Self Estimation 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.

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

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

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.

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.

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.

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.

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.

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.

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

Die wertvollste Reise ist die Reise zu unserem Selbst.

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.

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.

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.

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.

The problem with the suicidally depressed is that they are too optimistic. Nothing will be saved by taking our own lives, and a belief in suicide as the only way out derives from an arrogant over-estimation of our capacity for salvation through self-destruction. Therefore, why not stay a while and enjoy the tender indifference of the world that holds itself out for our attention and our seemingly infinite capacity for disappointment?

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.

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.

The truth was that I had internalized society's unserious estimate of all that was female - including myself.

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.

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.

The combination of those two systems—honed and perfected during millions and millions of games of self-play—is what allowed AlphaGo to range far beyond human knowledge and come up with radical strategies and counterintuitive moves like the one that it had flaunted during the second game against Lee Sedol. They also allowed it to have a precise estimate of how unlikely that particular move would seem to its human opponent.

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

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.

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.

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.

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.

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;

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.

Although in general Gary applauded the modern trend toward individual self-management of retirement funds and long-distance calling plans and private-schooling options, he was less than thrilled to be given responsibility for his own personal brain chemistry, especially when certain people in his life, notably his father, refused to take any such responsibility. But Gary was nothing if not conscientious. As he entered the darkroom, he estimated that his levels of Neurofactor 3(i.e., serotonin: a very, very important factor) were posting seven-day or even thirty-day highs, that his Factor 2 and Factor 7 levels were likewise outperforming expectations, and that his Factor 1 had rebounded from an early-morning slump related to the glass of Armagnac he’d drunk at bedtime.

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.

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.

Presently there came along a woman who was a widow, and she dropped in two mites. Listen to the Master of the treasury, - the One to whom the gifts are brought. What did He say? "That woman has done well"? He said something far more sweeping than that. Did He say, "She has cast in more than any man"? No! but "More than they all." In effect. He said, "Bring all the gifts that have fallen into the treasury today, and put them together, and these mites outweigh them all in the balances of God." He measured the gift then, as ever, by its cost to the giver. The men who had put into the treasury out of their abundance did not forego any luxury when they reached home. There was no self-denial in their giving, and each might have said, as men often say today, "I do not miss what I give." To such, let me say, God does not thank you for your gift. The widow sadly missed her two mites. They meant a meal, and the only meal in view, and because her gift was sacrificial, God accepted and prized it infinitely more than any other. What does sacrifice reveal? Not a selfish seeking for favor, but a soul's estimate of the One to whom the gift is offered.

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.

To complicate matters, the difficult employee often has similar problems away from work as well. The good things in his life are like dominos that have started to topple: Confidence has toppled into performance, which topples into identity, which knocks over self-esteem. The loss of his job may knock over the few remaining dominos, but the one that employers must be careful not to topple is the dignity domino, because when that falls, violence is most likely. Consider JACA: Justification: The employee can feel justified in using violence when the employer has taken everything away. Alternatives: He may perceive fewer and fewer alternatives to violence, particularly if he has exhausted all appeals processes. Consequences: His evaluation of the consequences of violence changes as he sinks lower. If he feels angry enough, particularly if he feels humiliated, the consequences of violence may become favorable. Ability: Often, angry current or former employees over-estimate their ability to deliver violence. This is dangerous because they are more likely to try grandiose attacks intended to “kill everyone,” or to “blow up everything.” Though they rarely succeed at quite the level they envision, they still hurt plenty of people.

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.

Koranic polygamy has also come to the United States. In November 2007, a Muslim woman sent a letter to Board of Directors of the Islamic Center of New England complaining that her husband “was able to marry illegally and secretly and without my knowledge three [A]merican [M]uslim women, and because of that my self and my children have suffered and still suffering tremendously.” She laid some of the responsibility at the feet of the leaders of the Islamic Center: “Because of the failure of the Islamic center as well the Imams to prevent such misconduct, I had no choice but to file for divorce.” She threatened to “expose this misconduct to the court and media if I have to, I also hope through this letter that you will make sure that this victimizations [sic] doesn’t happen to any other sisters.”38 This was no isolated case. According to researcher David Rusin, “estimates for the United States typically run into the tens of thousands of polygamous unions.”39 In May 2008 researchers estimated that between 50,000 and 100,000 Muslims were living in polygamous arrangements in the United States.40 And Muslim imams don’t seem concerned about U.S. laws forbidding the practice: Ibrahim Hooper of the Council on American-Islamic Relations asserted that a “minority” of Muslims in America were polygamous, and that “Islamic scholars would differ on whether one could do so while living in the United States.”41 He didn’t say anything about the necessity of obeying U.S. laws in this regard. Toronto imam Aly Hindy explained that such laws would have no force for Muslims: “This is in our religion and nobody can force us to do anything against our religion. If the laws of the country conflict with Islamic law, if one goes against the other, then I am going to follow Islamic law, simple as that.”42 The Koran has further gifts for men as well. As we have seen, it stipulates that if a man cannot deal justly with multiples wives, then he should marry only one, or resort to “the captives that your right hands possess”—that is, slave girls (4:3).

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.

For a realistic assessment, one had to turn to those who remained inside Germany. They painted a very different, much grimmer picture. One of the most sensitive and valuable witnesses was the journalist Sebastian Haffner, who stayed in Germany until 1938. Though no one expected it when Hitler became chancellor, Haffner notes, his policies were remarkably successful at first. Within three years, Germany went from deep economic depression to full employment. Hitler also rearmed the nation, making it once again the dominant military power on the continent. And then there were the foreign policy triumphs: the reoccupation of the Rhineland, the incorporation of Austria, the acquisition of the Sudetenland from Czechoslovakia. Looking back in April 1939, Hitler could say, “I overcame chaos in Germany, restored order, enormously raised production in all fields of our national economy. . . . I have led millions of deeply unhappy Germans, who had been snatched away from us, back into the Fatherland; I have restored the thousand-year-old historical unity of German living space.” To which a despondent Haffner could only reply: “Damn it, it was all true, or nearly all.” Former opponents, Communists and Social Democrats among them, were won over by Hitler’s undeniable accomplishments. Haffner estimates that at his height, Hitler had the support of 90 percent of the German people, and that a majority of those who had voted against him in 1933 were now Nazi Party members or at least party sympathizers. This, Haffner says, was “perhaps his greatest achievement of all.” What’s more, such wide popularity made it difficult for critics to find fault, even when they weren’t being hounded by the Gestapo to conform. “I don’t like that business with the Jews either,” Haffner would hear from acquaintances, “but look at all the things the man has achieved!” What could one say? Haffner himself was immune to Hitler’s appeal in part because he had many Jewish friends and a Jewish girlfriend. But articulating a response was not easy because rejecting Hitler for his faults seemed to require rejecting his achievements as well, and few wanted to go back to the frustrating political paralysis of Weimar. Opponents of the Nazis who had the inner strength to resist the inevitable self-doubt that had to creep in when everyone around them was applauding Hitler for his all-too-obvious achievements found themselves increasingly living in a world of intellectual isolation and muted skepticism. According to Haffner, “What passive resistance there was to the wave of Hitlerism in Germany was mainly caused by his anti-Semitism,” but how many wanted to stand up and be labeled defenders of the Jews?

