Safety Motivational Quotes

Be silent and safe — silence never betrays you; Be true to your word and your work and your friend; Put least trust in him who is foremost to praise you, Nor judge of a road till it draw to the end.

Perceptions of unfairness operate on a continuum

War is an ugly thing, but not the ugliest of things: the decayed and degraded state of moral and patriotic feeling which thinks that nothing is worth a war, is much worse. When a people are used as mere human instruments for firing cannon or thrusting bayonets, in the service and for the selfish purposes of a master, such war degrades a people. A war to protect other human beings against tyrannical injustice; a war to give victory to their own ideas of right and good, and which is their own war, carried on for an honest purpose by their free choice, — is often the means of their regeneration. A man who has nothing which he is willing to fight for, nothing which he cares more about than he does about his personal safety, is a miserable creature who has no chance of being free, unless made and kept so by the exertions of better men than himself. As long as justice and injustice have not terminated their ever-renewing fight for ascendancy in the affairs of mankind, human beings must be willing, when need is, to do battle for the one against the other.

• I am worthy of emotional safety and support. • I release resentment and welcome compassion. • I honor my feelings as valid and important.

When a human lighthouse sees you in the midst of your storm, it points you toward safety and protection. In doing so, it also sends you and uncompromising message of belief: Yes, the situation is difficult, but you are not alone. I’m standing right here with you, and I know the way home.

What I'm trying to say is that you don't understand a man until you understand what makes him do what he does. Every man is a hero in his own story, Princess. Murderers don't believe that they're to blame for what they do. Thieves, they think they deserve the money they take. Dictators, they believe they have the right—for the safety of their people and the good of the nation—to do whatever they wish. . . . The truth is, most people who do what you'd call "wrong" do it for what they call "right" reasons. Only mercenaries make any sense. We do what we're paid to do. That's it. Perhaps that's why people look down on us so. We're the only ones who don't pretend to have higher motives. . . In a way, we're the most honest men you'll ever meet.

Anyone who reads, even one from the remote Southwest at the far end of an attenuated tradition, is to some extent a citizen of the world, and I had been a hungry reader all my life.

Death wins nothing here, gnawing wings that amputate–– then spread, lift up, fly.

If I were your enemy, I’d magnify your fears, making them appear insurmountable, intimidating you with enough worries until avoiding them becomes your driving motivation. I would use anxiety to cripple you, to paralyze you, leaving you indecisive, clinging to safety and sameness, always on the defensive because of what might happen. When you hear the word faith, all I’d want you to hear is “unnecessary risk.

Ambition is a path, not a destination, and it is essentially the same path for everybody. No matter what the goal is, the path leads through Pilgrim’s Progress regions of motivation, hard work, persistence, stubbornness, and resilience under disappointment. Unconsidered, merely indulged, ambition becomes a vice; it can turn an man into a machine that knows nothing but how to run. Considered, it can be something else — pathway to the stars, maybe. I suspect that what makes hedonists so angry when they think about overachievers is that the overachievers, without benefit of drugs or orgies, have more fun.

Faster is fatal, slower is safe.

If only you knew how beautiful you are unconditionally. Don't you know it's enough if all you do is breathe?

I well remember it being said to me by an occultist of great experience that two things are necessary for safety in occultism, right motives and right associates.

Don’t play for safety. It’s the most dangerous thing in the world.

Almost all the times advices from your loved ones are for your safety, not for your success.

Now, for example, people with freckles aren’t thought of as a minority by the nonfreckled. They aren’t a minority in the sense we’re talking about. And why aren’t they? Because a minority is only thought of as a minority when it constitutes some kind of a threat to the majority, real or imaginary. And no threat is ever quite imaginary. Anyone here disagree with that? If you do, just ask yourself, What would this particular minority do if it suddenly became the majority overnight? You see what I mean? Well, if you don’t – think it over! “All right. Now along come the liberals – including everybody in this room, I trust – and they say, ‘Minorities are just people, like us.’ Sure, minorities are people – people, not angels. Sure, they’re like us – but not exactly like us; that’s the all-too- familiar state of liberal hysteria in which you begin to kid yourself you honestly cannot see any difference between a Negro and a Swede….” (Why, oh why daren’t George say “between Estelle Oxford and Buddy Sorensen”? Maybe, if he did dare, there would be a great atomic blast of laughter, and everybody would embrace, and the kingdom of heaven would begin, right here in classroom. But then again, maybe it wouldn’t.) “So, let’s face it, minorities are people who probably look and act and – think differently from us and hay faults we don’t have. We may dislike the way they look and act, and we may hate their faults. And it’s better if we admit to disliking and hating them than if we try to smear our feelings over with pseudo liberal sentimentality. If we’re frank about our feelings, we have a safety valve; and if we have a safety valve, we’re actually less likely to start persecuting. I know that theory is unfashionable nowadays. We all keep trying to believe that if we ignore something long enough it’ll just vanish…. “Where was I? Oh yes. Well, now, suppose this minority does get persecuted, never mind why – political, economic, psychological reasons. There always is a reason, no matter how wrong it is – that’s my point. And, of course, persecution itself is always wrong; I’m sure we all agree there. But the worst of it is, we now run into another liberal heresy. Because the persecuting majority is vile, says the liberal, therefore the persecuted minority must be stainlessly pure. Can’t you see what nonsense that is? What’s to prevent the bad from being persecuted by the worse? Did all the Christian victims in the arena have to be saints? “And I’ll tell you something else. A minority has its own kind of aggression. It absolutely dares the majority to attack it. It hates the majority–not without a cause, I grant you. It even hates the other minorities, because all minorities are in competition: each one proclaims that its sufferings are the worst and its wrongs are the blackest. And the more they all hate, and the more they’re all persecuted, the nastier they become! Do you think it makes people nasty to be loved? You know it doesn’t! Then why should it make them nice to be loathed? While you’re being persecuted, you hate what’s happening to You, you hate the people who are making it happen; you’re in a world of hate. Why, you wouldn’t recognize love if you met it! You’d suspect love! You’d think there was something behind it – some motive – some trick…

… Damned is the soul that dies while the evil it committed lives on. And the most damned of all are those who see the evil coming for others and refuse to confront it. For it is not out of fear that heroes are born, but rather out of their selfless love that will not allow them safety bought from the torture, death, and degradation of others. It is better to die in defense of another than to live with the knowledge that you could have saved them but chose to do nothing. And to those who think that one person cannot make a difference, I say this … the deadliest tidal wave begins as an unseen ripple in a vast ocean. Live your life so that your integrity will motivate others to strive for excellence long after you’ve passed on, and know that no good deed or sacrifice, or offer of sincere friendship or love, is ever forgotten by the one who receives it.

Grub Street turns out good things almost as often as Parnassus. For if a writer is hard up enough, if he’s far down enough (down where I have been and am rising from, I am really saying), he can’t afford self-doubt and he can’t let other people’s opinions, even a father’s, keep him from writing.

You can do anything, but not everything. You don't have to save the world, just yourself.

Everyone holds his or her own key to success and happiness. It's just that sometimes you have to test out a lot of wrong keys first to find the one that fits.

The ugly truth is that more people are still motivated by the desire to prioritize men's income generating and reputations than they are by the desire to ensure women's rights and safety.

Ambition is a path, not a destination, and it is essentially the same path for everybody. No matter what the goal is, the path leads through Pilgrim’s Progress regions of motivation, hard work, persistence, stubbornness, and resilience under disappointment. Unconsidered, merely indulged, ambition becomes a vice; it can turn a man into a machine that knows nothing but how to run. Considered, it can be something else—pathway to the stars, maybe.

Ambition is a path, not a destination, and it is essentially the same path for everybody. No matter what the goal is, the path leads through Pilgrim's Progress regions of motivation, hard work, persistence, stubbornness, and resilience under disappointment. Unconsidered, merely indulged, ambition becomes a vice; it can turn a man into a machine that knows nothing but how to run. Considered, it can be something else - pathway to the stars, maybe.

