot of traction among residential, commercial, and industrial users in the city as it deals with rising energy demands and environmental concerns. This article examines the advantages, drawbacks, government initiatives, case studies, and prospects for the future of solar rooftops, which have had a profound effect on Bangalore's energy landscape. 1. Introduction to Bangalore's Solar Rooftops An Overview of Bangalore's Solar Rooftop Systems Ah, Bangalore! Home to tech whiz kids, filter coffee connoisseurs, and now the progressive pioneers who are embracing solar rooftops! The eco-friendly Batman of the energy industry, solar rooftop systems are perched atop buildings and convert sunlight into clean, renewable power. Installed on rooftops, these systems use solar panels to generate electricity, assisting in the reduction of reliance on conventional grid power. 2. Economic Benefits of Solar Rooftops for Energy Consumption Who doesn't love saving money while protecting the environment? The economic benefits of solar rooftops in Bangalore are significant. By producing your own power, you can slice those heavy energy bills and even bring in an additional money by selling overabundance influence back to the matrix. It's like having a solar side business on your roof! Impact on the Environment Let's be honest: Bangalore's air quality could use a break. When it comes to reducing emissions of greenhouse gases and air pollution, solar rooftops emerge as the cloaked crusaders. You are reducing your carbon footprint and contributing to a cleaner and greener Bangalore by using solar power. When the sun shines on your rooftop panels, it's like giving Mother Nature a high five. 3. Impact of Solar Rooftop in Bangalore Energy Landscape Reduction of Carbon Footprint Bangalore, with its vibrant culture and bustling IT hubs, can also be a hotbed for emissions. Sun powered roofs go about as the eco-heroes, checking carbon impressions and advancing manageability. The city has the potential to make a significant leap toward a more healthy environment and a brighter future for future generations by utilizing solar energy. Integration with Existing Energy Infrastructure The beauty of solar rooftops in Bangalore is that they seamlessly combine solar power with traditional grid energy. These frameworks can undoubtedly incorporate with the current energy foundation, making a more strong and dependable energy organization. It's like combining the best of both worlds to guarantee the city's bustling energy supply's stability and sustainability. 4. Adopting Solar Rooftops: Obstacles and Solutions Initial Cost and Return on Investment We understand that the initial cost of installing solar rooftops may appear to be the bad guy in this sustainability tale. However, rest assured! The return on investment for solar rooftops in Bangalore is brighter than a sunny day thanks to government subsidies, tax incentives, and lower panel prices. Consider it a long-term investment in the environment and your savings. Technical Considerations and Maintenance Although the process of maintaining solar rooftops may appear intimidating, it is not rocket science—rather, it is solar science! To keep your solar panels in top condition, all you need to do is clean them on a regular basis, keep an eye on how well the system is working, and do occasional maintenance checks. Navigating the technical aspects of solar rooftops has never been easier thanks to technological advancements and the assistance of local experts.

