Self Efficacy Quotes

In order to deal with reality successfully - to pursue and achieve the values which his life requires - man needs self-esteem; he needs to be confident of his efficacy and worth.

People’s beliefs about their abilities have a profound effect on those abilities. Ability is not a fixed property; there is a huge variability in how you perform. People who have a sense of self-efficacy bounce back from failures; they approach things in terms of how to handle them rather than worrying about what can go wrong.

Self-belief, also called self-efficacy, is the kind of feeling you have when you have, like a Jedi, mastered a particular kind of skill and with its help have been able to achieve your set goals.

The more truthful I am with myself and others, the more my conscience is clear and tranquil. Thus, I can more thoroughly and unequivocally inhabit the present moment and accept everything that happens without fear, knowing that what goes around comes around (the law of karma). Ethical morality and self-discipline represent the good ground, or stable basis. Mindful awareness is the skillful and efficacious grow-path, or way. Wisdom and compassion constitute the fruit, or result. This is the essence of Buddhism [...]

Self-esteem is not a value that, once achieved, is maintained automatically thereafter; like every other human value, including life itself, it can be maintained only by action. Self-esteem, the basic conviction that one is competent to live, can be maintained only so long as one is engaged in a process of growth, only so long as one is committed to the task of increasing one's efficacy. In living entities, nature does not permit stillness: when one ceases to grow, one proceeds to disintegrate--in the mental no less than in the physical.

Also, accomplishing small tasks boosts our sense of “self-efficacy.” The more we trust ourselves to follow through on our own commitments, the more likely we are to believe that we can keep an important habit.

We adjust ourselves to fit, to adapt to others’ ideas of who we should be. We shift ourselves not in sweeping pivots but in movements so tiny that they are hardly perceptible even in our view. Years can pass before we finally discover that after handing over our power, piece by small piece, we no longer even look like ourselves.

The demons of animism were usually hostile to man, but it seems as though man had more confidence in himself in those days than later on.

In our quest for higher productivity and self-efficacy, we have pursued happiness relentlessly — only to bypass happiness with untold amounts of stress and busyness.

over and over victims are blamed for their assaults. and when we imply that victims bring on their own fates - whether to make ourselves feel more efficacious or to make the world seem just - we prevent ourselves from taking the necessary precautions to protect ourselves. Why take precautions? We deny the trauma could easily have happened to us. And we also hurt the people already traumatized. Victims are often already full of self-doubt, and we make recovery harder by laying inspectors blame on them.

The narcissist has to defend himself against his own premonitions, his internal sempiternal trial, his guilt, shame, and anxiety. One of the more efficacious defense mechanisms at his disposal is false modesty. The narcissist publicly chastises himself for being unworthy, unfit, lacking, not trained and not (formally) schooled, not objective, cognizant of his own shortcomings, and vain. This way, if (or, rather, when) exposed for what he is, he can always say: "But I told you so in the first place, haven't I?" False modesty is, thus, an insurance policy. The narcissist "hedges his bets" by placing a side bet on his own fallibility… Yet another function is to extract Narcissistic Supply from the listener. By contrasting his own self-deprecation with a brilliant, dazzling display of ingenuity, wit, intellect, knowledge, or beauty, the narcissist aims to secure .. protestation from the listener.

The chief difference between self-efficacy and self-esteem is that self-efficacy is the belief in your abilities, while self-esteem is the belief in your own worth.

Self-efficacy is defined as a belief in your ability to succeed at something.

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).

Individuals who come to believe that they can effect change are more likely to accomplish what they set out to do. Bandura calls that conviction “self-efficacy.” People with self-efficacy set their sights higher, try harder, persevere longer, and show more resilience in the face of failure.

Albert Bandura, a Stanford psychologist who has done much of the research on self-efficacy, sums it up well: “People’s beliefs about their abilities have a profound effect on those abilities. Ability is not a fixed property; there is a huge variability in how you perform. People who have a sense of self-efficacy bounce back from failures; they approach things in terms of how to handle them rather than worrying about what can go wrong.”24

This realization is much like Donald Miller's awakening after a day of protesting President Bush: "More than my questions about the efficacy of social action were my questions about my own motives. Do I want social justice for the oppressed, or do I just want to be known as a socially active person? I spend 95 percent of my time thinking about myself anyway. I don't have to watch the evening news to see that the world is bad, I only have to look at myself.... I was the very problem that I had been protesting. I wanted to make a sign that read "I AM THE PROBLEM!" " I cannot plead innocent. I have contributed to the sum total of misery in the world. ...Or, as Casey incisively remarks, "I have more evidence of crime against myself than I have for any other human being. My conscience accuses me directly of so much malice, whereas I know only by hearsay of the evil done by others. To be humble before God is to know that I am blameworthy." " Such Christian humility is not the same thing as low self-esteem or poor self-image. It is simply the refusal to be deluded by the lie that I am guiltless: "Empowered by the intensity of God's unconditional love for me, I find it possible to demolish my defenses and admit to the truth of my condition. There is nothing in my constitution or personal history that would give me any confidence in my own competence to bring my life to a happy conclusion.

Instead of complaining about your situation, actually do something about it. Playing "poor me" just ain't sexy.

self-efficacy can be dissected into components. It’s a combination of confidence, initiative, and optimism.

I have heard many express feelings of not belonging, of anxiety and insecurity, of awkwardness and self-consciousness, of incompetence and unworthiness, of being out of place or having no place, of feeling they should be someone or somewhere else, and that they could be living this other, better life if only 'everyone else' would see how smart or creative or special they really are. These feelings came not just from those who had yet to find their life’s purpose, but also from those who had but were using their gifts detrimentally to divide, control, ridicule, and create fear rather than unite, heal, encourage, and empower. High self-esteem, meaning to have self-efficacy and self-respect, removes the obstacles to feeling appropriate to life.

Self-esteem is a particular way of experiencing the self. Its two components are self-efficacy and self-respect. Self-efficacy is the experience of competence in thinking, learning, making appropriate decisions, and responding effectively to the challenges of life. Self-respect is the experience of success, achievement, love, joy, fulfilment - in a word, happiness - are natural and appropriate to us.

