Reward And Recognition Quotes

It is useless to try to make peace with ourselves by being pleased with everything we have done. In order to settle down in the quiet of our own being we must learn to be detached from the results of our own activity. We must withdraw ourselves, to some extent, from the effects that are beyond our control and be content with the good will and the work that are the quiet expression of our inner life. We must be content to live without watching ourselves live, to work without expecting any immediate reward, to love without an instantaneous satisfaction, and to exist without any special recognition.

Why is it that people seek recognition from others? In many cases, it is due to the influence of reward-and-punishment education.

Intuition comes in several forms: - a sudden flash of insight, visual or auditory - a predictive dream - a spinal shiver of recognition as something is occurring or told to you - a sense of knowing something already - a sense of deja vu - a snapshot image of a future scene or event - knowledge, perspective or understanding divined from tools which respond to the subconscious mind

Some people think they can find satisfaction in good food, fine clothes, lively music, and sexual pleasure. However, when they have all these things, they are not satisfied. They realize happiness is not simply having their material needs met. Thus, society has set up a system of rewards that go beyond material goods. These include titles, social recognition, status, and political power, all wrapped up in a package called self-fulfillment. Attracted by these prizes and goaded on by social pressure, people spend their short lives tiring body and mind to chase after these goals. Perhaps this gives them the feeling that they have achieved something in their lives, but in reality they have sacrificed a lot in life. They can no longer see, hear, act, feel, or think from their hearts. Everything they do is dictated by whether it can get them social gains. In the end, they've spent their lives following other people's demands and never lived a life of their own. How different is this from the life of a slave or a prisoner?

Be willing to give, but only when you aren't expecting anything in return.

Pride is the recognition of the fact that you are your own highest value and, like all of man’s values, it has to be earned. His own happiness is man’s only moral purpose, but only his own virtue can achieve it…Life is the reward of virtue- and happiness is the goal and the reward of life. Happiness is a state of non-contradictory joy- a joy without penalty or guilt, a joy that does not clash with any of your values and does not work for your won destruction, not the joy of escaping from your mind, but using your mind’s fullest power. Happiness is possible only to a rational man, the man who desires nothing but rational goals, seek nothing but rational values and finds his joy in nothing bu rational actions. The symbol of all relationships among such men, the moral symbol of respect for human beings, is the trade…A trader is a man who earns what he gets and does not give or take the undeserved.

Religion is merely the law which binds man to his Creator: in purity it has but these elements--God, the Soul, and their Mutual Recognition; out of which, when put in practise, spring Worship, Love, and Reward.

The commandment, 'Love thy neighbour as thyself', is the strongest defence against human aggressiveness and an excellent example of the unpsychological [expectations] of the cultural super-ego. The commandment is impossible to fulfil; such an enormous inflation of love can only lower its value, not get rid of the difficulty. Civilization pays no attention to all this; it merely admonishes us that the harder it is to obey the precept the more meritorious it is to do so. But anyone who follows such a precept in present-day civilization only puts himself at a disadvantage vis-a-vis the person who disregards it. What a potent obstacle to civilization aggressiveness must be, if the defence against it can cause as much unhappiness as aggressiveness itself! 'Natural' ethics, as it is called, has nothing to offer here except the narcissistic satisfaction of being able to think oneself better than others. At this point the ethics based on religion introduces its promises of a better after-life. But so long as virtue is not rewarded here on earth, ethics will, I fancy, preach in vain. I too think it quite certain that a real change in the relations of human beings to possessions would be of more help in this direction than any ethical commands; but the recognition of this fact among socialists has been obscured and made useless for practical purposes by a fresh idealistic misconception of human nature.

Rewards are most helpful and more enjoyable when they are unannounced in advance, when they come as a surprise, when they represent recognition and appreciation. Promises:

Intuition can also mean an instant recognition of a truth, sensing that you are doing the right thing in making a choice or decision even if it is not the immediately obvious option or an experience of knowing the probable outcome just as it is beginning to unfold.

Across a golden Autumn tapestry appear the spirits of our ancient selves demanding recognition and reward for one haunted night. Sated, they retreat from winter’s onslaught and retire to subconscious hibernation for another twelvemonth.

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

The second reason is that schools reward being a generalist. There is little recognition of student passion or expertise. The real world, however, does the reverse.

There are responses which originate from joy. Intuition can also mean an instant recognition of a truth, sensing that you are doing the right thing in making a choice or decision even if it is not the immediately obvious option, or an experience of knowing the probable outcome just as it is beginning to unfold. The dictionary defines it as immediate unreasoned perception.

Even before i had children, I knew that being a parent was going to be challenging as well as rewarding. But I didn't really know. I didn't know how exhausted it was possible to become, or how clueless it was possible to feel, or how, each time I reached the end of my rope, I would somehow have to find more rope. I didn't understand that sometimes when your kids scream so loudly that the neighbors are ready to call the Department of Child Services, it's because you've served the wrong shape of pasta for dinner. I didn't realize that those deep-breathing exercises mothers are taught in natural-childbirth class dont really start to pay off until long after the child is out. I couldn't have predicted how relieved I'd be to learn that other peoples children struggle with the same issues, and act in some of the same ways, mine do. (Even more liberating is the recognition that other parents, too, have dark moments when they catch themselves not liking their own child, or wondering whether it's all worth it, or entertaining various other unspeakable thoughts). The bottom line is that raising kids is not for whimps.

The ego will receive the reward of moral recognition by the collective to the exact extent to which it succeeds in identifying with the persona, the collectivized façade personality – the simple reason being that this façade personality is the visible sign of agreement with the values of the collective.

We have only minimal control over the rewards for our work and effort—other people’s validation, recognition, rewards. So what are we going to do? Not be kind, not work hard, not produce, because there is a chance it wouldn’t be reciprocated? C’mon. Think of all the activists who will find that they can only advance their cause so far. The leaders who are assassinated before their work is done. The inventors whose ideas languish “ahead of their time.” According to society’s main metrics, these people were not rewarded for their work. Should they have not done it? Yet in ego, every one of us has considered doing precisely that. If that is your attitude, how do you intend to endure tough times? What if you’re ahead of the times? What if the market favors some bogus trend? What if your boss or your clients don’t understand? It’s far better when doing good work is sufficient. In other words, the less attached we are to outcomes the better. When fulfilling our own standards is what fills us with pride and self-respect. When the effort—not the results, good or bad—is enough. With ego, this is not nearly sufficient. No, we need to be recognized. We need to be compensated. Especially problematic is the fact that, often, we get that. We are praised, we are paid, and we start to assume that the two things always go together. The “expectation hangover” inevitably ensues.

The point of Christian scholarship is not recognition by standards established in the wider culture. The point is to praise God with the mind. Such efforts will lead to the kind of intellectual integrity that sometimes receives recognition. But for the Christian that recognition is only a fairly inconsequential by-product. The real point is valuing what God has made, believing that the creation is as "good" as he said it was, and exploring the fullest dimensions of what it meant for the Son of God to "become flesh and dwell among us." Ultimately, intellectual work of this sort is its own reward, because it is focused on the only One whose recognition is important, the One before whom all hearts are open.

