Self Employed Motivational Quotes

Lifelong learning is no longer a luxury but a necessity for employment.

When we retire at night, we constructively review our day. Were we resentful, selfish, dishonest or afraid? Do we owe an apology? Have we kept something to ourselves which should be discussed with another person at once? Were we kind and loving toward all? What could we have done better? Were we thinking of ourselves most of the time? Or were we thinking of what we could do for others, of what we could pack into the stream of life? But we must be careful not to drift into worry, remorse or morbid reflection, for that would diminish our usefulness to others. After making our review we ask God’s forgiveness and inquire what corrective measures should be taken. On awakening let us think about the twenty-four hours ahead. We consider our plans for the day. Before we begin, we ask God to direct our thinking, especially asking that it be divorced from self-pity, dishonest or self-seeking motives. Under these conditions we can employ our mental faculties with assurance, for after all God gave us brains to use. Our thought-life will be placed on a much higher plane when our thinking is cleared of wrong motives. In thinking about our day we may face indecision. We may not be able to determine which course to take. Here we ask God for inspiration, an intuitive thought or a decision. We relax and take it easy. We don’t struggle. We are often surprised how the right answers come after we have tried this for a while. What used to be the hunch or the occasional inspiration gradually becomes a working part of the mind. Being still inexperienced and having just made conscious contact with God, it is not probable that we are going to be inspired at all times. We might pay for this presumption in all sorts of absurd actions and ideas. Nevertheless, we find that our thinking will, as time passes, be more and more on the plane of inspiration. We come to rely upon it. We usually conclude the period of meditation with a prayer that we be shown all through the day what our next step is to be, that we be given whatever we need to take care of such problems. We ask especially for freedom from self-will, and are careful to make no request for ourselves only. We may ask for ourselves, however, if others will be helped. We are careful never to pray for our own selfish ends. Many of us have wasted a lot of time doing that and it doesn’t work. You can easily see why.

For I have nothing to lean on, nowhere to call my home and there is nowhere I will go for Christmas to rest my head and touch familiar walls. I have no degree to show on paper or employment to take care of my health or the reassurance that I can pay my rent. And I have no right to complain because this is the road I choose and I built it myself, not really knowing where I wanted it to lead, but I have hope in all things ahead and behind and I am learning to let myself go. Forget my own ego and believe that what I am doing is grander than my very own self.

People spend their lives in the service of their passions instead of employing their passions in the service of their lives.

Most people set intentions wrong. The right way to set intentions is to be clear on what you want to go FROM and what you want to go TO.

Strive to be bored is a contradictory statement for most entrepreneurs. But we have to strive to be bored to make space for more if we want to grow our business.

The self-employed need business strategies that are relationship-based, not transactional, authentic to who you are, and right-sized for small business.

It is not your job to prove your value to anyone. It is your job to find the people that already value what you do.

We hire coaches for our mindsets, attend conferences to improve our skill set, work with specialists for every need in our business and wonder why we feel like we’re all over the place.

We are doing business in the empowerment age. It is our job to empower our customers to choose us. The moment you tell them to choose you, they will back up. The moment you tell someone to trust you, they won’t.

Your purpose has the capacity to employ and enrich you for a lifetime.

When you’re self-employed, your success is proportionate to your personal development.

When we’re self-employed, much of what has been typical of business, marketing, and sales has creeped us out. We want to do business in ways that feel good to us.

The beginning of change doesn’t come from motivation and dangling carrots. It begins with being clear about what you want to get away from.

We stretch ourselves when the impact we want to make and the life we want to create is bigger than the fear and challenges.

Having a successful life and business requires that we first learn who we are, then do what we have to do in order to have what we want.

We used to build businesses with all effort and hard work. Today, we create businesses by paying attention to what the market wants and co-creating with those we serve.

Build systems for the business to come, not the business you have.

The biggest risk is not in what you build. It is in not supporting what you build.

To create success in your business, you have to protect your capacity to serve others by learning to work efficiently and effectively.

Your success is limited by your personal development- what you think you’re capable of, what you think you deserve, and the mindsets that hold you back.

Daily habits that create steady mindsets are vital to be sure the uncontrollable circumstances of business and life don’t derail you.

You need a healthy, thriving self-employed ecosystem. An ecosystem that integrates the three main elements of self-employed success--personal development, business strategies, and daily habit.

The myth of self-employment is we go into business for ourselves thinking we’re going to gain control over our destiny without realizing we are entering completely uncontrollable circumstances.

On awakening let us think about the twenty-four hours ahead. We consider our plans for the day. Before we begin, we ask God to direct our thinking, especially asking that it be divorced from self-pity, dishonest or self-seeking motives. Under these conditions we can employ our mental faculties with assurance, for after all God gave us brains to use. Our thought-life will be placed on a much higher plane when our thinking is cleared of wrong motives. In thinking about our day we may face indecision. We may not be able to determine which course to take. Here we ask God for inspiration, an intuitive thought or a decision. We relax and take it easy. We don’t struggle. We are often surprised how the right answers come after we have tried this for a while. What used to be the hunch or the occasional inspiration gradually becomes a working part of the mind. Being still inexperienced and having just made conscious contact with God, it is not probable that we are going to be inspired at all times. We might pay for this presumption in all sorts of absurd actions and ideas. Nevertheless, we find that our thinking will, as time passes, be more and more on the plane of inspiration. We come to rely upon it. We usually conclude the period of meditation with a prayer that we be shown all through the day what our next step is to be, that we be given whatever we need to take care of such problems. We ask especially for freedom from self-will, and are careful to make no request for ourselves only. We may ask for ourselves, however, if others will be helped. We are careful never to pray for our own selfish ends. Many of us have wasted a lot of time doing that and it doesn’t work. You can easily see why.