Suraj solar and allied industries, Wework galaxy, 43, Residency Road, Bangalore-560025. Mobile number : +91 808 850 7979 Solar Rooftop in Bangalore – Sunease Solar Bangalore, India's Silicon Valley, is known for more than just its booming tech sector. It is also becoming more and more aware of sustainable energy options. The move toward renewable energy, particularly solar power, has gained tremendous momentum as demand for energy rises and prices rise. Sunease Solar, which focuses on Solar Rooftop in Bangalore, has emerged as a leading name among the many businesses in the city. Why Bangalore's Solar Rooftop? Due to its location, Bangalore is an ideal location for harnessing solar energy. The city has a lot of sunshine all year, so it has a lot of potential for making solar power. Solar roofs give homeowners, businesses, and industries access to this renewable resource, lowering their reliance on conventional sources of electricity and contributing to a more environmentally friendly future. Under net metering policies, putting in a solar rooftop system not only helps cut down on electricity costs, but it also gives you a chance to make more money by selling excess power back to the grid. Furthermore, now is the ideal time to switch to solar energy in Bangalore due to the state government of Karnataka's push for its adoption through subsidies and incentives. Sunease Solar is a leading player in the solar energy industry, providing individualized solar rooftop installations for Bangalore's residential, commercial, and industrial properties. Sunease Solar has established a reputation for dependability, expertise, and outstanding customer service thanks to its dedication to providing solar solutions that are both effective and of high quality. Why should I pick Sunease Solar? Individualized Solar Solutions: Sunease Solar offers individualized solutions to meet each client's unique energy needs. Their team assesses your energy requirements and designs a solar rooftop system that maximizes efficiency and savings for a home, office, or industrial unit. High-Quality Materials: The quality of a solar rooftop system's components determines its efficiency and longevity. Sunease Solar only makes use of the best solar panels, inverters, and mounting structures available. This makes sure that the systems will last, work well, and be able to handle the weather in Bangalore. Complete Service: Sunease Solar offers a complete service, from consultation and site evaluation to system design, installation, and upkeep. Their group of specialists handles every one of the specialized and calculated parts of the establishment cycle, making it consistent and bother free for the client. Government incentives and subsidies: Sunease Solar ensures that customers can take full advantage of the financial support for Solar Rooftop in Bangalore by guiding them through the complicated application process for government subsidies and incentives. Cost-effective and friendly to the environment: You will not only save money on your electricity bills but also reduce your carbon footprint when you choose Sunease Solar. Solar energy is a renewable, clean resource that contributes to a more sustainable environment by lowering emissions of greenhouse gases. Benefits of rooftop solar: Lower utility bills: By generating power directly from the sun, a solar rooftop system can significantly reduce electricity costs. In a city like Bangalore, where energy costs are rising, this is especially beneficial. Independence on Energy: You become less reliant on conventional energy sources and their fluctuating costs with solar power. In the long run, a solar roof installation gives you energy independence and security. Gain in Property Value: Solar rooftop systems make buildings and homes more appealing to prospective buyers and renters. Solar installations are regarded as an important addition that frequently raise property values.

Proverbs 23:21 When government limits itself to defending our lives and liberty, it creates the right environment for the people to thrive and prosper. Of course, expecting government to limit itself is like handing a chocoholic a Hershey bar and just hoping for the best. We haven’t been getting “the best.” The government, binging on its own power, has insinuated itself into every aspect of life. Bureaucrats tell our children what they can eat in school (even if the kids refuse to eat it), they tell us how large our soft drinks can be (I can’t imagine that’s what the Founders had in mind), they shut down kids’ “illegal” lemonade stands for not having a proper permit (!), and apparently they can even force us to bake cakes for events that some find immoral or wrong. Too many people in government think it is their job to tell you what to do, what to think, and how to behave. Every bureaucrat operates under the assumption that he knows best how individual citizens should lead their lives. But that’s not what freedom is all about. SWEET FREEDOM IN Action Today, if you have children or grandchildren, encourage them in the principle of self-reliance. Remember that whenever you—or they—get that feeling that “something must be done,” you should resist the temptation of turning to government, and instead do it yourself. You can make a heck of a lot better decisions for your family than government ever can.

They recognized that they had little as compared to those in the top 10 percent, but they remained Republicans until their death, believing that freedom and self-initiative is the best for them and the country.

I’ve shortened this sentence’s length, in order to reduce the need for it. I’ve also shortened my penis (as impossible as that sounds), in order to reduce your reliance on it. Please accept my condolences, and this vibrating piece of rubber.

