Self Estimate Quotes

Don't pretend to be what you're not, instead, pretend to what you want to be, it is not pretence, it is a journey to self realization.

These illustrations suggest four general maxims[...]. The first is: remember that your motives are not always as altruistic as they seem to yourself. The second is: don't over-estimate your own merits. The third is: don't expect others to take as much interest in you as you do yourself. And the fourth is: don't imagine that most people give enough thought to you to have any special desire to persecute you.

...you find your genius by looking in the mirror of your life. Your visible image shows your inner truth, so when you're estimating others, what you see is what you get. It therefore becomes critically important to see generously, or you will get only what you see; to see sharply, so that you discern the mix of traits rather than a generalized lump; and to see deeply into dark shadows, or else you will be deceived.

If you lead me astray, then my wanderings will bring me to my destination.

Perhaps the strangest thing about this illusion of control is not that it happens but that it seems to confer many of the psychological benefits of genuine control. In fact, the one group of people who seem generally immune to this illusion are the clinically depressed, who tend to estimate accurately the degree to which they can control events in most situation.

For my own part, my constant prayer is that I may know the worst of my case, whatever the knowledge may cost me. I know that an accurate estimate of my own heart can never be otherwise than lowering to my self-esteem; but God forbid that I should be spared the humiliation which springs from the truth! The sweet red apples of self-esteem are deadly poison; who would wish to be destroyed thereby? The bitter fruits of self-knowledge are always healthful, especially if washed down with the waters of repentance, and sweetened with a draught from the wells of salvation; he who loves his own soul will not despise them.

Ask yourself what you would require to be motivated to undertake the job, honestly, and listen to the answer. Don’t tell yourself, “I shouldn’t need to do that to motivate myself.” What do you know about yourself? You are, on the one hand, the most complex thing in the entire universe, and on the other, someone who can’t even set the clock on your microwave. Don’t over-estimate your self-knowledge.

Later that day when I walked down this dried-out riverbed, enjoying the last rays of sunshine on my bare skin, I felt a deep inner peace coming up straight from my heart.

I hate gossips. I really do. I often wonder where they get the time and effort they put into either digging or fabricating so called *facts* about others. But these ridiculous creatures are a prime example of how the self-communal can try to injure and diminish the self-that-is. Now you know where the home of the self esteem is. It is not merely within the self. It is within the self-that-is. It is not within the self in relation. This can never hold true. Any sense of self estimation you get from the communal can never hold essentially true.

If you want self-esteem.” “Do estimable acts” ~ V, from A Piece of Cake: Memoir

God be praised, I had raised myself in my own estimation again!

You are, on the one hand, the most complex thing in the entire universe, and on the other, someone who can’t even set the clock on your microwave. Don’t over-estimate your self-knowledge.

But there were certain moments in life that forever defined one as a person - in one's own estimation, anyway. And one's own self esteem, when all was said and done, was of far more importance than the fickle esteem of one's peers.

Man is complete in himself. When they go into the world, the world will disagree with them. That is inevitable. The world hates Individualism. But that is not to trouble them. They are to be calm and self-centred. If a man takes their cloak, they are to give him their coat, just to show that material things are of no importance. If people abuse them, they are not to answer back. What does it signify? The things people say of a man do not alter a man. He is what he is. Public opinion is of no value whatsoever. Even if people employ actual violence, they are not to be violent in turn. That would be to fall to the same low level. After all, even in prison, a man can be quite free. His soul can be free. His personality can be untroubled. He can be at peace. And, above all things, they are not to interfere with other people or judge them in any way. Personality is a very mysterious thing. A man cannot always be estimated by what he does. He may keep the law, and yet be worthless. He may break the law, and yet be fine. He may be bad, without ever doing anything bad. He may commit a sin against society, and yet realise through that sin his true perfection.

More than 90 percent of these accidents are caused by very human errors: somebody drinking alcohol and driving, somebody texting a message while driving, somebody falling asleep at the wheel, somebody daydreaming instead of paying attention to the road. The National Highway Traffic Safety Administration estimated in 2012 that 31 percent of fatal crashes in the United States involved alcohol abuse, 30 percent involved speeding, and 21 percent involved distracted drivers.7 Self-driving vehicles will never do any of these things. Though they suffer from their own problems and limitations, and though some accidents are inevitable, replacing all human drivers by computers is expected to reduce deaths and injuries on the road by about 90 percent.8 In other words, switching to autonomous vehicles is likely to save the lives of one million people every year.

Love and self-denial for the object loved go hand-in-hand. If I profess to love a certain person, and yet will neither give my silver nor my gold to relieve his wants, nor in any way deny myself comfort or ease for his sake, such love is contemptible; it wears the name, but lacks the reality of love: true love must be measured by the degree to which the person loving will be willing to subject himself to crosses and losses, to suffering and self-denials. After all, the value of a thing in the market is what a man will give for it, and you must estimate the value of a man’s love by that which he is willing to give up for it.

A man’s greatness lies not in wealth and station, as the vulgar believe, not yet in his intellectual capacity, which is often associated with the meanest moral character, the most abject servility to those in high places and arrogance to the poor and lowly; but a man’s true greatness lies in the consciousness of an honest purpose in life, founded on a just estimate of himself and everything else, on frequent self-examination, and a steady obedience to the rule which he knows to be right, without troubling himself, as the emperor says he should not, about what others may think or say, or whether they do or do not do that which he thinks and says and does.

For every manifest case of insanity there are, in my estimation, at least ten latent cases who seldom get to the point of breaking out openly but whose views and behavior, for all their appearance of normality, are influenced by unconsciously morbid and perverse factors.

Doctors estimate that seventy to eighty percent of their business is non-health-related. People aren’t sick, they’re self-dramatizing. Sometimes the hardest part of a medical job is keeping a straight face.

In the Game of Life, as in our world, self-reproducing patterns are complex objects. One estimate, based on the earlier work of mathematician John von Neumann, places the minimum size of a self-replicating pattern in the Game of Life at ten trillion squares—roughly the number of molecules in a single human cell.

Die wertvollste Reise ist die Reise zu unserem Selbst.

And besides, in the matter of friendship, I have observed that the disappointment here arises chiefly, not from liking our friends too well, or thinking of them too highly, but rather from an over-estimate of their liking for and opinion of us; and that if we guard ourselves with sufficient scrupulousness of care from error in this direction, and can be content, and even happy to give more affection than we receive -- can make just comparison of circumstances, and be severely accurate in drawing inferences thence, and never let self-love blind our eyes -- I think we may manage to get through life with consistency and constancy, unembittered by that misanthropy which springs from revulsions of feeling. All this sounds a little metaphysical, but it is good sense of if you consider it. The moral of it is, that if we would build on a sure foundation in friendship, we must love our friends for their sakes rather than for our own; we must look at their truth to themselves, full as much as their truth to us. In the latter case, every wound to self-love would be a cause of coldness; in the former, only some painful change in the friend's character and disposition -- some fearful breach in his allegiance to his better self -- could alienate the heart.

lowly; but a man's true greatness lies in the consciousness of an honest purpose in life, founded on a just estimate of himself and everything else, on frequent self-examination, and a steady obedience to the rule which he knows to be right, without troubling himself, as the emperor says he should not, about what others may think or say, or whether they do or do not do that which he thinks and says and does.

But there is an unbounded pleasure to be had in the possession of a young, newly blossoming soul! It is like a flower, from which the best aroma evaporates when meeting the first ray of the sun; you must pluck it at that minute, breathing it in until you’re satisfied, and then throw it onto the road: perhaps someone will pick it up! I feel this insatiable greed, which swallows everything it meets on its way. I look at the suffering and joy of others only in their relation to me, as though it is food that supports the strength of my soul. I myself am not capable of going mad under the influence of passion. My ambition is stifled by circumstances, but it has manifested itself in another way, for ambition is nothing other than a thirst for power, and my best pleasure is to subject everyone around me to my will, to arouse feelings of love, devotion and fear of me—is this not the first sign and the greatest triumph of power? Being someone’s reason for suffering while not being in any position to claim the right—isn’t this the sweetest nourishment for our pride? And what is happiness? Sated pride. If I considered myself to be better, more powerful than everyone in the world, I would be happy. If everyone loved me, I would find endless sources of love within myself. Evil spawns evil. The first experience of torture gives an understanding of the pleasure in tormenting others. An evil idea cannot enter a person’s head without his wanting to bring it into reality: ideas are organic creations, someone once said. Their birth gives them form immediately, and this form is an action. The person in whom most ideas are born is the person who acts most. Hence a genius, riveted to his office desk, must die or lose his mind, just as a man with a powerful build who has a sedentary life and modest behavior will die from an apoplectic fit. Passions are nothing other than the first developments of an idea: they are a characteristic of the heart’s youth, and whoever thinks to worry about them his whole life long is a fool: many calm rivers begin with a noisy waterfall, but not one of them jumps and froths until the very sea. And this calm is often the sign of great, though hidden, strength. The fullness and depth of both feeling and thought will not tolerate violent upsurges. The soul, suffering and taking pleasure, takes strict account of everything and is always convinced that this is how things should be. It knows that without storms, the constant sultriness of the sun would wither it. It is infused with its own life—it fosters and punishes itself, like a child. And it is only in this higher state of self-knowledge that a person can estimate the value of divine justice.