Everyone is self employed and your employer is you.

The old-adage that business is business, don’t take it personal, doesn’t apply to the self-employed. It’s all personal!

Putting a stake in the ground that you’re self-employed is important. It’s the only term that accurately portrays your lifestyle and your business model.

We don’t let go of something until the benefits of what’s ahead are greater than what we’ve been holding on to.

The safest way to be in business today and the way to gain as much control over your business as possible, is to have a business model of multiples where you can reach a multiple of audiences in multiple ways.

On awakening let us think about the twenty-four hours ahead. We consider our plans for the day. Before we begin, we ask God to direct our thinking, especially asking that it be divorced from self-pity, dishonest or self-seeking motives. Under these conditions we can employ our mental faculties with assurance, for after all God gave us brains to use. Our thought-life will be placed on a much higher plane when our thinking is cleared of wrong motives. In thinking about our day we may face indecision. We may not be able to determine which course to take. Here we ask God for inspiration, an intuitive thought or a decision. We relax and take it easy. We don’t struggle. We are often surprised how the right answers come after we have tried this for a while. What used to be the hunch or the occasional inspiration gradually becomes a working part of the mind. Being still inexperienced and having just made conscious contact with God, it is not probable that we are going to be inspired at all times. We might pay for this presumption in all sorts of absurd actions and ideas. Nevertheless, we find that our thinking will, as time passes, be more and more on the plane of inspiration. We come to rely upon it. We usually conclude the period of meditation with a prayer that we be shown all through the day what our next step is to be, that we be given whatever we need to take care of such problems. We ask especially for freedom from self-will, and are careful to make no request for ourselves only. We may ask for ourselves, however, if others will be helped. We are careful never to pray for our own selfish ends.

With all production, employment, and distribution of output completely under the monopoly control of the State, the fate and fortune of every individual would be at the mercy of the political authority. In addition, these earlier opponents of socialism had cogently argued that with the end of private property and freedom of enterprise, individuals would lose much of the self-interested motivation for industry, innovation, and work effort that exists in a market economy.

Perhaps the best known of these films were the three that Clint Eastwood starred in for director Sergio Leone: A Fistful of Dollars, For a Few Dollars More, and The Good, the Bad and the Ugly, in which he played a gunslinger or bounty hunter wandering the countryside and settling scores for a price. Eastwood’s character took the law into his own hands, but he was essentially on the side of good and order. While Eastwood’s character, a dark hero type, employed unusual means to bring about justice, viewers found him irresistible because he was inscrutable, macho, and capable. While his motives were questionable, he brings his own kind of order out of chaos—actions that readers and film viewers always appreciate. In fact, he was a man of action, was extremely self-reliant, and just didn’t give a damn—all qualities that have universal appeal. His character’s darkness was a departure from the usual heroes starring in traditional Westerns, and this stirred the viewers’ imaginations.

I begin to see how a post-money society would work in practice. When we are in paid employment, we are exchanging our labour in return for money in order to live within a money-based society, nothing more. Both sides in the labour-salary exchange are motivated by self-interest. But when we volunteer our labour for a cause, for a better world, we are not so much exchanging our labour as investing it directly into the world we want to see. Notes for Utopia: there will be no money when we get there.

The government has a great need to restore its credibility, to make people forget its history and rewrite it. The intelligentsia have to a remarkable degree undertaken this task. It is also necessary to establish the "lessons" that have to be drawn from the war, to ensure that these are conceived on the narrowest grounds, in terms of such socially neutral categories as "stupidity" or "error" or "ignorance" or perhaps "cost." Why? Because soon it will be necessary to justify other confrontations, perhaps other U.S. interventions in the world, other Vietnams. But this time, these will have to be successful intervention, which don't slip out of control. Chile, for example. It is even possible for the press to criticize successful interventions - the Dominican Republic, Chile, etc. - as long as these criticisms don't exceed "civilized limits," that is to say, as long as they don't serve to arouse popular movements capable of hindering these enterprises, and are not accompanied by any rational analysis of the motives of U.S. imperialism, something which is complete anathema, intolerable to liberal ideology. How is the liberal press proceeding with regard to Vietnam, that sector which supported the "doves"? By stressing the "stupidity" of the U.S. intervention; that's a politically neutral term. It would have been sufficient to find an "intelligent" policy. The war was thus a tragic error in which good intentions were transmuted into bad policies, because of a generation of incompetent and arrogant officials. The war's savagery is also denounced, but that too, is used as a neutral category...Presumably the goals were legitimate - it would have been all right to do the same thing, but more humanely... The "responsible" doves were opposed to the war - on a pragmatic basis. Now it is necessary to reconstruct the system of beliefs according to which the United States is the benefactor of humanity, historically committed to freedom, self-determination, and human rights. With regard to this doctrine, the "responsible" doves share the same presuppositions as the hawks. They do not question the right of the United States to intervene in other countries. Their criticism is actually very convenient for the state, which is quite willing to be chided for its errors, as long as the fundamental right of forceful intervention is not brought into question. ... The resources of imperialist ideology are quite vast. It tolerates - indeed, encourages - a variety of forms of opposition, such as those I have just illustrated. It is permissible to criticize the lapses of the intellectuals and of government advisers, and even to accuse them of an abstract desire for "domination," again a socially neutral category not linked in any way to concrete social and economic structures. But to relate that abstract "desire for domination" to the employment of force by the United States government in order to preserve a certain system of world order, specifically, to ensure that the countries of the world remain open insofar as possible to exploitation by U.S.-based corporations - that is extremely impolite, that is to argue in an unacceptable way.