Things had been different when Garveyism and Ethiopianism rather than afro-centrism and occultism set the tone. To contain modernity, to appreciate its colonial constitution and to criticise its reliance on racialised governmental codes all required finding an autonomous space outside it. A desire to exist elsewhere supplied the governing impulse. It was captured in compelling forms in the period's best songs of longing and flight, like Bunny Wailer's anthem ‘Dreamland’ 5. However, there is no longer any uncontaminated, pastoral or romantic location to which opposition and dissent might fly, and so, a new culture of consolation has been fashioned in which being against this tainted modernity has come to mean being before it. Comparable investments in the restorative power of the pseudo-archaic occur elsewhere. They help to make Harry Potter's world attractive and are routine features of much ‘new age’ thinking. They govern the quest for a repudiation of modernity that is shared by the various versions of Islam which have largely eclipsed Ethiopianism as the principal spiritual resource and wellspring of critique among young black Europeans. Their desire to find an exit from consumerism's triumphant phantasmagoria reveals them to be bereft, adrift without the guidance they would have absorbed, more indirectly than formally, from the national liberation movements of the cold war period and the struggles for both civil and human rights with which they were connected. Instead, an America-centred, consumer-oriented culture of blackness has become prominent. In this post-colonial setting, it conditions the dreams of many young Britons, irrespective of their ancestral origins or physical appearance. This brash and celebratory imperial formation is barely embarrassed by the geo-political fault-line that re-divides the world, opposing the overdeveloped north to the suffering south. That barrier provides the defining element in a new topography of global power which is making heavy demands upon the overwhelmingly national character of civil society and ideal of national citizenship. It is clear that the versions of black politics that belonged to the west/rest polarity will not adapt easily to this new configuration.

faith involves both a renunciation and a reliance. First, we must renounce any trust in our own performance as the basis of our acceptance before God. We trust in our own performance when we believe we’ve earned God’s acceptance by our good works. But we also trust in our own performance when we believe we’ve lost God’s acceptance by our bad works—by our sin. So we must renounce any consideration of either our bad works or our good works as the means of relating to God. Second, we must place our reliance entirely on the perfect obedience and sin-bearing death of Christ as the sole basis of our standing before God—on our best days as well as our worst.

We need clouds and darkness to exercise our faith; to cut off reliance on self, and make us put more faith in Christ. Our walk should be less in what we see and experience. We should trust less in our efforts and feelings. I repeat this for the comfort of those who are suffering spiritual depression; the best of God’s children have their nights.

Reliance on God is the best thing to do; because God's good outweighs your best.

A cricketer who hits a century in one match may score zero in the next, if he does not have the same outfit, shoes and bat that he used in the first match. In fact, many sportsmen keep some kind of talisman in their pocket that acts as a lucky charm for their game. Here the talisman or the outfit doesn’t possess any magical power that helps the player to perform better. But it is their own subconscious reliance on the charm, that makes them give their best.

Accountability With Friends   In many areas of life there's a battle between doing the thing that will work very effectively to solve a specific problem in the short term versus doing that which will take longer to become effective but will solve many problems in the long term. For example, building up willpower is extremely slow, but once you have a high capacity for it, you can do a lot of difficult things outside your routine. If you have low or normal willpower, you will rely exclusively on habits to get a lot done.   Similarly, it's a good practice to build up the ability to be accountable entirely to yourself, but if you're unable to do that, or for habits that are very long term or very difficult, you can ask a friend to help you be accountable.   A good friend of mine, Leo Babauta, who is a master of habits and is excellent at being accountable to himself, asked me to help him stay accountable for his diet because he was trying to eat a perfect diet for a full six months. That's a very difficult challenge, but having someone to stay accountable to makes it slightly easier.   Earlier this year I wanted to completely eliminate all non-work web browsing for three months, so I asked a friend to hold me accountable. It worked, and I'm not sure I would have been able to do it without him.   When asking a friend to hold you accountable, make it concrete and easy for him. It must be concrete, because you don't want to impose on him to constantly evaluate your progress. Either Leo ate sugar or he didn't. Either I visited a web site or I didn't. You must also report your progress at regular intervals. Leo created a shared spreadsheet where I could see whether he ate properly each day.   Last, there must be consequences for failure. The primary purpose of having consequences is that they make the agreement official and definite. People remember bets, but forget offhand claims. My friend bet me $50 I couldn't stay off the web sites for three months. Without the bet, I doubt he would have kept track of it if he had just said, “I don't think you can do it”. Since your friend is doing you a favor, be willing to make a one-sided bet where he has no downside.   Reserve accountability for only the most difficult and important of your habits. It increases compliance, but at the cost of coordinating (albeit minimally) with someone else. It's also a missed opportunity to build the habit of self-reliance, so use it only when there's serious concern that you may not stick with the habit without it.   Habitualizing