Introspection makes our conscious motives and strategies transparent to us, while we have no sure means of deciphering them in others. Yet we never genuinely know our true selves. We remain largely ignorant of the actual unconscious determinants of our behavior, and therefore we cannot accurately predict what our behavior will be in circumstances beyond the safety zone of our past experience. The Greek motto “Know thyself,” when applied to the minute details of our behavior, remains an inaccessible ideal. Our “self” is just a database that gets filled in through our social experiences, in the same format with which we attempt to understand other minds, and therefore it is just as likely to include glaring gaps, misunderstandings, and delusions.

The only way to move forward is to focus on the good in your life and the good that you are doing for others and yourself. My past has shown me things in life, others and myself that I wouldn't wish upon anyone, but I can choose to pick up the pieces and build a beautiful life for myself and help others to do the same.

In other words, a small thank-you caused people to behave far more generously to a completely different person. This is because thank-yous aren’t only expressions of gratitude; they’re crucial belonging cues that generate a contagious sense of safety, connection, and motivation.

I've always felt like my calling was to inspire people. And not with famed, epic accomplishments, but with imperfection, struggles and humanity. I want people to read my stories and books and blogs, and look at my life and say, "She should have had nothing going for her. Meager means, questionable looks, no apparent safety nets and an absence of impressive letters after her name. But she followed her bliss anyway. If she can do it, I can do it. I'm not giving up.

I was also motivated by a strong sense of fear that we had still not begun to deal with, let alone solve, any of the fundamental issues arising from the gas attack. Specifically, for people who are outside the main system of Japanese society (the young in particular), there remains no effective alternative or safety net. As long as this crucial gap exists in our society, like a kind of black hole, even if Aum is suppressed, other magnetic force fields—"Aum-like" groups—will rise up again, and similar incidents are bound to take place.

Silence is my defense. The protector whom I trust. A sturdy shield, A loyal safe-keeper, A sentinel, impassable. Silence is my refuge. The shelter in which I hide. A peaceful home, A safe sanctuary, A fortress, impenetrable.

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

I'm the girl that goes backwards, takes wrong turns, stumbles in the dark. I'm also the girl that finds gold where others feared to stray. Perhaps because I follow my heart instead of sage advice thrown my way. I don't want to become numb by always playing it safe. Many of our most cherished times happen when we shatter the damn box, step off the safety zone and listen to the sound of our soul.

Don’t spend your money on luxuries. Save it and secure a safe future. Don’t crave for quick satisfaction.

The success of the future does not lie solely on the safety of the past, but relies broadly on the security of the present.

Enjoy without injury, live without loss.

Your men will not take the hill if you're simply yelling commands from the safety of the rear.

What do you resist examining up close? How can you ground yourself so you feel safe enough to try?

The unity of government which constitutes you one people is also now dear to you. It is justly so, for it is a main pillar in the edifice of your real independence, the support of your tranquility at home, your peace abroad; of your safety; of your prosperity; of that very liberty which you so highly prize. But as it is easy to foresee that, from different causes and from different quarters, much pains will be taken, many artifices employed to weaken in your minds the conviction of this truth; as this is the point in your political fortress against which the batteries of internal and external enemies will be most constantly and actively (though often covertly and insidiously) directed, it is of infinite moment that you should properly estimate the immense value of your national union to your collective and individual happiness; that you should cherish a cordial, habitual, and immovable attachment to it; accustoming yourselves to think and speak of it as of the palladium of your political safety and prosperity; watching for its preservation with jealous anxiety; discountenancing whatever may suggest even a suspicion that it can in any event be abandoned; and indignantly frowning upon the first dawning of every attempt to alienate any portion of our country from the rest, or to enfeeble the sacred ties which now link together the various parts. For this you have every inducement of sympathy and interest. Citizens, by birth or choice, of a common country, that country has a right to concentrate your affections. The name of American, which belongs to you in your national capacity, must always exalt the just pride of patriotism more than any appellation derived from local discriminations. With slight shades of difference, you have the same religion, manners, habits, and political principles. You have in a common cause fought and triumphed together; the independence and liberty you possess are the work of joint counsels, and joint efforts of common dangers, sufferings, and successes. But these considerations, however powerfully they address themselves to your sensibility, are greatly outweighed by those which apply more immediately to your interest. Here every portion of our country finds the most commanding motives for carefully guarding and preserving the union of the whole.

Motivation is the blanket of your spirit. It gives you warm, sheath and safety for your vision, positivity and energy to protect them from lower, negative, toxic and detrimental vibes. It keeps them alive! Always bathe it.

A good man wears the mantle of a provider with reverence. He toils tirelessly for his family, not merely to put food on the table but to nourish their souls. His hands form a safety net of love, hope, belonging, and security.

I use “anticapitalist” because conservative defenders of capitalism regularly say their liberal and socialist opponents are against capitalism. They say efforts to provide a safety net for all people are “anticapitalist.” They say attempts to prevent monopolies are “anticapitalist.” They say efforts that strengthen weak unions and weaken exploitative owners are “anticapitalist.” They say plans to normalize worker ownership and regulations protecting consumers, workers, and environments from big business are “anticapitalist.” They say laws taxing the richest more than the middle class, redistributing pilfered wealth, and guaranteeing basic incomes are “anticapitalist.” They say wars to end poverty are “anticapitalist.” They say campaigns to remove the profit motive from essential life sectors like education, healthcare, utilities, mass media, and incarceration are “anticapitalist.” In doing so, these conservative defenders are defining capitalism. They define capitalism as the freedom to exploit people into economic ruin; the freedom to assassinate unions; the freedom to prey on unprotected consumers, workers, and environments; the freedom to value quarterly profits over climate change; the freedom to undermine small businesses and cushion corporations; the freedom from competition; the freedom not to pay taxes; the freedom to heave the tax burden onto the middle and lower classes; the freedom to commodify everything and everyone; the freedom to keep poor people poor and middle-income people struggling to stay middle income, and make rich people richer. The history of capitalism—of world warring, classing, slave trading, enslaving, colonizing, depressing wages, and dispossessing land and labor and resources and rights—bears out the conservative definition of capitalism.

Where there is no rest there is energy. Where there is no disruption there is normality. Where there is no profit there is bankruptcy. Where there is no gain there is insolvency. Where there is no injury there is safety. Where there is no team there is individuality. Where there is no hindrance there is opportunity. Where there is no injury there is safety. Where there is no sense there is inefficiency. Where there is no failiure there is competency. Where there is no decline there is industry. Where there is no strength there is infirmity. Where there is no idleness there is activity. Where there is no weakness there is intensity. Where there is no failiure there is industry. Where there is no leadership there is anarchy. Where there is no repetition there is originality. Where there is no increase there is deficiency. Where there is no ignorance there is capacity. Where there is no impotence there is ability. Where there is no falseness there is authenticity. Where there is no excellence there is mediocrity. Where there is no mistake there is quality. Where there is no amatuer there is ingenuity. Where there is no error there is mastery. Where there is no defect there is virtuosity.

small thank-you caused people to behave far more generously to a completely different person. This is because thank-yous aren’t only expressions of gratitude; they’re crucial belonging cues that generate a contagious sense of safety, connection, and motivation.

What this means is that, e. g., a basically satisfied person no longer has the needs for esteem, love, safety, etc. The only sense in which he might be said to have them is in the almost metaphysical sense that a sated man has hunger, or a filled bottle has emptiness

Self-oriented people are inclusive only of those they believe will further their own motives and causes. More evolved people understand that inclusivity is the most productive and positive way to be. As such, their endeavours are life-enhancing, successful, and significantly contributory. Truly inclusive people do not gossip, listen to gossip, seek to pull other people down, view competition as a play of personal power, or try to gain benefit from someone else’s suffering. Instead, their eyes, mind, and talents are directed towards whatever is best for everyone in any given situation.