Intentional: The abuser consciously or subconsciously sets out to use deliberate abusive tactics to achieve his/her ends. The abuser chooses to abuse and he can choose to stop abusing at any time. • Methodical: The abuser systematically uses a series of abusive tactics to gain power over the partner and to control her. • Pattern: The abused partner often at first sees the abusive tactics as isolated and unrelated incidents, but they are really a series of related acts that form a pattern of behaviors. • Tactics: The abuser uses a variety of tactics to gain power and to control his partner such as threats, violence, humiliation, exploitation, or even self-pity. • Power: The abuser aims to acquire and employ power in the relationship. For example, the abuser may use force or threats of physical harm to intimidate his or her partner, thereby gaining physical and emotional power. Or the abuser may prohibit the partner from working, making the partner financially dependent on the abuser, and thereby gaining financial power. • Control: With sufficient power, the abuser can control his partner—forcing or coercing her to do as the abuser wishes. For example, the abuser controls the decision making for the relationship, or controls who has social contact with the partner, or determines the sexual practices of the partner. The goal of the abuser is to force compliance. • Desires: The abuser’s ultimate goal is to get his emotional and physical desires met and he aims to selfishly make use of his partner to meet those needs. Most abusers are afraid their desires will not be fulfilled through a normal healthy relationship. Fear motivates them to use abuse to ensure that their desires will be met.

From working with black males for more than a dozen years, I can say with confidence that many black males are both lazy and irresponsible. This view isn't popular with problem profiteers who blame all black woes upon white racism or poverty, but it is true, nonetheless. The young men I work with represent just the tip of the iceberg of a far larger laziness problem within the black male population. The typical black male I work with has no work ethic, has little sense of direction in his life, is hostile toward whites and women, has an attitude of entitlement, and has an amoral outlook on life. He has no strong male role model in his life to teach him the value of hard work, patience, self-control, and character. He is emotionally adrift and is nearly illiterate-either because he dropped out of school or because he's just not motivated enough to learn. Many of the black males I've worked with have had a "don't give a damn" attitude toward work and life and believe that "white America" owes them a living. They have no shame about going on welfare because they believe whites owe them for past discrimination and slavery. This absurd thinking results in a lifetime of laziness and blaming, while taxpayers pick up the tab for individuals who lack character and a strong work ethic. Frequently, blacks who attempt to enter the workforce often become problems for their employers. This is because they also have an entitlement mentality that puts little emphasis on working hard to get ahead. They expect to be paid for doing little work, often show up late, and have bad attitudes while on the job. They're so sensitized to "racism" that they feel abused by every slight, no matter if it's intentional, unconscious, or even based in reality.

To every one Jesus has left a work to do, there is no one who can plead that he is excused. Every Christian is to be a worker with Christ; but those to whom he has intrusted large means and abilities have the greater responsibilities. … The Master has given directions, “Occupy till I come.” He is the great proprietor, and has a right to investigate every transaction, and approve or condemn; he has a right to rebuke, to encourage, to counsel, or to expel. The Lord’s work requires careful thought and the highest intellect. He will not inquire how successful you have been in gathering means to hoard, or that you may excel your neighbors in property, and gather attention to yourself while excluding God from your hearts and homes. He will inquire, What have you done to advance my cause with the talents I lent you? What have you done for me in the person of the poor, the afflicted, the orphan, and the fatherless? I was sick, poor, hungry, and destitute of clothing; what did you do for me with my intrusted means? How was the time I lent you employed? How did you use your pen, your voice, your money, your influence? I made you the depositary of a precious trust by opening before you the thrilling truths heralding my second coming. What have you done with the light and knowledge I gave you to make men wise unto salvation? Our Lord has gone away to receive his kingdom; but he will prepare mansions for us, and then will come to take us to himself. In his absence he has given us the privilege of being co-laborers with him in the work of preparing souls to enter those mansions of light and glory. It was not that we might lead a life of worldly pleasure and extravagance that he left the royal courts of Heaven, clothing his divinity with humanity, and becoming poor that we through his poverty might be made rich. He did this that we might follow his example of self-denial for others. Each one of us is building upon the true foundation, wood, hay, and stubble, to be consumed in the last great conflagration, and our life-work be lost, or we are building upon that foundation, gold, silver, and precious stones, which will never perish, but shine the brighter amid the devouring elements that will try every man’s work. Any unfaithfulness in spiritual and eternal things here will result in loss throughout endless ages. Those who lead a Christless life, who exclude Jesus from heart, home, and business, who leave him out of their counsels, and trust to their own heart, and rely on their own judgment, are unfaithful servants, and will receive the reward which their works have merited. At his coming the Master will call his servants, and reckon with them. The parable certainly teaches that good works will be rewarded according to the motive that prompted them; that skill and intellect used in the service of God will prove a success, and will be rewarded according to the fidelity of the worker. Those who have had an eye single to the glory of God will have the richest reward. -ST 11-20-84