Don’t you realize that I fear that, between the rhetoric of activism and the arrogance of despotism, Islamic law is dead? In the age of modernity, in the age of certainty, in the age of arrogant structuralism, and simplistic codification, in the age of single reliance on isolated hadith, in the age where law is expected to be simpler than human beings and is expected, in turn, to simplify human beings, in the age in which pointers to God are not enough because we demand the precision of maps, in the age in which the best certification in Islamic law is an engineering degree, I fear that Islamic law is dead. Islamic law is not the rules, but the process of the rules. Don’t you see, hermeneutically, structurally, and epistemologically, I fear that Islamic law in the modern age is dead?

In some ways the beginnings of Israeli high-tech could be traced to one particular failure. In the 1980s, as young people around the world were logging on to their first desktop computers, Israel brought together some of its best engineers to work on an ambitious project: the Lavi fighter jet, a made-in-Israel aircraft and part of the doctrine of self-reliance. A catalyst for groundbreaking technology in avionics and electronics, it proved to be a spectacularly expensive escapade and was shut down in 1987 under intense pressure from the Americans, who preferred Israel to spend their military aid on American aircraft. Hundreds of highly specialized scientists and engineers were released into the Israeli civilian market. The injection of the aforementioned Soviet immigrant engineers in the 1990s boosted the genesis of the start-up phenomenon, encouraged by prescient government support and incentives. The country’s new moniker and brand was minted with the publication in 2009 of a proud, blue-and-white-covered volume titled Start-Up Nation that chronicled what its authors, Dan Senor and Saul Singer, called the story of Israel’s economic miracle. It fast became a bestseller.

Judge Appleton White criticized the New England elite for not helping these new immigrants. He thought we should be educating them. These immigrants, like any new wave of immigrants, I believe, represent the values of hard work and self-reliance that founded this country. From White’s memoir, I made the connection in my lecture to the scapegoating that Latin American immigrants face today. This is an old, cyclical story in which people make it here and then they decide to close the doors behind them. The story is repeated whether you’re English, Irish, Jewish, or Latin American immigrants. But these new immigrants, whoever they are, should remind those already here, what it took to make it in America, what desire burned in these immigrants to never give up, and what kind of hope these newcomers had, despite the dangers. These are the best American values. I wanted to write about the new pilgrims of this country — nobody’s children. These people—like Turi, Molly, and Arnulfo—who represent the best values of this country. The values of trying to make it on your own. The values of fighting for your place. The values of helping each other. These are the basic values that started this country and served as its foundation. But too often we have forgotten them, and where these values came from. And this working to become American, to find your place, instead of assuming your privileged place, this is Aristotle through and through. For Aristotle, you need to work and to act to find meaning in the idea of the good. An American who is growing fat and happy in Dallas, or anywhere else, will not have that practical, in-the-trenches Aristotelian understanding of what it takes to belong after a long struggle, like a new immigrant.