First, people who feel like they have enough time are exceedingly mindful of their time. They know where the time goes. They accept ownership of their lives and think through their days and weeks ahead of time. They also reflect on their lives, figuring out what worked and what didn’t. They build adventures into their lives. They do this even on a normal March Monday, knowing that rich memories can expand time both as they are being created and in the rearview mirror. They scrub their lives of anything that does not belong there. This includes self-imposed time burdens, such as constant connectivity, that clog time for no good reason. Indeed, one of the most striking findings of my survey was the gap in estimated phone checks per hour between people who felt relaxed about time and those who felt anxious.

Biodiversity decline can certainly be self-reinforcing, with inbuilt tipping points and deadlines: the Pike paper estimates that business-as-usual closes the 'window of opportunity to deal with pandemics' in 2041.

When these ancient parts of your brain are active or rehearsing the next disaster using the DMN, they effortlessly hijack your attention. You try to meditate and repetitive negative thinking takes over. In the cage match between Caveman Brain and Bliss Brain, Caveman Brain always wins. Survival is a more important need than happiness or self-actualization. You can’t self-actualize if you’re dead. In 2015 the US National Institutes of Health estimated that less than 10% of the US population meditates. One of the primary reasons for this is that meditation is hard. Most people who start a meditation program drop out. GETTING THE BEST OF ALL WORLDS When writing my first best-selling book, The Genie in Your Genes, I experimented with many schools of stress reduction and meditation. Heart coherence. Mindfulness. EFT tapping. Neurofeedback. Hypnosis. One day I had a Big Idea: What happens when you combine them all? I began playing with a routine that did just that. Here’s what I came up with: First, you tap on acupressure points to relieve stress. Second, you close your eyes and relax your tongue on the floor of your mouth. This sends a signal to your vagus nerve, which wanders all over your body, connecting all the major organ systems. It’s the key signaling component of the parasympathetic nervous system, which governs relaxation. 4.8. The vagus nerve connects with all the major organ systems of your body. Third, you imagine the volume of space inside your body, particularly between your eyes. This automatically generates big alpha in your brain, moving you toward the Awakened Mind. Fourth, you slow your breathing down to 6 seconds per inbreath and 6 seconds per outbreath. This puts you into heart coherence. Fifth, you imagine your breath coming in and going out from your heart area, and you picture a sphere of energy in your heart. Sixth, you send a beam of heart energy to a person or place that makes you feel wonderful. This puts you into deep coherence. After enjoying the connection for a while, you send compassion to everyone and everything in the universe. Feeling universal compassion produces the major brain changes seen in fMRI scans of longtime meditators. As we’ll see in Chapters 6 and 8, compassion moves the needle like nothing else. At this point, most people drop into Bliss Brain automatically. They’re in a combination of alpha, heart coherence, and parasympathetic dominance. They haven’t been asked to still their minds, sit cross-legged, follow a guru, or believe in a deity. They’ve just followed a sequence of simple physical steps. After a few minutes of universal compassion, you again focus your beam on a single person or place. You then gently disengage and draw the energy beam back into your own heart. Seventh, you direct your beam of compassion to a part of your body that is suffering or in pain. You end the meditation by returning your attention to the here and now.

We will take the case of those who are in better circumstances than the mass of the community. They are well educated and taught; they have few distresses in life, or are able to get over them by the variety of their occupations, by the spirits which attend good health, or at least by the lapse of time. They go on respectably and happily, with the same general tastes and habits which they would have had if the Gospel had not been given them. They have an eye to what the world thinks of them; are charitable when it is expected. They are polished in their manners, kind from natural disposition or a feeling of propriety. Thus their religion is based upon self and the world, a mere civilization; the same (I say), as it would have been in the main, (taking the state of society as they find it,) even supposing Christianity were not the religion of the land. But it is; and let us go on to ask, how do they in consequence feel towards it? They accept it, they add it to what they are, they ingraft it upon the selfish and worldly habits of an unrenewed heart. They have been taught to revere it, and to believe it to come from God; so they admire it, and accept it as a rule of life, so far forth as it agrees with the carnal principles which govern them. So far as it does not agree, they are blind to its excellence and its claims. They overlook or explain away its precepts. They in no sense obey because it commands. They do right when they would have done right had it not commanded; however, they speak well of it, and think they understand it. Sometimes, if I may continue the description, they adopt it into a certain refined elegance of sentiments and manners, and then the irreligion is all that is graceful, fastidious, and luxurious. They love religious poetry and eloquent preaching. They desire to have their feelings roused and soothed, and to secure a variety and relief in that eternal subject which is unchangeable. They tire of its simplicity, and perhaps seek to keep up their interest in it by means of religious narratives, fictitious or embellished, or of news from foreign countries, or of the history of the prospects or successes of the Gospel; thus perverting what is in itself good and innocent. This is their state of mind at best; for more commonly they think it enough merely to show some slight regard for the subject of religion; to attend its services on the Lord’s day, and then only once, and coldly to express an approbation of it. But of course every description of such persons can be but general; for the shades of character are so varied and blended in individuals, as to make it impossible to give an accurate picture, and often very estimable persons and truly good Christians are partly infected with this bad and earthly spirit.