Claiming to be a victim gives people perverse authority. Subjective experience becomes key: 'I am a sexual abuse victim. I am allowed to speak on this. You are not because you have never experienced what it is like to be...'. Victim status can buy special privileges and gives the green light to brand opposing views or even mild criticisms as tantamount to hate speech. So councils, who have become chief cheerleaders for policing subjective complaints, define hate speech as including 'any behavior, verbal abuse or insults, offensive leaflets, posters, gestures as perceived by the victim or any other person as being motivated by hostility, prejudice or hatred'. This effectively incites 'victims' to shout offense and expect a clamp-down. Equally chilling, if a victim aggressively accuses you of offense, it is dangerous to argue back, or even to request that they should stop being so hostile, should you be accused of 'tone policing', a new rule that dictates: '[Y]ou can never question the efficacy of anger ... when voiced by a person from a marginalized background'. No wonder people are queueing up to self-identify into any number of victim camps: you can get your voice heard loudly, close down debate and threaten critics.

When a man of self-esteem chooses his values and sets his goals, when he projects the long range purposes that will unify and guide his actions — it is like a bridge thrown to the future, across which his life will pass, a bridge supported by the conviction that his mind is competent to think, to judge, to value, and that he is worthy of enjoying values. This sense of control over reality is not the result of special skills, ability, or knowledge. It reflects one's fundamental relationship to reality, one's conviction of fundamental efficacy and worth. It reflects the certainty that, in essence and in principle, one is right for reality.

I think I can, I think I can!” Another word for that mind-set is “self-efficacy,” a central concept within the field of human psychology developed in the 1970s by eminent psychologist Albert Bandura. Self-efficacy means having the belief in your abilities to complete a task, reach goals, and manage a situation.2 It means believing in your abilities—not in your parents’ abilities to help you do those things or to do them for you.

The worst possible way to build someone’s self-efficacy is to pump them up with you-can-do-it platitudes. At best, putative self-esteem–enhancing slogans and motivational talks do nothing. At worst, they actually further undermine resilience and effective coping. Why? Because self-esteem is the by-product of doing well in life—meeting challenges, solving problems, struggling and not giving up. You will feel good about yourself when you do well in the world. That is healthy self-esteem. Many people and many programs, however, try to bolster self-esteem directly by encouraging us to chant cheery phrases, to praise ourselves strongly and often, and to believe that we can do anything we set our mind to. The fatal flaw with this approach is that it is simply not true. We cannot do anything we want to in life, regardless of the number of times we tell ourselves how special and wonderful we are and regardless of how determined we are to make it

In order to win the femininity game, women and girls must abandon the valued "masculine" characteristics of self-efficacy and self-determination. However, this is the catch: the femininity game ultimately presents girls and women with a "no-win" situation. Although failure to live up to the expectations of femininity can have devastating effects on girls' and women's self-esteem, so can success in attaining them. A "winner" of the femininity game has effectively stripped herself of valued human characteristics in adopting an undervalued identity.

Self-efficacy is the crucial difference between having lots of motivation but failing to follow through, and successfully converting motivation into consistent and effective action. With high self-efficacy, you are more likely to take actions that help you reach your goals, even if those actions are difficult or painful. You also engage with difficult problems longer, without giving up. But with low self-efficacy, no matter how motivated you are, you’re less likely to take positive action—because you lack belief in your ability to make a difference in your own life.

Doctor's Sonnet A doctor is one who's gentle as a bird, A doctor is one who's brave as a soldier, A doctor is one who's amusing as a clown, A doctor is one who's caring as a mother. Treating the sick is not a comfort job, It is a difficult life without leisure and lure. If all you want are wealth and tranquility, Trade in your medical license for a liquor store. The world is filled with doctors most cold, Many don't practice medicine but self-centricity. Instruments and intellect don't make a doctor, Without warmth all pills lose their efficacy. Healthcare means aid first talk rules later. Better a kindhearted fool than a heartless monster.

There are always calamities, extreme circumstances can make you stronger. This is what’s called having a strong sense of self-efficacy: the ability to tell yourself that no matter what happens, you will take everything as a challenge. You’ll rise to the occasion and say, “Okay, the going is tough but this is going to be great!

Offering advice without considering the person’s needs can undermine a person’s sense of self-efficacy—the crucial belief that we are capable of managing challenges. In other words, when we are aware that others are helping us but we haven’t invited their assistance, we interpret this to mean that we must be helpless or ineffective in some way—a feeling that our inner voice may latch on to.

Our Western emphasis on the individual makes us believe we are singularly responsible for and have control over the shape of our lives, she explained, whereas in the East there’s a greater awareness that many factors—norms, obligations, expectations, other people, the situation, luck, circumstance—determine how our lives turn out, and if they turn out the way we want. “In those Eastern worlds, the idea of having a positive self is less important, because the individual isn’t afforded as much efficacy,” she said.

The abiding American myth of the self-made man comes attached to another article of faith--an insistence, even--that every self-made man can sustain whatever self he has managed o make. A man divided--thwarting or interrupting his own mechanisms of survival--fails to sustain this myth, disrupts our belief in the absolute efficacy of willpower, and in these failures also forfeits his right to our sympathy. or so the logic goes. But I wonder why this fractures elf shouldn't warrant our compassion just as much as the self besieged? Or maybe even more?

Can there be true equality in the classroom and the boardroom if there isn’t in the bedroom? Back in 1995 the National Commission on Adolescent Sexual Health declared healthy sexual development a basic human right. Teen intimacy, it said, ought to be “consensual, non-exploitative, honest, pleasurable, and protected against unintended pregnancy and STDs.” How is it, over two decades later, that we are so shamefully short of that goal? Sara McClelland, a professor of psychology at the University of Michigan, writes about sexuality as a matter of “intimate justice,” touching on fundamental issues of gender inequality, economic disparity, violence, bodily integrity, physical and mental health, self-efficacy, and power dynamics in our most personal relationships. She asks us to consider: Who has the right to engage in sexual behavior? Who has the right to enjoy it? Who is the primary beneficiary of the experience? Who feels deserving? How does each partner define “good enough?” Those are thorny questions when looking at female sexuality at any age, but particularly when considering girls’ early, formative experience. Nonetheless, I was determined to ask them.