It is impossible to consider God as a Christian should with heart and head full of earthly business, society, worries or pleasures. At first it is a question of choice between good thinking and evil, right doing and wrong; soon, however, we realize that this is not enough; that we must also limit the good and beautiful things to make room for God. We cannot practice love in Christ’s sense and at the same time accept the natural standards of honor and dishonor, self-respect and bourgeois estimation. On the contrary, we must realize how egocentric, fallen and profoundly untrue those standards are. What

A soft luxurious course of habitual indulgence, is the practice of the bulk of modern Christians: and that constant moderation, that wholesome discipline of restraint and self-denial, which are requisite to prevent the unperceived encroachments of the inferior appetites, seem altogether disused, as the exploded austerities of monkish superstition... But the persons of whom we are now speaking, forgetting alike the duties they owe to themselves and to their fellow-creatures, often act as though their condition were meant to be a state of uniform indulgence, and vacant, unprofitable sloth... To multiply the comforts of affluence, to provide for the gratification of appetite, to be luxurious without diseases, and indolent without lassitude, seems the chief study of their lives. Others again seem more to attach themselves to what have been well termed the ‘pomps and vanities of this world.’ Magnificent houses, grand equipages, numerous retinues, splendid entertainments, high and fashionable connections, appear to constitute, in their estimation, the supreme happiness of life.

Of all the schools of patience and lucidity, creation is the most effective. It is also the staggering evidence of man's sole dignity: the dogged revolt against his condition, perseverance in an effort considered sterile. It calls for a daily effort, self-mastery, a precise estimate of the limits of truth, measure, and strength. It constitutes an ascesis. All that 'for nothing,' in order to repeat and mark time. But perhaps the great work of art has less importance in itself than in the ordeal it demands of a man and the opportunity it provides him of overcoming his phantoms and approaching a little closer to his naked reality.

avoidant people’s sexual behavior may be focused selfishly on their own needs in combination with dismissal of or blindness to a partner’s sexual wishes. Avoidance also, paradoxically, may promote sexual promiscuity powered by insecurity, narcissism, or a wish to elevate one’s self-image or standing in the estimation of one’s peers. This kind of self-promotion through sexual conquest can occur in the absence of intense sexual interest and without much enjoyment of sex per se.

Never underestimate your ability to underestimate yourself.

Virtues are, in the popular estimate, rather the exception than the rule.

A true natural aristocracy is not a separate interest in the state, or separable from it. It is an essential integrant part of any large body rightly constituted. It is formed out of a class of legitimate presumptions, which taken as generalities, must be admitted for actual truths. To be bred in a place of estimation; to see nothing low and sordid from one’s infancy; to be taught to respect one’s self; to be habituated to the censorial inspection of the public eye; to look early to public opinion; to stand upon such elevated ground as to be enabled to take a large view of the wide-spread and infinitely diversified combinations of men and affairs in a large society; to have leisure to read, to reflect, to converse; to be enabled to draw the court and attention of the wise and learned wherever they are to be found;—to be habituated in armies to command and to obey; to be taught to despise danger in the pursuit of honor and duty; to be formed to the greatest degree of vigilance, foresight and circumspection, in a state of things in which no fault is committed with impunity, and the slightest mistakes draw on the most ruinous consequence—to be led to a guarded and regulated conduct, from a sense that you are considered as an instructor of your fellow-citizens in their highest concerns, and that you act as a reconciler between God and man—to be employed as an administrator of law and justice, and to be thereby amongst the first benefactors to mankind—to be a professor of high science, or of liberal and ingenuous art—to be amongst rich traders, who from their success are presumed to have sharp and vigorous understandings, and to possess the virtues of diligence, order, constancy, and regularity, and to have cultivated an habitual regard to commutative justice—these are the circumstances of men, that form what I should call a natural aristocracy, without which there is no nation.

Some of us may need the security of distorted estimates to avoid paralysis. If you choose to delude yourself by accepting extreme predictions...you will do well to remain aware of your self-indulgence.

I have always held that it is only when one sees one's own mistakes with a convex lens, and does just the reverse in the case of others, that one is able to arrive at a just relative estimate of the two.

What do you know about yourself? You are, on the one hand, the most complex thing in the entire universe, and on the other, someone who can’t even set the clock on your microwave. Don’t over-estimate your self-knowledge.

Self-consciousness, however, does hinder the experience of the present. It is the one instrument that unplugs all the rest. So long as I lose myself in a tree, say, I can scent its leafy breath or estimate its board feet of lumber, I can draw its fruits or boil tea on its branches, and the tree stays tree. But the second I become aware of myself at any of these activities -- looking over my own shoulder, as it were -- the tree vanishes, uprooted from the spot and flung out of sight as if it had never grown. And time, which had flowed down into the tree bearing new revelations like floating leaves at ever moment, ceases. It dams, stills, stagnates. (Harper Perennial Edition 82)

Countless aid organizations and governments are convinced that they know what poor people need, and invest in schools, solar panels, or cattle. And, granted, better a cow than no cow. But at what cost? A Rwandan study estimated that donating one pregnant cow costs around $3,000 (including a milking workshop). That’s five years’ wages for a Rwandan.17 Or take the patchwork of courses offered to the poor: Study after study has shown that they cost a lot but achieve little, whether the objective is learning to fish, read, or run a business.18 “Poverty is fundamentally about a lack of cash. It’s not about stupidity,” stresses the economist Joseph Hanlon. “You can’t pull yourself up by your bootstraps if you have no boots.”19 The great thing about money is that people can use it to buy things they need instead of things that self-appointed experts think they need. And, as it happens, there is one category of product which poor people do not spend their free money on, and that’s alcohol and tobacco. In fact, a major study by the World Bank demonstrated that in 82% of all researched cases in Africa, Latin America, and Asia, alcohol and tobacco consumption actually declined.20

Studies show that girls - especially smarter ones - have severe problems in the area of self-confidence. They consistently underestimate their own ability. When asked how they think they'll do on different tasks - whether the tasks are untried or ones they've encountered before - they give lower estimates than boys do, and in general underestimate their actual performance as well. One study even showed that the brighter the girl, the less expectations she has of being successful at intellectual tasks. (...) Low self-confidence is the plague of many girls, and it leads to a host of related problems. Girls are highly suggestible and tend to change their minds about perceptual judgments if someone disagrees with them. They set lower standards for themselves. While boys are challenged by difficult tasks, girls try to avoid them. (...) Given her felt incompetence, it's not surprising that the little girl would hotfoot it to the nearest Other and cling for dear life. (...) As we can see, the problems of excessive dependence follow female children right into adulthood.

If I respect myself and require that others deal with me respectfully, I send out signals and behave in ways that increase the likelihood that others will respond appropriately. When they do, I am reinforced and confirmed in my initial belief. If I lack self-respect and consequently accept discourtesy, abuse, or exploitation from others as natural, I unconsciously transmit this, and some people will treat me at my self-estimate. When this happens, and I submit to it, my self-respect deteriorates still more. The value of self-esteem lies

My father’s moral inculcations were at all times mainly those of the Socratici viri; justice, temperance (to which he gave a very extended application), veracity, perseverance, readiness to encounter pain and especially labour, regard for the public good; estimation of persons according to their merits, and of things according to their intrinsic usefulness; a life of exertion, in contradiction to one of self-indulgent sloth. These and other moralities he conveyed in brief sentences, uttered as occasion arose, of grave exhortation, or stern reprobation and contempt.

I’m constantly amazed by how easily we love ourselves above all others, yet we put more stock in the opinions of others than in our own estimation of self. . . . How much credence we give to the opinions our peers have of us and how little to our very own!” —MARCUS AURELIUS, MEDITATIONS, 12.4

When you take all three categories of temptation to self-reliance – wisdom, might and riches – they form a powerful inducement toward the ultimate form of pride, namely, atheism. The safest way to stay supreme in our own estimation is to deny anything above us. This is why the proud preoccupy themselves with looking down on others. A proud man is always looking down on things and people and, of course, as long as you are looking down, you cannot see something that is above you. But to preserve pride it may be simpler to proclaim that there is nothing above to look at (Psalm 10:4). Ultimately, the proud must persuade themselves that there is no God.

And yet here she sat with self-appointed guardians of moral conduct, smug judges who lacked judgment, one of whom seemed unclear on the process of conception and one who went along because she, like so many other women, assumed that downgrading someone of her own sex would somehow lift her in the estimation of her male superiors.