Jiu-Jitsu teachers differ in their assessment of how many lessons are required to acquire basic self-defense skills. Helio Gracie estimated that about 40 would suffice. Malibu thought 10 would be enough. After that, he said, training is designed to deal with other jiu-jitsu fighters.

Narcissistic Disorder The basic premise of this personality disorder is an inflated sense of self worth. This trait is often emphasized by a need to be appreciated and admired although someone with this disorder usually is unable to have any empathy for others; no matter what their situation. People with this disorder will often be fond of overly grand gestures and will assume they are the most important part of anyone’s life; even if you met them just five minutes ago. There are very few scenarios where this inflated sense of self worth is appropriate in modern society. Surprisingly, under this façade there is usually a very fragile self esteem which needs the consistent bolstering of ego that their behavior attracts. People with this disorder will often appear to be snobbish, disdainful or simply patronizing and condescending. They are likely to give out opinions on the failings of others at the drop of a hat without acknowledging their own shortcomings. The belief that they should be the most important person in any room can lead to issues when dealing with relationships at home or at work; this will be particularly noticeable if someone else is praised and you are not. In situations such as these, it is common for someone with this disorder to react angrily or impatiently; making it very difficult to build a long term relationship. The Symptoms Again, in order for someone to be diagnosed with this condition they will need to display at least five of the following symptoms and to have had these issues for at least one year. •   A sufferer has a hugely inflated opinion of their own self worth. They will usually inflate their achievements and skills to ensure they are the best in the room. They are unlikely to be able to substantiate any of these claims. •   They often indulge in a fantasy world where they have unlimited success, power, money and love. This indulgence can occur at any time. •   They will have a belief that they are very special and that there are only a few other people in the world which are on the same level as them. This belief means they will often try to associate with these people and no one else; as these are the only people who will understand them. •   The belief that they are special necessitates them to expect and demand your praise and adulation at all times of the day. They expect to be admired simply for being who they are. This belief extends to expecting others to provide them with favorable treatment and to know their expectations without being told them. •   This feeling of their own self worth will cause many people with this disorder to take advantage of others in order to achieve their own goal. They are unlikely to see this as exploitation; instead, it is just others doing what they should to satisfy their needs. •   It is usual for someone with this personality disorder to lack empathy towards others, particularly those who they feel are beneath them; which is almost everyone. •   Envy is a common trait in people with this disorder. They are liable to be envious of anyone who has something they do not and they will believe others are envious of them; because of their importance. •   People who suffer from this illness will often come across as arrogant, haughty or even rude. This disorder occurs in more men than women and current estimates suggest that the disorder is present in approximately six percent of the population. Symptoms associated with this disorder will always be present, even when a child; but the constantly evolving personality is likely to mask this and it is not usually possible to diagnose the condition until the late teens or early twenties.

Some estimate the number of firing patterns of the brain—on/off profiles of total brain activation that are possible—to be ten times ten one million times, or ten to the millionth power. The human brain is thought to be the most complex thing in the universe, artificial or natural.

God's great design in all his works is the manifestation of his own glory. Any aim less than this were unworthy of himself. But how shall the glory of God be manifested to such fallen creatures as we are? Man's eye is not single, he has ever a side glance towards his own honor, has too high an estimate of his own powers, and so is not qualified to behold the glory of the Lord. It is clear, then, that self must stand out of the way, that there may be room for God to be exalted; and this is the reason why he bringeth his people ofttimes into straits and difficulties, that, being made conscious of their own folly and weakness, they may be fitted to behold the majesty of God when he comes forth to work their deliverance.

Don't waste your time focusing on people who underestimate you. Focus on how you can up-estimate yourself.

It has been estimated that, in the average individual, 77% or more of their unconscious programs are negative and may be working against them.

The underestimation of one’s abilities is the most fertile womb within which to birth a defeat.

As there can be no causeless wealth, so there can be no causeless love or any sort of causeless emotion. An emotion is a response to a fact of reality, an estimate dictated by your standards. To love is to value. The man who tells you that it is possible to value without values, to love those whom you appraise as worthless, is the man who tells you that it is possible to grow rich by consuming without producing and that paper money is as valuable as gold. “Observe that he does not expect you to feel a causeless fear. When his kind get into power, they are expert at contriving means of terror, at giving you ample cause to feel the fear by which they desire to rule you. But when it comes to love, the highest of emotions, you permit them to shriek at you accusingly that you are a moral delinquent if you’re incapable of feeling causeless love. When a man feels fear without reason, you call him to the attention of a psychiatrist; you are not so careful to protect the meaning, the nature and the dignity of love. “Love is the expression of one’s values, the greatest reward you can earn for the moral qualities you have achieved in your character and person, the emotional price paid by one man for the joy he receives from the virtues of another. Your morality demands that you divorce your love from values and hand it down to any vagrant; not as response to his worth, but as response to his need, not as reward, but as alms, not as a payment for virtues, but as a blank check on vices. Your morality tells you that the purpose of love is to set you free of the bonds of morality, that love is superior to moral judgment; that true love transcends, forgives and survives every manner of evil in its object, and the greater the love the greater the depravity it permits to the loved. To love a man for his virtues is paltry and human, it tells you; to love him for his flaws is divine. To love those who are worthy of it is self-interest; to love the unworthy is sacrifice. You owe your love to those who don’t deserve it, and the less they deserve it, the more love you owe them—the more loathsome the object, the nobler your love—the more unfastidious your love, the greater the virtue—and if you can bring your soul to the state of a dump heap that welcomes anything on equal terms, if you can cease to value moral values, you have achieved the state of moral perfection.