The ancient rishi Patanjali6 defines yoga as “neutralization of the alternating waves in consciousness.”7 His short and masterly work, Yoga Sutras, forms one of the six systems of Hindu philosophy. In contradistinction to Western philosophies, all six Hindu systems8 embody not only theoretical teachings but practical ones also. After pursuing every conceivable ontological inquiry, the Hindu systems formulate six definite disciplines aimed at the permanent removal of suffering and the attainment of timeless bliss. The later Upanishads uphold the Yoga Sutras, among the six systems, as containing the most efficacious methods for achieving direct perception of truth. Through the practical techniques of yoga, man leaves behind forever the barren realms of speculation and cognizes in experience the veritable Essence. The Yoga system of Patanjali is known as the Eightfold Path.9 The first steps are (1) yama (moral conduct), and (2) niyama (religious observances). Yama is fulfilled by noninjury to others, truthfulness, nonstealing, continence, and noncovetousness. The niyama prescripts are purity of body and mind, contentment in all circumstances, self-discipline, self-study (contemplation), and devotion to God and guru. The next steps are (3) asana (right posture); the spinal column must be held straight, and the body firm in a comfortable position for meditation; (4) pranayama (control of prana, subtle life currents); and (5) pratyahara (withdrawal of the senses from external objects). The last steps are forms of yoga proper: (6) dharana (concentration), holding the mind to one thought; (7) dhyana (meditation); and (8) samadhi (superconscious experience). This Eightfold Path of Yoga leads to the final goal of Kaivalya (Absoluteness), in which the yogi realizes the Truth beyond all intellectual apprehension.

Public stigma Stereotype Negative belief about a group (e.g., dangerousness, incompetence, character weakness) Prejudice Agreement with belief and/or negative emotional reaction (e.g., anger, fear) Discrimination Behavior response to prejudice (e.g., avoidance, withhold employment and housing opportunities, withhold help) Self-stigma Stereotype Negative belief about the self (e.g., character weakness, incompetence) Prejudice Agreement with belief, negative emotional reaction (e.g., low self-esteem, low self-efficacy) Discrimination Behavior response to prejudice (e.g., fails to pursue work and housing opportunities) Understanding the impact of stigma on people with mental illness. World Psychiatry. Feb 2002; 1(1): 16–20. PMCID: PMC1489832

The way I help twentysomethings gain confidence is by sending them back to work or back to their relationships with some better information. I teach them about how they can have more mastery over their emotions. I talk to them about what confidence really is. Literally, confidence means “with trust.” In research psychology, the more precise term is self-efficacy, or one’s ability to be effective or produce the desired result. No matter what word you use, confidence is trusting yourself to get the job done—whether that job is public speaking, sales, teaching, or being an assistant—and that trust only comes from having gotten the job done many times before. As was the case for every other twentysomething I’d worked with, Danielle’s confidence on the job could only come from doing well on the job—but not all the time.

Every person who is Fountain-blessed demonstrates a remarkable power, and sometimes more than one. They keep their lore secret from the world, except for some general principles that I will speak on. The terms used to describe the two major ways in which they draw in power are “rigor” and “vigor.” The term “rigor” implies severity and strictness. The magic comes through meticulous and persistent adherence to some regimented craft or routine. These individuals are iron-willed and self-disciplined to a degree very uncommon amongst their fellows. The term “vigor” implies effort, energy, and enthusiasm. To do a task out of the love of it, not for ambition’s sake alone. These two concepts mark the twin horses by which the magic of the Fountain can be drawn. Why one individual may prefer one to the other or whether there is difference in the efficacy of these methods remains, to the rest of us, a mystery.   —Polidoro Urbino, Court Historian of Kingfountain

He reached his own first memory and kept going—back to the self before him, and then the one before that. He traveled each life from death to birth, watching himself worship gods and idols of every stripe. In each life his terror of judgment was all-consuming, and his belief absolute. For how could it be otherwise when each faith gave him such powers, allowing him to conjure illusions, scry futures, hurl curses? His own singed and stolen book, the source of all his wonders and horrors: never once had he doubted that it was the knowledge of the Almighty, the One before whom all others were mere graven images. Did its efficacy not prove that the Almighty was the supreme truth, the only truth? But now he saw that truths were as innumerable as falsehoods—that for sheer teeming chaos, the world of man could only be matched by the world of the divine. And as he traveled backward the Almighty shrank smaller and smaller, until He was merely another desert deity, and His commandments seemed no more than the fearful demands of a jealous lover. And yet Schaalman had spent his entire life in terror of Him, dreading His judgment in the World to Come—a world that he would never see!

Confidence doesn’t come from the inside out. It moves from the outside in. People feel less anxious—and more confident—on the inside when they can point to things they have done well on the outside. Fake confidence comes from stuffing our self-doubt. Empty confidence comes from parental platitudes on our lunch hour. Real confidence comes from mastery experiences, which are actual, lived moments of success, especially when things seem difficult. Whether we are talking about love or work, the confidence that overrides insecurity comes from experience. There is no other way. It is not uncommon for twentysomething clients to come to therapy hoping I can help them increase their confidence. Some wonder if maybe I do hypnosis and a hypnotherapy session might do the trick (I don’t, and it wouldn’t), or they hope I can recommend some herbal remedy (I can’t). The way I help twentysomethings gain confidence is by sending them back to work or back to their relationships with some better information. I teach them about how they can have more mastery over their emotions. I talk to them about what confidence really is. Literally, confidence means “with trust.” In research psychology, the more precise term is self-efficacy, or one’s ability to be effective or produce the desired result. No matter what word you use, confidence is trusting yourself to get the job done—whether that job is public speaking, sales, teaching, or being an assistant—and that trust only comes from having gotten the job done many times before. As was the case for every other twentysomething I’d worked with, Danielle’s confidence on the job could only come from doing well on the job—but not all the time.

Skills Unlocked: How to Build Heroic Character Strengths If you want to make a change for the better or achieve a tough goal, don’t worry about motivation. Instead, focus on increasing your self-efficacy: confidence in your ability to solve your own problems and achieve your goals. The fastest and most reliable way to increase your self-efficacy is to learn how to play a new game. Any kind of game will do, because all games require you to learn new skills and tackle tough goals. The level of dopamine in your brain influences your ability to build self-efficacy. The more you have, the more determined you feel, and the less likely you are to give up. You’ll learn faster, too—because high dopamine levels improve your attention and help you process feedback more effectively. Keep in mind that video games have been shown to boost dopamine levels as much as intravenous amphetamines. Whenever you want to boost your dopamine levels, play a game—or make a prediction. Predictions prime your brain to pay closer attention and to anticipate a reward. (Playing “worst-case scenario bingo” is an excellent way to combine these two techniques!) You can also build self-efficacy vicariously by watching an avatar that looks like you accomplish feats in a virtual world. Whenever possible, customize video game avatars to look like you. Every time your avatar does something awesome, you’ll get a vicarious boost to your willpower and determination. Remember, self-efficacy doesn’t just help you. It can inspire you to help others. The more powerful you feel, the more likely you are to rise to the heroic occasion. So the next time you feel superpowerful, take a moment to ask yourself how you can use your powers for good.