Matthew White, a self-described atrocitologist who keeps a database with the estimated death tolls of history’s major wars, massacres, and genocides, counts about 1.2 million deaths from mass killing that are specifically enumerated in the Bible. (He excludes the half million casualties in the war between Judah and Israel described in 2 Chronicles 13 because he considers

[The Chinese here is tricky and a certain key word in the context it is used defies the best efforts of the translator. Tu Mu defines this word as “the measurement or estimation of distance.” But this meaning does not quite fit the illustrative simile in ss. 15. Applying this definition to the falcon, it seems to me to denote that instinct of SELF RESTRAINT which keeps the bird from swooping on its quarry until the right moment, together with the power of judging when the right moment has arrived. The analogous quality in soldiers is the highly important one of being able to reserve their fire until the very instant at which it will be most effective. When the “Victory” went into action at Trafalgar at hardly more than drifting pace, she was for several minutes exposed to a storm of shot and shell before replying with a single gun. Nelson coolly waited until he was within close range, when the broadside he brought to bear worked fearful havoc on the enemy’s nearest ships.] 14.  Therefore the good fighter will be terrible in his onset, and prompt in his decision. [The word “decision” would have reference to the measurement of distance mentioned above, letting the enemy get near before striking. But I cannot help thinking that Sun Tzu meant to use the word in a figurative sense comparable to our own idiom “short and sharp.” Cf. Wang Hsi’s note, which after describing the falcon’s mode of attack, proceeds: “This is just how the ‘psychological moment’ should be seized in war.”]

Some people in my position would now have felt rather crestfallen, and would have begun to think that they had made a very foolish mistake. Not the faintest misgiving of any kind troubled me. I did not feel in the slightest degree depreciated in my own estimation. And even now, after a lapse of three hours, my mind remains, I am happy to say, in the same calm and hopeful condition.

One of the best-known studies of availability suggests that awareness of your own biases can contribute to peace in marriages, and probably in other joint projects. In a famous study, spouses were asked, “How large was your personal contribution to keeping the place tidy, in percentages?” They also answered similar questions about “taking out the garbage,” “initiating social engagements,” etc. Would the self-estimated contributions add up to 100%, or more, or less? As expected, the self-assessed contributions added up to more than 100%. The explanation is a simple availability bias: both spouses remember their own individual efforts and contributions much more clearly than those of the other, and the difference in availability leads to a difference in judged frequency.

It’s estimated that $55 million dollars is spent on aftercare in Kenya alone every year. This model is not practical or sustainable and does nothing to address the growing epidemic of sexual violence. It’s crucial to get the world community to recognize self-defense as a viable means to prevention and begin a dialogue about how every single young or old woman can learn these simple life-saving techniques.

A weariness of the desert was the living always in company, each of the party hearing all that was said and seeing all that was done by the others day and night. Yet the craving for solitude seemed part of the delusion of self-sufficiency, a factitious making-rare of the person to enhance its strangeness in its own estimation. To have privacy, as Newcombe and I had, was ten thousand times more restful than the open life, but the work suffered by the creation of such a bar between the leaders and men. Among the Arabs there were no distinctions, traditional or natural, except the unconscious power given a famous sheikh by virtue of his accomplishment; and they taught me that no man could be their leader except he ate the ranks’ food, wore their clothes, lived level with them, and yet appeared better in himself.

Wanted, a man who is larger than his calling, who considers it a low estimate of his occupation to value it merely as a means of getting a living. Wanted, a man who sees self-development, education and culture, discipline and drill, character and manhood, in his occupation. Wanted, a man of courage who is not a coward in any part of his nature. Wanted, a man who is symmetrical, and not one-sided in his development, who has not sent all the energies of his being into one narrow specialty and allowed all the other branches of his life to wither and die. Wanted, a man who is broad, who does not take half views of things; a man who mixes common sense with his theories, who does not let a college education spoil him for practical, every-day life; a man who prefers substance to show, and one who regards his good name as a priceless treasure.

And yet here she sat with self-appointed guardians of moral conduct, smug judges who lacked judgment, one of whom seemed unclear on the process of conception and one who went along because she, like so many other women, assumed that downgrading someone of her own sex would somehow lift her in the estimation of her male superiors. Worse, these illogical conversations were all taking place in a building devoted to science.

Writing to his sister in 1883, Nietzsche offers what I think is his most honest account of the role suffering played in his life. “The whole meaning of the terrible physical suffering to which I was exposed lies in the fact that, thanks to it alone, I was torn away from an estimate of my life-task which was not only false but a hundred times too low. Some violent means were necessary in order to recall me to myself… an act of self-overcoming of the highest order.

She had work to do; it was all she had left. And yet here she sat with self-appointed guardians of moral conduct, smug judges who lacked judgment, one of whom seemed unclear on the process of conception and one who went along because she, like so many other women, assumed that downgrading someone of her own sex would somehow lift her in the estimation of her male superiors. Worse, these illogical conversations were all taking place in a building devoted to science.

precious. She had work to do; it was all she had left. And yet here she sat with self-appointed guardians of moral conduct, smug judges who lacked judgment, one of whom seemed unclear on the process of conception and one who went along because she, like so many other women, assumed that downgrading someone of her own sex would somehow lift her in the estimation of her male superiors. Worse, these illogical conversations were all taking place in a building devoted to science.

Those who have a spark of self-respect left, prefer open defiance, prefer crime to the emaciated, degraded position of poverty. Edward Carpenter estimates that five-sixths of indictable crimes consist in some violation of property rights; but that is too low a figure. A thorough investigation would prove that nine crimes out of ten could be traced, directly or indirectly, to our economic and social iniquities, to our system of remorseless exploitation and robbery. There is no criminal so stupid but recognizes this terrible fact, though he may not be able to account for it.

Recent estimates have Chinese companies outstripping U.S. competitors ten to one in quantity of food deliveries and fifty to one in spending on mobile payments. China’s e-commerce purchases are roughly double the U.S. totals, and the gap is only growing. Data on total trips through ride-hailing apps is somewhat scarce, but during the height of competition between Uber and Didi, self-reported numbers from the two companies had Didi’s rides in China at four times the total of Uber’s global rides. When it comes to rides on shared bikes, China is outpacing the United States at an astounding ratio of three hundred to one.

One of the best-known studies of availability suggests that awareness of your own biases can contribute to peace in marriages, and probably in other joint projects. In a famous study, spouses were asked, “How large was your personal contribution to keeping the place tidy, in percentages?” They also answered similar questions about “taking out the garbage,” “initiating social engagements,” etc. Would the self-estimated contributions add up to 100%, or more, or less? As expected, the self-assessed contributions added up to more than 100%. The explanation is a simple availability bias: both spouses remember their own individual efforts and contributions much more clearly than those of the other, and the difference in availability leads to a difference in judged frequency. The bias is not necessarily self-serving: spouses also overestimated their contribution to causing quarrels, although to a smaller contribution to causing quarrels, although to a smaller extent than their contributions to more desirable outcomes. The same bias contributes to the common observation that many members of a collaborative team feel they have done more than their share and also feel that the others are not adequately grateful for their individual contributions

To the Greeks this problem of the conditions of poetic production, and the places occupied by either spontaneity or self-consciousness in any artistic work, had a peculiar fascination. We find it in the mysticism of Plato and in the rationalism of Aristotle. We find it later in the Italian Renaissance agitating the minds of such men as Leonardo da Vinci. Schiller tried to adjust the balance between form and feeling, and Goethe to estimate the position of self-consciousness in art. Wordsworth’s definition of poetry as ‘emotion remembered in tranquillity’ may be taken as an analysis of one of the stages through which all imaginative work has to pass; and in Keats’s longing to be ‘able to compose without this fever’ (I quote from one of his letters), his desire to substitute for poetic ardour ‘a more thoughtful and quiet power,’ we may discern the most important moment in the evolution of that artistic life. The question made an early and strange appearance in your literature too; and I need not remind you how deeply the young poets of the French romantic movement were excited and stirred by Edgar Allan Poe’s analysis of the workings of his own imagination in the creating of that supreme imaginative work which we know by the name of THE RAVEN.

And my friend, the apostle carried this estimation of himself all through his life until he died. For even after his salvation he spoke of himself in this way: “I am the least of the apostles” (1Co 15:9); “Unto me, who am less than the least of all saints, is this grace given” (Eph 3:8); he styled himself the chief of sinners (1Ti 1:15); and finally said, “I be nothing” (2Co 12:11). There’s no self-love here, no self-esteem or self-confidence, but here is one who had learned the lesson of the first beatitude very well: “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” I am nothing; I have nothing; I know nothing;

A man's greatness lies not in wealth and station, as the vulgar believe, nor yet in his intellectual capacity, which is often associated with the meanest moral character, the most abject servility to those in high places, and arrogance to the poor and lowly; but a man's true greatness lies in the consciousness of an honest purpose in life, founded on a just estimate of himself and everything else, on frequent self-examination, and a steady obedience to the rule which he knows to be right, without troubling himself, as the emperor says he should not, about what others may think or say, or whether they do or do not do that which he thinks and says and does.