Logotherapy focuses rather on the future, that is to say, on the meanings to be fulfilled by the patient in his future. (Logotherapy, indeed, is a meaning-centered psychotherapy.) At the same time, logotherapy defocuses all the vicious-circle formations and feedback mechanisms which play such a great role in the development of neuroses. Thus, the typical self-centeredness of the neurotic is broken up instead of being continually fostered and reinforced. To be sure, this kind of statement is an oversimplification; yet in logotherapy the patient is actually confronted with and reoriented toward the meaning of his life. And to make him aware of this meaning can contribute much to his ability to overcome his neurosis. Let me explain why I have employed the term “logotherapy” as the name for my theory. Logos is a Greek word which denotes “meaning.” Logotherapy, or, as it has been called by some authors, “The Third Viennese School of Psychotherapy,” focuses on the meaning of human existence as well as on man’s search for such a meaning. According to logotherapy, this striving to find a meaning in one’s life is the primary motivational force in man. That is why I speak of a will to meaning in contrast to the pleasure principle (or, as we could also term it, the will to pleasure) on which Freudian psychoanalysis is centered, as well as in contrast to the will to power on which Adlerian psychology, using the term “striving for superiority,” is focused.

We should not err by regarding personal satisfaction, “happiness,” as the criterion for mental health. Mental health must be judged not only by the relative harmony that prevails within the human ego, but by the requirements of a civilized people for the attainment of the highest social values. If a child is “free of neurotic symptoms” but values his freedom from fear so highly that he will never in his lifetime risk himself for an idea or a principle, then this mental health does not serve human welfare. If he is “secure” but never aspires to anything but personal security, then this security cannot be valued in itself. If he is “well adjusted to the group” but secures his adjustment through uncritical acceptance of and compliance with the ideas of others, then this adjustment does not serve a democratic society. If he “adjusts well in school” but furnishes his mind with commonplace ideas and facts and nourishes this mind with the cheap fantasies of comic books, then what civilization can value the “adjustment” of this child? The highest order of mental health must include the freedom of a man to employ his intelligence for the solution of human problems, his own and those of his society. This freedom of the intellect requires that the higher mental processes of reason and judgment should be removed as far as possible from magic, self-gratification, and egocentric motives. The education of a child toward mental health must include training of the intellect. A child’s emotional well-being is as much dependent upon the fullest use of his intellectual capacity as upon the satisfaction of basic body needs. The highest order of mental health must include a solid and integrated value system, an organization within the personality that is both conscience and ideal self, with roots so deeply imbedded in the structure of personality that it cannot be violated or corrupted. We cannot speak of mental health in a personality where such an ethical system does not exist. If we employ such loose criteria as “personal satisfaction” or “adjustment to the group” for evaluating mental health, a delinquent may conceivably achieve the highest degree of personal satisfaction in the pursuit of his own objectives, and his adjustment to the group—the delinquent group—is as nicely worked out as you could imagine. Theoretically,

To try am fully, evil needs to victories, not one. The first victory happens when an evil deed is perpetrated; the second victory, when evil is returned." 9 "in the Christian tradition, condemnation is an element of reconciliation, not an isolated independent judgment, even when reconciliation cannot be achi Pp ved. So we condemn most properly in the act of forgiving, and the act of separating the doer from the deed. That is how God in Christ condemned all wrongdoing." 15 "...unhealthy dreams and misdirected labors often become broken realities." 42 "...the story (of Christianity) frames what it means to remember rightly, and the God of this story makes remembering rightly possible." 44 "...peace can be honest and lasting only if it rests on the foundation of truth and justice." 56 "Seekers or truth, as distinct from alleged possessors of truth, will employ 'double vision'- they will give others the benefit of the doubt, they will inhabit imaginatively the world of others, and they will endeavor to view events in question from the perspective of others, not just their own." 57 "Those who love do not remember a persons evil deeds without also remembering her good deeds; they do not remember a person'a vices without also being mindful of their own failings. Thus the full story of wrongdoing becomes clear through the voice of love..."64 "...the highest aim of lovingly truthful memory seeks to bring about the repentance, forgiveness, and transformation of wrongdoers, and reconciliation between wrongdoers and their victims." 65 "And healing of the wrong without involving the wrong tour, therefore, can only be partial. To complete the healing, The relationship between the two needs to be mended. For Christians, this is what reconciliation is all about. Reconciliation with the wrongdoer completes the healing of the person who suffered the wrong. 84 Page 113: "Christ suffered in solidarity...what happened to him will also happen to him." "The dangers of this memory reside in its orientation not just to the past but also to the future." 113 "But let us beware that some accounts of what it means for Christ to have died on behalf of the ungodly...negates the notion of his involvement as a third party." 113 "Christian churches are communities that keep themselves alive- more precisely, that God keeps alive- by keeping alive the memories of the exodus and the passion." 126 "...but often they (churches) simply fail to incorporate right remembering of wrong suffered into the celebration of holy Communion. And even when they do incorporate such remembrance, they often keep it neatly sequestered from the memory of the passion. That memory becomes simply the story of what God has done for us wrongdoers or for a suffers, while remaining mute about how we ourselves remember the wrongs. With such stopping short, suffered wrongs are remembered only for God to comfort us in our pain and lend religious legitimacy to whatever uses we want to put those memories. No wonder we sometimes find revenge celebrating its victory under the mantle of religiously sanctioned struggle for the faith, for self protection, for national preservation, for our way of life- all in the name of God and accompanied by celebration of the self sacrificial love of Christ!" 127 "Communities of sacred memory are, at their best, schools of right remembering - remembering that is truthful and just, that heals individuals without injuring others, that allows the past to motivate a just struggle for justice and the grace-filled work of reconciliation." 128 Quoting Kierkegaard: "no part of life out to have so much meaning for a person that he cannot forget it at any moment he wants to; on the other hand, every single part of life ought to have so much meaning for a person that he can remember it at any moment." 166