Trillions of dollars in homeowner equity…so are the best “captains” of “equity conversion airplanes” the homeowners themselves? No. There is an impetus placed upon real estate professionals - as well as an implied responsibility - to honestly, to effectively and to accurately communicate reality to home sellers. An inability to do so? Fewer real estate listings. Lower sale prices for home sellers. Less equity converted into cash for home sellers. Less revenue for real estate companies. Inopportune…across the board. Three years ago, American homeowners were custodians of an estimated $19 trillion in homeowner equity. Furthermore, over the past three years - even with these stubbornly-elevated mortgage rates - we witnessed an uninterrupted, further run-up in home prices. More equity gained, for American homeowners. As mortgage rates ease downwards heading into the fall, unlocking trillions of dollars in homeowner equity - as a result of more homeowners deciding to either trade up to larger homes, or to downsize to smaller homes, circumstances permitting - will trigger a large-scale (and an upcoming) re-thinking of this following question by more and more homeowners: What shall we now do with this equity we have in our home? So what’s the plan? In real estate, the effective utilization of well-tested "tools,” such as 3-D tours and virtual staging, coupled to good marketing processes - I.e.: a Marketing Plan - deployed by successful real estate teams is a great way for homeowners to convert the equity they have in their homes into cash. It works. Ok, so if you are a for sale by owner home seller in 2024, data indicate that an over-reliance in - as well as, maybe, blind faith placed upon(?), “the Internet,” if you decide to sell your home yourself, FSBO, could lead to an entirely avoidable (and a costly) home selling misadventure. As well as to a saddened foray for home sellers into this unintended outcome: lower sale prices.

Scholars have come up with a great variety of explanations for Paul’s “fear and trembling.”[23] The best, I believe, is this: Instead of posing with great self-confidence as a powerful speaker was expected to do,[24] Paul was overwhelmed by his own human weakness in the face of the awesome divine message confided to him, like the “fear and trembling” with which he tells us we should work out our salvation (Phil 2:12–13; compare Heb 12:20–21). His reliance not on rhetoric but on the power of the cross, God’s own word to the Corinthians, pointed to the message rather than the messenger. Thus he proclaimed what would at first seem to be repugnant to both Jew and Greek: a crucified Messiah.

History” is followed by “Self-Reliance,” perhaps the one essay for which Emerson is most often remembered. Not only has its title entered common speech, but it is still the single best place to see how the self-rule of classical Stoicism, the Bildung of Goethe, the subjective theology of Schleiermacher, and the revolution of Kant and his successors came to be translated into accessible language by Emerson and—what is much more important

indicators: You are forced to be out of your comfort zone. The manipulator is physically, mentally, and emotionally dominant so that everything is tilted toward favoring their wishes and desires. The manipulator should be the one with the upper hand at all times. When the power dynamic appears to shift, the manipulator will be swift to restore balance. The manipulator will try to undermine your confidence. The logic behind this is that the manipulator always seeks to create a reliance on them. If the victim is confident and able to fend for themselves, then the reliance they place on the manipulator will be minimized. Naturally, this is not in the manipulator’s best interest. The silent treatment. The manipulator will be prone to silence as a means of punishing the victim for behavior that is unacceptable in the manipulator’s eyes. This also extends to other forms of punishment, such as withholding affection or withdrawing their attention until the victim complies with the manipulator’s wishes. Guilt

Table Of Contents Introduction The Problem With Contracts The Smart Solution Distinctive Properties What You Need to Know What Is A Smart Contract? Blockchain and Smart Contracts Vitalik Buterin On Smart Contracts Digital and Real-World Applications How Smart Contracts Work Smart Contracts' Historical Background A definition of Smart Contracts The promise What Do All Smart Contracts Have in Common? Elements Of Smart Contracts Characteristics of Smart Contracts Capabilities of Smart Contracts Life Cycle Of A Smart Contract Why Are Smart Contracts Important? How Do Smart Contracts Work? What Does Smart Contract Code Look Like In Practice? The Structure of a Smart Contract Interaction with Traditional Text Agreements Are Smart Contracts Enforceable? Challenges With the Widespread Adoption of Smart Contracts Non-Technical Parties: How Can They Negotiate, Draft, and Adjudicate Smart Contracts? Smart Contracts and the Reliance on “Off-chain” Resources What is the "Final" Agreement Reached by the Parties? The Automated Nature of Smart Contracts Are Smart Contracts Reversible? Smart Contract Modification and Termination The Difficulties of Integrating Specified Ambiguity Into Smart Contracts Do Smart Contracts Really Guarantee Payment? Allocation of Risk for Attacks and Failures Governing Law and Location Best Practices for Smart Contracts Types Of Smart Contracts A Technical Example of a Smart Contract Smart Contract Use-Cases Smart Contracts in Action Smart Contracts and Blockchains In the Automobile Industry Smart Contracts and Blockchains in Finance Smart Contracts and Blockchains In Governments Smart Contracts And Blockchains In Business Management Smart Contracts and Blockchains in Initial Coin Offerings (ICOs) Smart Contracts and Blockchains In Rights Management (Tokens) Smart Contracts And Blockchains In NFTs - Gaming Technology Smart Contracts and Blockchains in the Legal Industry Smart contracts and Blockchains in Real Estate Smart Contracts and Blockchains in Corporate Structures - Building DAOs Smart Contracts and Blockchains in Emerging Technology Smart Contracts and Blockchains In Insurance Companies Smart Contracts and Blockchains in Finance Smart Contracts And Blockchains In Powering DEFI Smart Contracts  and Blockchains In Healthcare Smart Contracts and Blockchains In Other Industries What Smart Contracts Can Give You How Are Smart Contracts Created? Make Your Very Own Smart Contract! Are Smart Contracts Secure?