Now sensitiveness to the state of mind of the public is a difficult thing to achieve or maintain. Any man can tell you with more or less accuracy and clearness his own reactions on any particular issue. But few men have the time or the interest or the training to develop a sense of what other persons think or feel about the same issue. In his own profession the skilled practitioner is sensitive and understanding. lhe lawyer can tell what argument will appeal to court or jury. “The salesman can tell what points to stress to his prospective buyers. The politician can tell what to emphasize to his audience, but the ability to estimate group reactions on a large scale over a wide geographic and psychological area is a specialized ability which must be developed with the same painstaking self-criticism and with the same dependence on experience that are required for the development of the clinical sense in the doctor or the surgeon. The significant revolution of modern times is not industrial or economic or political, but the revolution which is taking place in the art of creating consent among the governed. Within the life of the new generation now in control of affairs, persuasion has become a self-conscious art and a regular organ of popular government. None of us begins to understand the consequences, but it is no daring prophecy to say that the knowledge of how to create consent will alter every political premise. Under the impact of propaganda, not necessarily in the sinister meaning of the world alone, the only constants of our thinking have become variables. It is no longer possible, for example, to believe in the cardinal dogma of democracy that the knowledge needed for the management of human affairs comes up spontaneously from the human heart. Where we act on that theory we expose ourselves to self-deception and to farms of persuasion that we cannot verify. It has been demonstrated that we cannot rely upon intuition, conscience or the accidents of casual opinion if we are to deal with the world beyond our reach.

These estimates may well be enhanced by one from F. Klein (1849-1925), the leading German mathematician of the last quarter of the nineteenth century. 'Mathematics in general is fundamentally the science of self-evident things.' ... If mathematics is indeed the science of self-evident things, mathematicians are a phenomenally stupid lot to waste the tons of good paper they do in proving the fact. Mathematics is abstract and it is hard, and any assertion that it is simple is true only in a severely technical sense—that of the modern postulational method which, as a matter of fact, was exploited by Euclid. The assumptions from which mathematics starts are simple; the rest is not.

Unlike egotism, the drive to significance is a simple extension of the creative impulse of God that gave us being. It is not filtered through self-consciousness any more than is our lunge to catch a package falling from someone’s hand. It is outwardly directed to the good to be done. We were built to count, as water is made to run downhill. We are placed in a specific context to count in ways no one else does. That is our destiny. Our hunger for significance is a signal of who we are and why we are here, and it also is the basis of humanity’s enduring response to Jesus. For he always takes individual human beings as seriously as their shredded dignity demands, and he has the resources to carry through with his high estimate of them.

By being real, it is free to grow. And while our false self forgets, our Real Self remembers our Oneness with others and with the Universe. Yet for most of us, our Real Self is also our private self. Who knows why we chose not to share? Perhaps it is a fear of being hurt or being rejected. Some have estimated that we show our True Self to others on average for only about 15 minutes each day. For whatever reasons, we tend to keep that part of us private. When we “come from” or when we are our True Self, we feel alive. We may feel pain in the form of hurt, sadness, guilt or anger, but we nonetheless feel alive. Or we may feel joy, in the form of contentment, happiness, inspiration or even ecstasy. Overall, we tend to feel current, complete, finished, appropriate, real, whole and sane.

Some researchers, such as psychologist Jean Twenge, say this new world where compliments are better than sex and pizza, in which the self-enhancing bias has been unchained and allowed to gorge unfettered, has led to a new normal in which the positive illusions of several generations have now mutated into full-blown narcissism. In her book The Narcissism Epidemic, Twenge says her research shows that since the mid-1980s, clinically defined narcissism rates in the United States have increased in the population at the same rate as obesity. She used the same test used by psychiatrists to test for narcissism in patients and found that, in 2006, one in four U.S. college students tested positive. That’s real narcissism, the kind that leads to diagnoses of personality disorders. In her estimation, this is a dangerous trend, and it shows signs of acceleration. Narcissistic overconfidence crosses a line, says Twenge, and taints those things improved by a skosh of confidence. Over that line, you become less concerned with the well-being of others, more materialistic, and obsessed with status in addition to losing all the restraint normally preventing you from tragically overestimating your ability to manage or even survive risky situations. In her book, Twenge connects this trend to the housing market crash of the mid-2000s and the stark increase in reality programming during that same decade. According to Twenge, the drive to be famous for nothing went from being strange to predictable thanks to a generation or two of people raised by parents who artificially boosted self-esteem to ’roidtastic levels and then released them into a culture filled with new technologies that emerged right when those people needed them most to prop up their self-enhancement biases. By the time Twenge’s research was published, reality programming had spent twenty years perfecting itself, and the modern stars of those shows represent a tiny portion of the population who not only want to be on those shows, but who also know what they are getting into and still want to participate. Producers with the experience to know who will provide the best television entertainment to millions then cull that small group. The result is a new generation of celebrities with positive illusions so robust and potent that the narcissistic overconfidence of the modern American teenager by comparison is now much easier to see as normal.

Fourth, this list concerns the person’s relational disposition. It is easy to think of the “blessed” as those who are in proper relation to God alone. But what stands out in the Beatitudes is one’s relation to God as well as to self and others. When Matthew adds “in spirit” to “poor,” we find what we also find in the third blessing (“meek”): an inner disposition that relates to God and others because of a proper estimation of oneself. Furthermore, some blessings are for those who relate to others in a loving disposition: “mourn” and “merciful” and “peacemakers.” Others are concerned more directly with one’s relation to God: “hunger and thirst for righteousness” and “pure in heart” and probably those who are persecuted. But the blessed people are noted by godly, loving relations with God, self, and others.

Time now to consider the compacts that hold the world together: the compact between ruler and ruled, and that between husband and wife. Both of these arrangements rest on a sedulous devotion the one to the interests of the other. The master and husband protect and provide; the wife and servant obey. Above masters, above husbands, God rules all. He counts up our petty rebellions, our human follies. He reaches out his long arm, hand bunched into a fist. It is time to say what England is, her scope and boundaries: not to count and measure her harbor defenses and border walls, but to estimate her capacity for self-rule. It is time to say what a king is, and what trust and guardianship he owes his people: what protection from foreign incursions moral or physical, what freedom from the pretensions of those who would like to tell an Englishman how to speak to his God.

How does the body push the comparatively tiny genome so far? Many researchers want to put the weight on learning and experience, apparently believing that the contribution of the genes is relatively unimportant. But though the ability to learn is clearly one of the genome's most important products, such views overemphasize learning and significantly underestimate the extent to which the genome can in fact guide the construction of enormous complexity. If the tools of biological self-assembly are powerful enough to build the intricacies of the circulatory system or the eye without requiring lessons from the outside world, they are also powerful enough to build the initial complexity of the nervous system without relying on external lessons. The discrepancy melts away as we appreciate the true power of the genome. We could start by considering the fact that the currently accepted figure of 30,000 could well prove to be too low. Thirty thousand (or thereabouts) is, at press time, the best estimate for how many protein-coding genes are in the human genome. But not all genes code for proteins; some, not counted in the 30,000 estimate, code for small pieces of RNA that are not converted into proteins (called microRNA), of "pseudogenes," stretches of DNA, apparently relics of evolution, that do not properly encode proteins. Neither entity is fully understood, but recent reports (from 2002 and 2003) suggest that both may play some role in the all-important process of regulating the IFS that control whether or not genes are expressed. Since the "gene-finding" programs that search the human genome sequence for genes are not attuned to such things-we don't yet know how to identify them reliably-it is quite possible that the genome contains more buried treasure.

I am, reluctantly, a self-confessed carbon chauvinist. Carbon is abundant in the Cosmos. It makes marvelously complex molecules, good for life. I am also a water chauvinist. Water makes an ideal solvent system for organic chemistry to work in and stays liquid over a wide range of temperatures. But sometimes I wonder. Could my fondness for materials have something to do with the fact that I am made chiefly of them? Are we carbon- and water-based because those materials were abundant on the Earth at the time of the origin of life? Could life elsewhere—on Mars, say—be built of different stuff? I am a collection of water, calcium and organic molecules called Carl Sagan. You are a collection of almost identical molecules with a different collective label. But is that all? Is there nothing in here but molecules? Some people find this idea somehow demeaning to human dignity. For myself, I find it elevating that our universe permits the evolution of molecular machines as intricate and subtle as we. But the essence of life is not so much the atoms and simple molecules that make us up as the way in which they are put together. Every now and then we read that the chemicals which constitute the human body cost ninety-seven cents or ten dollars or some such figure; it is a little depressing to find our bodies valued so little. However, these estimates are for human beings reduced to our simplest possible components. We are made mostly of water, which costs almost nothing; the carbon is costed in the form of coal; the calcium in our bones as chalk; the nitrogen in our proteins as air (cheap also); the iron in our blood as rusty nails. If we did not know better, we might be tempted to take all the atoms that make us up, mix them together in a big container and stir. We can do this as much as we want. But in the end all we have is a tedious mixture of atoms. How could we have expected anything else? Harold Morowitz has calculated what it would cost to put together the correct molecular constituents that make up a human being by buying the molecules from chemical supply houses. The answer turns out to be about ten million dollars, which should make us all feel a little better. But even then we could not mix those chemicals together and have a human being emerge from the jar. That is far beyond our capability and will probably be so for a very long period of time. Fortunately, there are other less expensive but still highly reliable methods of making human beings. I think the lifeforms on many worlds will consist, by and large, of the same atoms we have here, perhaps even many of the same basic molecules, such as proteins and nucleic acids—but put together in unfamiliar ways. Perhaps organisms that float in dense planetary atmospheres will be very much like us in their atomic composition, except they might not have bones and therefore not need much calcium. Perhaps elsewhere some solvent other than water is used. Hydrofluoric acid might serve rather well, although there is not a great deal of fluorine in the Cosmos; hydrofluoric acid would do a great deal of damage to the kind of molecules that make us up, but other organic molecules, paraffin waxes, for example, are perfectly stable in its presence. Liquid ammonia would make an even better solvent system, because ammonia is very abundant in the Cosmos. But it is liquid only on worlds much colder than the Earth or Mars. Ammonia is ordinarily a gas on Earth, as water is on Venus. Or perhaps there are living things that do not have a solvent system at all—solid-state life, where there are electrical signals propagating rather than molecules floating about. But these ideas do not

If Bezos took one leadership principle most to heart—which would also come to define the next half decade at Amazon—it was principal #8, “think big”: Thinking small is a self-fulfilling prophecy. Leaders create and communicate a bold direction that inspires results. They think differently and look around corners for ways to serve customers. In 2010, Amazon was a successful online retailer, a nascent cloud provider, and a pioneer in digital reading. But Bezos envisioned it as much more. His shareholder letter that year was a paean to the esoteric computer science disciplines of artificial intelligence and machine learning that Amazon was just beginning to explore. It opened by citing a list of impossibly obscure terms such as “naïve Bayesian estimators,” “gossip protocols,” and “data sharding.” Bezos wrote: “Invention is in our DNA and technology is the fundamental tool we wield to evolve and improve every aspect of the experience we provide our customers.