As in other Buddhist Tantric techniques, recommended preliminaries for these practices include developing skill at both calm-abiding (zhi gnas; śamatha) and insight meditation (lhag mthong; vipaśyanā). As in earlier Buddhist teachings, many Chöd dehadāna practices emphasize renunciation, purification, and self-transformation through the accumulation of merit and the exhaustion of demerit. Rather than suggesting that one must wait to accumulate adequate merit before offering the gift of the body, however, Chöd provides the opportunity for immediately efficacious offering of the body through techniques of visualization. Using a technique which echoes the traditional Buddhist teaching of the of the mind-made body (manomayākāya), the practitioner engages in visualizations which allow her to experience the non-duality of agent and object as she offers her body. The process of giving the body as a means of attainment is commonly articulated in Chöd practice texts (sgrub pa; sādhana). These practice texts exhibit the framework of mature Tantra sādhana, including the stages of generating bodhicitta, going for refuge, meditating on the four immeasurables, and making the eight-limbed offering. Generally speaking, the main section of a developed Chöd sādhana has three components. The first two—a transference of consciousness (nam mkha’ sgo ‘byed) practice, and a body maṇḍala (lus dkyil) practice—have distinctly purifying purposes. The Chöd transference of consciousness practice has parallels with other Buddhist practices called "’pho ba." In this part of the visualization practice, the practitioner’s consciousness is "ejected" from one's body through the Brahma aperture at the crown of one's head. At this time, one's consciousness can be visualized as becoming identical with an enlightened consciousness, which is embodied in a figure such as Machik, Vajrayoginī (Rdo rje rnal byor ma) or Vajravārāhī (Rdo rje phag mo). [....] In th[e] first stage of this transformation, the practitioner identifies with an enlightened being, thus overcoming attachment to her own body-mind aggregates and purifying them through this non-attachment. In the second stage, the practitioner can extend this identification: the practitioner identifies the microcosm of her body with macrocosms of the mundane and supramundane worlds. The body maṇḍala (lus dkyil) stage also allows the practitioner to reconceptualize her body as expanding through space and time and becoming indistinguishable from the realm of the supramundane, or the Dharmadhātu (chos kyi dbyings). Through the process of reconstructing her identity, the practitioner is able to see herself as the ultimate source of offerings for all sentient beings.

Big picture dreams broken down into smaller, more manageable parts unveil the steps that lead you to where you wan to go.

Controversy remains about what kind of ceremony is carried out in Ge 15:9–21. What/whom do the pieces represent (possibilities: sacrifice for oath, God if he reneges, nations already as good as dead, Israelites in slavery)? Whom do the birds of prey represent (nations seeking to seize available land, e.g., Ge 14, or to plunder Israel)? Whom do the implements represent (God and/or Abram)? These issues cannot currently be resolved, but a few observations can help identify some of the possible connections with the ancient world. Before we look at the options, a word is in order about what this is not. 1. It is not a sacrifice. There is no altar, no offering of the animals to deity and no ritual with the carcasses, the meat or the blood. 2. It is not divination. The entrails are not examined and no meal is offered to deity. 3. It is not an incantation. No words are spoken to accompany the ritual and no efficacy is sought—Abram is asleep. The remaining options are based on where animals are ritually slaughtered in the ancient world when it is not for the purposes of sacrifice, divination or incantation. Option 1: A covenant ceremony or, more specifically, a royal land grant ceremony. In this case the animals typically are understood as substituting for the participants or proclaiming a self-curse if the stipulations are violated. Examples of the slaughter of animals in such ceremonies but not for sacrificial purposes are numerous. In tablets from Alalakh, the throat of a lamb is slit in connection to a deed executed between Abba-El and Yarimlim. In a Mari text, the head of a donkey is cut off when sealing a formal agreement. In an Aramaic treaty of Sefire, a calf is cut in two with the explicit statement that such will be the fate of the one who breaks the treaty. In Neo-Assyrian literature, the head of a spring lamb is cut off in a treaty between Ashurnirari V and Mati’ilu, not for sacrifice but explicitly as an example of punishment. The strength of these examples lies in the contextual connection to covenant. The weakness is that only one animal is killed in these examples, and there is no passing through the pieces and no torch and firepot. Furthermore, there are significant limitations regarding the efficacy of a divine self-curse. Option 2: Purification. The “torch” (Ge 15:17) is a portable, handheld object for bringing light. The “smoking firepot” (15:17) can refer to a number of different vessels used to heat things (e.g., an oven for food, a kiln for pottery). Here the two items are generally assumed to be associated with God, but need not be symbolic representations of him. These implements are occasionally used symbolically to represent deities in ancient Near Eastern literature, but usually sun-gods (e.g., Shamash) or fire-gods (e.g., Girru/Gibil). Gibil and Kusu are often invoked together as divine torch and censer in a wide range of cultic ceremonies for purification. Abram would have probably been familiar with the role of Gibil and Kusu in purification rituals, so that function would be plausibly communicated to him by the presence of these implements. Yet in a purification role, neither the torch nor the censer ever pass between the pieces of cut-up animals in the literature available to us. Further weakness is in the fact that Yahweh doesn’t need purification and Abram is a spectator, not a participant, so neither does he. In the Mesopotamian Hymn to Gibil (the torch), the god purifies the objects used in the ritual, but the only objects in the ritual in Ge 15 are the dead animals, and it is difficult to understand why they would need to be purified.

To keep track of your effectiveness at this, every three months you may want to take a moment to write down your answer to this question: what percentage of your day do you experience a feeling of self-efficacy, that optimistic, positive, challenged-yet-confident, authentic feeling? Phrased more simply, what percentage of your day do you spend doing those things you really like to do?