Women, on the other hand, had to wield their intellects like a scythe, hacking away against the stubborn underbrush of low expectations. A woman who worked in the central computing pools was one step removed from the research, and the engineers’ assignments sometimes lacked the context to give the computer much knowledge about the afterlife of the numbers that bedeviled her days. She might spend weeks calculating a pressure distribution without knowing what kind of plane was being tested or whether the analysis that depended on her math had resulted in significant conclusions. The work of most of the women, like that of the Friden, Marchant, or Monroe computing machines they used, was anonymous. Even a woman who had worked closely with an engineer on the content of a research report was rarely rewarded by seeing her name alongside his on the final publication. Why would the computers have the same desire for recognition that they did? many engineers figured. They were women, after all. As

You give but little when you give of your possessions. It is when you give of yourself that you truly give. For what are your possessions but things you keep and guard for fear you may need them tomorrow? And tomorrow, what shall tomorrow bring to the overprudent dog burying bones in the trackless sand as he follows the pilgrims to the holy city? And what is fear of need but need itself? Is not dread of thirst when your well is full, the thirst that is unquenchable? There are those who give little of the much which they have--and they give it for recognition and their hidden desire makes their gifts unwholesome. And there are those who have little and give it all. These are the believers in life and the bounty of life, and their coffer is never empty. There are those who give with joy, and that joy is their reward. And there are those who give with pain, and that pain is their baptism. And there are those who give and know not pain in giving, nor do they seek joy, nor give with mindfulness of virtue; They give as in yonder valley the myrtle breathes its fragrance into space. Through the hands of such as these God speaks, and from behind their eyes He smiles upon the earth. It is well to give when asked, but it is better to give unasked, through understanding; And to the open-handed the search for one who shall receive is joy greater than giving. And is there aught you would withhold? All you have shall some day be given; Therefore give now, that the season of giving may be yours and not your inheritors'. You often say, "I would give, but only to the deserving." The trees in your orchard say not so, nor the flocks in your pasture. They give that they may live, for to withhold is to perish. Surely he who is worthy to receive his days and his nights, is worthy of all else from you. And he who has deserved to drink from the ocean of life deserves to fill his cup from your little stream. And what desert greater shall there be, than that which lies in the courage and the confidence, nay the charity, of receiving? And who are you that men should rend their bosom and unveil their pride, that you may see their worth naked and their pride unabashed? See first that you yourself deserve to be a giver, and an instrument of giving. For in truth it is life that gives unto life while you, who deem yourself a giver, are but a witness. And you receivers... and you are all receivers... assume no weight of gratitude, lest you lay a yoke upon yourself and upon him who gives. Rather rise together with the giver on his gifts as on wings; For to be overmindful of your debt, is to doubt his generosity who has the freehearted earth for mother, and God for father.

Ultimately, intellectual work of this sort is its own reward, because it is focused on the only One whose recognition is important, the One before whom all hearts are open.

Do not seek recognition or gratification from man — serve the Lord. He knows how to reward everyone

Grit embodies—but is not the same as—resilience, ambition, and self-control. The University of Pennsylvania psychologist and researcher Angela Duckworth defines it as passion and sustained persistence in trying to achieve a goal over the very long haul, with no particular concern for rewards or recognition along the way. Resilience is about overcoming adversity; ambition, at some level, suggests a desire for wealth, fame, and/or power; self-control can help you resist temptations, but that doesn’t necessarily mean you’re persistently pursuing a long-term goal.

At their core, Tiger Eyes, Forever..., and Sally J. Freeman are all books about teenage issues, but to an adult reader, the parents' story lines seem to almost overshadow their daughters. I'm bringing an entirely new set of experiences to these novels now, and my reward is a fresh set of story lines that i missed the first time around. I'm sure that in twenty or thirty years I'll read these books again and completely identify with all the grandparent characteristics. That's the wonderful thing about Judy Blume - you can revisit her stories at any stage in life and find a character who strikes a deep chord of recognition. I've been there, I'm in the middle of this, someday that'll be me. The same characters, yet somehow completely different. (Beth Kendrick)

The music--the making of music and the performing of music--produced memories, many good, some bad, some difficult. But he knew for sure that he'd spent too much of that time living not in the present moment of creating or playing music but in the expectation or hope of some reward, some success. He had always been waiting for his life to start when that happened, when the recognition came. It had taken him twenty years to realize how utterly wrongheaded that was. It was as if the twenty years didn't amount to much, that he hadn't actually been present for so much of his life.

akuntala, we have watered the trees that blossom in the summer-time. Now let’s sprinkle those whose flowering-time is past. That will be a better deed, because we shall not be working for a reward.

But recognition is often unsatisfying and fame is like sea-water for the thirsty. Love of your work, willingness to stay with it even in the absence of extrinsic reward, is good food and good drink.

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.

Religion is merely the law which binds man to his Creator: in purity it has but these elements--God, the Soul, and their Mutual Recognition; out of which, when put in practise, spring Worship, Love, and Reward

The truth is that Machiavelli did try to obtain a position from the Medici, but he did not write The Prince in order to win their favour. 3 He was hoping to be offered a new post in recognition of his unquestionable competence in the ‘art of the state’ and as a reward for his abilities and impeccable honesty, not as a gift in reward for flattery. As he wrote in the famous letter to Francesco Vettori of 10 December 1513:

There are those who give little of the much which they have—and they give it for recognition and their hidden desire makes their gifts unwholesome. And there are those who have little and give it all. These are the believers in life and the bounty of life, and their coffer is never empty. There are those who give with joy, and that joy is their reward. And there are those who give with pain, and that pain is their baptism.

The paradox of being a professional artist. How we spend our lives trying to express ourselves well, but we have nothing to tell. We want creativity to be a system of cause and effect. Results. Marketable product. We want dedication and discipline to equal recognition and reward. We get on our art school treadmill, our graduate program for a master's in fine arts, and practice, practice, practice. With all our excellent skills, we have nothing special to document. .... Nothing pisses us off more than when some strung-out drug addict, a lazy bum, or a slobbering pervert creates a masterpiece. As if by accident. Some idiot who's not afraid to say what they really love.

My guess is that the indignities imposed on so many low-wage workers—the drug tests, the constant surveillance, being “reamed out” by managers—are part of what keeps wages low. If you’re made to feel unworthy enough, you may come to think that what you’re paid is what you are actually worth. It is hard to imagine any other function for workplace authoritarianism. Managers may truly believe that, without their unremitting efforts, all work would quickly grind to a halt. That is not my impression. While I encountered some cynics and plenty of people who had learned to budget their energy, I never met an actual slacker or, for that matter, a drug addict or thief. On the contrary, I was amazed and sometimes saddened by the pride people took in jobs that rewarded them so meagerly, either in wages or in recognition. Often, in fact, these people experienced management as an obstacle to getting the job done as it should be done.

We have only minimal control over the rewards for our work and effort—other people’s validation, recognition, rewards. So what are we going to do? Not be kind, not work hard, not produce, because there is a chance it wouldn’t be reciprocated? C’mon.

There is a mystery about generosity. If you see it with your human eyes you might think that you lose—position, recognition, resources—when you give away what you have to others… but God that is wise; always rewards the giver in ways we cannot explain.

Pattern recognition is so basic that the brain's pattern detection modules and its reward circuitry became inextricably linked. Whenever we successfully detect a pattern-or think we detect a pattern-the neurotransmitters responsible for sensations of pleasure squirt through our brains. If a pattern has repeated often enough and successfully enough in the past, the neurotransmitter release occurs in response to the mere presence of suggestive cues, long before the expected outcome of that pattern actually occurs. Like the study participants who reported seeing regular sequences in random stimuli, we will use alomst any pretext to get our pattern recognition kicks. Pattern recognition is the most primitive form of analogical reasoning, part of the neural circuitry for metaphor. Monkeys, rodents, and birds recognize patterns, too. What distinguishes humans from other species, though, is that we have elevated pattern recognition to an art. "To understand," the philosopher Isaiah Berlin observed, "is to perceive patterns." Metaphor, however, is not the mere detection of patterns; it is the creation of patterns, too. When Robert Frost wrote, "A bank is a place where they lend you an umbrella in fair weather and ask for it back when it begins to rain" his brain created a pattern connecting umbrellas to banks, a pattern retraced every time someone else reads this sentence. Frost believed passionately that an understanding of metaphor was essential not just to survival in university literature courses but also to survival in daily life.