Apart from the value of such assertions as "there is a categorical imperative in us," one can always ask: What does such an assertion indicate about him who makes it? There are systems of morals which are meant to justify their author in the eyes of other people; other systems of morals are meant to tranquilize him, and make him self-satisfied; with other systems he wants to crucify and humble himself, with others he wishes to take revenge, with others to conceal himself, with others to glorify himself and gave superiority and distinction,―this system of morals helps its author to forget, that system makes him, or something of him, forgotten, many a moralist would like to exercise power and creative arbitrariness over mankind, many another, perhaps, Kant especially, gives us to understand by his morals that "what is estimable in me, is that I know how to obey―and with you it SHALL not be otherwise than with me!" In short, systems of morals are only a SIGN-LANGUAGE OF THE EMOTIONS.

One of our greatest epidemics today is obesity. It is estimated that more than 500 million people suffer from obesity worldwide today, and that it kills more than three million people each year. In comparison, about 55,000 people are killed in war each year, which of course in no way suggests that we are overestimating the horror and seriousness of war – how could we? – but the little attention we give to obesity in comparison does suggest, however, that we are not taking the “war” we should be waging against obesity seriously. It seems that we overlook what a merciless killer and cause of pain that obesity and the overeating that leads to it really is: it increases the risk of heart disease (the most common cause of death worldwide), many kinds of cancer, type 2 diabetes, degenerative joint disease and mental problems such as depression and low self-esteem.[27] Fortunately, a lot seems to imply that we have a powerful and peaceful weapon at our hands that can help us overcome obesity: a vegan diet.

In a famous study, spouses were asked, “How large was your personal contribution to keeping the place tidy, in percentages?” They also answered similar questions about “taking out the garbage,” “initiating social engagements,” etc. Would the self-estimated contributions add up to 100%, or more, or less? As expected, the self-assessed contributions added up to more than 100%. The explanation is a simple availability bias: both spouses remember their own individual efforts and contributions much more clearly than those of the other, and the difference in availability leads to a difference in judged frequency. The bias is not necessarily self-serving: spouses also overestimated their contribution to causing quarrels, although to a smaller extent than their contributions to more desirable outcomes. The same bias contributes to the common observation that many members of a collaborative team feel they have done more than their share and also feel that the others are not adequately grateful for their individual contributions.

Modern man, in so far as he is still Cartesian (he is of course going far beyond Descartes in many respects), is a subject for whom his own self-awareness as a thinking, observing, measuring and estimating "self" is absolutely primary. It is for him the one indubitable "reality," and all truth starts here. The more he is able to develop his consciousness as a subject over against objects, the more he can understand things in their relations to him and one another, the more he can manipulate these objects for his own interests, but also, at the same time, the more he tends to isolate himself in his own subjective prison, to become a detached observer cut off from everything else in a kind of impenetrable alienated and transparent bubble which contains all reality in the form of purely subjective experience. Modern consciousness then tends to create this solipsistic bubble of awareness - an ego-self imprisoned in its own consciousness, isolated and out of touch with other such selves in so far as they are all "things" rather than persons.

It was at this point that Waverhouse abandoned hope and accepted my master as dim beyond redemption. He fell unwontedly silent. My master, interpreting that silence as an admission of defeat, looks uncommonly pleased with himself. But in proportion to my master’s self-elation, Waverhouse’s assessment of the wretched man has dropped. In Waverhouse’s view my master’s fat-headed obstinacy has considerably lowered his value as a man. But in my master’s view his firmness of mind has, by a corresponding amount, lifted him above the level of such pifflers as poor Waverhouse. Such topsy-turveydoms are not unusual in this imperfect world. A man who sees himself as magnified by his display of determination is, in fact, dimnished in the public estimation by that demonstration of his crass willfulness. The strange thing is that, to his dying day, the mulish bigot regards his dull opiniatrety as somehow meritorious, a characteristic worthy to be honored. He never realizes that he has made himself a despised laughing stock, and that sensible people want nothing more to do with him. He has, in fact, achieved happiness.

self-driving vehicles could provide people with much better transportation services, and in particular reduce mortality from traffic accidents. Today close to 1.25 million people are killed annually in traffic accidents (twice the number killed by war, crime, and terrorism combined).6 More than 90 percent of these accidents are caused by very human errors: somebody drinking alcohol and driving, somebody texting a message while driving, somebody falling asleep at the wheel, somebody daydreaming instead of paying attention to the road. The National Highway Traffic Safety Administration estimated in 2012 that 31 percent of fatal crashes in the United States involved alcohol abuse, 30 percent involved speeding, and 21 percent involved distracted drivers.7 Self-driving vehicles will never do any of these things. Though they suffer from their own problems and limitations, and though some accidents are inevitable, replacing all human drivers by computers is expected to reduce deaths and injuries on the road by about 90 percent.8 In other words, switching to autonomous vehicles is likely to save the lives of one million people every year.

During the ceremony celebrating the unveiling of Chicago’s huge outdoor Picasso sculpture in the plaza across from City Hall, I happened to be standing next to a personal-injury lawyer with whom I was acquainted. As the inaugural speech droned on, I noticed a look of intense concentration on his face, and that his lips were moving. Asked what he was thinking, he answered that he was trying to estimate the amount of money the city was going to have to pay to settle suits involving children who got hurt climbing the sculpture. Was this lawyer lucky, because he could transform everything he saw into a professional problem his skills could master, and thus live in constant flow? Or was he depriving himself of an opportunity to grow by paying attention only to what he was already familiar with, and ignoring the aesthetic, civic, and social dimensions of the event? Perhaps both interpretations are accurate. In the long run, however, looking at the world exclusively from the little window that one’s self affords is always limiting. Even the most highly respected physicist, artist, or politician becomes a hollow bore and ceases to enjoy life if all he can interest himself in is his limited role in the universe.

One of my colleagues in Duke, Ralph Keeney, noted that America's top killer isn't cancer or heart disease, nor is it smoking or obesity. It's our inability to make smart choices and overcome our own self-destructive behaviours. Ralph estimates that about half of us will make a lifestyle decision that will ultimately lead us to an early grave. And as if this were not bad enough, it seems that the rate at which we make these deadly decisions is increasing at an alarming pace. I suspect that over the next few decades, real improvements in life expectancy and quality are less likely to be driven by medical technology than by improved decision making. Since focusing on long-term benefits is not our natural tendency, we need to more carefully examine the cases in which we repeatedly fail, and try to come up with some remedies for these situations. For an overweight movie loved, the key might be to enjoy watching a film while walking on the treadmill. The trick is to find the right behavioural antidote for each problem. By pairing something that we love with something that we dislike but that is good for us, we might be able to harness desire with outcome - and thus overcome some of the problems with self-control we face every day.

It is well known that animals respond poorly to living conditions that do not stimulate them mentally or physically. Rats, mice, monkeys, and other mammals confined for long periods in laboratory cages where they have little or no opportunity to engage in such natural behaviors as foraging, hiding, nest-building, or choosing social partners develop neurotic behaviors. Termed “stereotypies,” these behaviors involve repetitive, functionless actions sometimes performed for hours on end. Rodents, for example, will dig for hours at the corners of their cages, gnaw at the bars, or perform repeated somersaults. These “behavioral stereotypies” are estimated to afflict about half of the 100 million mice currently used in laboratory tests and experiments in the United States.16 Monkeys chronically confined to the boredom, stress, and social isolation of laboratory cages perform a wide range of abnormal, disturbing behaviors such as eating or smearing their own excrement, pulling or plucking their hair, slapping themselves, and self-biting that can cause serious, even fatal injury. Severely psychotic human patients display similar behaviors. If you’ve seen the repetitive pacing of caged big cats (and many other smaller animals) at the zoo, you’ve witnessed behavioral stereotypies.