As they debated the ethics and efficacy of activism, social workers were under attack from both conservative politicians and organized client groups. At the 1970 National Conference on Social Welfare conference, Johnnie Tillmon, the leader of the NWRO, blamed social workers (rather than the socio-economic system) for the problems welfare recipients faced. At the other end of the political spectrum the Nixon administration frequently trumpeted the view that social workers promoted community programs out of self-interest. Given this climate, it was no surprise that a popular book of the time referred to social work as “The Unloved Profession” (Richan & Mendelsohn, 1973). Social workers, in Tom Wolfes (1970) memorable phrase, had become one of the “flak catchers” of a turbulent society—bombarded with criticisms from ideological opponents of the left and the right. Despite the presence of radical

People’s beliefs about their abilities have a profound effect on those abilities. Ability is not a fixed property; there is a huge variability in how you perform. People who have a sense of self-efficacy bounce back from failures; they approach things in terms of how to handle them rather than worrying about what can go wrong.”24 FLOW:

Thus, in the realm of human relationships, a different form of pleasure is experienced, a different sort of motivation is involved, and a different kind of character is revealed, by the man who seeks for enjoyment the company of human beings of intelligence, integrity and self-esteem, who share his exacting standards—and by the man who is able to enjoy himself only with human beings who have no standards whatever and with whom, therefore, he feels free to be himself—or by the man who find pleasure only in the company of people he despises, to whom he can compare himself favorably—or by the man who finds pleasure only among people he can deceive and manipulate, from whom he derives the lowest neurotic substitute for a sense of genuine efficacy: a sense of power.

What is it you do to practice that is analogous to how a pianist practices scales?” You learn what the person is doing to achieve ongoing improvement, and perhaps you can judge its efficacy or even learn something from it. You also learn how the person thinks about continual self-improvement, above and beyond their particular habits. If a person doesn’t practice much, they still might be a good hire, but then you are much more in the world of “what you see is what you get,” which is valuable information on its own. If the person does engage in daily, intensive self-improvement, perhaps eschewing more typical and more social pursuits, there is a greater chance they are the kind of creative obsessive who can make a big difference.

Research finds that children who experience chronic adversity fare better or recover more successfully when they have a positive, stable emotional relationship with a competent adult, are good learners and problem solvers, are likeable, and have areas of competence and perceived efficacy valued by self or society.

And so our reclamation project has been, for me, less a matter of idealism or morality than a kind of self-preservation. A destructive history, once it is understood as such, is a nearly insupportable burden. Understanding it is a disease of understanding, depleting the sense of efficacy and paralyzing effort, unless it finds healing work.” Excerpt From The World-Ending Fire Wendell Berry This material may be protected by copyright.

It’s not just actual abuse that’s harmful. The whole parenting approach of these parents is emotionally unhealthy, creating a climate of anxiety and untrustworthiness between parent and child. They treat children in such superficial, coercive, and judgmental ways that they undermine their children’s ability to trust their own thoughts and feelings, thereby restricting the development of their children’s intuition, self-guidance, efficacy, and autonomy.

Offering advice without considering the person’s needs can undermine a person’s sense of self-efficacy—the crucial belief that we are capable of managing challenges.

Well, the medical system has a long and disgusting history of overlooking, ignoring, and manipulating women. Research studies have for decades not included women in their pool of test subjects, which means that for years we’ve been subjected to treatments whose safety and efficacy have been proven only for men.

Despite widely publicized concerns about their safety and efficacy, sleep aids remain the most popular treatment for insomnia. This is reinforced by the medicalization of sleep—an industry-concocted notion that insomnia is caused by a chemical imbalance in the brain that can be remedied with a quick pharmaceutical fix. This perspective depersonalizes sleep. It discourages addressing critical personal and lifestyle issues and undermines our sleep self-efficacy—trust in our ability to heal our own sleep.

Self-efficacy, self-compassion, cognitive agility, optimism, and emotional regulation are the building blocks for the psychological resilience we need to thrive

We found that the more skilled prospectors, as assessed through a battery of prospection scales, had greater optimism, self-efficacy, and resilience and significantly less anxiety and

Through those three mindsets of self-efficacy, self-love/self-compassion, and self-growth, we put our brains and nervous systems in a space to respond rather than react—to name the wicked problem before us, create space to grieve the reality of living in a transphobic world, and start to answer that all-important question: How do we want to handle it?2

If there is no plan as such, but just what lies ahead, drawing living things and thinking beings like ourselves toward generally positive outcomes (most basically survival, but also other meaningful connections and rewards), then it creates a new vision of time, one that is always full of hope. The Italian psychologists Ulisse di Corpo and Antonella Vannini use the term syntropy: convergence on order and unity.8 Whatever we call it, it offers a wholly new way of looking at the meaning, and joys, of being a conscious being in a deterministic universe. Seeing the brain as a tesseract allowing future thoughts and emotions to impact us in the present totally reframes that eternally vexing question of free will, or at least the conscious will that neuroscientists no longer believe in. We simply need to “place” conscious will differently in relation to our actions: it would be in our conscious reflections on our past that something like the causal efficacy of thought actually comes into play. Our conscious will may really be what we experience as our hindsight reflection, specifically on our successes. Getting clearer on this may be what makes the difference between succumbing to akinetic mutism like the Predictor users in Chiang’s “What’s Expected of Us” and being able to say “carpe diem!” instead.

Intensive practice provided Beethoven with the tools to symbolically and energetically transform his experience. It gave him an increasing experience of self-efficacy and self-esteem, and provided him with an experience of fun. Finally, it came to provide him with a profound sense of purpose, accomplishment, and meaning. It turns out that these qualities of dharma can rescue even a life in peril.

Mini Habits are a self-efficacy-generating machine, and importantly, you can get started successfully with zero self-efficacy.

I’m convinced that calling addiction a disease is not only inaccurate, it’s often harmful. Harmful, first of all, to addicts themselves. While shame and guilt may be softened by the disease definition, many addicts simply don’t see themselves as ill, and being coerced into an admission that they have a disease can undermine other—sometimes highly valuable—elements of their self-image and self-esteem. Many recovering addicts find it better not to see themselves as helpless victims of a disease, and objective accounts of recovery and relapse suggest they might be right. Treatment experts and addiction counsellors often identify empowerment or self-efficacy as a necessary resource for lasting recovery.