To presume a want of motives for such contests as an argument against their existence, would be to forget that men are ambitious, vindictive, and rapacious. To look for a continuation of harmony between a number of independent, unconnected sovereignties in the same neighborhood, would be to disregard the uniform course of human events, and to set at defiance the accumulated experience of ages. The causes of hostility among nations are innumerable. There are some which have a general and almost constant operation upon the collective bodies of society. Of this description are the love of power or the desire of pre-eminence and dominion—the jealousy of power, or the desire of equality and safety. There are

Most people choose to be hurt and killed by something they have power to avoid, because of their ego, arrogance and wanting to prove a point. They choose to put themselves in harms way. Always choose safety, when it comes to your life. Be wise and choose to avoid arguments, fights, conflicts, people, places , situations or doing things that can get you killed or hurt.

Men and women live with a heart-deep uncertainty every morning when they wake. It is why they go to war, why they write poems, fall in and out of love, plan thefts on dark nights, or try to forestall them. Why they pray. Or refuse to pray. It is the uncertainty that shapes and defines our lives. The tears of the world, a longing for joy. Or even just safety. Just that.

Perhaps most stunning thing about the VW emissions debacle is that it's by no means a singular event. The same script – unreachable target goals, a command-and-control hierarchy that motivates by fear, and people afraid to lose their jobs if they fail – has been repeated again and again. In part that's because it's a script that was useful in the past, when goals were reachable, progress directly observable, and tasks largely individually executed. Under those conditions, people could be compelled to reach them simply by fear and intimidation. The problem is that, in today's volatile, uncertain, complex, and ambiguous (VUCA) world, this is no longer a script that's good for business. Rather than success, it's a playbook that invites avoidable, and often painfully public, failure.

humanity is populated by the couch critics, the apathetic advisors who, from a detached perch of safety, believe that every whim that breezes over their small minds, and every one of their witless arguments, ought to carry the same weight as the hard-won wisdom of those who are actually in the fight, whose minds have been sharpened with real-world experience, whose legends are being forged by action.

This, indeed, Charles Edward considered as a lady's secret; for although Rose's letter was couched in the most cautious and general terms, and professed to be written merely from motives of humanity and zeal for the Prince's service, yet she expressed so anxious a wish that she should not be known to have interfered, that the Chevalier was induced to suspect the deep interest which she took in Waverley's safety.

rapacious. To look for a continuation of harmony between a number of independent, unconnected sovereignties in the same neighborhood, would be to disregard the uniform course of human events, and to set at defiance the accumulated experience of ages. The causes of hostility among nations are innumerable. There are some which have a general and almost constant operation upon the collective bodies of society. Of this description are the love of power or the desire of pre-eminence and dominion—the jealousy of power, or the desire of equality and safety. There are others which have a more circumscribed though an equally operative influence within their spheres. Such are the rivalships and competitions of commerce between commercial nations. And there are others, not less numerous than either of the former, which take their origin entirely in private passions; in the attachments, enmities, interests, hopes, and fears of leading individuals in the communities of which they are members. Men of this class, whether the favorites of a king or of a people, have in too many instances abused the confidence they possessed; and assuming the pretext of some public motive, have not scrupled to sacrifice the national tranquillity to personal advantage or personal gratification.

A simple test can be used to determine where someone is in the motivational hierarchy. If the absolute sum of a raise in salary an individual receives is important to him, he is working mostly within the physiological or safety modes. If, however, what matters to him is how his raise stacks up against what other people got, he is motivated by esteem/recognition or self-actualization, because in this case money is clearly a measure.

Those who are not psychologically sophisticated, do not realise the extent to which the average person is unconsciously motivated by jealousy and envy. People who are not happy, confident, and fulfilled will generally resent those who are happier, more confident, and more fulfilled than them. Admiration and envy seem to be received in equal proportion as one develops and succeeds. Many famous people are admired with a passion and also hated with a vengeance. Powerful political leaders are respected and also ruthlessly criticised. Famous movie stars are adored and also grossly invaded and scrutinised. Nevertheless, we learn to think not 'what the world is doing to us' but 'what we are doing for the world.' Our attention is not on how the world is hurting us, but on how our presence is helping to heal the world. This outward and upward focus is our protection and our guide.

Gabriel Duke. You are a complete hypocrite." "A hypocrite? Me?" "Yes, you. Mr. I-Know-a-Hidden-Tresaure-When-I-See-It. You said you know how to spot undervalued things. Undervalued people. And yet you persist in selling yourself short. If I'm the crown jewels in camouflage, you're a..." She churned the air with one hand. "... a diamond tiara." He grimaced. "Fine, you can be something manlier. A thick, knobby scepter. Will that suffice?" "I suppose it's an improvement." "For weeks, you've been insisting you haven't the slightest idea what it means to give a creature a loving home. 'I'm too ruthless, Penny. I'm only motivated by self-interest, Penny. I'm a bad, bad man, Penny.' And all this time, you've been running an orphanage? I could kick you." "I'm not running an orphanage. I give the orphanage money. That's all." "You gave them kittens." "No, you gave them kittens." "You sent them gifts at Christmas. Playthings and sweets and geese to be roasted for their dinner." "It was the only business I could attend to on Christmas, and I don't like to waste the day. All the banks and offices are closed." She skewered him with a look. "Really. You expect me to believe that?" He pushed a hand through his hair. "What is your aim with this interrogation?" "I want you to admit the truth. You are giving those children a home. A place of warmth and safety, and yes, even love. Meanwhile, you are stubbornly denying yourself all the same things." "I can't be denying myself if it's something I don't want." "Home isn't something a person wants. It's something every last one of us needs. And it's not too late for you, Gabriel." She gentled her voice. "You could have that for yourself.

The capitalist-investor class experiences a tremendous loss of “real” wealth during depressions because the value of their investment portfolios collapses (declines in equity prices are typically around 50 percent), their earned incomes fall, and they typically face higher tax rates. As a result, they become extremely defensive. Quite often, they are motivated to move their money out of the country (which contributes to currency weakness), dodge taxes, and seek safety in liquid, noncredit-dependent investments (e.g., low-risk government bonds, gold, or cash).

The duties, which a man performs as a friend or parent, do not seem merely owing to his benefactor or children; nor can he be wanting to these duties, without breaking through all the ties of nature and morality. A strong inclination may prompt him to the performance: A sentiment of order and moral obligation joins its force to these natural ties: And the whole man, if truly virtuous, is drawn to his duty, without any effort or endeavour. Even with regard to the virtues, which are more austere, and more founded on reflection, such as public spirit, filial duty, temperance, or integrity; the moral obligation, in our apprehension, removes all pretension to religious merit; and the virtuous conduct is deemed no more than what we owe to society and to ourselves. In all this, a superstitious man finds nothing, which he has properly performed for the sake of his deity, or which can peculiarly recommend him to the divine favor and protection. He considers not, that the most genuine method of serving the divinity is by promoting the happiness of his creatures. He still looks out for some immediate service of the supreme Being, in order to allay those terrors, with which he is haunted. And any practice, recommended to him, which either serves to no purpose in life, or offers the strongest violence to his natural inclinations; that practice he will the more readily embrace, on account of those very circumstances, which should make him absolutely reject it. It seems the more purely religious, because it proceeds from no mixture of any other motive or consideration. And if, for its sake, he sacrifices much of his ease and quiet, his claim of merit appears still to rise upon him, in proportion to the zeal and devotion, which he discovers. In restoring a loan, or paying a debt, his divinity is nowise beholden to him; because these acts of justice are what he was bound to perform, and what many would have performed, were there no god in the universe. But if he fast a day, or give himself a sound whipping; this has a direct reference, in his opinion, to the service of God. No other motive could engage him to such austerities. By these distinguished marks of devotion, he has now acquired the divine favor; and may expect, in recompense, protection, and safety in this world, and eternal happiness in the next.

Ambition is a path, not a destination, and it is essentially the same path for everybody. No matter what the goal is, the path leads through Pilgrim’s Progress regions of motivation, hard work, persistence, stubbornness, and resilience under disappointment. Unconsidered, merely indulged, ambition becomes a vice; it can turn a man into a machine that knows nothing but how to run. Considered, it can be something else—pathway to the stars, maybe. I suspect that what makes hedonists so angry when they think about overachievers is that the overachievers, without drugs or orgies, have more fun.