This table only counts physical health effects due to disruptions that took place in the Illusion of Control phase. It considers both short-run and long-run effects. Each of the claimed effects is based on a published study about that effect. First on the list is the disruption to vaccination programs for measles, diphtheria, cholera, and polio, which were either cancelled or reduced in scope in some 70 countries. That disruption was caused by travel restrictions. Western experts could not travel, and within many poor countries travel and general activity were also halted in the early days of the Illusion of Control phase. This depressive effect on vaccination programs for the poor is expected to lead to large loss of life in the coming years. The poor countries paying this cost are most countries in Africa, the poorer nations in Asia, such as India, Indonesia and Myanmar, and the poorer countries in Latin America. The second listed effect in the table relates to schooling. An estimated 90% of the world’s children have had their schooling disrupted, often for months, which reduces their lifetime opportunities and social development through numerous direct and indirect pathways. The UN children’s organisation, UNICEF, has released several reports on just how bad the consequences of this will be in the coming decades.116 The third element in Joffe’s table refers to reports of economic and social primitivisation in poor countries. Primitivisation, also seen after the collapse of the Soviet Union in the early 1990s, is just what it sounds like: a regression away from specialisation, trade and economic advancement through markets to more isolated and ‘primitive’ choices, including attempted economic self-sufficiency and higher fertility. Due to diminished labour market prospects, curtailed educational activities and decreased access to reproductive health services, populations in the Illusion of Control phase began reverting to having more children precisely in those countries where there is already huge pressure on resources. The fourth and fifth elements listed in the table reflect the biggest disaster of this period, namely the increase in extreme poverty and expected famines in poor countries. Over the 20 years leading up to 2020, gradual improvements in economic conditions around the world had significantly eased poverty and famines. Now, international organisations are signalling rapid deterioration in both. The Food and Agriculture Organisation (FAO) now expects the world to have approximately an additional 100 million extremely poor people facing starvation as a result of Covid policies. That will translate into civil wars, waves of refugees and huge loss of life. The last two items in Joffe’s table relate to the effect of lower perinatal and infant care and impoverishment. Millions of preventable deaths are now expected due to infections and weakness in new mothers and young infants, and neglect of other health problems like malaria and tuberculosis that affect people in all walks of life. The whole of the poor world has suffered fewer than one million deaths from Covid. The price to be paid in human losses in these countries through hunger and health neglect caused by lockdowns and other restrictions is much, much larger. All in the name of stopping Covid.

Though the Hindu, Buddhist, or Jew, for example, will hardly interpret and describe his or her religious experience in recognizably Christian terms, a Wesleyan estimation would be that such people truly do (or at least may) experience and respond to God according to their capacities and understanding, or “light.” Wesley, in fact, typified such an awareness of God as the “faith of a servant,” while the relation to God through Jesus Christ is the “faith of a son” (Rom. 8:15; Gal. 4:1 -7). This understanding of prevenient grace would not give an automatic stamp of approval to every claim to spiritual experience, for we should all be aware of the human capacity for self-deception, error, and distortion—it happens, after all, among Christians too.

There a pretty good chance that the situation’s hopeless because we over-estimated our ability to under-estimate ourselves.

The fashionable term now is “Big Data.” IBM estimates that we are generating 2.5 quintillion bytes of data each day, more than 90 percent of which was created in the last two years.36 This exponential growth in information is sometimes seen as a cure-all, as computers were in the 1970s. Chris Anderson, the editor of Wired magazine, wrote in 2008 that the sheer volume of data would obviate the need for theory, and even the scientific method.37 This is an emphatically pro-science and pro-technology book, and I think of it as a very optimistic one. But it argues that these views are badly mistaken. The numbers have no way of speaking for themselves. We speak for them. We imbue them with meaning. Like Caesar, we may construe them in self-serving ways that are detached from their objective reality. Data-driven predictions can succeed—and they can fail. It is when we deny our role in the process that the odds of failure rise. Before we demand more of our data, we need to demand more of ourselves.

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. As Jerry Seinfeld observed of his twenty years of dating: "That's a lot of acting fascinated.

Piff and his colleagues also have found that wealthier people are more prone to entitlement and narcissistic behavior than poorer ones are. Literally narcissistic! In the classic myth, Narcissus falls in love with his own reflection. In a study of 244 undergraduates, Piff observed that “upper-class” individuals were more likely than their “lower-class” counterparts to regard themselves in a mirror before posing for a photo they were assured nobody would ever see. This was the case even after researchers adjusted the results to account for differences in ethnicity, gender, and the participants’ previously reported levels of self-consciousness. In another memorable experiment, Piff’s team placed a pedestrian at the edge of a busy crosswalk near the Berkeley campus and watched to see which drivers would stop and let the person cross. They recorded vehicle makes and models and estimated ages and genders of the drivers. It was impossible, of course, to know anyone’s true economic circumstances and motivations, but suffice it to say that Fords and Subarus were far more likely to stop than Mercedes and BMWs were. In a related experiment, people driving higher-end cars were more likely to cut off other drivers at a busy intersection.

Who are we, the people who have ADHD? We are the problem kid who drives his parents crazy by being totally disorganized, unable to follow through on anything, incapable of cleaning up a room, or washing dishes, or performing just about any assigned task; the one who is forever interrupting, making excuses for work not done, and generally functioning far below potential in most areas. We are the kid who gets daily lectures on how we’re squandering our talent, wasting the golden opportunity that our innate ability gives us to do well, and failing to make good use of all that our parents have provided. We are also sometimes the talented executive who keeps falling short due to missed deadlines, forgotten obligations, social faux pas, and blown opportunities. Too often we are the addicts, the misfits, the unemployed, and the criminals who are just one diagnosis and treatment plan away from turning it all around. We are the people Marlon Brando spoke for in the classic 1954 film On the Waterfront when he said, “I coulda been a contender.” So many of us coulda been contenders, and shoulda been for sure. But then, we can also make good. Can we ever! We are the seemingly tuned-out meeting participant who comes out of nowhere to provide the fresh idea that saves the day. Frequently, we are the “underachieving” child whose talent blooms with the right kind of help and finds incredible success after a checkered educational record. We are the contenders and the winners. We are also imaginative and dynamic teachers, preachers, circus clowns, and stand-up comics, Navy SEALs or Army Rangers, inventors, tinkerers, and trend setters. Among us there are self-made millionaires and billionaires; Pulitzer and Nobel prize winners; Academy, Tony, Emmy, and Grammy award winners; topflight trial attorneys, brain surgeons, traders on the commodities exchange, and investment bankers. And we are often entrepreneurs. We are entrepreneurs ourselves, and the great majority of the adult patients we see for ADHD are or aspire to be entrepreneurs too. The owner and operator of an entrepreneurial support company called Strategic Coach, a man named Dan Sullivan (who also has ADHD!), estimates that at least 50 percent of his clients have ADHD as well.