Do not take the slights of the day personally—or the exciting rewards and recognitions either, especially when duty has assigned you an important cause. Trivial details like the rise and fall of your position say nothing about you as a person. Only your behavior—as Cato’s did—will.

There are two aspects of man’s existence which are the special province and expression of his sense of life: love and art. I am referring here to romantic love, in the serious meaning of that term—as distinguished from the superficial infatuations of those whose sense of life is devoid of any consistent values, i.e., of any lasting emotions other than fear. Love is a response to values. It is with a person’s sense of life that one falls in love—with that essential sum, that fundamental stand or way of facing existence, which is the essence of a personality. One falls in love with the embodiment of the values that formed a person’s character, which are reflected in his widest goals or smallest gestures, which create the style of his soul—the individual style of a unique, unrepeatable, irreplaceable consciousness. It is one’s own sense of life that acts as the selector, and responds to what it recognizes as one’s own basic values in the person of another. It is not a matter of professed convictions (though these are not irrelevant); it is a matter of much more profound, conscious and subconscious harmony. Many errors and tragic disillusionments are possible in this process of emotional recognition, since a sense of life, by itself, is not a reliable cognitive guide. And if there are degrees of evil, then one of the most evil consequences of mysticism—in terms of human suffering—is the belief that love is a matter of “the heart,” not the mind, that love is an emotion independent of reason, that love is blind and impervious to the power of philosophy. Love is the expression of philosophy—of a subconscious philosophical sum—and, perhaps, no other aspect of human existence needs the conscious power of philosophy quite so desperately. When that power is called upon to verify and support an emotional appraisal, when love is a conscious integration of reason and emotion, of mind and values, then—and only then—it is the greatest reward of man’s life.

I start to worry I’ve become the thing Calista once warned me about: someone who wants a promotion too much. “They can smell it on you, and if they can smell it, they won’t give it to you,” she said. “It’s not fair, but it’s true.” I need to pretend that external recognition is just a cute little extra bonus and that consistently delivering world-changing greatness for Amazon’s benefit is its own intrinsic reward. But everyone I know here is trying to get promoted. True, most of us grew up as hyper-achievers. Amazon didn’t create our yearning for recognition, but it exploits it for maximum return by holding the rat pellet just out of reach and then frowning on any rat who looks hungry.

There are those who give little of the much which they have – and they give it for recognition and their hidden desire makes their gifts unwholesome. And there are those who have little and give it all. These are the believers in life and the bounty of life, and their coffer is never empty. There are those who give with joy, and that joy is their reward. And there are those who give with pain, and that pain is their baptism. And there are those who give and know not pain in giving, nor do they seek joy, nor give with mindfulness of virtue; They give as in yonder valley the myrtle breathes its fragrance into space. Through the hands of such as these God speaks, and from behind their eyes He smiles upon the earth.

People like these have done more to relieve human misery than any prophet with a manifesto ever will. They number in the millions, these mortals, but they don’t make it into the history books much. They don’t do anything sweeping or controversial. They live their lives, contribute their bits of good work, and die quietly in their beds without recognition or reward. Usually.

Many of our fears are based on the workings of the ego, the part of us that’s focused on getting recognition and protecting us from social ostracism. In the Zone of Genius, your ego is unnecessary; living there is its own reward. In the Zone of Genius, you cease to care about recognition or ostracism. Once you make a commitment to inhabiting your full potential, your ego is suddenly faced with extinction.

By enjoying in a public way, the subject becomes what we might call a fool. The fool is a subject who ceases to court the social authority's approbation and becomes immune to the seduction of social recognition or rewards. Recognition has a value for the subject only insofar as the subject believes in the substantial status of social authority-that is, insofar as the subject believes that the identities that society confers have a solid foundation. The fool grasps that no such foundation exists and that no identity has any basis whatsoever. The only possible foundation for the subject lies in the subject itself-in the fantasy that organizes the subject's enjoyment. Such a subject becomes a fool because it constantly acts in ways that make no sense to the social authority. It acts out of the nonsense of its own enjoyment.

Moments of pride commemorate people’s achievements. We feel our chest puff out and our chin lift. 2. There are three practical principles we can use to create more moments of pride: (1) Recognize others; (2) Multiply meaningful milestones; (3) Practice courage. The first principle creates defining moments for others; the latter two allow us to create defining moments for ourselves. 3. We dramatically underinvest in recognition. • Researcher Wiley: 80% of supervisors say they frequently express appreciation, while less than 20% of employees agree. 4. Effective recognition is personal, not programmatic. (“ Employee of the Month” doesn’t cut it.) • Risinger at Eli Lilly used “tailored rewards” (e.g., Bose headphones) to show his team: I saw what you did and I appreciate it. 5. Recognition is characterized by a disjunction: A small investment of effort yields a huge reward for the recipient. • Kira Sloop, the middle school student, had her life changed by a music teacher who told her that her voice was beautiful. 6. To create moments of pride for ourselves, we should multiply meaningful milestones—reframing a long journey so that it features many “finish lines.” • The author Kamb planned ways to “level up”—for instance “Learn how to play ‘Concerning Hobbits’ from The Fellowship of the Ring”—toward his long-term goal of mastering the fiddle.

Easier in the sense that you know now what it is you need to do and what is important to you. The other “choices” wash away, as they aren’t really choices at all. They’re distractions. It’s about the doing, not the recognition. Easier in the sense that you don’t need to compromise. Harder because each opportunity—no matter how gratifying or rewarding—must be evaluated along strict guidelines: Does this help me do what I have set out to do? Does this allow me to do what I need to do? Am I being selfish or selfless?

Childermass was one of that uncomfortable class of men whose birth is lowly and who are destined all their lives to serve their betters, but whose clever brains and quick abilities make them wish for recognition and rewards far beyond their reach. Sometimes, by some strange combination of happy circumstances, these men find their own path to greatness, but more often the thought of what might have been turns them sour; they become unwilling servants and perform their tasks no better – or worse – than their less able fellows. They become insolent, lose their places and end badly.

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.

There are those who give little of the much which they have — and they give it for recognition and their hidden desire makes their gifts unwholesome. And there are those who have little and give it all. These are the believers in life and the bounty of life, and their coffer is never empty. There are those who give with joy, and that joy is their reward. And there are those who give with pain, and that pain is their baptism. And there are those who give and know not pain in giving, nor do they seek joy, nor give with mindfulness of virtue; They give as in yonder valley the myrtle breathes its fragrance into space.

If your purpose is something larger than you—to accomplish something, to prove something to yourself—then suddenly everything becomes both easier and more difficult. Easier in the sense that you know now what it is you need to do and what is important to you. The other “choices” wash away, as they aren’t really choices at all. They’re distractions. It’s about the doing, not the recognition. Easier in the sense that you don’t need to compromise. Harder because each opportunity—no matter how gratifying or rewarding—must be evaluated along strict guidelines: Does this help me do what I have set out to do? Does this allow me to do what I need to do? Am I being selfish or selfless?