In general, students with high self-efficacy are more likely to give more effort to complete a task and to persist longer than a student with low self-efficacy

Research on control has been conducted under many different banners – self-efficacy, autonomy, helplessness, empowerment, and, of course, small wins. The jargon varies, but study after study shows that when people experience some control over their lives, they enjoy better physical and mental health. Even when people can’t control their ultimate fates, their well-being improves when they can influence some aspects of their lives. For bosses, this means your dirty work will do less harm if you can give people some control over when and how bad things happen to them.

10. In order to show more fully how effectual is the night of sense, in its aridity and desolation, to enlighten the soul more and more, I produce here the words of the Psalmist, which so clearly explain how greatly efficacious is this night in bringing forth the knowledge of God: “In a desert land, and inaccessible, and without water; so in the holy have I appeared to Thee, that I might see Thy strength and Thy glory.”17 The Psalmist does not say here and it is worthy of observation—that his previous sweetness and delight were any dispositions or means whereby he might come to the knowledge of the glory of God, but rather that aridity and emptying of the powers of sense spoken of here as the barren and dry land. 11. Moreover, he does not say that his reflections and meditations on divine things, with which he was once familiar, had led him to the knowledge and contemplation of God’s power, but, rather, his inability to meditate on God, to form reflections by the help of his imagination; that is the inaccessible land. The means, therefore, of attaining to the knowledge of God, and of ourselves, is the dark night with all its aridities and emptiness; though not in the fullness and abundance of the other night of the spirit; for the knowledge that comes by this is, as it were, the beginning of the other. 12. Amid the aridities and emptiness of this night of the desires, the soul acquires also spiritual humility, which is the virtue opposed to the first capital sin, which, I said,18 is spiritual pride. The humility acquired by self-knowledge purifies the soul from all the imperfections into which it fell in the day of its prosperity. For now, seeing itself so parched and miserable, it does not enter into its thoughts, even for a moment, to consider itself better than others, or that it has outstripped them on the spiritual road, as it did before; on the contrary, it acknowledges that others are better. 13. Out of this grows the love of our neighbor, for

The key to successfully making any change is a slow, careful, and methodical approach. The

Self-efficacy, although related to self-esteem, is not the same thing. Self-efficacy is an individual’s self-assessment of their own ability to perform a task or achieve a goal. Your

self-efficacy.4 In essence, it’s the belief that you can successfully execute whatever behaviors are necessary to bring about a particular desired outcome.

Since the Strict Father model is what holds Strict Father morality together, interference with the pursuit of self-interest threatens the foundations of the whole Strict Father moral framework—from the efficacy of moral strength to the validity of the moral order. The

To improve your self-esteem, be kind to yourself. Say positive affirmations every day, and remember that you have skills that no one else has. Everyone’s unique. To improve your self-confidence, practice more on your preferred skill. If you don’t have something you’re good at, but want to be anyway, there’s no time like the present. Practice makes perfect, so keep practicing to build competence and confidence. To improve your self-efficacy, think about and list all the things in your life you have learned, from smallest to biggest. Think about the process of learning, and then find the similarities in the learning journey. The

transformational leaders support followers by enhancing their confidence and self-efficacy to achieve an idealized state. By appealing to followers’ deeply held beliefs, transformational leadership has been shown to impact follower core-self evaluations, which, in turn, affect follower motivation and behavior on the job

foundational attitude for which we pray is that we might desire what gives God glory more deeply than we desire any other created reality. This spiritual freedom is so radical and so beyond our power to create in ourselves that it brings us face to face with our own poverty and our need for continual prayer. Sometimes all we can muster is the desire to desire what God desires! But any degree of hunger, any desire for God, any seeking of God’s call already happens through God’s Spirit, and God accepts it as enough. Over time, through repeated discernments and through daily living of one’s Christian life, this desire can become an increasingly natural and habitual orientation. As that transformation occurs, we experience deeper and deeper spiritual freedom. 2. Discover and name the issue or choice you face. What is really at stake is not always self-evident. An ambiguous or sprawling issue can obscure or even prevent subsequent discernment. Carefully framing the issue not only helps to clarify the matter for discernment, but it also actually begins the process of sifting and discriminating that is at the heart of discernment. 3. Gather and evaluate appropriate data about the issue. Discernment is not magic. We have to do our homework. The efficacy of the subsequent decision can rise or fall on obtaining accurate and relevant information about various options and their implications. However, since decision making is not identical to discernment, it is possible to botch a decision while still advancing in discernment. Fortunately, through grace, it is quite possible to grow in discipleship, manifest greater spiritual freedom, and hunger more strongly for what God desires in the midst of a failed decision. But prudence demands that we do the homework necessary. 4. Reflect and pray. Actually we have been praying from the outset. We pray for spiritual freedom. We select and frame the issue for discernment in prayer. We prayerfully select and consider the relevant data. But as we begin the process of discrimination in a more focused way, it is important to renew our attention to prayer. 5. Formulate a tentative decision. Many different methods can help us come to a decision, and therefore aid our discernment. We will explore seven methods in the entry points in this book, but many options exist in the tradition. Discerned decision making can employ any decision-making process, whether traditional or newly created, that fits the material being

This neuronal correlate of consciousness—the transient assembly—satisfies all the items on the shopping list of phenomena above. The efficacy of an alarm clock is explained as a very vigorous sensory input that triggers a large, synchronous assembly. Dreams and wakefulness differ because dreams result from a small assembly driven by weak internal stimuli, whereas wakefulness results from a larger assembly driven by stronger external stimuli. Anesthetics restrict the size of assemblies, thus inducing unconsciousness. Self-consciousness can arise only in a brain large and interconnected enough to devise extensive neuronal networks. The degree of consciousness in an animal or a human fetus depends on the sizes of their assemblies, too.

Managers who feel inadequate in their jobs are often unreceptive to employees’ ideas and denigrate subordinates who speak up, according to research at a multinational energy company and a subsequent experiment. In such cases underlings might consider voicing their ideas in private so that bosses feel less threatened. “MANAGING TO STAY IN THE DARK: MANAGERIAL SELF-EFFICACY, EGO DEFENSIVENESS, AND THE AVERSION TO EMPLOYEE VOICE,” BY NATHANAEL J. FAST, ETHAN R. BURRIS, AND CAROLINE A. BARTEL

The worst possible way to build someone’s self-efficacy is to pump them up with you-can-do-it platitudes. At best, putative self-esteem–enhancing slogans and motivational talks do nothing. At worst, they actually further undermine resilience and effective coping. Why? Because self-esteem is the by-product of doing well in life—meeting challenges, solving problems, struggling and not giving up. You will feel good about yourself when you do well in the world. That is healthy self-esteem. Many people and many programs, however, try to bolster self-esteem directly by encouraging us to chant cheery phrases, to praise ourselves strongly and often, and to believe that we can do anything we set our mind to. The fatal flaw with this approach is that it is simply not true.