People undergo several sequential steps in maturing from infancy including childhood, adolescences, young adulthood, middle age, and old age. Each stage presents distinct challenges that require a person to amend how they think and act. The motive for seeking significant change in a person’s manner of perceiving the world and behaving vary. Alteration of person’s mindset can commence with a growing sense of awareness that a person is dissatisfied with an aspect of his or her life, which cause a person consciously to consider amending their lifestyle. The ego might resist change until a person’s level of discomfort becomes unbearable. A person can employ logic to overcome the ego’s defense mechanism and intentionally integrate needed revisions in a person’s obsolete or ineffective beliefs and behavior patterns. The subtle sense that something is amiss in a person’s life can lead to a gradual or quick alteration in a person’s conscious thoughts and outlook on life. Resisting change can prolong unhappiness whereas

I belin to see how a post-money society would work in practice. When we are in paid employment, we are exchanging our labour in return for money in order to live within a money-based society, nothing more. Both sides in the labour-salary exchange are motivated by self-interest. But when we volunteer our labour for a cause, for a better world, we are not so much exchanging our labour as investing it directly into the world we want to see. Notes for Utopia: there will be no money when we get there.

In recent decades, as the economy has shifted and large companies promising lifelong employment have given way to freelance jobs and migratory careers, understanding motivation has become increasingly important. In 1980, more than 90 percent of the American workforce reported to a boss. Today more than a third of working Americans are freelancers, contractors, or in otherwise transitory positions. The workers who have succeeded in this new economy are those who know how to decide for themselves how to spend their time and allocate their energy. They understand how to set goals, prioritize tasks, and make choices about which projects to pursue. People who know how to self-motivate, according to studies, earn more money than their peers, report higher levels of happiness, and say they are more satisfied with their families, jobs, and lives.

Leadership Leadership has a lot more to it than simply telling people what to do, keeping track of efforts, penalizing those who are late or who disrupt, and hiring / firing. Great leaders are also great workers with a level of competence and confidence learned on the job that others accept and are willing to follow. These leaders are good at working with themselves, they have developed discipline, an ability to delay gratification, curiosity as to why people think or do things the way they do, and are open minded and accepting of change. Just look at any sports team, military unit or successful company and you will read or hear about all the leaders that make up the company. Most frequently these leaders are not the ones with a title, but the ones who make the place run through their efforts, focus, determination and ability to overcome obstacles. It is from these ranks that titles are granted and rewards given. These people have proven that they can lead by example, are able to shoulder the load and have what it takes to lead others, helping them grow just as they were helped on their way. My book entitled YOU Working With YOU is all about you, helping you to become the leader that you are capable of becoming. Just showing up to work might keep you employed, stepping up and leading by example is what others will notice and align with.

When you are contemplating a job or career change, anxiety can be a large stumbling block. Hand in hand with anxiety goes low self-esteem, which can be especially detrimental during the job search. Employers respond best to those who project a comfortable, confident, and motivated self-image. If your anxiety is uncontrolled, it may mask your underlying confidence and motivation. As you do the exercises in this chapter, consider whether your anxiety is causing you to sell yourself short. If you find it difficult to list your capabilities and skills, you may wish to ask for some objective help from a friend, family member, or professional. And if anxiety is so high that it keeps you from focusing effectively on these exercises, you should try to use the various stress management strategies you have learned thus far in order to approach the project from a perspective of personal calm.

The Interview The largest determining factor in whether you get a job is usually the interview itself. You’ve made impressions all along—with your telephone call and your cover letter and resume. Now it is imperative that you create a favorable impression when at last you get a chance to talk in person. This can be the ultimate test for a socially anxious person: After all, you are being evaluated on your performance in the interview situation. Activate your PMA, then build up your energy level. If you have followed this program, you now possess the self-help techniques you need to help you through the situation. You can prepare yourself for success. As with any interaction, good chemistry is important. The prospective employer will think hard about whether you will fit in—both from a production perspective and an interactive one. The employer may think: Will this employee help to increase the bottom line? Will he interact well as part of the team within the social system that already exists here? In fact, your chemistry with the interviewer may be more important than your background and experience. One twenty-three-year-old woman who held a fairly junior position in an advertising firm nonetheless found a good media position with one of the networks, not only because of her skills and potential, but because of her ability to gauge a situation and react quickly on her feet. What happened? The interviewer began listing the qualifications necessary for the position that was available: “Self-starter, motivated, creative . . .” “Oh,” she said, after the executive paused, “you’re just read my resume!” That kind of confidence and an ability to take risks not only amused the interviewer; it displayed some of the very skills the position required! The fact that interactive chemistry plays such a large role in getting a job has both positive and negative aspects. The positive side is that a lack of experience doesn’t necessarily mean you can’t get a particular job. Often, with the right basic education and life skills, you can make a strong enough impression based on who you are and how capable you seem that the employer may feel you are trainable for the job at hand. In my office, for example, we interviewed a number of experienced applicants for a secretarial position, only to choose a woman whose office skills were not as good as several others’, but who had the right chemistry, and who we felt would fit best into the existing system in the office. It’s often easier to teach or perfect the required skills than it is to try to force an interactive chemistry that just isn’t there. The downside of interactive chemistry is that even if you do have the required skills, you may be turned down if you don’t “click” with the interviewer.