To trade by means of money is the code of the men of good will. Money rests on the axiom that every man is the owner of his mind and his effort. Money allows no power to prescribe the value of your effort except the voluntary choice of the man who is willing to trade you his effort in return. Money permits you to obtain for your goods and your labor that which they are worth to the men who buy them, but no more. Money permits no deals except those to mutual benefit by the unforced judgment of the traders. Money demands of you the recognition that men must work for their own benefit, not for their own injury, for their gain, not their loss—the recognition that they are not beasts of burden, born to carry the weight of your misery—that you must offer them values, not wounds—that the common bond among men is not the exchange of suffering, but the exchange of goods. Money demands that you sell, not your weakness to men’s stupidity, but your talent to their reason; it demands that you buy, not the shoddiest they offer, but the best that your money can find. And when men live by trade—with reason, not force, as their final arbiter—it is the best product that wins, the best performance, the man of best judgment and highest ability—and the degree of a man’s productiveness is the degree of his reward. This is the code of existence whose tool and symbol is money. Is this what you consider evil?

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).

Most of what we think will make us happy never really gives us lasting Happiness. Material things, rewards, fame, recognition, money and having a circle of ‘yes’ folks (those who are hanging around you only because they believe they can benefit from you)…these can all make you happy, but only momentarily. They only give you fleeting moments of Happiness. Too much of these, in fact, can leave you feeling drained or suffocated or incomplete. That’s when you start searching for true Happiness. And true Happiness lies only in celebrating what is, in the now. You find it by dropping all your craving, the wants, the desires. It lies in living each moment fully, in gratitude for what you have, with people who complete you, who make you come alive!

The only good thing to come out of it was a kind of wisdom in Hirsch. He’d grown to understand that police officers can drift over time, and it isn’t always or entirely conscious but a loss of perspective. Real and imagined grievances develop, a feeling that the job deserved greater and better public recognition. Rewards, for example, in the form of more money, more or better sex, a promotion, a junket to an interstate conference, greater respect in general. Some of these rewards were graspable, others the thwarted dreams that drove their grievances. Cynism set it. The bad guys always got away with it, and the media seized on the police officer who took a bribe rather than the one who helped orphans. So why not take shortcuts and bend the rules??

Common sense requires modern man’s recognition of the scientific method as a spectacularly useful instrumentality for transforming our environment. Respect and gratitude are indeed due the scientist for many comforts and conveniences furnished to modern living, often as the fruit of painstakingly sacrificial research and experimentation, although in recent times not often without financial reward. This practical success of science inclines many persons to a tacit acceptance of the scientific world-picture of external reality as a realm merely of impersonal processes and mathematically connectible sequences. Charles H. Malik observes rightly that all too often the highly merited prestige of scientists in their own fields of competence is transferred to areas of publicly expressed opinion in which they are novices.

In living our lives let us never forget that the deeds of our fathers and mothers are theirs, not ours; that their works cannot be counted to our glory; that we can claim no excellence and no place, because of what they did, that we must rise by our own labor, and that labor failing we shall fail. We may claim no honor, no reward, no respect, nor special position or recognition, no credit because of what our fathers were or what they wrought. We stand upon our own feet in our own shoes. There is no aristocracy of birth in this Church; it belongs equally to the highest and the lowliest; for as Peter said to Cornelius, the Roman centurion, seeking him: “… Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him. (Acts 10: 34, 35.)” (They of the Last Wagon, President J. Reuben Clark, Jr., Conference Report, October 1947, Afternoon Meeting, p.160.)

Flow is an extremely potent response to external events and requires an extraordinary set of signals. The process includes dopamine, which does more than tune signal-to-noise ratios. Emotionally, we feel dopamine as engagement, excitement, creativity, and a desire to investigate and make meaning out of the world. Evolutionarily, it serves a similar function. Human beings are hardwired for exploration, hardwired to push the envelope: dopamine is largely responsible for that wiring. This neurochemical is released whenever we take a risk or encounter something novel. It rewards exploratory behavior. It also helps us survive that behavior. By increasing attention, information flow, and pattern recognition in the brain, and heart rate, blood pressure, and muscle firing timing in the body, dopamine serves as a formidable skill-booster as well. Norepinephrine provides another boost. In the body, it speeds up heart rate, muscle tension, and respiration, and triggers glucose release so we have more energy. In the brain, norepinephrine increases arousal, attention, neural efficiency, and emotional control. In flow, it keeps us locked on target, holding distractions at bay. And as a pleasure-inducer, if dopamine’s drug analog is cocaine, norepinephrine’s is speed, which means this enhancement comes with a hell of a high. Endorphins, our third flow conspirator, also come with a hell of a high. These natural “endogenous” (meaning naturally internal to the body) opiates relieve pain and produce pleasure much like “exogenous” (externally added to the body) opiates like heroin. Potent too. The most commonly produced endorphin is 100 times more powerful than medical morphine. The next neurotransmitter is anandamide, which takes its name from the Sanskrit word for “bliss”—and for good reason. Anandamide is an endogenous cannabinoid, and similarly feels like the psychoactive effect found in marijuana. Known to show up in exercise-induced flow states (and suspected in other kinds), this chemical elevates mood, relieves pain, dilates blood vessels and bronchial tubes (aiding respiration), and amplifies lateral thinking (our ability to link disparate ideas together). More critically, anandamide also inhibits our ability to feel fear, even, possibly, according to research done at Duke, facilitates the extinction of long-term fear memories. Lastly, at the tail end of a flow state, it also appears (more research needs to be done) that the brain releases serotonin, the neurochemical now associated with SSRIs like Prozac. “It’s a molecule involved in helping people cope with adversity,” Oxford University’s Philip Cowen told the New York Times, “to not lose it, to keep going and try to sort everything out.” In flow, serotonin is partly responsible for the afterglow effect, and thus the cause of some confusion. “A lot of people associate serotonin directly with flow,” says high performance psychologist Michael Gervais, “but that’s backward. By the time the serotonin has arrived the state has already happened. It’s a signal things are coming to an end, not just beginning.” These five chemicals are flow’s mighty cocktail. Alone, each packs a punch, together a wallop.

Probing Wolf’s construction of rape crisis feminism as victim feminism also shows that Wolf ignores an important aspect of victim identity that rape crisis feminists acknowledge centrally. Namely, the much-examined tendency of victims of rape to engage in self-blame and ‘experience only self-directed anger’ (Alcoff and Gray, 1993, p. 284). Wolf espouses a version of survivorship called power feminism, without carrying through rape crisis feminism’s cautions about forms of agency that centrally involve self-blame. A core argument of Wolf is that victims are peculiarly at risk of failing to assume personal responsibility – this is what is so disabling about victim identity. Rape crisis feminists put the problem very differently: victims often assume excessive responsibility, for their own actions and for the actions of others. In fact, for rape crisis feminists, ‘victim identity’ primarily consists of this self-blaming consciousness. ... Rather than seek the ‘rewards’ of victim recognition, the self-blaming victim situates themselves as the agent of their own victimization.

There’s a related quartet of views concerning the relationship between free will and moral responsibility. The last word obviously carries a lot of baggage with it, and the sense in which it is used by people debating free will typically calls forth the concept of basic desert, where someone can deserve to be treated in a particular way, where the world is a morally acceptable place in its recognition that one person can deserve a particular reward, another a particular punishment. As such, these views are: There’s no free will, and thus holding people morally responsible for their actions is wrong. Where I sit. (And as will be covered in chapter 14, this is completely separate from forward-looking issues of punishment for deterrent value.) There’s no free will, but it is okay to hold people morally responsible for their actions. This is another type of compatibilism—an absence of free will and moral responsibility coexist without invoking the supernatural. There’s free will, and people should be held morally responsible. This is probably the most common stance out there. There’s free will, but moral responsibility isn’t justified. This is a minority view; typically, when you look closely, the supposed free will exists in a very narrow sense and is certainly not worth executing people about.