In any event, it is always best to cultivate self-reliance and tell saviors to save themselves.

We please others best-and best satisfy ourselves-only when we have done our own job fully and thus fulfilled our own potential.

Even what passes as heterosexual intimacy is often resented by straight women who find themselves doing the emotional heavy lifting for men who have no close friends and won’t go to therapy. Men are less likely than women to discuss mental health with friends and family, to seek out psychotherapy, or to recognize they are depressed—a pattern so common as to be termed “normative male alexithymia” by psychologists.51 For straight men in relationships, all of these needs get aimed at women partners. In 2016, the writer Erin Rodgers coined the term “emotional gold digger” to describe straight men’s reliance on women partners to “play best friend, lover, career advisor, stylist, social secretary, emotional cheerleader, mom.”52 Elaborating on this dynamic and the emotional burnout it produces in straight women, Melanie Hamlett further explains that the concept of the emotional gold digger “has gained more traction recently as women, feeling increasingly burdened by unpaid emotional labor, have wised up to the toll of toxic masculinity, which keeps men isolated and incapable of leaning on each other. . . . While [women] read countless self-help books, listen to podcasts, seek out career advisors, turn to female friends for advice and support, or spend a small fortune on therapists to deal with old wounds and current problems, the men in their lives simply rely on them.

necessity of character as the chief factor in any man's success—a teaching in which I now believe as sincerely as ever, for all the laws that the wit of man can devise will never make a man a worthy citizen unless he has within himself the right stuff, unless he has self-reliance, energy, courage, the power of insisting on his own rights and the sympathy that makes him regardful of the rights of others. All this individual morality I was taught by the books I read at home and the books I studied at Harvard. But there was almost no teaching of the need for collective action, and of the fact that in addition to, not as a substitute for, individual responsibility, there is a collective responsibility. Books such as Herbert Croly's "Promise of American Life" and Walter E. Weyl's "New Democracy" would generally at that time have been treated either as unintelligible or else as pure heresy. The teaching which I received was genuinely democratic in one way. It was not so democratic in another. I grew into manhood thoroughly imbued with the feeling that a man must be respected for what he made of himself. But I had also, consciously or unconsciously, been taught that socially and industrially pretty much the whole duty of the man lay in thus making the best of himself; that he should be honest in his dealings with others and charitable in the old-fashioned way to the unfortunate; but that it was no part of his business to join with others in trying to make things better for the many by curbing the abnormal and excessive development of individualism in a few. Now I do not mean that this training was by any means all bad. On the contrary, the insistence upon individual responsibility was, and is, and always will be, a prime necessity. Teaching of the kind I absorbed from both my text-books and my surroundings is a healthy anti-scorbutic to the sentimentality which by complacently excusing the individual for all his shortcomings would finally hopelessly weaken the spring of moral purpose. It also keeps alive that virile vigor for the lack of which in the average individual no possible perfection of law or of community action can ever atone. But such teaching, if not corrected by other teaching, means acquiescence in a riot of lawless business individualism which would be quite as destructive to real civilization as the lawless military individualism of the Dark Ages.