Contract Matrimony (The Sonnet) When I fall, I fall wholly - without a safety net of any kind. Prenups are an insult of love, all in fear of an imaginary night. Contract lovers are worse than contract killers, at least contract killers don't second guess their motive. Either love or don't, there's no second guessing - either marry or don't, there's no contract matrimony. Prenups are for juveniles, Clauses are for cowards. To seek escape in commitment, is an act of con, not love. Escapists have no right to love, Lovers have no need for escape. When you change exes like socks, It's a sickness, not a choice.

Long before George Orwell, she understood how language could be perverted for political aims; how noble motives could be ascribed, post hoc, to ignoble actions. ‘When . . . they had wanted to sanction every crime, they called the Government the Committee of Public Safety; thereby proclaiming the well-known maxim, that the security of the people is the supreme law. The supreme law is justice.’ And ‘those guilty of doing harm in every period, have tried to attribute some generous pretext to themselves to excuse their actions; there are almost no crimes in existence which their perpetrators have not attributed to honour, religion or liberty.

This general lack of sleep really got to me. And little can prepare people for how they will react when deprived of it--over multiple days. Everything suffers: concentration, motivation, and performance. All key elements for what we were doing. But it is designed that way. Break you down and find out what you are really made of. Underneath the fluff. I remember during one particular lecture (on the excruciatingly boring topic of the different penetration abilities of different bullets or rounds), looking over to my left and noticing Trucker jabbing his arm with a safety pin every few minutes in an attempt to keep himself awake. The sight cheered me up no end.

In a memoir of her tenure as secretary of state, published in June 2014, Hillary Clinton gave her most detailed account of her actions to date. She denounced what she called “misinformation, speculation, and flat-out deceit” about the attacks, and wrote that Obama “gave the order to do whatever was necessary to support our people in Libya.” She wrote: “Losing these fearless public servants in the line of duty was a crushing blow. As Secretary I was the one ultimately responsible for my people’s safety, and I never felt that responsibility more deeply than I did that day.” Addressing the controversy over what triggered the attack, and whether the administration misled the public, she maintained that the Innocence of Muslims video had played a role, though to what extent wasn’t clear. “There were scores of attackers that night, almost certainly with differing motives. It is inaccurate to state that every single one of them was influenced by this hateful video. It is equally inaccurate to state that none of them were.” Clinton’s account was greeted with praise and condemnation in equal measure. As Clinton promoted her book, a new investigation was being launched by the House Select Committee on the Events Surrounding the 2012 Terrorist Attack in Benghazi. Chaired by former federal prosecutor Rep. Trey Gowdy, a South Carolina Republican, the committee’s creation promised to drive questions about Benghazi into the 2016 presidential campaign and beyond.

Patriotism comes from the same Latin word as father. Blind patriotism is collective transference. In it the state becomes a parent and we citizens submit our loyalty to ensure its protection. We may have been encouraged to make that bargain from our public school education, our family home, religion, or culture in general. We associate safety with obedience to authority, for example, going along with government policies. We then make duty, as it is defined by the nation, our unquestioned course. Our motivation is usually not love of country but fear of being without a country that will defend us and our property. Connection is all-important to us; excommunication is the equivalent of death, the finality we can’t dispute. Healthy adult loyalty is a virtue that does not become blind obedience for fear of losing connection, nor total devotion so that we lose our boundaries. Our civil obedience can be so firm that it may take precedence over our concern for those we love, even our children. Here is an example: A young mother is told by the doctor that her toddler is allergic to peanuts and peanut oil. She lets the school know of her son’s allergy when he goes to kindergarten. Throughout his childhood, she is vigilant and makes sure he is safe from peanuts in any form. Eighteen years later, there is a war and he is drafted. The same mother, who was so scrupulously careful about her child’s safety, now waves goodbye to him with a tear but without protest. Mother’s own training in public school and throughout her life has made her believe that her son’s life is expendable whether or not the war in question is just. “Patriotism” is so deeply ingrained in her that she does not even imagine an alternative, even when her son’s life is at stake. It is of course also true that, biologically, parents are ready to let children go just as the state is ready to draft them. What a cunning synchronic-ity. In addition, old men who decide on war take advantage of the timing too. The warrior archetype is lively in eighteen-year-olds, who are willing to fight. Those in their mid-thirties, whose archetype is being a householder and making a mark in their chosen field, will not show an interest in battlefields of blood. The chiefs count on the fact that young braves will take the warrior myth literally rather than as a metaphor for interior battles. They will be willing to put their lives on the line to live out the collective myth of societies that have not found the path of nonviolence. Our collective nature thus seems geared to making war a workable enterprise. In some people, peacemaking is the archetype most in evidence. Nature seems to have made that population smaller, unfortunately. Our culture has trained us to endure and tolerate, not to protest and rebel. Every cell of our bodies learned that lesson. It may not be virtue; it may be fear. We may believe that showing anger is dangerous, because it opposes the authority we are obliged to appease and placate if we are to survive. This explains why we so admire someone who dares to say no and to stand up or even to die for what he believes. That person did not fall prey to the collective seduction. Watching Jeopardy on television, I notice that the audience applauds with special force when a contestant risks everything on a double-jeopardy question. The healthy part of us ardently admires daring. In our positive shadow, our admiration reflects our own disavowed or hidden potential. We, too, have it in us to dare. We can stand up for our truth, putting every comfort on the line, if only we can calm our long-scared ego and open to the part of us that wants to live free. Joseph Campbell says encouragingly, “The part of us that wants to become is fearless.” Religion and Transference Transference is not simply horizontal, from person to person, but vertical from person to a higher power, usually personified as God. When

He used to hide his true self because he feared people wouldn’t like him, or would judge him for being too much this and not enough that. He found himself acting like everyone else, even though his heart wanted to express itself in ways that felt different than much of what he was seeing in the world. His heart grew louder, and he longed to taste a different kind of freedom, one his mind had worked hard to contain in order to keep him feeling safe. But that safety came with a price: his authenticity. Then it occurred to him, some people would judge him no matter who he was or what he did. And that if he was going to be judged anyway, he may as well live his life as authentically as possible and at least be judged for his truth. He also knew some people would love him no matter who he was or what he did, and how much better it would feel to be loved for being real.

And in many other cities which for him were all identical - hotel, taxi. a hall in a cafe or club. These cities, these regular rows of blurry lamps marching past and suddenly advancing and encircling a stone horse in a square, were as much a habitual and unnecessary integument as the wooden pieces and the black and white board, and he accepted this external life as something inevitable but completely uninteresting. Similarly, in his way of dressing and in the manner of his everyday life, he was prompted by extremely dim motives, stopping to think about nothing, rarely changing his linens, automatically winding his watch at night, shaving with the same safety blade until it ceased to cut altogether, and feeding haphazardly and plainly. From some kind of melancholy inertia he continued to order at dinner the same mineral water, which effervesced slightly in the sinuses and evoked a tickling sensation in the corner of his eyes, like tears for the vanished Valentinov. Only rarely did he notice his own existence, when for example lack of breath - the revenge of a heavy body - forced him to halt with open mouth on a staircase, or when he had a toothache, or when at a late hour during his chess cogitations an outstretched hand shaking a matchbox failed to evoke in it the rattle of matches, and the cigarette that seemed to have been thrust unnoticed into his mouth by someone else suddenly grew and asserted itself, solid, soulless, and static, and his whole life became concentrated in the single desire to smoke, although goodness knows how many cigarettes had already been unconsciously consumed, In general, life around him was so opaque and demanded so little effort of him that it sometimes seemed someone - a mysterious, invisible manager - continued to take him from tournament to tournament; but occasionally there were odd moments, such quietness all around, and when you looked out into the corridor - shoes, shoes, shoes, standing at all the door, and in your ears the roar of loneliness.