Our daily habits – honorable and dishonorable, noble and ignoble, vital and vile – are revelatory. Our sense of self is fashioned partially by what we employ to crank us up in order to charge through every day, or stated otherwise, what vices we partake of and what substances we are addicted to using.

Colonial Policy and Practice: A Comparative Study of Burma and Netherlands India by J. S. Furnivall Page 311: Moreover, within the economic sphere there are no common standards of conduct beyond those prescribed by law. The European has his own standard of decency as to what, even in business, ‘is not done’; so also have the Chinese, the Indian and the native [of Burma]. All have their own ideas as to what is right and proper, but on this matter they have different ideas, and the only idea common to all members of all sections is the idea of gain. In a homogeneous society the desire of profit is controlled to some extent by social will, and if anyone makes profits by sharp practice he will offend the social conscience and incur moral, and perhaps legal, penalties. If, for example, he employs sweated labour, the social conscience, if sufficiently alert and powerful, may penalize him because aware, either instinctively or by rational conviction, that such conduct cuts at the root of common social life. But in the tropics the European who, from humanitarian motives or through enlightened self-interest, treats his employees well, risks being forced out of business by Indians or Chinese with different standards. The only deterrent to unsocial conduct in production is the legal penalty to which those are liable who can be brought to trial and convicted according to the rules of evidence of infringing some positive law. In supply as in demand, in production as in consumption, the abnormal activity of economic forces, free of social restrictions, is an essential character of a plural society.

Wikipedia: Unofficial Collaborator The great range of circumstances that led to collaboration with the Stasi makes any overall moral evaluation of the spying activities extremely difficult. There were those that volunteered willingly and without moral scruples to pass detailed reports to the Stasi out of selfish motives, from self-regard, or from the urge to exercise power over others. Others collaborated with the Stasis out of a sincerely held sense of duty that the GDR was the better Germany and that it must be defended from the assaults of its enemies. Others were to a lesser or greater extent themselves victims of state persecution and had been broken or blackmailed into collaboration. Many informants believed that they could protect friends or relations by passing on only positive information about them, while others thought that provided they reported nothing suspicious or otherwise punishable, then no harm would be done by providing the Stasi with reports. These failed to accept that the Stasi could use apparently innocuous information to support their covert operations and interrogations. A further problem in any moral evaluation is presented by the extent to which information from informal collaborators was also used for combating non-political criminality. Moral judgements on collaboration involving criminal police who belonged to the Stasi need to be considered on a case by case basis, according to individual circumstances. A belief has gained traction that any informal collaborator (IM) who refused the Stasi further collaboration and extracted himself (in the now outdated Stasi jargon of the time "sich dekonspirierte") from a role as an IM need have no fear of serious consequences for his life, and could in this way safely cut himself off from communication with the Stasi. This is untrue. Furthermore, even people who declared unequivocally that they were not available for spying activities could nevertheless, over the years, find themselves exposed to high-pressure "recruitment" tactics. It was not uncommon for an IM trying to break out of a collaborative relationship with the Stasi to find his employment opportunities destroyed. The Stasi would often identify refusal to collaborate, using another jargon term, as "enemy-negative conduct" ("feindlich-negativen Haltung"), which frequently resulted in what they termed "Zersetzungsmaßnahmen", a term for which no very direct English translation is available, but for one form of which a definition has been provided that begins: "a systematic degradation of reputation, image, and prestige in a database on one part true, verifiable and degrading, and on the other part false, plausible, irrefutable, and always degrading; a systematic organization of social and professional failures for demolishing the self-confidence of the individual.

November 30th What do you know? For once I favourably surprise myself. After I'd read Howard's exemplary "White Ship" on Friday night and spent yesterday idling about in Providence - woolgathering, I suppose - I've finally made up my mind to sit down and attempt to lick this novel into some kind of functional shape. The central character I'm thinking, is a young man in his early thirties. He's well educated, but if forced by economic circumstance to leave his home in somewhere like Milwaukee (on the principle of writing about somewhere that you know) to seek employment further east. I feel I should give him a name. I know that details of this sort could wait until much later in the process, but I don't feel able to flesh out his character sufficiently until I've at least worked out what he's called. There's been a twenty minute pause between the end of the foregoing sentence and the start of this one, but I think his first name should be Jonathan. Jonathan Randall is the name that comes to me, perhaps by way of Randall Carver. Yes, I think I like the sound of that. So, young Jonathan Randall realises that his yearnings for a literary life have to be put aside to spare his parents dwindling resources, and that he must make his own way in the world, through manual labour if needs be, in order to become the self-sufficient grownup he aspires to be. During an early scene, perhaps in a recounting of Jonathan's childhood, there should be some striking incident which foreshadows the supernatural or psychological weirdness that will dominate the later chapters. Thinking about this, it seems to me that this would be the ideal place to introduce the bridge motif I've toyed with earlier in these pages: since I'm quite fond of the opening paragraphs that I've already written, with that long description of America as a repository for all the world's religious or else occult visionaries, I think what I'll do is largely leave that as it is, to function as a kind of prologue and establish the requisite mood, and then open the novel proper with Jonathan and a school friend playing truant on a summer's afternoon at some remote and overgrown ravine or other, where there's a precarious and creaking bridge with fraying ropes and missing boards that joins the chasm's two sides. I could probably set up the story's major themes and ideas in the two companions' dialogue, albeit simply expressed in keeping with their age and limited experience. Perhaps they're talking in excited schoolboy tones about some local legend, ghost story or piece of folklore that's connected with the bridge or the ravine. This would provide a motive - the eternal boyish fascination with the ghoulish - for them having come to this ill-omened spot while playing hooky, and would also help establish Jonathan's obsession with folkloric subjects as explored in the remainder of the novel.