We are nobler. Loyalty, magnanimity, care for one's reputation: these three united in a single disposition we call noble, and in this quality we excel the Greeks. Let us not abandon it, as we might be tempted to do as a result of feeling that the ancient objects of these virtues have lost in estimation (and rightly), but see to it that this precious inherited drive is applied to new objects. To grasp how, from the viewpoint of our own aristocracy, which is still chivalrous and feudal in nature, the disposition of even the noblest Greeks has to seem of a lower sort and, indeed, hardly decent, one should recall the words with which Odysseus comforted himself in ignominious situations: 'Endure it, my dear heart! you have already endured the lowest things!' And, as a practical application of this mythical model, one should add the story of the Athenian officer who, threatened with a stick by another officer in the presence of the entire general staff, shook this disgrace from himself with the words: 'Hit me! But also hear me!' (This was Themistocles, that dextrous Odysseus of the classical age, who was certainly the man to send down to his 'dear heart' those lines of consolation at so shameful a moment.) The Greeks were far from making as light of life and death on account of an insult as we do under the impress of inherited chivalrous adventurousness and desire for self-sacrifice; or from Seeking out opportunities for risking both in a game of honour, as we do in duels; or from valuing a good name (honour) more highly than the acquisition of a bad name if the latter is compatible with fame and the feeling of power; or from remaining loyal to their class prejudices and articles of faith if these could hinder them from becoming tyrants. For this is the ignoble secret of every good Greek aristocrat: out of the profoundest jealousy he considers each of his peers to stand on an equal footing with him, but is prepared at any moment to leap like a tiger upon his prey, which is rule over them all: what are lies, murder, treachery, selling his native city, to him then! This species of man found justice extraordinarily difficult and regarded it as something nearly incredible; 'the just man' sounded to the Greeks like 'the saint' does among Christians. But when Socrates went so far as to say: 'the virtuous man is the happiest man' they did not believe their ears and fancied they had heard something insane. For when he pictures the happiest man, every man of noble origin included in the picture the perfect ruthlessness and devilry of the tyrant who sacrifices everyone and everything to his arrogance and pleasure. Among people who secretly revelled in fantasies of this kind of happiness, respect for the state could, to be sure, not be implanted deeply enough but I think that people whose lust for power no longer rages as blindly as that of those noble Greeks also no longer require the idolisation of the concept of the state with which that lust was formerly kept in check.

Let me remind you of some of the characteristic phrases used in the Work. One is: “If you change your Being, your life changes.” Now everyone probably wishes his or her life to change. Everyone feels he or she ought to have a better life. But the Work says that your Being attracts your life and that if you want to change your life you have to begin to work on yourself and change your Being which is constantly attracting this life that you made. In other words, you have to begin to quarrel with your Being, with the kind of person you are. Now this is quite impossible unless you observe your Being from what you are taught to observe in this Work. A very great difficulty lies here because everyone is quite satisfied with himself of herself. Owing to the actions of buffers in us, which are like big blocks of wood, we live peaceably with ourselves without seeing all our contradictions. As you know, if these buffers, which life has made in us and which lie in the Personality, were suddenly removed and we saw all our contradictions and became conscious at the same time in all our different ‘I’s, we should go mad. We could not stand such an experience. It would utterly destroy all our self-conceit and our self-complacency and our excellent estimation of ourselves. But the action of self-observation in the Work makes us gradually conscious of our contradictions and gradually undermines this curious static frozen state that we are all in as regards ourselves. Then we can begin to work on our Being because we begin to see at what level our Being is.

Making matters worse, the prefrontal cortex, the part of the brain that governs so much of our higher executive function—the ability to plan and to reason, the ability to control impulses and to self-reflect—is still undergoing crucial structural changes during adolescence and continues to do so until human beings are in their mid- or even late twenties. This is not to say that teenagers lack the tools to reason. Just before puberty, the prefrontal cortex undergoes a huge flurry of activity, enabling kids to better grasp abstractions and understand other points of view. (In Darling’s estimation, these new capabilities are why adolescents seem so fond of arguing—they can actually do it, and not half-badly, for the first time.) But their prefrontal cortexes are still adding myelin, the fatty white substance that speeds up neural transmissions and improves neural connections, which means that adolescents still can’t grasp long-term consequences or think through complicated choices like adults can. Their prefrontal cortexes are also still forming and consolidating connections with the more primitive, emotional parts of the brain—known collectively as the limbic system—which means that adolescents don’t yet have the level of self-control that adults do. And they lack wisdom and experience, which means they often spend a lot of time passionately arguing on behalf of ideas that more seasoned adults find inane. “They’re kind of flying by the seat of their pants,” says Casey. “If they’ve had only one experience that’s pretty intense, but they haven’t had any other experiences in this domain, it’s going to drive their behavior.

Origin of Justice.—Justice (reasonableness) has its origin among approximate equals in power, as Thucydides (in the dreadful conferences of the Athenian and Melian envoys) has[112] rightly conceived. Thus, where there exists no demonstrable supremacy and a struggle leads but to mutual, useless damage, the reflection arises that an understanding would best be arrived at and some compromise entered into. The reciprocal nature is hence the first nature of justice. Each party makes the other content inasmuch as each receives what it prizes more highly than the other. Each surrenders to the other what the other wants and receives in return its own desire. Justice is therefore reprisal and exchange upon the basis of an approximate equality of power. Thus revenge pertains originally to the domain of justice as it is a sort of reciprocity. Equally so, gratitude.—Justice reverts naturally to the standpoint of self preservation, therefore to the egoism of this consideration: "why should I injure myself to no purpose and perhaps never attain my end?"—So much for the origin of justice. Only because men, through mental habits, have forgotten the original motive of so called just and rational acts, and also because for thousands of years children have been brought to admire and imitate such acts, have they gradually assumed the appearance of being unegotistical. Upon this appearance is founded the high estimate of them, which, moreover, like all estimates, is continually developing, for whatever is highly esteemed is striven for, imitated,[113] made the object of self sacrifice, while the merit of the pain and emulation thus expended is, by each individual, ascribed to the thing esteemed.—How slightly moral would the world appear without forgetfulness! A poet could say that God had posted forgetfulness as a sentinel at the portal of the temple of human merit!

The two works I allude to, sir, will in particular give a noble rule and example of self-education. School and other education constantly proceed upon false principles, and show a clumsy apparatus pointed at a false mark; but your apparatus is simple, and the mark a true one; and while parents and young persons are left destitute of other just means of estimating and becoming prepared for a reasonable course in life, your discovery that the thing is in many a man's private power, will be invaluable! Influence upon the private character, late in life, is not only an influence late in life, but a weak influence. It is in youth that we plant our chief habits and prejudices; it is in youth that we take our party as to profession, pursuits and matrimony. In youth, therefore, the turn is given; in youth the education even of the next generation is given; in youth the private and public character is determined; and the term of life extending but from youth to age, life ought to begin well from youth, and more especially before we take our party as to our principal objects. But your biography will not merely teach self-education, but the education of a wise man; and the wisest man will receive lights and improve his progress, by seeing detailed the conduct of another wise man. And why are weaker men to be deprived of such helps, when we see our race has been blundering on in the dark, almost without a guide in this particular, from the farthest trace of time? Show then, sir, how much is to be done, both to sons and fathers; and invite all wise men to become like yourself, and other men to become wise. When we see how cruel statesmen and warriors can be to the human race, and how absurd distinguished men can be to their acquaintance, it will be instructive to observe the instances multiply of pacific, acquiescing manners; and to find how compatible it is to be great and domestic, enviable and yet good-humored.

Wealthy people are, as a class, better than impoverished people, more moral, more intellectual, more well-behaved. There is only one class in the community that thinks more about money than the rich, and that is the poor. The poor can think of nothing else. That is the misery of being poor. What Jesus does say is that man reaches his perfection, not through what he has, not even through what he does, but entirely through what he is. And so the wealthy young man who comes to Jesus is represented as a thoroughly good citizen, who has broken none of the laws of his state, none of the commandments of his religion. He is quite respectable, in the ordinary sense of that extraordinary word. Jesus says to him, ‘You should give up private property. It hinders you from realising your perfection. It is a drag upon you. It is a burden. Your personality does not need it. It is within you, and not outside of you, that you will find what you really are, and what you really want.’ To his own friends he says the same thing. He tells them to be themselves, and not to be always worrying about other things. What do other things matter? Man is complete in himself. When they go into the world, the world will disagree with them. That is inevitable. The world hates Individualism. But that is not to trouble them. They are to be calm and self-centred. If a man takes their cloak, they are to give him their coat, just to show that material things are of no importance. If people abuse them, they are not to answer back. What does it signify? The things people say of a man do not alter a man. He is what he is. Public opinion is of no value whatsoever. Even if people employ actual violence, they are not to be violent in turn. That would be to fall to the same low level. After all, even in prison, a man can be quite free. His soul can be free. His personality can be untroubled. He can be at peace. And, above all things, they are not to interfere with other people or judge them in any way. Personality is a very mysterious thing. A man cannot always be estimated by what he does. He may keep the law, and yet be worthless. He may break the law, and yet be fine. He may be bad, without ever doing anything bad. He may commit a sin against society, and yet realise through that sin his true perfection.