Smiley himself was one of those solitaries who seem to have come into the world fully educated at the age of eighteen. Obscurity was his nature, as well as his profession. The byways of espionage are not populated by the brash and colourful adventurers of fiction. A man who, like Smiley, has lived and worked for years among his country’s enemies learns only one prayer: that he may never, never be noticed. Assimilation is his highest aim, he learns to love the crowds who pass him in the street without a glance; he clings to them for his anonymity and his safety. His fear makes him servile—he could embrace the shoppers who jostle him in their impatience, and force him from the pavement. He could adore the officials, the police, the bus conductors, for the terse indifference of their attitudes. But this fear, this servility, this dependence, had developed in Smiley a perception for the colour of human beings: a swift, feminine sensitivity to their characters and motives. He knew mankind as a huntsman knows his cover, as a fox the wood. For a spy must hunt while he is hunted, and the crowd is his estate. He could collect their gestures and their words, record the interplay of glance and movement, as a huntsman can record the twisted bracken and the broken twig, or as a fox detects the signs of danger.

In the light of the evidence it is hard to believe that most crusaders were motivated by crude materialism. Given their knowledge and expectations and the economic climate in which they lived, the disposal of assets to invest in the fairly remote possibility of settlement in the East would have been a stupid gamble. It makes much more sense to suppose, in so far as one can generalize about them, that they were moved by an idealism which must have inspired not only them but their families. Parents, brothers and sisters, wives and children had to face a long absence and must have worried about them: in 1098 Countess Ida of Boulogne made an endowment to the abbey of St Bertin 'for the safety of her sons, Godfrey and Baldwin, who have gone to Jerusalem'.83 And they and more distant relatives — cousins, uncles and nephews - were prepared to endow them out of the patrimonial lands. I have already stressed that no one can treat the phenomenal growth of monasticism in this period without taking into account not only those who entered the communities to be professed, but also the lay men and women who were prepared to endow new religious houses with lands and rents. The same is true of the crusading movement. Behind many crusaders stood a large body of men and women who were prepared to sacrifice interest to help them go. It is hard to avoid concluding that they were fired by the opportunity presented to a relative not only of making a penitential pilgrimage to Jerusalem but also of fighting in a holy cause. For almost a century great lords, castellans and knights had been subjected to abuse by the Church. Wilting under the torrent of invective and responding to the attempts of churchmen to reform their way of life in terms they could understand, they had become perceptibly more pious. Now they were presented by a pope who knew them intimately with the chance of performing a meritorious act which exactly fitted their upbringing and devotional needs and they seized it eagerly. But they responded, of course, in their own way. They were not theologians and were bound to react in ways consonant with their own ideas of right and wrong, ideas that did not always respond to those of senior churchmen. The emphasis that Urban had put on charity - love of Christian brothers under the heel of Islam, love of Christ whose land was subject to the Muslim yoke - could not but arouse in their minds analogies with their own kin and their own lords' patrimonies, and remind them of their obligations to avenge injuries to their relatives and lords. And that put the crusade on the level of a vendetta. Their leaders, writing to Urban in September 1098, informed him that 'The Turks, who inflicted much dishonour on Our Lord Jesus Christ, have been taken and killed and we Jerusalemites have avenged the injury to the supreme God Jesus Christ.

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

But it was still to the liberty of submission, the most difficult of all, that I applied myself most strenuously. I determined to make the best of whatever situation I was in; during my years of dependence my subjection lost its portion of bitterness, and even ignominy, if I learned to accept it as a useful exercise. Whatever I had I chose to have, obliging myself only to possess it totally, and to taste the experience to the full. Thus the most dreary tasks were accomplished with ease as long as I was willing to give myself to them. Whenever an object repelled me, I made it a subject of study, ingeniously compelling myself to extract from it a motive for enjoyment. If faced with something unforeseen or near cause for despair, like an ambush or a storm at sea, after all measures for the safety of others had been taken, I strove to welcome this hazard, to rejoice in whatever it brought me of the new and unexpected, and thus without shock the ambush or the tempest was incorporated into my plans, or my thoughts. Even in the throes of my worst disaster, I have seen a moment when sheer exhaustion reduced some part of the horror of the experience, and when I made the defeat a thing of my own in being willing to accept it. If ever I am to undergo torture (and illness will doubtless see to that) I cannot be sure of maintaining the impassiveness of a Thrasea, but I shall at least have the resource of resigning myself to my cries. And it is in such a way, with a mixture of reserve and of daring, of submission and revolt carefully concerted, of extreme demand and prudent concession, that I have finally learned to accept myself.

Is there an evolutionary consequence to this distinctive quality of story? Researchers have imagined so. We prevailed, in large part, because we are an intensely social species. We are able to live and work in groups. Not in perfect harmony, but with sufficient cooperation to thoroughly upend the calculus of survival. It is not just safety in numbers. It is innovate, participate, delegate, and collaborate in numbers. And essential to such successful group living are the very insights into the variety of human experience we’ve absorbed through story. As psychologist Jerome Bruner noted, “We organize our experience and our memory of human happenings mainly in the form of narrative,”37 leading him to doubt that “such collective life would be possible were it not for our human capacity to organize and communicate experience in narrative form.”38 Through narrative we explore the range of human behavior, from societal expectation to heinous transgression. We witness the breadth of human motivation, from lofty ambition to reprehensible brutality. We encounter the scope of human disposition from triumphant victory to heartrending loss. As literary scholar Brian Boyd has emphasized, narratives thus make “the social landscape more navigable, more expansive, more open with possibilities,” instilling in us a “craving for understanding our world not only in terms of our own direct experience, but through the experiences of others—and not only real others.”39 Whether told through myths, stories, fables, or even embellished accounts of daily events, narratives are the key to our social nature. With math we commune with other realities; with story we commune with other minds.

Sociologist Barry Glassner (1999) has documented many of the biases introduced by “If it bleeds, it leads” news reporting, and by the strategic efforts of special interest groups to control the agenda of public fear of crime, disease, and other hazards. Is an increase of approximately 700 incidents in 50 states over 7 years an “epidemic” of road rage? Is it conceivable that there is (or ever was) a crisis in children’s day care stemming from predatory satanic cults? In 1994, a research team funded by the U.S. government spent 4 years and $750,000 to reach the conclusion that the myth of satanic conspiracies in day care centers was totally unfounded; not a single verified instance was found (Goodman, Qin, Bottoms, & Shaver, 1994; Nathan & Snedeker, 1995). Are automatic-weapon-toting high school students really the first priority in youth safety? (In 1999, approximately 2,000 school-aged children were identified as murder victims; only 26 of those died in school settings, 14 of them in one tragic incident at Columbine High School in Littleton, Colorado.) The anthropologist Mary Douglas (Douglas & Wildavsky, 1982) pointed out that every culture has a store of exaggerated horrors, many of them promoted by special interest factions or to defend cultural ideologies. For example, impure water had been a hazard in 14th-century Europe, but only after Jews were accused of poisoning wells did the citizenry become preoccupied with it as a major problem. But the original news reports are not always ill-motivated. We all tend to code and mention characteristics that are unusual (that occur infrequently). [...] The result is that the frequencies of these distinctive characteristics, among the class of people considered, tend to be overestimated.

Generally speaking a view of the available economic systems that have been tested historically must acknowledge the immense power of capitalism to generate living standards food housing education the amenities to a degree unprecedented in human civilization. The benefits of such a system while occasionally random and unpredictable with periods of undeniable stress and misery depression starvation and degradation are inevitably distributed to a greater and greater percentage of the population. The periods of economic stability also ensure a greater degree of popular political freedom and among the industrial Western democracies today despite occasional suppression of free speech quashing of dissent corruption of public officials and despite the tendency of legislation to serve the interests of the ruling business oligarchy the poisoning of the air water the chemical adulteration of food the obscene development of hideous weaponry the increased costs of simple survival the waste of human resources the ruin of cities the servitude of backward foreign populations the standards of life under capitalism by any criterion are far greater than under state socialism in whatever forms it is found British Swedish Cuban Soviet or Chinese. Thus the good that fierce advocacy of personal wealth accomplishes in the historical run of things outweighs the bad. And while we may not admire always the personal motives of our business leaders we can appreciate the inevitable percolation of the good life as it comes down through our native American soil. You cannot observe the bounteous beauty of our county nor take pleasure in its most ordinary institutions in peace and safety without acknowledging the extraordinary achievement of American civilization. There are no Japanese bandits lying in wait on the Tokaidoways after all. Drive down the turnpike past the pretty painted pipes of the oil refineries and no one will hurt you.