The mythological hero setting forth from his common-day hut or castle is lured, carried away, or else voluntarily proceeds, to the threshold of adventure. There, he encounters a shadow presence that guards the passage. The hero may defeat or conciliate this power and go alive into the kingdom of the dark (brother battle, dragon battle, offering, charm) or be slain by the opponent and descend in death (dismemberment, crucifiction). Beyond this threshold, then, the hero journeys through a world of unfamilir yet strangely intimate forces, some of which severely threaten him (tests), some of which give him magical aid (helpers). When he arrives at the nadir of the mythological round, he undergoes a supreme ordeal and gains his reward. The triumph may be represented as the hero's sexual union with the goddess-mother of the world (sacred marriage), his recognition by the father-creator (father atonement), his own divination (apotheosis), or again - if the powers have remained unfriendly to him - his theft of the boon he came to gain (bride-theft, fire-theft), intrinsically, it is an expansion of consciousness and therewith of being (illumination, transfiguration, freedom). The final work is that of return. If the powers have blessed the hero, he now sets forth under their protection (emissary); if not, he flees and is pursued (transformational flight). At the return threshold, the transcendental powers must remain behind;; the hero re-emerges from the kingdom of dread (resurrection, return). The boon that he brings restores the world (elixir, eternal life).

The preconventional level of moral reasoning, which develops during our first nine years of life, considers rules as fixed and absolute. In the first of its two stages (the stage of obedience and punishment), we determine whether actions are right or wrong by whether or not they lead to a punishment. In the second stage (the stage of individualism and exchange), right and wrong are determined by what brings rewards. The desires and needs of others are important, but only in a reciprocal sense—“You scratch my back and I’ll scratch yours.” Morality at this level is governed by consequence.   The second level of moral reasoning starts in adolescence, and continues into early adulthood. It sees us starting to consider the intention behind behavior, rather than just the consequences. Its first stage, often called the “good boy—nice girl” stage, is when we begin classifying moral behavior as to whether it will help or please. Being seen as good becomes the goal. In the second stage (the law and order stage), we start to equate “being good” with respecting authority and obeying the law, believing that this protects and sustains society.   The third level of moral development is when we move beyond simple conformity, but Kohlberg suggested that only around 10–15 percent of us ever reach this level. In its first stage (the social contract and individual rights stage), we still respect authority, but there is a growing recognition that individual rights can supersede laws that are destructive or restrictive. We come to realize that human life is more sacred than just following rules. The sixth and final stage (the stage of universal ethical principles) is when our own conscience becomes the ultimate judge, and we commit ourselves to equal rights and respect for all. We may even resort to civil disobedience in the name of universal principles, such as justice.   Kohlberg’s six-stage theory was considered radical, because it stated that morality is not imposed on children (as psychoanalysts said), nor is it about avoiding bad feelings (as the behaviorists had thought). Kohlberg believed children developed a moral code and awareness of respect, empathy, and love through interaction with others.

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.

Late in the nineteenth century came the first signs of a “Politics in a New Key”: the creation of the first popular movements dedicated to reasserting the priority of the nation against all forms of internationalism or cosmopolitanism. The decade of the 1880s—with its simultaneous economic depression and broadened democratic practice—was a crucial threshold. That decade confronted Europe and the world with nothing less than the first globalization crisis. In the 1880s new steamships made it possible to bring cheap wheat and meat to Europe, bankrupting family farms and aristocratic estates and sending a flood of rural refugees into the cities. At the same time, railroads knocked the bottom out of what was left of skilled artisanal labor by delivering cheap manufactured goods to every city. At the same ill-chosen moment, unprecedented numbers of immigrants arrived in western Europe—not only the familiar workers from Spain and Italy, but also culturally exotic Jews fleeing oppression in eastern Europe. These shocks form the backdrop to some developments in the 1880s that we can now perceive as the first gropings toward fascism. The conservative French and German experiments with a manipulated manhood suffrage that I alluded to earlier were extended in the 1880s. The third British Reform Bill of 1884 nearly doubled the electorate to include almost all adult males. In all these countries, political elites found themselves in the 1880s forced to adapt to a shift in political culture that weakened the social deference that had long produced the almost automatic election of upper-class representatives to parliament, thereby opening the way to the entry of more modest social strata into politics: shopkeepers, country doctors and pharmacists, small-town lawyers—the “new layers” (nouvelles couches) famously summoned forth in 1874 by Léon Gambetta, soon to be himself, the son of an immigrant Italian grocer, the first French prime minister of modest origins. Lacking personal fortunes, this new type of elected representative lived on their parliamentarians’ salary and became the first professional politicians. Lacking the hereditary name recognition of the “notables” who had dominated European parliaments up to then, the new politicians had to invent new kinds of support networks and new kinds of appeal. Some of them built political machines based upon middle-class social clubs, such as Freemasonry (as Gambetta’s Radical Party did in France); others, in both Germany and France, discovered the drawing power of anti-Semitism and nationalism. Rising nationalism penetrated at the end of the nineteenth century even into the ranks of organized labor. I referred earlier in this chapter to the hostility between German-speaking and Czech-speaking wage earners in Bohemia, in what was then the Habsburg empire. By 1914 it was going to be possible to use nationalist sentiment to mobilize parts of the working class against other parts of it, and even more so after World War I. For all these reasons, the economic crisis of the 1880s, as the first major depression to occur in the era of mass politics, rewarded demagoguery. Henceforth a decline in the standard of living would translate quickly into electoral defeats for incumbents and victories for political outsiders ready to appeal with summary slogans to angry voters.

People join us with a set of expectations about what they think is important. They want to please, impress, and show their worth. They really don’t want to embarrass themselves by showing incomplete work or ill-conceived ideas, and they don’t want to say something dumb in front of the director. The first step is to teach them that everyone at Pixar shows incomplete work, and everyone is free to make suggestions. When they realize this, the embarrassment goes away—and when the embarrassment goes away, people become more creative. By making the struggles to solve the problems safe to discuss, then everyone learns from—and inspires—one another. The whole activity becomes socially rewarding and productive. To participate fully each morning requires empathy, clarity, generosity, and the ability to listen. Dailies are designed to promote everyone’s ability to be open to others, in the recognition that individual creativity is magnified by the people around you. The result: We see more clearly.

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

regression results. Standardized Coefficients The question arises as to which independent variable has the greatest impact on explaining the dependent variable. The slope of the coefficients (b) does not answer this question because each slope is measured in different units (recall from Chapter 14 that b = ∆y/∆x). Comparing different slope coefficients is tantamount to comparing apples and oranges. However, based on the regression coefficient (or slope), it is possible to calculate the standardized coefficient, β (beta). Beta is defined as the change produced in the dependent variable by a unit of change in the independent variable when both variables are measured in terms of standard deviation units. Beta is unit-less and thus allows for comparison of the impact of different independent variables on explaining the dependent variable. Analysts compare the relative values of beta coefficients; beta has no inherent meaning. It is appropriate to compare betas across independent variables in the same regression, not across different regressions. Based on Table 15.1, we conclude that the impact of having adequate authority on explaining productivity is [(0.288 – 0.202)/0.202 =] 42.6 percent greater than teamwork, and about equal to that of knowledge. The impact of having adequate authority is two-and-a-half times greater than that of perceptions of fair rewards and recognition.4 F-Test Table 15.1 also features an analysis of variance (ANOVA) table. The global F-test examines the overall effect of all independent variables jointly on the dependent variable. The null hypothesis is that the overall effect of all independent variables jointly on the dependent variables is statistically insignificant. The alternate hypothesis is that this overall effect is statistically significant. The null hypothesis implies that none of the regression coefficients is statistically significant; the alternate hypothesis implies that at least one of the regression coefficients is statistically significant. The

We may not aspire to being second-in-command over a nation as Joseph was, but most of us occasionally dream about some reward or honor—something that would make us feel like we had reached the pinnacle of success. We can save ourselves grief by remembering how fickle public opinion is. Any earthly recognition will be short-lived at best. A better goal would be to please God and be honored by him. Any rewards or honor he gives will last throughout eternity.