AARP’s retirement calculator; it can be found on AARP.org. (As of this writing, the link to the calculator isn’t on the home page; you’ll need to click on “Work & Retirement,” then on “Retirement Planning” to locate it.) The calculator will ask your age, your salary, your savings, and some questions about Social Security and the sort of lifestyle you imagine your older self having before giving you an estimate of how much money you’ll need at retirement and how much you’re likely to have if you continue to earn and save at your current levels. Another source of information is dinkytown.net. This website has a funny name, but if you like calculators, you’re going to be quite pleased.

But given all the inherent limitations in recording dreams, interpreting them, comparing them to subsequent and prior events across the span of a whole lifetime, and sharing them with others, there would really be no way to make a firm assessment of how many dreams may relate to future experiences, and certainly no way to make an estimate that would hold water scientifically. We have to appeal to the philosopher’s reason on this question: if anywhere near a quarter of them can be shown reasonably to be precognitive, then it is reasonable that many more may be precognitive and we just don’t detect them as such. You will seldom see precognition if you aren’t looking for it, and until now, few have looked for it. The worst mistake would be to assume that, since precognition is hard to fathom, the brain therefore finds it hard to do. That’s a fallacy. If you accept the basic premise that some dreams do relate to future experiences, it raises the reasonable—indeed natural—question: Why would evolution create a brain that reaches into its own future but only manifest that ability occasionally? Might all dreams be precognitive? It may really be a mistake to speak of precognitive dreams as some distinct set of dreams targeting a future event versus one in the past. Dunne suspected that dreams draw equally on past and future experiences.5 Again, dreams that seem to be about past experiences, per our cultural assumptions or per some standard dream theory like Freud’s, could simply be using past bricks (identifiable items and experiences in memory) to pre-present some future experience that goes unnoticed by the dreamer or dream researcher. Thus, coming to some realistic estimate of the true prevalence of dream precognition is the kind of question that is going to require many precognitive dreamworkers sharing their experiences to help answer. The bottom line is this: we should stop thinking of precognition as something like the special holiday china our moms kept in a certain cupboard and brought out just once a year. Our brains likely use it every day, every night, possibly even every dream, for all occasions big and small. If the brain ever does it, it probably always does it. Principle #9 of precognitive dreamwork isn’t a conclusion so much as a working presumption: Assume (without ever being able to prove it) that all your dreams may be precognitive.

It’s estimated that somewhere between half and three quarters of all self-identifying Republicans either identify as white nationalists or hold white nationalist beliefs. That means as much as 30 percent of the United States population wants to see the country burn.

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

p. 371 – 372 Living in a paradise of magnificent meadows and forests abundant with wild game, berries, and nuts, the Utes were self-supporting and could have existed entirely without the provisions doled out to them by their agents at Los Pinos and White River. In 1875 agent F. F. Bond at Los Pinos replied to a request for a census of his Utes: “A count is quite impossible. You might as well try to count a swarm of bees when on the wing. They travel all over the country like the deer which they hunt.” Agent E. H. Danforth at White River estimated that about nine hundred Utes used his agency as a headquarters, but he admitted that he had no luck in inducing them to settle down in the valley around the agency. At both places, the Utes humoured their agents by keeping small beef herds and planting a few rows of corn, potatoes, and turnips, but there was no real need for any of these pursuits. The beginning of the end of freedom upon their own reservation came in the spring of 1878, when a new agent reported for duty at White River. The agent’s name was Nathan C. Meeker, former poet, novelist, newspaper correspondent, and organizer of cooperative agrarian colonies. Most of Meeker’s ventures failed, and although he sought the agency position because he needed the money, he was possessed of a missionary fervor and sincerely believed that it was his duty as a member of a superior race to “elevate and enlighten” the Utes. As he phrased it, he was determined to bring them out of savagery through the pastoral stage to the barbaric, and finally to “the enlightened, scientific, and religious stage.” Meeker was confident he could accomplish all this in “five, ten, or twenty years.” In his humourless and overbearing way, Meeker set out systematically to destroy everything the Utes cherished, to make them over into his image, as he believed he had been made in God’s image.

Never to feel his own feelings sincerely, and to rise his pallid triumph to the point of regarding his own ambitions, longings and desires with indifference; to pass alongside his joys anxieties as if passing by someone who doesn't interest him … The greatest self-mastery is to be indifferent towards ourselves, to see our body and soul as merely the house and grounds where Destiny willed that we spend our life. To treat our own dreams and deepest desires with arrogance, en grand seigneur, politely and carefully ignoring them. To act modestly in our own presence; to realize that we are never truly alone, since we are our own witnesses, and should therefore act before ourselves as before a stranger, with a studied and serene outward manner – indifferent because it's noble, and cold because it's indifferent. In order not to sink in our own estimation, all we have to do is quit having ambitions, passions, desires, hopes, whims or nervous disquiet. The key is to remember that we're always in our presence – we are never so alone that we can feel at ease. With this in mind, we will overcome having passions and ambitions, for this make us vulnerable; we won't have desires or hopes, since desires and hopes are plebeian and inelegant; and we won't have whims or be disquieted, because rash behavior is unpleasant for others to witness, and agitated behaviors is always a vulgarity. The aristocrat is the one who never forgets that he's never alone, that's why etiquette and decorum are the privilege of aristocrats. Let take him out of his gardens and drawing rooms and place him in our soul and in our consciousness of existing. Let's always treat ourselves with etiquette and decorum, with studied and for-other-people gestures. Each of us is an entire community, an entire neighborhood of the great Mystery, and we should at least make sure that the life of our neighborhood is distinctive and elegant, that the feasts of our sensations are genteel and restrained, and that the banquets of our thoughts are decorous and dignified. Since other souls may build poor and filthy neighborhoods around us, we should clearly define where our begins and ends, and from the facades of our feelings to the alcoves of our shyness, everything should be noble and serene, sculpted in sobriety, without ostentation. We should try to find a serene way to realize each sensation. To reduce love to the shadow of a dream of love, a pale and tremulous interval between the crests of two tint, moonlit waves. To turn desire into a useless and innocuous thing, a kind of knowing smile in our soul; to make it into something we never dream of achieving or even expressing. To lull hearted to sleep like a captive snake, and to tell fear to give up all its outer manifestations except for anguish in our eyes, or rather, in our eyes of soul, for only this attitude can be considered aesthetic.