I glanced across the room at Thaddeus seated at a long table within a group of shop keepers, and I contemplated him strongly. My heart leaped in my chest at the mere sight of him. I felt myself overcome. The acts of kindness and sweet attention and gratifying moments of passion afforded me by this man since the day of our marriage were purely pleasing. To be loved was a desirous affair! It was the aim of every beating heart! I nearly cast aside my concerns and allowed myself to be consumed by these agreeable sentiments except for one thing: I could not forget how stripped of power and dignity I had felt that very morning. Thaddeus had essentially commanded me to sit and stay like a dog. And I had heeded my master without so much as a growl! This was not me. No one stayed me. I watched those at the table grow more intensely involved in the details of a trade agreement I cared nothing about. Such business bartering was always selfishly motivated. When it appeared that my husband’s attention was engrossed on a point of aggressive negotiation, I excused myself from the weaving party and slipped out the back door. I turned down the alleyway and hurried to a crumbling chimney flue that was easy enough to climb. Almost immediately, a fit of anxiety gripped at my chest, and I felt as if a war was being waged in my gut—a battle between my desire to protect what harmony existed in my marriage and the selfish want to reclaim an ounce of the independence I had lost. This painful struggle nearly persuaded me to reconsider my childish act of defiance. Why was I stupidly jeopardizing my marriage? For what purpose? To stand upon a rooftop in sheer rebellion? Was I really that needy? That proud? I could hear my husband’s command echoing in my mind—no kind persuasion, but a strict order to keep my feet on the ground. I understood his cautious reasoning, and I didn’t doubt he was acting out of concern for my safety, but I was not some fragile, incapable, defenseless creature in need of a controlling overseer. What irked me most was how my natural defenses had failed me. And the only way I could see to restore my confidence was to prove I had not lost the courage and ability to make my own choices and carry them out. Perhaps this act of defiance was childish, but it was remedial as well.

Kitty, I hope... I do hope you feel that you can trust me, like you would your father.” He circled his thumb along the top of her hand, undoing the stone wall she’d so carefully constructed to guard her heart. “We are true friends, are we not?” Friends. “Aye.” “Friends confide in one another, do they not?” A frown pulled down at her mouth, for surely he had a motive in asking such questions. But what?  The gentleness in his eyes, though still present, moved aside to allow for deep earnest as the muscles in his jaw flexed. He asked again. “Do they not?” Kitty nodded, pretending she didn’t notice every nuance of his expression. “Aye.” He leaned forward, urgency coating his timbre. Gently holding tighter to her hand, he almost whispered. “I need to know what happened the night you were attacked.” “What?” she breathed. He could not be serious. “Kitty, I am done pretending I don’t know something is wrong. Who is doing this to you?” Squirming, Kitty fought to keep her breath relaxed. “Who is... who is doing what?” “Kitty.” He moved to the edge of the bed. “I only wish to help you, you must know that. I will protect you, I vow it—only you must trust me.” Tears welled, blurring the wound along his eye. She had been the cause of that and despite her desires to trust, his safety trumped all. “I cannot tell you.” Her voice was flat as the words hopped from her mouth before she could stop them. He stilled, his posture pulling back. “And why not?” She tugged her hand free from his, instantly aching from the vacancy that replaced the warmth of his touch. “Do not ask me.” “Why, Kitty?” His brow pinched and his mouth stayed open as if more protests prepared to be spoken. Her throat swelled until it nearly clogged off the air that reached down for her lungs. She swallowed a groan and turned away. “It is not for you to know.” “It is for me to know.”  The compulsion to open her mouth and expel the awful truth she kept hidden was enough to make acid once again inch upward. She clenched her eyes shut, fear and hurt raging in her spirit like a tempest. “Please leave me.” “As you wish.” She shot her head in his direction. No, Nathaniel! I didn’t mean it!  He strode toward the door, and stopped, his mouth hard but hazel eyes soft as leather. “If you cannot place your trust in me, Kitty, I pray you will find strength to place it in someone.” With

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.

Sharon passed around a handout: "Triangle of Self-Actualization" by Abraham Maslow. The levels of human motivation. It resembled the nutrition triangle put out by the FDA, with five horizontal levels of multiple colors. I vaguely remembered it from my one college psychology course in the 1970's. "Very applicable with refugees," Sharon said. "Maslow theorized that one could not move to a higher level until the prior level was satisfied. The first level, the triangle base, is physiological needs. Like food and water. Until a person has enough to eat and drink, that's all one would be concerned with." I'd never experienced not being able to satisfy my thirst or hunger, but it sounded logical that that would be my only concern in such a situation. For the Lost Boys, just getting enough food and water had been a daily struggle. I wondered what kind of impact being stuck at the bottom level for the last fourteen years would have on a person, especially a child and teen. "The second level is safety and security. Home. A sanctuary. A safe place." Like not being shot at or having lions attack you. They hadn't had much of level two, either. Even Kakuma hadn't been safe. A refugee camp couldn't feel like home. "The third level is social. A sense of belonging." Since they'd been together, they must have felt like they belonged, but perhaps not on a larger scale, having been displaced from home and living in someone else's country. "Once a person has food, shelter, family and friends, they can advance to the fourth level, which is ego. Self-esteem." I'd never thought of those things occurring sequentially, but rather simultaneously, as they did in my life. If I understood correctly, working on their self-esteem had not been a large concern to them, if one at all. That was bound to affect them eventually. In what way remained to be seen. They'd been so preoccupied with survival that issues of self-worth might overwhelm them at first. A sure risk for insecurity and depression. The information was fascinating and insightful, although worrisome in terms of Benson, Lino, and Alepho. It also made me wonder about us middle-and upper-class Americans. We seldom worried about food, except for eating too much, and that was not what Maslow had been referring to. Most of us had homes and safety and friends and family. That could mean we were entirely focused on that fourth level: ego. Our efforts to make ourselves seem strong, smart, rich, and beautiful, or young were our own kind of survival skill. Perhaps advancing directly to the fourth level, when the mind was originally engineered for the challenges of basic survival, was why Prozac and Zoloft, both antidepressants, were two of the biggest-selling drugs in America. "The pinnacle of the triangle," Sharon said, "is the fifth level. Self-actualization. A strong and deeply felt belief that as a person one has value in the world. Contentment with who one is rather than what one has. Secure in ones beliefs. Not needing ego boosts from external factors. Having that sense of well-being that does not depend on the approval of others is commonly called happiness." Happiness, hard to define, yet obvious when present. Most of us struggled our entire lives to achieve it, perhaps what had brought some of us to a mentoring class that night.

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The intention to harm or exclude may guide some technical design decisions. Yet even when they do, these motivations often stand in tension with aims framed more benevolently. Even police robots who can use lethal force while protecting officers from harm are clothed in the rhetoric of public safety.35 This is why we must separate “intentionality” from its strictly negative connotation in the context of racist practices, and examine how aiming to “do good” can very well coexist with forms of malice and neglect.36 In fact a do-gooding ethos often serves as a moral cover for harmful decisions. Still, the view that ill intent is always a feature of racism is common: “No one at Google giggled while intentionally programming its software to mislabel black people.”37 Here McWhorter is referring to photo-tagging software that classified dark-skinned users as “gorillas.” Having discovered no bogeyman behind the screen, he dismisses the idea of “racist technology” because that implies “designers and the people who hire them are therefore ‘racists.’” But this expectation of individual intent to harm as evidence of racism is one that scholars of race have long rejected.38

All that we ask for is a world where people are treated with respect and dignity. Where women and men are receiving equal opportunities. Where everyone can be themselves within the limits of the law. And, if the law is harming the basic needs of human survival, such as safety and security, then that law must be adjusted. We ask for unity, fairness, and justice.