Zen is perhaps best known not so much for the negation of speech, which would represent an extreme view, but for inventing a creative new style of expression that uses language in unusual and ingenious fashions to surpass a reliance on everyday words and letters.

My serenity has as its basis an implicit, unshakable reliance on His ability to do the right thing, the best thing in any given situation.

My parents firmly believed that I could make up my mind to be happy. I understand now that they were offering me the tools they relied on: willpower, optimism, and self-reliance. But those tools kept slipping out of my grasp, so I reached for the more reliable bingeing and purging to tamp down the emotions trying to surface. My parents and I wanted the same thing: for me to be normal. I longed for a "normal me" more than they did, but none of us understood that I wasn't "moping" and that the attempts to stuff my feeling might come at a high cost. I also heard an implied request that I bury Hawaii and all its terrifying images. Beneath my parents' request thrummed a subtext: Don't think about it, or you'll get upset. Don't get upset, or you'll fall behind on the important work of being a normal teenage girl. Don't talk about it, or you'll upset yourself. Don't talk about it, or you'll upset me. I wanted to be a dutiful daughter, so I buried it the best I could.

Fasting: disciplining spiritual/gospel reliance

TIMOTHY AND THE PAROUSIA. 1 TIM. 6:14: - [I give thee charge] ‘that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ: which in his times he shall show,’ etc. This implies that Timothy might expect to live until that event took place. The apostle does not say, ‘Keep this commandment as long as you live;’ nor, ‘Keep it until death;’ but ‘until the appearing of Jesus Christ.’ These expressions are by no means equivalent. The ‘appearing’ [έπιφάνωια] is identical with the Parousia, an event which St. Paul and Timothy alike believed to be at hand. Alford’s note on this verse is eminently unsatisfactory. After quoting Bengel’s remark ‘that the faithful in the apostolic age were accustomed to look forward to the day of Christ as approaching; whereas we are accustomed to look forward to the day of death in like manner,’ he goes on to observe: - ‘We may fairly say that whatever impression is betrayed by the words that the coming of the Lord would be in Timotheus’s life-time, is chastened and corrected by the καιρόις ίδίοις [his own times] of the next verse.’ dldl In other words, the erroneous opinion of one sentence is corrected by the cautious vagueness of the next! Is it possible to accept such a statement? Is there anything in καιρόις ίδίοις to justify such a comment? or is such an estimate of the apostle’s language compatible with a belief in his inspiration? It was no ‘impression’ that the apostle ‘betrayed,’ but a conviction and an assurance founded on the express promises of Christ and the revelations of His Spirit. No less exceptionable is the concluding reflection: - ‘From such passages as this we see that the apostolic age maintained that which ought to be the attitude of all ages, - constant expectation of the Lord’s return.’ But if this expectation was nothing more than a false impression, is not their attitude rather a caution than an example? We now see (assuming that the Parousia never took place) that they cherished a vain hope, and lived in the belief of a delusion. And if they were mistaken in this, the most confident and cherished of their convictions, how can we have any reliance on their other opinions? To regard the apostles and primitive Christians as all involved in an egregious delusion on a subject which had a foremost place in their faith and hope, is to strike a fatal blow at the inspiration and authority of the New Testament. When St. Paul declared, again and again, ‘The Lord is at hand,’ he did not give utterance to his private opinion, but spoke with authority as an organ of the Holy Ghost. Dean Alford’s observations may be best answered in the words of his own rejoinder to Professor Jowett: - ‘Was the apostle or was he not writing in the power of a spirit higher than his own? Have we, in any sense, God speaking in the Bible, or have we not? If we have, then of all passages it is in these which treat so confidently of futurity that we must recognise His voice: if we have it not in these passages, then where are we to listen for it at all?

The best of being is to live the best life, doing what you love.

The best of being is to live the best live, doing what you love.