Commencez!' cried I, when they had all produced their books. The moon-faced youth (by name of Jules Vanderkelkov, as I afterwards learned) took the first sentence. The 'livre de lecteur' was 'The Vicar of Wakefield', much used in foreign schools, because it is supposed to contain prime samples of conversational English. It might, however, have been a Runic scroll for any resemblance the worse, as enunciated by Jules, bore to the language in ordinary use amongst the natives of Great Britain. My God! how he did snuffle, snort, and wheeze! All he said was said in his throat and nose, for it is thus the Flamands speak; but I heard him to the end of his paragraph without proffering a word of correction, whereat he looked vastly self-complacent, convinced, no doubt, that he had acquitted himself like a real born and bred 'Anglais'. In the same unmoved silence I listened to a dozen in rotation; and when the twelfth had concluded with splutter, hiss, and mumble, I solemnly laid down the book. 'Arrêtez!', said I. There was a pause, during which I regarded them all with a steady and somewhat stern gaze. A dog, if stared at hard enough and long enough, will show symptoms of embarrassment, and so at length did my bench of Belgians. Perceiving that some of the faces before me were beginning to look sullen, and others ashamed, I slowly joined my hands, and ejaculated in a deep 'voix de poitrine' - 'Comme c'est affreux!' They looked at each other, pouted, coloured, swung their heels, they were not pleased, I saw, but they were impressed, and in the way I wished them to be. Having thus taken them down a peg in their self-conceit, the next step was to raise myself in their estimation - not a very easy thing, considering that I hardly dared to speak for fear of betraying my own deficiencies. 'Ecoutez, messieurs!' I said, and I endeavoured to throw into my accents the compassionate tone of a superior being, who, touched by the extremity of the helplessness which at first only excited his scorn, deigns at length to bestow aid. I then began at the very beginning of 'The Vicar of Wakefield,' and read, in a slow, distinct voice, some twenty pages, they all the while sitting mute and listening with fixed attention. By the time I had done nearly an hour had elapsed. I then rose and said, - 'C'est assez pour aujourd'hui, messieurs; demain nous recommençerons, et j'espère que tout ira bien.' With this oracular sentence I bowed, and in company with M. Pelet quitted the schoolroom.

Philip had cultivated a certain disdain for idealism. He had always had a passion for life, and the idealism he had come across seemed to him for the most part a cowardly shrinking from it. The idealist withdrew himself, because he could not suffer the jostling of the human crowd; he had not the strength to fight and so called the battle vulgar; he was vain, and since his fellows would not take him at his own estimate, consoled himself with despising his fellows. For Philip his type was Hayward, fair, languid, too fat now and rather bald, still cherishing the remains of his good looks and still delicately proposing to do exquisite things in the uncertain future; and at the back of this were whiskey and vulgar amours of the street. It was in reaction from what Hayward represented that Philip clamoured for life as it stood; sordidness, vice, deformity, did not offend him; he declared that he wanted man in his nakedness; and he rubbed his hands when an instance came before him of meanness, cruelty, selfishness, or lust: that was the real thing. In Paris he had learned that there was neither ugliness nor beauty, but only truth: the search after beauty was sentimental. Had he not painted an advertisement of chocolat Menier in a landscape in order to escape from the tyranny of prettiness? But here he seemed to divine something new. He had been coming to it, all hesitating, for some time, but only now was conscious of the fact; he felt himself on the brink of a discovery. He felt vaguely that here was something better than the realism which he had adored; but certainly it was not the bloodless idealism which stepped aside from life in weakness; it was too strong; it was virile; it accepted life in all its vivacity, ugliness and beauty, squalor and heroism; it was realism still; but it was realism carried to some higher pitch, in which facts were transformed by the more vivid light in which they were seen. He seemed to see things more profoundly through the grave eyes of those dead noblemen of Castile; and the gestures of the saints, which at first had seemed wild and distorted, appeared to have some mysterious significance. But he could not tell what that significance was. It was like a message which it was very important for him to receive, but it was given him in an unknown tongue, and he could not understand. He was always seeking for a meaning in life, and here it seemed to him that a meaning was offered; but it was obscure and vague. He was profoundly troubled. He saw what looked like the truth as by flashes of lightning on a dark, stormy night you might see a mountain range. He seemed to see that a man need not leave his life to chance, but that his will was powerful; he seemed to see that self-control might be as passionate and as active as the surrender to passion; he seemed to see that the inward life might be as manifold, as varied, as rich with experience, as the life of one who conquered realms and explored unknown lands.

But the worshippers and admirers of these gods delight in imitating their scandalous iniquities, and are nowise concerned that the republic be less depraved and licentious. Only let it remain undefeated, they say, only let it flourish and abound in resources; let it be glorious by its victories, or still better, secure in peace; and what matters it to us? This is our concern, that every man be able to increase his wealth so as to supply his daily prodigalities, and so that the powerful may subject the weak for their own purposes. Let the poor court the rich for a living, and that under their protection they may enjoy a sluggish tranquillity; and let the rich abuse the poor as their dependants, to minister to their pride. Let the people applaud not those who protect their interests, but those who provide them with pleasure. Let no severe duty be commanded, no impurity forbidden. Let kings estimate their prosperity, not by the righteousness, but by the servility of their subjects. Let the provinces stand loyal to the kings, not as moral guides, but as lords of their possessions and purveyors of their pleasures; not with a hearty reverence, but a crooked and servile fear. Let the laws take cognizance rather of the injury done to another man's property, than of that done to one's own person. If a man be a nuisance to his neighbor, or injure his property, family, or person, let him be actionable; but in his own affairs let everyone with impunity do what he will in company with his own family, and with those who willingly join him. Let there be a plentiful supply of public prostitutes for every one who wishes to use them, but specially for those who are too poor to keep one for their private use. Let there be erected houses of the largest and most ornate description: in these let there be provided the most sumptuous banquets, where every one who pleases may, by day or night, play, drink, vomit, dissipate. Let there be everywhere heard the rustling of dancers, the loud, immodest laughter of the theatre; let a succession of the most cruel and the most voluptuous pleasures maintain a perpetual excitement. If such happiness is distasteful to any, let him be branded as a public enemy; and if any attempt to modify or put an end to it let him be silenced, banished, put an end to. Let these be reckoned the true gods, who procure for the people this condition of things, and preserve it when once possessed. Let them be worshipped as they wish; let them demand whatever games they please, from or with their own worshippers; only let them secure that such felicity be not imperilled by foe, plague, or disaster of any kind. What sane man would compare a republic such as this, I will not say to the Roman empire, but to the palace of Sardanapalus, the ancient king who was so abandoned to pleasures, that he caused it to be inscribed on his tomb, that now that he was dead, he possessed only those things which he had swallowed and consumed by his appetites while alive? If these men had such a king as this, who, while self-indulgent, should lay no severe restraint on them, they would more enthusiastically consecrate to him a temple and a flamen than the ancient Romans did to Romulus.

God Honors Our Trust in Him He shall call upon Me, and I will answer him; I will be with him in trouble, I will deliver him and honor him. PSALM 91:15 Many people have difficulty trusting God because of past hurts. But God is not like the people who have hurt us. We can trust Him! Although God wants to take care of us, His hands are tied by our unbelief and works of the flesh. He is a gentleman and will not just take over without being invited to do so. He waits until we give up the job of self-care and place our trust and confidence in Him. The law of faith, mentioned in 1 Peter 5:7, is this: When you stop trying to take care of yourself, you release God to take care of you! (Paraphrased.) I have discovered that it is very hard to walk in obedience to God and in love with others if my primary interest is that “I” don’t get hurt or taken advantage of. However, when I allow God to be God in my life, He honors three distinct promises He makes in Psalm 91:15: He’ll be with me in trouble, He’ll deliver me, and He will honor me. Honor is a place of lifting up. When God honors a believer, He lifts up or exalts that person. When we let go and do not try to care for ourselves, we are admitting that we need God’s help. It is an act of humility, and that act of faith places us in the direct line of God’s exaltation. Peter wrote, “Therefore humble yourselves [demote, lower yourselves in your own estimation] under the mighty hand of God, that in due time He may exalt you…” (1 Pet. 5:6). When we trust God, we are in line for a promotion. God will honor us and reward us as we place our faith in Him. In the world’s system, you work hard and then get your reward. In God’s economy, you trust Him deeply and then receive your reward.

Pleasure in itself is good, but hope and fear are bad, and so are humility and repentance: 'he who repents of an action is doubly wretched or infirm'. Spinoza regards time as unreal, and therefore all emotions which have to do essentially with an event as future or as past are contrary to reason. 'In so far as the mind conceives a thing under the dictate of reason, it is affected equally, whether the idea be of a thing present, past, or future.' This is hard saying, but it is of the essence of Spinoza's system, and we shall do well to dwell upon it for a moment. In popular estimation, 'all's well that ends well'; if the universe is gradually improving, we think better of it than if it is gradually deteriorating, even if the sum of good and evil be the same in the two cases. We are more concerned about a disaster in our own time than in the time of Jenghiz Khan. According to Spinoza this is irrational. Whatever happens is part of the eternal timeless world as God sees it; to Him, the date is irrelevant. The wise man, so far as human finitude allows, endeavours to see the world as God sees it, sub specie æternitatis, under the aspect of eternity. But, you may retort, we are surely right in being more concerned about future misfortunes, which may possibly be averted, than about past calamities about which we can do nothing. To this argument Spinoza's determinism supplies the answer. Only ignorance makes us think that we can alter the future; what will be will be, and the future is as unalterably fixed as the past. That is why hope and fear are condemned: both depend upon viewing the future as uncertain, and therefore spring from lack of wisdom. When we acquire, in so far as we can, a vision of the world which is analogous to God's, we see everything as part of the whole, and as necessary to the goodness of the whole. Therefore 'the knowledge of evil is an inadequate knowledge'. God has no knowledge of evil, because there is no evil to be known; the appearance of evil only arises through regarding parts of the universe as if they were self-subsistent.