In addition to labeling kids who learn differently as problematic, sometimes defective, most schools classify, track, and categorize students from very early ages. As an abundance of research studies confirm, these classifications tend to become self-perpetuating and self-confirming. My interviewees illuminate the ways in which grades, tests, and opportunities to learn are often arbitrary or related to class, race, and gender. In the supposed meritocracy of schooling, these markers and estimations have profound impact, not just structuring how we fit into the learning hierarchy of an individual classroom, but who we are who whom we believe we will become.

As I looked over this curious document, I was particularly struck by a band of text across the bottom. It bore the title “Paperwork Reduction Act Notice” and read: The time needed to complete and file this form will vary depending on individual circumstances. The estimated average time is: The text then cheerfully concluded with a note that if I had comments “concerning the accuracy of these time estimates or suggestions for making this form simpler” the IRS would be happy to hear from me. It provided an address in Washington, D.C., where I could send my comments. The Paperwork Reduction Act, passed in 1980 in the waning days of the Carter administration and amended in 1995, is a classic example of structural deepening gone awry. The law was supposed to improve the efficiency of the U.S. federal government and lighten the burden of paperwork on citizens. In Brian Arthur’s terms, the additional complexity introduced by the law was supposed to improve government performance. But it has not worked. Although the U.S. Office of Management and Budget hired a special staff to review and approve every form and information request of every agency of the federal government, the estimated total time that the U.S. public invested each year fulfilling federal paperwork requirements rose from 4.7 billion hours in 1980 to 6.7 billion hours in 1996.14 More perversely, Form 1001 showed how the law makes government more inefficient and confusing to the average person. My first reaction to the notice at the bottom was to add up the time allotments. Was I really supposed to spend over six and a half hours on this form? The suggested times seemed so precise, and the total amount so daunting, that Form 1001 practically leapt at me with self-importance. And what records, exactly, was I supposed to spend four hours and thirty-two minutes keeping? I hadn’t a clue. In its entirety, Form 1001 resembled the jumble of hoses and wiring under the hood of a modern car, and the “Paperwork Reduction Act Notice” at the bottom was a particularly forbidding clump of complexity.

Somehow kids are supposed to match the levels of calm and composure we might find in mature forty-seven-year-olds. Estimates

After all, we also suffer from a range of biases that inhibit our ability to accurately assess strengths and weaknesses (which explains why 90 percent of drivers self-report being above average). When we ask most companies what allows them to win in business, the most common response, after a spell of awkward silence, is, “Our brands.” Then we innocently follow up by asking the last time an industry upstart called, looking to license a corporate brand (typical answer: “Never”), or we ask them their estimated net promoter score (typical answer: either “What’s that?” or a negative number). The next contender typically is scale. But even though scale can create significant advantage, it also can carry downsides, such as molasses-like decision-making processes or inflexibility.

Risk and mistakes go together, but the general public has limited knowledge of the disturbing facts: •     Medical errors are estimated to cause 440,000 deaths per year in U.S. hospitals alone. It is widely believed that this figure could be grossly inaccurate, because countless mistakes go unreported—death reports offer only the immediate cause, and many doctors band together to protect the reputation of their profession. •     The total direct expense of “adverse events,” as medical mistakes are known, is estimated at hundreds of billions of dollars annually. •     Indirect expenses such as lost economic productivity from premature death and unnecessary illness exceed $1 trillion per year.

Though glorification of the self has been a central motif in human history since the Fall, the individual autonomy of the Enlightenment has further entrenched and justified humanity’s inflated estimation of its own value within the Biblical paradigm. In contrast, Scripture subjects all things to the purpose of magnifying God’s reputation.

The Center for Immigration Studies (CIS) estimates that there are 340 jurisdictions with sanctuary policies, located in forty-three states and the District of Columbia. CIS found that in just one eight-month period in 2014, more than 8,100 deportable aliens were released by sanctuary jurisdictions. Three thousand were felons and 62 percent had prior criminal records. Nineteen hundred were later rearrested a total of 4,300 times on 7,500 offenses including assaults, burglaries, sexual assaults, thefts, and even murders—none of which would have occurred except for these sanctuary policies! Such sanctuary policies are illegal under federal immigration law, which specifies that “no State or local government entity may be prohibited, or in any way restricted, from sending to or receiving from the Immigration and Naturalization Service information regarding the immigration status, lawful or unlawful, of any alien in the United States.”9 But in accordance with its nonenforcement policy on immigration, the Obama administration announced in 2010 that it would not sue sanctuary cities for violating federal law. As Kate Steinle’s father, Jim Steinle, told the Senate Judiciary Committee on July 21, 2015: Everywhere Kate went throughout the world, she shined the light of a good citizen of the United States of America. Unfortunately, due to disjointed laws and basic incompetence at many levels, the U.S. has suffered a self-inflicted wound in the murder of our daughter by the hand of a person who should have never been on the streets of this country.10 Kate Steinle’s murderer had been deported five times, and kept reentering the country with no consequences. So on July 9, 2015, Rep. Matt Salmon (R-AZ) introduced H.R. 3011—Kate’s Law—to impose a five-year mandatory prison sentence on anyone arrested in the United States after having been previously deported. A companion bill was introduced in the Senate by Sen. Ted Cruz (R-TX). But the Obama administration made it clear it would not support such a bill if it passed Congress.

Bill Wilson would never have another drink. For the next thirty-six years, until he died of emphysema in 1971, he would devote himself to founding, building, and spreading Alcoholics Anonymous, until it became the largest, most well-known and successful habit-changing organization in the world. An estimated 2.1 million people seek help from AA each year, and as many as 10 million alcoholics may have achieved sobriety through the group.3.12,3.13 AA doesn’t work for everyone—success rates are difficult to measure, because of participants’ anonymity—but millions credit the program with saving their lives. AA’s foundational credo, the famous twelve steps, have become cultural lodestones incorporated into treatment programs for overeating, gambling, debt, sex, drugs, hoarding, self-mutilation, smoking, video game addictions, emotional dependency, and dozens of other destructive behaviors. The group’s techniques offer, in many respects, one of the most powerful formulas for change. All of which is somewhat unexpected, because AA has almost no grounding in science or most accepted therapeutic methods. Alcoholism, of course, is more than a habit. It’s a physical addiction with psychological and perhaps genetic roots. What’s interesting about AA, however, is that the program doesn’t directly attack many of the psychiatric or biochemical issues that researchers say are often at the core of why alcoholics drink.3.14 In fact, AA’s methods seem to sidestep scientific and medical findings altogether, as well as the types of intervention many psychiatrists say alcoholics really need.1 What AA provides instead is a method for attacking the habits that surround alcohol use.3.15 AA, in essence, is a giant machine for changing habit loops. And though the habits associated with alcoholism are extreme, the lessons AA provides demonstrate how almost any habit—even the most obstinate—can be changed.