Paul reminded the Corinthians that one day every believer will stand before Jesus to be evaluated and rewarded based on how we lived our lives and carried out our ministries (1 Cor 3:11–15; 2 Cor 5:10; Rev 22:12). We will be given crowns, commendations, and commissions as awards. The crowns are primarily reserved for those who give their lives in ministry. They include: (1) the crown of boasting—given to us as recognition of the people we have led to Christ and discipled (1 Thess 2:18–19); (2) the crown that will never fade—given to those who evangelize, endure, and remain blameless (1 Cor 9:19–26); (3) the crown of righteousness for those who give their lives to others as they anticipate the Lord’s return (2 Tim 4:8); and (4); the crown of glory for those who shepherd God’s flock (1 Pet 5:4). The purpose of winning crowns is not selfish. In fact it is the exact opposite. The purpose of gaining crowns is to have as many as possible to cast at Jesus’ feet. This will be our way of telling Him “You are worthy” for all He has done for us.

Sovereignty with no reciprocal recognition of a Jewish state. Statehood without negotiations. An independent Palestine in a continued state of war with Israel. Israel gave up land without peace in South Lebanon in 2000 and, in return, received war—the Lebanon war of 2006—and 50,000 Hezbollah missiles now targeted on the Israeli homeland. In 2005, Israel gave up land without peace in Gaza, and again was rewarded with war—and constant rocket attack from an openly genocidal Palestinian mini-state. Israel is prepared

Henry Ford is best known for his sweeping adoption of the assembly line. It’s less well known that his philosophy of recognizing and rewarding work was remarkably progressive for the time: The kind of workman who gives the business the best that is in him is the best kind of workman a business can have. And he cannot be expected to do this indefinitely without proper recognition. … [I]f a man feels that his day’s work is not only supplying his basic need, but is also giving him a margin of comfort, and enabling him to give his boys and girls their opportunity and his wife some pleasure in life, then his job looks good to him and he is free to give it of his best. This is a good thing for him and a good thing for the business. The man who does not get a certain satisfaction out of his day’s work is losing the best part of his pay.

The failure of the West fully to take advantage of the opportunity offered by a reformist president in Iran already looks like a bad mistake. One such opportunity came after the September 11, 2001, attacks in the United States when members of the Iranian leadership (not just Khatami, but also Khamenei) condemned the terrorist action in forthright terms, and ordinary Iranians showed their sympathies with candlelit vigils in the streets of Tehran—more evidence of the marked difference of attitude between Iranians and other Middle Eastern peoples. Another opportunity came after Iran gave significant help to the coalition forces against the Taliban later in 2001, helping to persuade the Northern Alliance to accept democratic arrangements for post-Taliban Afghanistan.2 In 2002 Iranians were rewarded with President George W. Bush’s “Axis of Evil” speech, which lumped Iran with Iraq and North Korea. Finally, the Bush administration ignored an Iranian offer in the spring of 2003 (shortly after the fall of Baghdad), via the Swiss, for bilateral talks toward a Grand Bargain that appeared to promise a possible resolution of the nuclear issue and de facto Iranian recognition of Israel. The purpose of all this is not to reinforce the cringing sense of guilt that bedevils many Western observers who look at the Middle East. It is not All Our Fault, and no doubt if the Iranians had been in the position of strength that Britain was between 1815 and 1950, or that the United States has been in since then, they would have behaved as badly, and quite possibly worse. The Iranians also missed opportunities for rapprochement in the Khatami years. But too often we have gotten things wrong, and that has had a cost. It is important to see events from an Iranian perspective, to see how we got things wrong, and to see what needs to be done in order to get them right. The most important thing is this: if we make commitments and assert certain principles, we must be more careful to mean what we say and to uphold those principles.

Your B players might be a little unhappy about their rewards, but you can address that by being honest: Explain to them why their pay is different and what they can do to change it. At the same time, be generous in your public recognition. Celebrate the achievements of teams, and make a point of cheering failures where important lessons were learned.

Take a moment and read that again…do you believe it? If work is a team sport, then you are dependent upon others for your success. You cannot perform at a high level alone. However, in many organizations a “hero mentality” abounds in which individuals wait to step in and save the day. In those organizations, I tend to see a short-term focus in which firefighting becomes the norm and long-range fire prevention is overlooked. In extreme situations, it's not just firefighting that occurs, but arson, where individuals actually create a crisis in order to be the hero. Those who save the day are then rewarded with other “problem areas to fix” or other recognition that serves to perpetuate the individual mindset. A culture of silos and barriers to collective success abounds! …short-term focus where firefighting becomes the norm and fire prevention tactics are overlooked. In extreme situations it's not just firefighting…it's arson. While this solo mindset may deliver results in the short term, burnout occurs when the self-imposed demands become too great. Team members may become complacent, sitting back and saying to themselves, “Why bother? She will just do it herself anyway.

The recognition that you have positively affected the life of another person in a way that few can is the greatest reward of this great profession.

She’s been involved in politics for the last few years, though,” A.Z. mused. “Makes for strange bedfellows.” A vision of Anderson in his red bikini briefs flared briefly in Lillian’s mind. “You can say that again.” “We’ll replace the camera, A.Z,” Gabe said. “In the meantime, you have our full report. The bottom line is that there was no sign of heavy-duty lab equipment in the new wing and we found no evidence of frozen extra-terrestrials. If those alien bodies were moved into the institute, they’ve got them well-hidden.” “Figures,” Arizona nodded sagely. “Should’ve known it wouldn’t be this easy. We’ll just have to keep digging. Maybe literally, if they’ve hidden the lab underground.” “A scary thought,” Lillian murmured. “My work will continue,” Arizona assured them. “Meanwhile, thanks for the undercover job. Couldn’t have done it without you. Unfortunately, you’ll never get the public recognition you deserve because we have to maintain secrecy.” “We understand,” Gabe said. Arizona nodded. “But I want you to understand your names will be legend among the ranks of those of us who seek the truth about this vast conspiracy.” “That’s certainly good enough for me,” Lillian said quickly. “How about you, Gabe?” “Always wanted to be a legend in my own time,” Gabe said. “We don’t want any public recognition,” Lillian added, eager to emphasize the point. “Just knowing that we did our patriotic duty is all the reward we need. Isn’t that right, Gabe?” “Right,” Gabe got to his feet. “Publicity would be a disaster. If our identities as secret agents were exposed, it would ruin any chance of us helping you out with future undercover work.” Lillian was almost to the door. “Wouldn’t want that.” “True,” Arizona said. “Never known when we might have to call on you two again.