If we acknowledge that housing is a basic right of all Americans, then we must think differently about another right: the right to make as much money as possible by providing families with housing- and especially to profit excessively from the less fortunate. Since the founding of this country, a long line of American visionaries have called for a more balanced relationship, one that protects people from the profit motive, "not to destroy individualism," in Franklin D. Roosevelt's words, "but to protect it." Child labor laws, the minimum wage, workplace safety regulations, and other protections we now take for granted came about when we chose to place the well-being of people above money. There are losers and winners. There are losers because there are winners. "Every condition exists," Martin Luther King Jr. once wrote, "simply because someone profits by its existence. This economic exploitation is crystallized in the slum.

Driver Behavior & Safety Proper driving behavior is vital for the safety of drivers, passengers, pedestrians and is a means to achieve fewer road accidents, injuries and damage to vehicles. It plays a role in the cost of managing a fleet as it impacts fuel consumption, insurance rates, car maintenance and fines. It is also important for protecting a firm’s brand and reputation as most company- owned vehicles carry the company’s logo. Ituran’s solution for driver behavior and safety improves organizational driving culture and standards by encouraging safer and more responsible driving. The system which tracks and monitors driver behavior using an innovative multidimensional accelerometer sensor, produces (for each driver) an individual score based on their performance – sudden braking and acceleration, sharp turns, high-speed driving over speed bumps, erratic overtaking, speeding and more. The score allows fleet managers to compare driver performance, set safety benchmarks and hold each driver accountable for their action. Real-time monitoring identifies abnormal behavior mode—aggressive or dangerous—and alerts the driver using buzzer or human voice indication, and detects accidents in real time. When incidents or accidents occurs, a notification sent to a predefined recipient alerts management, and data collected both before and after accidents is automatically saved for future analysis. • Monitoring is provided through a dedicated application which is available to both fleet manager and driver (with different permission levels), allowing both to learn and improve • Improves organizational driving culture and standards and increases safety of drivers and passengers • Web-based reporting gives a birds-eye view of real-time driver data, especially in case of an accident • Detailed reports per individual driver include map references to where incidents have occurred • Comparative evaluation ranks driving according to several factors; the system automatically generates scores and a periodic assessment certificate for each driver and/or department Highlights 1. Measures and scores driver performance and allows to give personal motivational incentives 2. Improves driving culture by encouraging safer and more responsible driving throughout the organization 3. Minimizes the occurrence of accidents and protects the fleet from unnecessary wear & tear 4. Reduces expenses related to unsafe and unlawful driving: insurance, traffic tickets and fines See how it works:

Cicioni suggests, as we will here, that rather than being a stimulus for social change, participating in fandom, including writing fanfiction, provides a safety valve for the stress women feel in their daily lives and relationships. Fandom is not only, as is often theorized, about subversive and societal change-but also about pleasurable and individual change, with challenges to existing norms and power relations more a byproduct than the source of fans' motivation and satisfaction.

Date: 27th of Feb, 2021 What is Love ? Is it something you feel, vibe or exhibit ? Or is it in caring, sharing or sacrifices L.O.V.E Love is in small details, everywhere around, the sun loves the sky amidst it colours, the sky loves the clouds inspite of its darkness, the darkness loves the light inspite of its own capabilities to lighten, Love is not something that can be talked or explained, but then what am i trying to do so?? Weird. Despite the running thoughts right now i have to share what i feel before that thought would never strike again (Ps: You are a constant thought that runs in my mind) For me what love really is ! For me, love is a gift, that feeling is magical, being in that feeling is lucky, Love is not something you fall for, how can u fall in love, when you feel embraced and butterflies, in your stomach you are actually lifted in love, you are actually strong when you love. You admire the person with all its possibilities to be with her and its goodness and makeup your mind about the righteous of the person and imagine and day dreaming of being with them. That's the first sip. Love is true, when you demand no change and when u accept her the way she is with all her negativity and positivity, with her moods and habits, accepting and going with her choices, supporting her beyond the support you expect from her, pushing yourself to make efforts to see her smile, taking her stand in public, respecting her thoughts despite having different opinions. love is not about being right every time about everything, its about making her feel right about things that are not, its about sacrificing your thoughts to hear hers, its about sacrificing your last bite to look her smile, its about starring into your partner eyes and talk without a word, holding hands until you go home, hold her mood until she's back, and being insecured about her safety until she's home This is the only feeling that makes me feel special, its the only feeling that helps me finds happiness in sacrificing too, That's the only feeling that lifts my mood by seeing her or motivating her when i m having a bad day, its tough though sometimes, love can make you think for possibilities and impossibilities that may never occur and give you a hard time, sometimes you push yourself and them away. But cannot really stay away, then why do we do that, Sharing of emotions will be the best part of the journey of love You don't shy accepting, being in love, coz not everybody is lucky to have it, You embrace it, You love being in Love ❤️ but then why do they not talk about love Its a complex simple feeling. 05:19 AM (the moon was still so pretty)

Men who practice transvestism as an expression of the male sex right have been turned into a rights-bearing category, an oppressed minority whose excitements have precedents over the dignity, safety, and civil and political freedoms of women, and even the existence of women as a social and biological category. This achievement has depending upon obscuring their sexual motivations in favour of the idea that they are somehow essentially female in their heads.

Most of the time if not all the time. Safety sounds stupid. When you choose to be safe. They might think you are stupid , whack or not cool. At the end it is you and your life. You will realize that it better to choose to be safe than to be sorry. There is nothing cool about dying or regretting.

Our core necessities constitute clean air and water, nutritional food, meaningful social interactions, knowledge, shelter, and safety. Everything exceeding this core requirement only serves as social ‘fluff’.

There will be days when you question your motives in taking on such herculean goals - and you may even be tempted to run back toward a life of safety and predictability.

Lord, by faith here’s what I’m doing right now to prepare myself for the coming day. I’m putting on the belt of truth. I ask You to make it very clear to me what I am to accept into my life and what I am to reject. Help me to see clearly the motives of others as they deal with me and converse with me. Let me walk in Your truth, making decisions and choices according to Your plans and purposes for my life. I am putting on the breastplate of righteousness. Guard my emotions today. Protect my heart. Help me to take into my life only the things that are pure, and nothing that is poison or polluting. Help me to live in integrity and to have a reputation based upon doing, saying, believing, thinking, and feeling the right things. Help me to live in right relationship with You every moment of this coming day. I am putting on my spiritual boots. Help me to stand and walk in Your peace and to move forward in ways that bring Your peace and love to others. Help me to have the full confidence and assurance that come from knowing that I am filled with the peace that only You can give to those who are Your children. Help me to be a peacemaker. Show me where to walk and how to walk as You would walk. I am picking up the shield of faith. Help me to trust You to be my Victor in every area of life today. Help me to trust You to defend me, provide for me, and keep me in safety every hour of this day. I am putting on my helmet of salvation. Guard my mind today. Bring to my remembrance all that You have done for me as my Savior. Let me live in the hope and confidence that You are saving me—rescuing me and delivering me—from evil. I am picking up my sword of the Spirit, the Word of God. Bring to my remembrance today the verses of the Bible that I have read and memorized, and help me to apply them to the situations and circumstances I will face. Let me use Your Word to bring Your light into the darkness of this world and to defeat the devil when he comes to tempt me. Father, I want to be fully clothed with the identity of Jesus Christ today. I am in Christ. He is in me. Help me to fully realize and accept that He is my Truth, my Righteousness, my Peace, my Savior, the source of my faith, and the ever-present Lord of my life. I want to bring glory to Your name today. I ask all of this in the name of Jesus. Amen.