a basic income is arguably more justified by the need for economic security than by a desire to eradicate poverty. Martin Luther King captured several aspects of this rather well in his 1967 book, Where Do We Go from Here? [A] host of positive psychological changes inevitably will result from widespread economic security. The dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain, and when he knows that he has the means to seek self-improvement. Personal conflicts between husband, wife and children will diminish when the unjust measurement of human worth on a scale of dollars is eliminated.15 Twentieth-century welfare states tried to reduce certain risks of insecurity with contributory insurance schemes. In an industrial economy, the probability of so-called ‘contingency risks’, such as illness, workplace accidents, unemployment and disability, could be estimated actuarially. A system of social insurance could be constructed that worked reasonably well for the majority. In a predominantly ‘tertiary’ economy, in which more people are in and out of temporary, part-time and casual jobs and are doing a lot of unpaid job-related work outside fixed hours and workplaces, this route to providing basic security has broken down. The

Let’s take the case of US law schools as an example. If you were to say to someone educated, “There are too many law schools producing too many lawyers in the US,” she would probably agree, in part because there have been dozens of articles over the past several years about the precipitous drop in positions at law firms and the many unemployed law school graduates.9 The general response to this problem is, “Well, people will figure it out and eventually stop applying to law school,” the suggestion being that the market will clear and self-correct if given enough time. On the surface it looks like this market magic is now happening. In 2013, law school applications are projected to be down to about 54,000 from a high of 98,700 in 2004.10 That’s a dramatic decrease of 45 percent. However, a closer look shows that the number of students who started law school in 2011 and are set to graduate in 2014 was 48,697, about 43,000 of whom will graduate, based on historical graduation rates.11 We’ll still be producing 36,000–43,000 newly minted law school grads a year, not far from the peak of 44,495 set in 2012, from now until the current entering class graduates in 2016. Meanwhile, in 2011, only 65.4 percent of law school graduates got jobs for which they needed to pass the bar exam, and estimates of the number of new legal jobs available run as low as 2,180 per year.12 Bloomberg Businessweek has projected a surplus of 176,000 unemployed or underemployed law school graduates by 2020.13 So even as applications plummet, there will not be dramatically fewer law school graduates produced in the coming several years, though it will have been easier to get in as acceptance rates rise due to the diminished applicant pool.14 We’ll still be producing many more lawyers than the market requires, but now they’ll be less talented. If anything, the situation is going to get worse before it gets better. Human capital markets don’t self-correct very quickly, if at all. At a minimum there’s a massive time lag that spans years, for several reasons.

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.

She worked hard for her place in the world. 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.

There was a study by Ralph Keeney showing that if you estimate what percentage of human mortality comes from bad decision-making it will be about 10 percent for people a hundred years ago. If you look at it these days, it is a little bit more than 40 percent. Why? Because as we invent new technologies, we also invent new ways to kill ourselves. Think about obesity. Think about smoking. Think about texting and driving. All of those are self-control problems. Self-control

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.

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

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.

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.

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.

Later, large numbers worked on the railroads, performing the dangerous tasks that white workers refused to do, working (and dying) in snowslides and landslides. That is how the phrase “a Chinaman’s chance” originated. Although Chinese could not become citizens because a federal law, passed in 1890, reserved naturalized citizenship for “white persons,” there was stoop work for them to do. As times got harder, however, white workers began taking out their frustrations on Chinese workers. In 1860 an estimated forty thousand Chinese miners were driven off their claims by whites. In the wake of the 1873 economic depression, white workers in the West exploded in anti-Chinese uprisings, beating and attacking Chinese laborers and merchants and destroying their homes and businesses. From then on, no Chinese felt safe either in person or property. Confronted with this hostility from whites, Chinese workers in the West left the labor force and headed East, developing means of self-employment along the way. Because laundries and restaurants could be worked by the whole family and required relatively little knowledge of English and an outlay of only a few hundred dollars for equipment, Chinese became laundrymen and restaurateurs. By the mid-1890s “chop suey” had become popular in the United States, and cartoons of Chinese laundrymen saying, “No tickee, no laundry,” were a familiar feature in American newspapers.

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

Liked Following Message More Contact Us .. Status Photo / VideoOffer, Event + . Write something... . 1 Draft Created Saturday, November 5 at 4:05pm. See draft. . The Year of “Alphabetization In the Cuban post revolution era it was at “Che” Guevara who promoted educational and health reforms. 1961 became the “Year of Cuban Literacy” or the “Campaña Nacional de Alfabetización en Cuba,” meaning the “Year of Alphabetization in Cuba.” The illiteracy rate had increased throughout Cuba after the revolution. Fidel Castro in a speech told prospective literacy teachers, “You will teach, and you will learn,” meaning that this educational program would become a two-way street. Both public and private schools were closed two months earlier, for the summer than usual, so that both teachers and students could voluntarily participate in this special ambitious endeavor. A newly uniformed army of young teachers went out into the countryside, to help educate those in need of literacy education. It was the first time that a sexually commingled group would spend the summer together, raising the anxiety of many that had only known a more Victorian lifestyle. For the first time boys and girls, just coming of age, would be sharing living conditions together. This tended to make young people more self-sufficient and thought to give them a better understanding of the Revolution. It is estimated that a million Cubans took part in this educational program. Aside from the primary purpose of decreasing illiteracy, it gave the young people from urban areas an opportunity to see firsthand what conditions were like in the rural parts of Cuba. Since it was the government that provided books and supplies, as well as blankets, hammocks and uniforms, it is no surprise that the educational curriculum included the history of the Cuban Revolution, however it made Cuba the most literate countries in the world with a UNESCO literacy rate in 2015, of 99.7%. By Captain Hank Bracker, author of the award winning book “The Exciting Story of Cuba,” Follow Captain Hank Bracker on Facebook, Goodreads, his Website account and Twitter.