Now that you understand the key players in ecosystems, here are the key principles of building an ecosystem. They are similar to the principles of creating a community discussed in chapter 8, “The Art of Evangelizing.” CREATE SOMETHING WORTHY OF AN ECOSYSTEM. Once again, the key to evangelism, sales, presentations, and now ecosystems is a great product. In fact, if you create a great product, you may not be able to stop an ecosystem from forming. By contrast, it’s hard to build an ecosystem around crap. DESIGNATE A CHAMPION. Many employees would like to help build an ecosystem, but who wakes up every day with this task at the top of her list of priorities? Another way to look at this is, “Who’s going to get fired if an ecosystem doesn’t happen?” Ecosystems need a champion—an identifiable hero—within the company to carry the flag for the community. DON’T COMPETE WITH THE ECOSYSTEM. If you want people or organizations to take part in your ecosystem, then you shouldn’t compete with them. For example, if you want people to create apps for your product, then don’t sell (or give away) apps that do the same thing. It was hard to convince companies to create a Macintosh word processor when Apple was giving away MacWrite. CREATE AN OPEN SYSTEM. An “open system” means that there are minimal requirements to participating and minimal controls on what you can do. A “closed system” means that you control who participates and what they can do. Either can work, but I recommend an open system because it appeals to my trusting, anarchic personality. This means that members of your ecosystem will be able to write apps, access data, and interact with your product. I’m using software terminology here, but the point is to enable people to customize and tweak your product. PUBLISH INFORMATION. The natural complement of an open system is publishing books and articles about the product. This spreads information to people on the periphery of a product. Publishing also communicates to the world that your startup is open and willing to help external parties. FOSTER DISCOURSE. The definition of “discourse” is “verbal exchange.” The key word is “exchange.” Any company that wants an ecosystem should foster the exchange of ideas and opinions. This means your website should provide a forum where people can engage with other members as well as your employees. This doesn’t mean that you let the ecosystem run your company, but you should hear what members have to say. WELCOME CRITICISM. Most organizations feel warm and fuzzy toward their ecosystem as long as the ecosystem says nice things, buys their products, and never complains. The minute that the ecosystem says anything negative, however, many organizations freak out and get defensive. This is dumb. A healthy ecosystem is a long-term relationship, so an organization shouldn’t file for divorce at the first sign of discord. Indeed, the more an organization welcomes—or even celebrates—criticism, the stronger its bonds to its ecosystem become. CREATE A NONMONETARY REWARD SYSTEM. You already know how I feel about paying people off to help you, but this doesn’t mean you shouldn’t reward people in other ways. Things as simple as public recognition, badges, points, and credits have more impact than a few bucks. Many people don’t participate in an ecosystem for the money, so don’t insult them by rewarding them with it.

Recognition can be quite a pump. Believe me, even those who genuinely claim that they do not believe in recognition, that they separate labor from the fruits of labor, actually get a serotonin kick from it. See how the silent hero is rewarded: even his own hormonal system will conspire to offer no reward.

Recognition Accountability is so important—holding ourselves and others accountable for actions—whether planned or part of an implementation schedule. Appreciation and gratitude must be part of our heart and soul as we work with the people and processes we incorporate in our leadership strategy. Recognizing those who perform and those we can lead to better performance is part of our leadership style. Best is we create our own style of how we display attribution and succession, and how we reward accountability that leads us to outcomes we, as leaders, and those with shared vision, desire.

A face in the window, she thought suddenly. Perhaps not just from somewhere in this world, but from another plane of existence altogether. She probed harder with her magic, trying to break through to whatever was out there, to generate a response that would reveal something more. Her efforts were rewarded almost at once. Something small and dark appeared at the edges of the light, like a wraith come out of the netherworld, not altogether shapeless, but lacking any clear definition. It slid in and out of the light like a child playing hide and seek, first here, then there, never quite revealing itself altogether, never quite showing what it was. Kermadec was whispering hurriedly, anxiously, telling her to back away, to give herself more space. It wasn’t safe to be so close, he was saying. She ignored him; she was caught up in the link she had established between the foreign magic and her own. Something was there, quick and insubstantial, just out of reach. And then all at once it wasn’t hiding anymore. It was there, right in front of her, it’s face turned full into hers, edges and angles caught in the light. She caught her breath in spite of herself. The face was vaguely human, but in no other way recognizable. Malevolence marked it’s features in a way she had not thought possible, so darkly threatening, so hate-filled and remorseless, that even in her time as the Ilse Witch, she had not experienced its like. Dark shadows draped it like strands of thick hair, shifting with the light, changing the look of it from instant to instant. Eyes glimmered like blue ice, cool and appraising. There was recognition in those eyes; whoever was there, hiding in the light, knew who she was. Grianne lashed out at the face with ferocious intent, surprising even herself with her vehemence. She felt such loathing, such rage, that she could not stop herself from reacting, and the deed was done before she could think the better of it. Her magic exploded into the face, which disappeared instantly, taking with it the flashes and the burning air, leaving only darkness and the lingering smell of expended magic. She compressed her lips tightly, fighting back the snarl forming on them, consumed by the feelings this thing had generated. It was all she could do to pull herself together and turn back to an obviously unnerved Kermadec. ‘Are you all right?’ he asked at once. She nodded. ‘But I wasn’t for a moment, old bear. That thing radiated such evil that I think letting it come even that near was a serious mistake. If I didn’t know better, I would say it lured me here.

Like so many who rise to the occasion when tragedy strikes, the people in this narrative are unsung heroes--true 'small-town heroes'--those who toil endlessly, so often behind the scenes, to save life and limb. They ask for little, if any, recognition or reward, but they and all who know them remain forever changed by their bravery and selflessness. They don't expect honor or laud, but at some point, the time must come for their story to be told. This is their story. This is their time.

Identifying Cultural Norms The following domains are areas in which cultural norms may vary significantly from company to company. Transitioning leaders should use this checklist to help them figure out how things really work in the organizations they’re joining. Influence. How do people get support for critical initiatives? Is it more important to have the support of a patron within the senior team, or affirmation from your peers and direct reports that your idea is a good one? Meetings. Are meetings filled with dialogue on hard issues, or are they simply forums for publicly ratifying agreements that have been reached in private? Execution. When it comes time to get things done, which matters more—a deep understanding of processes or knowing the right people? Conflict. Can people talk openly about difficult issues without fear of retribution? Or do they avoid conflict—or, even worse, push it to lower levels, where it can wreak havoc? Recognition. Does the company promote stars, rewarding those who visibly and vocally drive business initiatives? Or does it encourage team players, rewarding those who lead authoritatively but quietly and collaboratively? Ends versus means. Are there any restrictions on how you achieve results? Does the organization have a well-defined, well-communicated set of values that is reinforced through positive and negative incentives?

We exhibit classic reward seeking, lab rat behavior...Rats will eventually stop pressing the lever if their device dispenses food regularly or not at all. But if the lever’s rewards are rare and irregular, the rats will never stop pressing it. In other words, it's essential that social media is mostly unsatisfying. That's what keeps us scrolling, scrolling, pressing our lever over and over in the hopes of getting some fleeting sensation, some momentary rush of recognition, flattery or rage.

behind the act of allyship is to avoid being called racist and/or to receive a reward through social recognition, praise, and acknowledgment. The act of allyship creates the look of diversity and inclusion but does not come with any change at a deeper level through policy change, commitment to antiracism education, transfer of benefits or privilege, etc. The act of allyship is symbolic but not substantive. The act of allyship is one that is led by a person with white privilege who is not listening to, partnering with, or following the leadership of the BIPOC they want to help.

You cannot function solely out of a desire to be recognized for what you do. You may be rewarded with accolades and riches for your work. You may also labor in obscurity doing brilliant work your entire life. More likely, you’ll fall somewhere in the middle. There is an overemphasis on celebrity and recognition in our culture, and it will eventually be the death of us. Cultivating a love of the process is the key to making a lasting contribution.