November 30th What do you know? For once I favourably surprise myself. After I'd read Howard's exemplary "White Ship" on Friday night and spent yesterday idling about in Providence - woolgathering, I suppose - I've finally made up my mind to sit down and attempt to lick this novel into some kind of functional shape. The central character I'm thinking, is a young man in his early thirties. He's well educated, but is forced by economic circumstance to leave his home in somewhere like Milwaukee (on the principle of writing about somewhere that you know) to seek employment further east. I feel I should give him a name. I know that details of this sort could wait until much later in the process, but I don't feel able to flesh out his character sufficiently until I've at least worked out what he's called. There's been a twenty minute pause between the end of the foregoing sentence and the start of this one, but I think his first name should be Jonathan. Jonathan Randall is the name that comes to me, perhaps by way of Randall Carver. Yes, I think I like the sound of that. So, young Jonathan Randall realises that his yearnings for a literary life have to be put aside to spare his parents' dwindling resources, and that he must make his own way in the world, through manual labour if needs be, in order to become the self-sufficient grownup he aspires to be. During an early scene, perhaps in a recounting of Jonathan's childhood, there should be some striking incident which foreshadows the supernatural or psychological weirdness that will dominate the later chapters. Thinking about this, it seems to me that this would be the ideal place to introduce the bridge motif I've toyed with earlier in these pages: since I'm quite fond of the opening paragraphs that I've already written, with that long description of America as a repository for all the world's religious or else occult visionaries, I think what I'll do is largely leave that as it is, to function as a kind of prologue and establish the requisite mood, and then open the novel proper with Jonathan and a school friend playing truant on a summer's afternoon at some remote and overgrown ravine or other, where there's a precarious and creaking bridge with fraying ropes and missing boards that joins the chasm's two sides. I could probably set up the story's major themes and ideas in the two companions' dialogue, albeit simply expressed in keeping with their age and limited experience. Perhaps they're talking in excited schoolboy tones about some local legend, ghost story or piece of folklore that's connected with the bridge or the ravine. This would provide a motive - the eternal boyish fascination with the ghoulish - for them having come to this ill-omened spot while playing hooky, and would also help establish Jonathan's obsession with folkloric subjects as explored in the remainder of the novel.

Maslow put forth that goals of education are human goals – that is, humanistic development or self-actualisation/self-transcendence of individuals. To achieve this, he stated that we need to guide our learners through intrinsic motivation for learning that helps them to self-identify themselves or their personalities. This is the realm of developing self-awareness in which learners identify their purpose (ideally a higher purpose than ordinarily finding some sort of employment) so that they are driven to it through intrinsic motivation, a phenomenon in the domain of emotion.

Whether you work for someone else or your are self-employed, you always end up working for yourself. If you go to work for someone else, though, you will not have enough intrinsic motivation to perform at your optimal performance level. You must get into the mindset that you work for yourself, even if you are paid by someone else.

The reason we all came to accept this dehumanizing system so wholeheartedly is because society made an implicit promise to its citizens in the Age of Standardization: if you can follow the straight path to its destination, you will be granted employment, social status, and financial security. ... According to the terms of this Standardization Covenant, society will bestow its rewards upon you as long as you abandon the individual pursuit of personal fulfillment for the standardized pursuit of professional excellence. ... The Standardization Covenant demands that we follow the Standard Formula to attain excellence, which will then lead to fulfillment—somehow. Dark horses, meanwhile, harness their individuality in the pursuit of fulfillment, which creates the optimal conditions for attaining excellence. ... The Standardization Covenant is holding all of us back. Though its views of talent and success are easy to grasp and reassuringly familiar, there is no future for a society devoted to the proposition that the pursuit of standardized excellence leads to fulfillment. The dark horse mindset, meanwhile, opens onto an unbounded social universe of achievement and joy. ... Every standardized institution, by definition and design, is focused on efficiency above all else, and generic motives and universal motives are efficient ways of moving the needle—on average, at least. But they’re horrible for your own fulfillment. Not only do standardized views of motivation ignore everything that is important about who you are, but by incessantly focusing all of our attention on a small set of institutionally ordained motives, the Standardization Covenant constrains our thinking about what a personal motive can even be. Fortunately, dark horses reveal the hidden truth about motivation ... Under the covenant, your chosen form of standardized excellence became your destination. Dark horses take a different perspective. When they consider excellence, they presume that individuality matters. ... The Standardization Covenant’s assurance that the pursuit of excellence leads to fulfillment was always a false promise. ... Only by prioritizing your own fulfillment can you advance toward your peak excellence, and only by advancing toward your peak excellence can you experience fulfillment. You need the energy of self-engineered passion and the direction of self-engineered purpose to scale the mountain of excellence, and you need the pride, self-worth, and sense of meaningful accomplishment from self-engineered achievement to experience the full flush of fulfillment. When you apply the four elements of the dark horse mindset in your own life, fulfillment and excellence come under your conscious control. You are no longer a puppet of fate, but the master of your destiny. When you focus on getting better at the things you care about most, you are not wandering. ... Now we have the chance to ratify a Dark Horse Covenant, predicated upon the belief that everyone possesses the potential for their own variety of merit and endorsing a core value of fulfillment, leading to a system of opportunity where anyone and everyone can succeed. This democratic meritocracy will be enforced by individuals, with the consent of individuals.