The new social movements which emerged since the end of the Cold War, experiencing a resurgence in the years after 2008, have been similarly unable to devise a new political ideological vision. Instead they expend considerable energy on internal direct-​democratic process and affective self-​valorisation over strategic efficacy, and frequently propound a variant of neo-​primitivist localism, as if to oppose the abstract violence of globalised capital with the flimsy and ephemeral “authenticity” of communal immediacy.

The historian David Arkush once compared Russian and Chinese peasant proverbs, and the differences are striking. "If God does not bring it, the earth will not give it" is a typical Russian proverb. That's the kind of fatalism and pessimism typical of a repressive feudal system, where peasants have no reason to believe in the efficacy of their own work. On the other hand, Arkush writes, Chinese proverbs are striking in their belief that "hard work, shrewd planning and self-reliance or cooperation with a small group will in time bring recompense.

Epiphenomenalism views the brain as the cause of all aspects of the mind, but because it holds that the physical world is causally closed-that is, that physical events can have only physical causes-it holds that the mind itself doesn't actually cause anything to happen that the brain hasn't already taken care of. It thus leaves us with a rather withered sort of mind, one in which consciousness is, at least in scientific terms, reduced to an impotent shadow of its former self. As a nonphysical phenomenon, it cannot act on the physical world. It cannot make stuff happen. It cannot, say, make an arm move. Epiphenomenalism holds that the brain is the cause of all the mental events in the mind but that the mind itself is not the cause of anything. Because it maintains that the causal arrow points in only one direction, from material to mental, this school denies the causal efficacy of mental states. It therefore finds itself right at home with the fundamental assumption of materialist science, certainly as applied to psychology and now neuroscience, that "mind does not move matter," as the neurologist C.J. Herrick wrote in 1956. Put another way, all physical action can be but the consequence of another physical action. The sense that will and other mental states can move matter-even the matter that makes up one's own body-is therefore, in the view of the epiphenomenalists, an illusion.

The basic principles of evolutionary biology would seem to dictate that any natural phenomenon as prominent in our lives as our experience of consciousness must necessarily have some discernible and quantifiable effect in order for it to exist, and to persist, in nature at all. It must, in other words, confer some selective advantage. And that raises an obvious question: What possible selective advantage could consciousness offer if it is only a functionless phantasm? How could consciousness ever have evolved in the first place if, in and of itself, it does nothing? Why, in short, did nature bother to produce beings capable of self-awareness and subjective inner experience? True, evolutionary biologists can trot out many examples of traits that have been carried along on the river of evolution although not specifically selected for (the evolutionary biologists Stephen Jay Gould and Richard Lewontin called such traits spandrels, the architectural term for the elements between the exterior curve of an arch and the right angle of the walls around it, which were not intentionally built but were instead formed by two architectural traits that were "selected for"). But consciousness seems like an awfully prominent trait not to have been the target of some selection pressure. As James put it, "The conclusion that [consciousness] is useful is...quite justifiable. But if it is useful, it must be so through its causal efficaciousness.

They say a witch-doctor can't heal himself but I beg to differ. I have been in deep end but somehow Managed to keep my head high....all by myself. Self belief, self efficacy.....and leaning to God each time you sense imbalances - you will definitely make it.

Guided by standards and a knowledgeable teacher, students can set goals, monitor their progress toward those goals, and make adaptations as necessary to be more effective learners. Digital apps and tools, such as calendars and project management programs, help students organize and monitor their own learning. Giving students control over key aspects of their learning helps them develop self-efficacy and builds independent learners.

Sunday morning, I make a few posts on social media, something I'm supposed to do as an author to promote myself, but I'm rather unconvinced of the efficacy of posting things like cherry pie milkshake pictures to sell a book that's partially about generational trauma. Not that I have a photo of that milkshake, but it did sound delicious. I can't justify the cost, though if I'd ordered it, I would definitely have posted the picture. Just like I posted a picture of the "chocolate cake" donut I bought a few weeks ago. It wasn't a cake donut but a yeast donut, dipped in chocolate ganache and chocolate cake crumbs, then topped with an actual piece of chocolate cake.

The person who rushes, the person who puts efficiency over efficacy, who ignores the “small stuff” is, in the end, not very efficient.

Medication is not going to “solve” your ADHD. Medication can be a potent tool in your arsenal, but you get maximum efficacy when you pair that with appropriate behavioral modification and self-care.

Need for Emotional Intelligence in leadership and executive management roles : Low EI delays accomplishment of organisational goals. Managers frequently stumble under work pressure, potentially undermining their executive presence and fracturing team synergy. I advocate the 'SPC key' as I call it —Self-introspection, Patience, and Coherent Communication and Coordination. To augment emotional intelligence, leaders must cultivate self-awareness by identifying emotional triggers and exercising patience, while simultaneously fostering empathy through active listening and a nuanced understanding of stakeholder perspectives to adeptly implement their requirements. Moreover, nurturing transparent communication and effective conflict resolution, alongside developing social awareness, can profoundly enhance emotional intelligence and bolster overall leadership efficacy.

Students need to feel that they are part of a community of readers and writers. Students develop confidence and self-efficacy as readers through their relationships with other readers.

If I enjoy a fundamental sense of efficacy and worth, and experience myself as lovable, then I have a foundation for appreciating and loving others.

The neurobiological side of the hypothesis is proposed that a) the feats cause, at the brain level, a rise in dopamine b) delusions are feats of fantasy and fantasy shield feats that cause this same award, or relieve punishment c) the neuroleptics show efficacy in reducing delusions since they inhibit dopamine receptors and take away the prize for self-deception

Improving your sleep, energy levels, mood, attention span, body composition, motivation, self-confidence, self-efficacy, and quality of life starts by changing the food you put on your plate. Yes, the Whole30 eliminates cravings, corrects hormonal imbalances, fixes digestive issues, improves medical conditions, and strengthens the immune system.