Doctors estimate that seventy to eighty percent of their business is non-health-related. People aren't sick, they're self- dramatizing. Sometimes the hardest part of a medical job is keeping a straight face.

In France, the literary fairy tale was a genre initially established by a group of women (and a few men, including Perrault, who frequented their circles and salons). Lewis Seifert has estimated that more than two-thirds of the tales that appeared during the first wave of fairy-tale production in France (between 1690 and 1715) were written by women. For more than a century the tales of d'Aulnoy, Lheritier, La Force, Bernard, and other women dominated the field of fairy tales and were the touchstones of the genre. They were often long, intricate, digressive, playful, self-referential, and self-conscious - far from the blunt terseness that Benjamin and many others would associate with the form.

Humility is to make a right estimate of one’s self.

Others’ jealousies or opinions are not her problem, and she will not allow them to constrain her. She knows plenty of women whose self-esteem is based on the estimations of others. They

In the Vedas also it is said that the Lord, although one without a second, manifests Himself in innumerable forms. He is like the vaidurya stone, which changes color yet still remains one. All those multiforms are understood by the pure, unalloyed devotees, but not by a simple study of the Vedas (vedeṣu durlabham adurlabham ātma-bhaktau). Devotees like Arjuna are constant companions of the Lord, and whenever the Lord incarnates, the associate devotees also incarnate in order to serve the Lord in different capacities. Arjuna is one of these devotees, and in this verse it is understood that some millions of years ago when Lord Kṛṣṇa spoke the Bhagavad-gītā to the sun-god Vivasvān, Arjuna, in a different capacity, was also present. But the difference between the Lord and Arjuna is that the Lord remembered the incident whereas Arjuna could not remember. That is the difference between the part-and-parcel living entity and the Supreme Lord. Although Arjuna is addressed herein as the mighty hero who could subdue the enemies, he is unable to recall what had happened in his various past births. Therefore, a living entity, however great he may be in the material estimation, can never equal the Supreme Lord. Anyone who is a constant companion of the Lord is certainly a liberated person, but he cannot be equal to the Lord. The Lord is described in the Brahma-saḿhitā as infallible (acyuta), which means that He never forgets Himself, even though He is in material contact. Therefore, the Lord and the living entity can never be equal in all respects, even if the living entity is as liberated as Arjuna. Although Arjuna is a devotee of the Lord, he sometimes forgets the nature of the Lord, but by the divine grace a devotee can at once understand the infallible condition of the Lord, whereas a nondevotee or a demon cannot understand this transcendental nature. Consequently these descriptions in the Gītā cannot be understood by demonic brains. Kṛṣṇa remembered acts which were performed by Him millions of years before, but Arjuna could not, despite the fact that both Kṛṣṇa and Arjuna are eternal in nature. We may also note herein that a living entity forgets everything due to his change of body, but the Lord remembers because He does not change His sac-cid-ānanda body. He is advaita, which means there is no distinction between His body and Himself. Everything in relation to Him is spirit — whereas the conditioned soul is different from his material body. And because the Lord's body and self are identical, His position is always different from that of the ordinary living entity, even when He descends to the material platform. The demons cannot adjust themselves to this transcendental nature of the Lord, which the Lord Himself explains in the following verse.

It is estimated that ninety percent of disease is stress related. Nothing increases the aging process faster than high stress. Massage alone won’t alleviate stress entirely, but adding regular massage to your routine of self care does lead to: • Decreased anxiety. • Enhanced sleep quality. • Greater energy. • Improved concentration. • Increased circulation. • Reduced fatigue.

The fulfilling of the whole law, or mental and spiritual health expressed in a religious way (the only adequate way), is to love God wholly and others as the self. Salvation must include both aspects or fail to do justice to the whole scope of biblical teaching. Self-consciousness is logically prior to the social dimension of the personality. One who has not become a true self will never be able to take his place in a society of selves. Self-love is not sinful in itself but only when it crowds out the “other” selves. When theology speaks of denying self, it ought never to mean that the self is to be disparaged or destroyed. Paul drives for a proper self-estimate in all his letters. No Christian “surrender” weakens the uniqueness and vitality of self-interest and personality. It is only the strong self that can give itself to Christ at all. The basis of spiritual living is the whole self in wholesome integration with all the uniqueness of personality intact, positive and strong, but under the domination of an all-controlling love for Christ—a cleansed self.

♊♎✜ SONY5.OA.TO ✜ ♎♊ Humility is ♊♎✜ SONY5.OA.TO ✜ ♎♊ to make a ♊♎✜ SONY5.OA.TO ✜ ♎♊right estimate of one's self. ♊♎✜ SONY5.OA.TO ✜ ♎♊

To sum up—what can you do now to build up your self-confidence? Following are ten simple, workable rules for overcoming inadequacy attitudes and learning to practice faith. Thousands have used these rules, reporting successful results. Undertake this program and you, too, will build up confidence in your powers. You, too, will have a new feeling of power. 1. Formulate and stamp indelibly on your mind a mental picture of yourself as succeeding. Hold this picture tenaciously. Never permit it to fade. Your mind will seek to develop this picture. Never think of yourself as failing; never doubt the reality of the mental image. That is most dangerous, for the mind always tries to complete what it pictures. So always picture “success” no matter how badly things seem to be going at the moment. 2. Whenever a negative thought concerning your personal powers comes to mind, deliberately voice a positive thought to cancel it out. 3. Do not built up obstacles in your imagination. Depreciate every so-called obstacle. Minimize them. Difficulties must be studied and efficiently dealt with to be eliminated, but they must be seen for only what they are. They must not be inflated by fear thoughts. 4. Do not be awestruck by other people and try to copy them. Nobody can be you as efficiently as YOU can. Remember also that most people, despite their confident appearance and demeanor, are often as scared as you are and as doubtful of themselves. 5. Ten times a day repeat these dynamic words, “If God be for us, who can be against us?” (Romans 8:31) (Stop reading and repeat them NOW slowly and confidently.) 6. Get a competent counselor to help you understand why you do what you do. Learn the origin of your inferiority and self-doubt feelings which often begin in childhood. Self-knowledge leads to a cure. 7. Ten times each day practice the following affirmation, repeating it out loud if possible. “I can do all things through Christ which strengtheneth me.” (Philippians 4:13) Repeat those words NOW. That magic statement is the most powerful antidote on earth to inferiority thoughts. 8. Make a true estimate of your own ability, then raise it 10 per cent. Do not become egotistical, but develop a wholesome self-respect. Believe in your own God-released powers. 9. Put yourself in God’s hands. To do that simply state, “I am in God’s hands.” Then believe you are NOW receiving all the power you need. “Feel” it flowing into you. Affirm that “the kingdom of God is within you” (Luke 17:21) in the form of adequate power to meet life’s demands. 10. Remind yourself that God is with you and nothing can defeat you. Believe that you now RECEIVE power from him.

Physical appearance was an unreliable criterion for maintaining this boundary, because the light-skinned children of White slave masters and enslaved Black women sometimes resembled their fathers more than their mothers. Ancestry, rather than appearance, became the important criterion. In both legal and social practice, anyone with any known African ancestry (no matter how far back in the family lineage) was considered Black, while only those without any trace of known African ancestry were called Whites. Known as the “one-drop rule,” this practice solidified the boundary between Black and White. The use of the one-drop rule was institutionalized by the US Census Bureau in the early twentieth century. Prior to 1920, “pure Negroes” were distinguished from “mulattoes” in the census count, but in 1920 the mulatto category was dropped and “Black” was defined as any person with known Black ancestry. In 1960, the practice of self-definition began, with heads of household indicating the race of household members. However, the numbers of Black families remained essentially the same, suggesting that the heads of household were using the same one-drop criteria that the census takers had been using. Though it is estimated that 75–90 percent of Black Americans have White ancestors and about 25 percent have Native American ancestry, the widespread use of the one-drop rule meant that people with known Black ancestry, regardless of appearance, were classified by society and self-classified as Black.8 During that time period, the choice of a biracial or multiracial identity was not a viable option. The one-drop rule essentially meant that a “multiracial identity was equivalent to black identity.

In everyday life, more than nine in ten drivers are above-average drivers, or so they presume. In surveys of college faculty, 90 percent or more have rated themselves as superior to their average colleague (which naturally leads to some envy and disgruntlement when one’s talents are underappreciated). When husbands and wives estimate what percent of the housework they contribute, or when work-team members estimate their contributions, their self-estimates routinely sum to more than 100 percent.