Be happy is the new formula of rule. The positivity of happiness pushes aside the negativity of pain. Happiness is employed as positive emotional capital to ensure that individuals possess a permanent capacity to perform. The neoliberal dispositif of happiness is highly efficient because the principles of self-motivation and self-optimization allow for almost effortless domination. The subjugated are not even aware of their subjugation. They think they are free. They exploit themselves, without the need for any external compulsion, and in doing so they believe that they are realizing themselves. Freedom is not curtailed but exploited. The appeal to ‘be free’ produces a compulsion that is far more devastating than the injunction ‘be obedient’.

Research on those with the intention and sense of having the ability to start one’s own business (entrepreneurial intention) has tended to identify a “heroic,” extraverted, not-very-sensitive type. However, HSPs have also been found to have a strong entrepreneurial intention, being skilled at recognizing opportunities (depth of processing, aware of subtle stimuli, creativity, etc.) and motivated to be self-employed and manage their own energy and resources— something I discuss in the chapter on work. Finally, John Hughes, an interim CIO and an author on best practices for CEOs, has written on the reasons HSPs make exceptional leaders. First, they notice what others miss, having a greater sense of what is happening for their team. Second, they prefer to process more than simply to take action, often standing back to let others on their team receive credit. Third, and most important, they exhibit what is called “resonant leadership,” obtaining a “feel” for what is going on, often nonverbal, so that they lead with understanding and empathy. Such leaders tend to “say and do the right things at just the right time. This isn’t luck or magic, it’s their innate ability to feel deeply, process richly, and patiently consider the right words and actions for the moment.

To understand your connection—and your disconnection—to work on a deeper level, consider the concept of career anchors, introduced by Edgar Schein in the late ’70s. These anchors consist of values, motives, and needs that constitute a way we experience the world of work. Schein asserts that certain motivational, talent, and value self-images, formed through work experience, function to guide and constrain our entire careers. These self-images act, in effect, as career anchors that not only influence career choices but also affect decisions to move from one employer to another, shape what individuals are looking for in life, and color their views of the future.1

Page 311: Moreover, within the economic sphere there are no common standards of conduct beyond those prescribed by law. The European has his own standard of decency as to what, even in business, ‘is not done’; so also have the Chinese, the Indian and the native [of Burma]. All have their own ideas as to what is right and proper, but on this matter they have different ideas, and the only idea common to all members of all sections is the idea of gain. In a homogeneous society the desire of profit is controlled to some extent by social will, and if anyone makes profits by sharp practice, he will offend the social conscience and incur moral, and perhaps legal, penalties. If, for example, he employs sweated labour, the social conscience, if sufficiently alert and powerful, may penalize him because aware, either instinctively or by rational conviction, that such conduct cuts at the root of common social life. But in the tropics the European who, from humanitarian motives or through enlightened self-interest, treats his employees well, risks being forced out of business by Indians or Chinese with different standards. The only deterrent to unsocial conduct in production is the legal penalty to which those are liable who can be brought to trial and convicted according to the rules of evidence of infringing some positive law. In supply as in demand, in production as in consumption, the abnormal activity of economic forces, free of social restrictions, is an essential character of a plural society.

In developing country contexts, basic income and cash transfers have been shown to have positive effects on entrepreneurship;3 in Madhya Pradesh, basic income was strongly associated with new entrepreneurial activities.4 In industrialized countries, basic income would provide essential security for the growing numbers of unwillingly self-employed and independent contractors, as well as for those with entrepreneurial ambitions. More generally, it would encourage people to seek training and job opportunities in line with their skills and motivations rather than those most likely to ‘put food on the table’. This would make the economy more productive by facilitating the efficient reallocation of talent and increasing the level of job engagement. In

Step 3: Adopt Anti-Procrastination Strategies Procrastination is a habit – a deeply ingrained pattern of behavior. That means that you won’t just break it overnight. Habits only stop being habits when you have persistently stopped practicing them, so use as many approaches as possible to maximize your chances of beating them. Some tips will work better for some people than for others, and for some tasks than others. And, sometimes, you may simply need to try a fresh approach to beat the “procrastination peril”! These general tips will help motivate you to get moving: Make up your own rewards. For example, promise yourself a piece of tasty flapjack at lunchtime if you've completed a certain task. And make sure you notice how good it feels to finish things! Ask someone else to check up on you. Peer pressure works! This is the principle behind slimming and other self-help groups, and it is widely recognized as a highly effective approach. Identify the unpleasant consequences of NOT doing the task. Work out the cost of your time to your employer. As your employers are paying you to do the things that they think are important, you're not delivering value for money if you're not doing those things. Shame yourself into getting going! Aim to “eat an elephant beetle” first thing, every day! If you're procrastinating because you're disorganized, here's how to get organized! Keep to do list so that you can’t “conveniently” forget about unpleasant or overwhelming tasks. Prioritize your To-Do List so that you cannot try to kid yourself that it would be acceptable to put off doing something on the grounds that it is unimportant, or that you have many urgent things which ought to be done first when, in reality, you're procrastinating. Become a master scheduling project planning, so that you know when to start those all-important projects. Set yourself time-bound goals  : that way, you’ll have no time for procrastination! Focus on one task at a time