The practice of philosophy is often a tenacious effort in self-treatment and, to be honest, not always as efficacious as we would have wished it to be.

Self-efficacy is not the certainty that we will be able to master any and every challenge that life presents. It is the conviction that we are capable in principle of learning what we need to learn and that we are committed to doing our rational and conscientious best to master the tasks and challenges entailed by our values.

Strength training has been shown to improve emotional makeup and to promote better sleep. It also builds self-esteem and self-efficacy. Researchers are still trying to determine the reasons why strength training has such a positive powerful effect on the mind yet are unanimous that it is as effective as medication at relieving depression.

The immature content themselves with being able to effectively manipulate the basics needed to perpetuate their daily existence. The mature never lose the satisfaction of finding new ways to use the self to influence the non-self. Throughout their lives, they continue to gain in competence, and the more domains they master, the more confident they feel in trying new things. Efficacy (the ability to make things happen) leads to greater self-efficacy (the belief that one possesses said ability), which in turn increases efficacy, in an endlessly virtuous circle.

Food, Water, Movement. All are necessary to human and other vital forms of life. All are complex relationships rather than resources that exist in isolation. Recognizing as much is necessary to understanding the difference between growth that is healthy and growth that is self-devouring.

Anxiety and depression also have a shared basis in a feeling of a lack of self-esteem or self-efficacy. (Feeling like you have no control over your life is a common route to both anxiety and depression.) Moreover, reams of studies show that stress—ranging from job worries to divorce to bereavement to combat trauma—is a huge contributor to rates of both anxiety disorders and depression, as well as to hypertension, diabetes, and other medical conditions.

The level of our happiness is said to decrease when we have more than seven free hours in a day. Serotonin is inert in the brains of people who suffer from depression. A person with strong willpower isn't tempted in the first place. Your willpower will be lost if you give in to negative emotions like uncertainty or doubt. When that happens, the brain takes instinctive action and tells you to try to grab the reward in front of you. As a result you may eat or drink too much or lose the motivation to do anything. Then, later, you regret those actions and feel more stress. 45% of our actions are habits rather than decisions made on the spot. To dye a dirty cloth, you must first wash it. ( a teaching of Ayurveda ) There is value to anything if you take it seriously. You often become susceptible to addictions if the rewards come quickly. People who are unable to clean up or part with their things will sometimes feel anger towards minimalists and I believe it's because some part of them is anxious about their own actions. Our present identities shouldn't constrain our future actions. The time after you get up is the time when you can concentrate the best. As the day goes by, unexpected things and distractions will happen and build up so it's best to do what you want to do in the morning. Waking up early is a must and if you lose that first battle, you will lose in all the battles. Realize that enthusiasm won't occur before you do something. You won't feel motivated unless you start acting. Amazon rules over the buying habits of so many people because its hurdles are extremely low. People's motivation will easily go away when faced with a simple hurdle. When you quit something, it's easier to quit it completely. With acquiring a habit, it's the opposite, easier to do it every day. A plan relieves you of the torment of choice. Success is a consequence and must not be a goal. The result will be burnout if you only have a target. All you need in this life is ignorance and confidence and then success is sure. Mark Twain To have a sense of self-efficacy is to believe "I can do this!". It's the belief that you can change, grow, learn and overcome new challenges. Talking about someone's talent can wait until you've exceeded the effort that that person has made. If we changed houses periodically, we would have the joy of exploring our new environment each time and there would also be the joy of gaining control over each new environment, This instinct is probably what drives curiosity and the desire for self-development. If we don't cultivate our own opportunities for development, we'll only be able to find joy in modern society's "ready-made" fun. Activities structured so that we have to "Enjoy this in this way", where the way to have fun is already decided, will eventually bore us. And then, someday, we'll be bored with ourselves. Making it a habit to seek unique opportunities for development and gaining the sense that we're always doing something new: these are things that satisfy human instinct. All that we are arises with our thoughts. With our thoughts we make the world. The Dhammapada, The Sayings of the Buddha Something that you thought was your personality can change with a simple habit. People are instinctively inclined to get bored of what they have now and pursue new things. So no matter how successful they become, they will worry and find reasons to feel uncertain. They will get used to any environment and they will get bored with it. Training in Buddhism: when cleaning is part of the training, you're taught to thoroughly eliminate rationalizations such as " this is already clean, so it doesn't have to be cleaned.

The most powerful predictor of self-efficacy is “mastery experience,” a posh way of saying “actually being successful.” Successfully doing something, even if just once, has a tremendous effect on your self-efficacy. The reason that success boosts confidence is that it changes your brain’s production and receptiveness to testosterone and dopamine—two chemicals that increase the impulse to try it again.

Wikipedia has good game mechanics. Player action has direct and clear results: edits appear instantly on the site, giving users a powerful sense of control over the environment. This instant impact creates optimism and a strong sense of self-efficacy. It features unlimited work opportunities, of escalating difficulty. As the Wikipedians describe it, “Players can take on quests (WikiProjects, efforts to organize many articles into a single, larger article), fight boss-level battles (featured articles that are held to higher standards than ordinary articles), and enter battle arenas (interventions against article vandalism).” It also has a personal feedback system that helps Wikipedians feel like they are improving and making personal progress as they contribute. “Players can accumulate experience points (edit count), allowing them to advance to higher levels (lists of top-ranking Wikipedians by number of edits).

A person’s narrative tone often reveals their sense of “self-efficacy,” their overall confidence in their own abilities. That inner voice is one of the greatest miracles in all nature. Life itself can often seem like a blizzard of random events: illnesses, accidents, betrayals, strokes of good and bad luck. Yet inside each person there is this little voice trying to make sense of it all. This little voice is trying to take the seemingly scattershot events of a life and organize them into a story that has coherence, meaning, and purpose.

Bandura argued that being surrounded by other people who show persistence and effort in overcoming challenges can increase our own feelings of self-efficacy because they demonstrate to us that these challenges can be overcome. In the words of Bandura, ‘Seeing people similar to oneself succeed by sustained effort raises observers’ beliefs that they too possess the capabilities to master comparable activities to succeed.

The narrative tone reflects the person’s basic attitude toward the world—is it safe or threatening, welcoming, disappointing, or absurd? A person’s narrative tone often reveals their sense of “self-efficacy,” their overall confidence in their own abilities.