Economist Paul Rosenstein-Rodan has pointed to the “tremble factor” in understanding human motivation. “In the building practices of ancient Rome, when scaffolding was removed from a completed Roman arch, the Roman engineer stood beneath. If the arch came crashing down, he was the first to know. Thus his concern for the quality of the arch was intensely personal, and it is not surprising that so many Roman arches have survived.” Why should investing be any different? Money managers who invested their own assets in parallel with clients would quickly abandon their relative-performance orientation.

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Quotes and Comparison-2 Several quotes by various philosophers and figures, such as William Shakespeare, Winston Churchill, Albert Einstein, James Russell Lowell, Galileo Galilei, Bill Gates, Ernest Hemingway, Dale Carnegie, Aristotle, and Stephen Hawking, provide a critical comparison with a journalist and scholar Ehsan Sehgal Quotes. 7. I choose a lazy person to do a hard job. Because a lazy person will find an easy way to do it. Bill Gates A lazy one remains only the lazy, whether one provides only difficult or non-difficult ways; the problem is laziness, not the nature of matter. Ehsan Sehgal 8. Don't compare yourself with anyone in this world. If you do so, you are insulting yourself. Bill Gates You may compare yourself with others in the world to correct your flaws and do your best to become unique. Without that, you learn nothing. Ehsan Sehgal 8. If you are born poor it's not your mistake, But if you die poor it's your mistake. Bill Gates As a nature, each one is born equal, the world divides that into the classes for its motives. It is not a mistake; one is born and dies, rich or poor. It is one's fate since the world runs with it. Ehsan Sehgal 9. As a writer, you should not judge. You should understand. Ernest Hemingway As a writer, you should judge and observe; it leads you to understand. Ehsan Sehgal 10. Feeling sorry for yourself, and your present condition is not only a waste of energy but the worst habit you could possibly have. Dale Carnegie Feeling sorry for oneself demonstrates the way of realizing the tragedies and mistakes of life that may soften the burden of the pain, looking forward with the best efforts. Indeed, sorry is a confession, not a waste of time. Ehsan Sehgal 11. The United Nations was set up not to get us to heaven, but only to save us from hell. Winston Churchill The States of the World reorganized the intergovernmental organization the League of Nations as the United Nations, not for saving us from hell but for bringing us to hell, obeying the Veto Drivers. However, be sure that changing all the long-standing objects, subjects, figures, systems, and monopolies will create a way of peace and heaven. Ehsan Sehgal 12. Pleasure in the job puts perfection in work. Aristotle Pleasure in whatever subject shows willingness and accuracy, not perfection since humans are incapable of that. 13. Dignity does not consist in possessing honours, but in deserving them. Aristotle Sober character, honest conduct, and sweet talk entitle a person to real dignity, nothing else. Ehsan Sehgal 14. You will never do anything in this world without courage. It is the greatest quality of the mind next to honour. Aristotle Indeed, without concrete action, courage collapses and stays dishonored and unvalued since alone courage establishes nothing. Ehsan Sehgal 15. Look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. Stephen Hawking Before observing the stars, first, one should also maintain a foot position for safety so that one can confidently focus on the mysteries and science of the universe; indeed, curiosity reaches and reveals the realities of that. Ehsan Sehgal

I may point out that it would be possible (theoretically if not practically) to analyze a single act of an individual and see in it the expression of his physiological needs, his safety needs, his love needs, his esteem needs and selfactualization. This contrasts sharply with the more naive brand of trait psychology in which one trait or one motive accounts for a certain kind of act, i. e., an aggressive act is traced solely to a trait of aggressiveness.

If this isn't the essential American story, I don't know what is: Guy hews a life out of nothing, by working every waking moment, with no education, no government help, no external advantages whatsoever, and no ulterior motive. What did he want? A place where his kids could grow up, with less fear and more material comforts.

no matter whether the individual motivations and behaviour of ordinary white people were racist or not, all whites benefited from social structures and organizational patterns that continually disadvantaged blacks, while allowing whites to stay well ahead in living standards, including housing, health and life span, neighbourhood amenities and safety, educational facilities and achievement, level of employment, and income and wealth.

God, thank you for never giving up on me. Through every twist, turn, and occasional detour, you’ve been my steadfast GPS, recalculating with infinite patience. No matter how many times I trip over life's hurdles, your faith in me never wavers. Your endless grace is the ultimate safety net, catching me every time. Thanks for being my rock, my refuge, and my ultimate cheerleader. With you in my corner, I know I can navigate this crazy journey called life.

lifeisposi 06/30/2024 God, thank you for never giving up on me. Through every twist, turn, and my occasional detours, you’ve been my steadfast GPS, recalculating with infinite patience. No matter how many times I trip over life's hurdles, your faith in me never wavers. Your endless grace is the ultimate safety net, catching me every time. Thanks for being my rock, my refuge, and my ultimate cheerleader. With you in my corner, I know I can navigate this crazy journey called life.

privatization of prisons in the United States highlights the potential dangers of this approach. Private prisons operate on a for-profit basis, incentivizing cost-cutting measures that often compromise safety and rehabilitation programs. Studies have shown that private prisons tend to have higher rates of violence and poorer conditions compared to public facilities. Moreover, the profit motive can lead to policies that increase incarceration rates, exacerbating issues of mass incarceration and social injustice.

How can a bird feed its young if it has no consciousness of before and after? A conscience, Yero my hero, is only consciousness in another dimension, the dimension of time. What you call conscience I prefer to call instinct. Birds feed their young without understanding why, without weeping about how all that is born must die, sob sob. I do my work with a similar motivation: the movement in the gut toward food, fairness, and safety. I am a pack animal wheeling with the herd, that’s all. I’m a forgettable leaf on a tree.” “Since your work is terrorism, that’s the most extreme argument for crime I’ve ever heard. You’re eschewing all personal responsibility. It’s as bad as those who sacrifice their personal will into the gloomy morasses of the unknowable will of some unnameable god. If you suppress the idea of personhood then you suppress the notion of individual culpability.” “What is worse, Fiyero? Suppressing the idea of personhood or suppressing, through torture and incarceration and starvation, real living persons? Look: Would you worry about saving one precious sentimental portrait in a museum of fine arts when the city around you is on fire and real people are burning to death? Keep some proportion in all this!” “But even some innocent bystander—say an annoying society dame—is a real person, not a portrait. Your metaphor is distracting and belittling, it’s a blind excuse for crime.

Would you be comfortable travelling in a car or an air plane or maybe in a space shuttle in the future, knowing that the only safety mechanism that the engineers relied upon was positive thinking and visualization of everything being perfect? Would you feel safe knowing that engineers did not imagine and solve most of the possible negative outcomes that could happen that dramatically increase the chances of an accident? Would you want to live in a building built by someone who only relied on positive thinking and did not thinking of how to safeguard it from possible disasters? The buildings we live in, the things we travel in and the devices we use are relatively safe today BECAUSE of the positive steps taken as a result of negative and cautious thinking. Confidence is a great thing but sometimes the lack of it is an even better thing. The fear motivates you to settle for nothing less than excellence.

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

Intelligent and ambitious people want to be challenged, and someone having high expectations of you is a turn-on. High demand is a motivator, success is a drug, and before you know it, you're rationalizing anything in order to meet the demand and get your high. The demand has become your god. There <\i>is one indisputable way to identify a cult, one characteristic they all share. It is not a belief in alien spacecraft or a plentiful supply of Flavor Aid. It is the notion that anyone who does not agree with the group's beliefs or choices, who expresses concerns, who simply dares to ask questions, is deemed "unsafe." Every good thing about that person must be subsumed by the fact that they disagree with me, so I can boil down their character into something vilifiable. For mind control to work, there has to be heroes and villains. It has to be us versus them. In a cult, it isn't good enough for you to say "I love you, but I disagree with you." You must affirm my choices and beliefs. Only then can you be considered "safe." In a cult, safety means agreement. The irony, of course, is that while you are not allowed to have your own opinion about my beliefs, I am allowed to have an opinion about yours.