In schools, where inclusion matters, competition is not equal. A focus on competition inevitably results in an overemphasis on rewards. I have sat in on too many awards ceremonies, year after year, where 1% of the students get 100% of the recognition. Olympic values are great, but introducing intense competition in a school means that the children who are going to lose know they are going to lose before they even hear the starting gun.

Recognition is a guaranteed relationship builder. Rewards are hit or miss.

The results of Jana’s project were stunning: The volunteers who received recognition for their efforts were 20 percent more likely to volunteer for Wikipedia again in the following month than those of equal caliber who earned no praise for their work. And, amazingly, this gap in engagement had remarkable staying power—the volunteers who earned symbolic awards were 13 percent more likely than others to be active on Wikipedia a year later. Jana’s experiment with Wikipedia is an example of something called “gamification,” or the act of making an activity that isn’t a game feel more engaging and less monotonous by adding gamelike features such as symbolic rewards, a sense of competition, and leaderboards.

John sat down and looked at the ceiling. “So, they can’t work it out because . . .” “Because you’re sending two very different messages about what matters most.” At the highest level, the words were clear: “Get the new product to market quickly.” But one of the reasons the company struggled to get there was that their compensation, recognition, and reward systems weren’t aligned with the strategic goal. The sales team’s compensation and bonus structure required time from engineering to solve customer issues with the older products. Time they couldn’t get until they yelled. Misaligned systems undermined everyone’s progress and resolve. Once they realigned their compensation and performance evaluation systems to support the strategic goal, everyone could work together.

Tough operations might require unique strategies to be deployed such as volunteerism, reward system and honorable recognition

Addressing racism as a problem of intolerance misfires. It is not about the coexistence of different racial identities. Racism is a constitutive problem of the system. This is why an antiracist movement must be anticapitalist, if the goal of the struggle is not to exact minimal concession from the system in term of recognition and reward, but actually to change the coordinates of one’s social existence. And conversely, an anticapitalist movement that brackets race/racism from an analysis will fail in its project, precisely by failing to mobilize the indignant rage of racialized bodies against the racist system. To paraphrase Walter Benjamin, every sanctioned identity politics is a sign of a failed revolution.

have to pause and give great recognition to my employer, Intel. How many companies are truly merit based in their decisions on promotions and assignments? How many employers would take the risk of putting a twenty-five-year-old kid in charge of the crown jewels of the corporation’s future? Over and over, Intel has given me opportunities, challenges, and rewards of tremendous degree.

Sometimes in Life, 2+2 does not equal 4! Things just refuse to add up at times. Talent + Integrity + Hard Work do not immediately deliver worldly success/financial rewards/recognition/fair play!! And so, that's how we learn that we are all a product of the time we go through.

I Want to Progress in My Career “Becoming a manager” is often seen as “getting a promotion,” which invokes starry images of a golden future: opportunities to have more impact, take on exciting new challenges, and be rewarded with more compensation and recognition. In many organizations, your ability to grow in your career will hit a ceiling unless you start managing people. All C-level executives lead teams. If your ambitions are to be a CEO or VP someday, you’re going to need to move on to the management track.

There is a psychological theory that says human beings operate according to three natural motivations: 1. to obtain rewards and recognition 2. to avoid pain and danger 3. to get even

Influence. How do people get support for critical initiatives? Is it more important to have the support of a patron within the senior team, or affirmation from your peers and direct reports that your idea is a good one? Meetings. Are meetings filled with dialogue on hard issues, or are they simply forums for publicly ratifying agreements that have been reached in private? Execution. When it comes time to get things done, which matters more—a deep understanding of processes or knowing the right people? Conflict. Can people talk openly about difficult issues without fear of retribution? Or do they avoid conflict—or, even worse, push it to lower levels, where it can wreak havoc? Recognition. Does the company promote stars, rewarding those who visibly and vocally drive business initiatives? Or does it encourage team players, rewarding those who lead authoritatively but quietly and collaboratively? Ends versus means. Are there any restrictions on how you achieve results? Does the organization have a well-defined, well-communicated set of values that is reinforced through positive and negative incentives?

Don't seek reward and recognition for your art. The Purpose of art is not to earn fame or material assets. Those are byproducts. Your art is simply the way you express yourself. It must always be a selfless offering from you, in gratitude, to Creation - for having blessed you with a spiritual talent. So, stop yearning for 'Likes', followers and virality. Instead, pour your heart into creating more art. When your art is world-class, when it is unputdownable, money always follows. And true fame comes only from immortality; when your art lives on after you, inspiring future generations.

In the arts terms frequently cross boundaries, as when the concept of metaphor transfers from literature to architecture. The strict definition of metaphor is that it describes a link between disparate concepts that avoids ‘like’ or ‘as’. There is no point-to-point correspondence, the association being on the level of suggestion rather than simile – ‘I see a cloud that’s dragonish . . .’ // A metaphor creates a bridge across unexplored territory, connecting two unlikely entities. The aesthetic ‘spark’ is generated by the novelty or poignancy of the association; the arcing across conceptual space. The emotional reward comes from the recognition of a new pattern of relationship. The phenomenon of metaphor operates in parallel with the formal aesthetic qualities of a building being a variation on the theme of binary aesthetics, introducing the poetic element into architecture.

Consciousness is there in animal life. Beyond animal instincts, humans also have inherent recognition of good and evil in their conscience. Belief in deterministic justice and rewards in afterlife fulfils our aspiration to have true and fair reward for every small act of goodness and evil in afterlife. Every moment of a nurse and that of a cured or dead patient is not meaningless if one believes and prepare for afterlife by achieving excellence in morals. Imam Ghazali wrote that wealth is useful till we die, relatives till we are put in grave and only good deeds will be the currency on judgement day. If we have good deeds to take in next life, then we can have everlasting happiness that is not infected and affected by any Corona Virus.

If you only take away one thing from this book, let it be this: Focus on creating well-written content about topics that are interesting to your audience, and you will be rewarded with more traffic to your website, enhanced brand recognition, and a loyal customer base. If you’re ever in doubt, come back to this essential law, and you will be most of the way to creating quality content.

Feeling overwhelmed and maybe a bit underappreciated, we moms gravitate toward the insistence of well-meaning mom-fluencers who tell us what we “deserve”—we “deserve” a break. Praise. Recognition. To take our lives back and to remember that we’re more than just a mother. We’re told we deserve to be “authentic” selves by reclaiming “autonomy” over our lives and taking back the identity we had before we became moms. There’s some truth in these assurances. We do need a break. It would be nice for our husbands to acknowledge our hard work. We do have roles in addition to being a mom. But the deceptive premise in each of them is that we’re entitled to a tangible reward for simply doing our job. In that way, motherhood is subtly depicted as something that happened to us rather than something we chose and that God graciously gave us.

Of course, you’ll want to throw that in other people’s faces. Worse, you’ll want to get in other people’s faces, people who don’t deserve the respect, recognition, or rewards they are getting. In fact, those people will often get perks instead of you. When someone doesn’t reckon you with the seriousness that you’d like, the impulse is to correct them. (As we all wish to say: Do you know who I am?!) You want to remind them of what they’ve forgotten; your ego screams for you to indulge it. Instead, you must do nothing. Take it. Eat it until you’re sick. Endure it. Quietly brush it off and work harder. Play the game. Ignore the noise; for the love of God, do not let it distract you. Restraint is a difficult skill but a critical one. You will often be tempted, you will probably even be overcome. No one is perfect with it, but try we must.