Consider the parents of an eight-year-old girl named, say, Molly. Her two best friends, Amy and Imani, each live nearby. Molly’s parents know that Amy’s parents keep a gun in their house, so they have forbidden Molly to play there. Instead, Molly spends a lot of time at Imani’s house, which has a swimming pool in the backyard. Molly’s parents feel good about having made such a smart choice to protect their daughter. But according to the data, their choice isn’t smart at all. In a given year, there is one drowning of a child for every 11,000 residential pools in the United States. (In a country with 6 million pools, this means that roughly 550 children under the age of ten drown each year.) Meanwhile, there is 1 child killed by a gun for every 1 millionplus guns. (In a country with an estimated 200 million guns, this means that roughly 175 children under ten die each year from guns.) The likelihood of death by pool (1 in 11,000) versus death by gun (1 in 1 million-plus) isn’t even close: Molly is far more likely to die in a swimming accident at Imani’s house than in gunplay at Amy’s. But most of us are, like Molly’s parents, terrible risk assessors. Peter Sandman, a self-described “risk communications consultant” in Princeton, New Jersey, made this point in early 2004 after a single case of mad-cow disease in the United States prompted an antibeef frenzy. “The basic reality,” Sandman told the New York Times, “is that the risks that scare people and the risks that kill people are very different.

Americans seek advice with an appetite that seems to be insatiable. We watch televised “experts” in the hope of finding solutions to interpersonal problems, financial woes, and sexual dysfunction. We read advice columns and go to seminars. We consult selfimprovement websites. And we buy books. There are more than thirty thousand self-help titles in print in the United States today, and it’s estimated that Americans will spend close to one billion dollars buying them this year.

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.

Once you’ve gotten the hang of being observational rather than relationship oriented, you can turn your attention to maturity awareness. This approach will grant you emotional freedom from painful relationships by taking the emotional maturity of others into account. Estimating the probable maturity level of the person you’re dealing with is one of the best ways to take care of yourself in any interaction. Once you peg a person’s maturity level, his or her responses will make more sense and be more predictable.

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.

From this humiliating self-estimate (of cowardice) Gandhi escaped by substituting for the Englishman's courage, which begins in self-assertion and proceeds to physical mastery, the courage which begins with self-control and proceeds to the nonviolent affirmation of truth.

Social ecologist Gregory Bateson foresaw how the separating of mind from matter – spirit from nature – creates all sorts of problems. For Bateson, this separation is an error of the most fundamental degree. This error, Bateson saw woven into Western habits of thought at deep and partly unconscious levels, undermining our capacity to flourish sustainably on Earth. He felt that it is what pits humanity against nature and provides for our prevalent worldview of survival through competition, in what he viewed as “an ecology of bad ideas” breeding parasitic humans, purely self-centered and destructive of their host environment. He noted that if you, “see the world around you as mindless and therefore not entitled to moral or ethical consideration, the environment will be yours to exploit…If this is your estimate of your relation to nature and you have an advanced technology, your likelihood of survival will be that of a snowball in hell. You will die either of the toxic by-products of your own hate, or, simply, of over-population and over-grazing” (Bateson, 2000).

The best recent estimates are that personality differences are about two-thirds due to genetic differences and almost not at all due to differences in early household environment. This means that if two people have identical genes, they’ll likely have rather similar personalities even if they’re raised in different households. Also, if two people have entirely different genes, they’ll have quite different personalities even if they’re raised in the same household.

This does not necessarily mean that he has the most education (or the best). The narcissistic pastor doesn’t need the best education because he’s self-educated, surrounded by books (some his own, prominently displayed), and proud to remind you of his unique vision, the brilliant constellation of church plants, the genius plan that he has implemented. When he speaks of his unique contributions, there is a hint of condescension toward other churches that, in his high estimation, “lack vision” or “don’t have the talent we have.” Of course, he is speaking of his talent.

Team self-management and organization challenges the lead role definition. It’s difficult for many leads to give up making detailed decisions for teams on a daily basis and allow them to risk failure, even for smaller challenges. However, the benefits of growing self-management becomes apparent as some of the more mundane management duties of a lead, such as task creation, estimation, and tracking, are taken over by the team.

Owing to the isolation in which the agriculturist lives, and to his limited education, he is but little capable of adding anything to general civilisation or learning to estimate the value of political institutions, and much less still to take an active part in the administration of public affairs and of justice, or to defend his liberty and rights. Hence he is mostly in a state of dependence on the landed proprietor. Everywhere merely agricultural nations have lived in slavery, or oppressed by despotism, feudalism, or priestcraft. The mere exclusive possession of the soil gave the despot, the oligarchy, or the priestly caste a power over the mass of the agricultural population, of which the latter could not rid themselves of their own accord. Under the powerful influence of habit, everywhere among merely agricultural nations has the yoke which brute force or superstition and priestcraft imposed upon them so grown into their very flesh that they come to regard it as a necessary constituent of their own body, as a condition of their very existence. On the other hand, the separation and variety of the operations of business, and the confederation of the productive powers, press with irresistible force the various manufacturers towards one another. Friction produces sparks of the mind, as well as those of natural fire. Mental friction, however, only exists where people live together closely, where frequent contact in commercial, scientific, social, civil, and political matters exists, where there is large interchange both of goods and ideas. The more men live together in one and the same place, the more every one of these men depends in his business on the co-operation of all others, the more the business of every one of these individuals requires knowledge, circumspection, education, and the less that obstinacy, lawlessness, oppression and arrogant opposition to justice interfere with the exertions of all these individuals and with the objects at which they aim, so much the more perfect will the civil institutions be found, so much larger will be the degree of liberty enjoyed, so much more opportunity will be given for self-improvement and for co-operation in the improvement of others. Therefore liberty and civilisation have everywhere and at all times emanated from towns, in ancient times in Greece and Italy, in the Middle Ages in Italy, Germany, Belgium, and Holland; later on in England, and still more recently in North America and France. But there are two kinds of towns, one of which we may term the productive, the other the consuming kind. There are towns which work up raw materials, and pay the country districts for these, as well as for the means of subsistence which they require, by means of manufactured goods. These are the manufacturing towns, the productive ones. The more that these prosper, the more the agriculture of the country prospers, and the more powers that agriculture unfolds, so much the greater do those manufacturing towns become. But there are also towns where those live who simply consume the rents of the land. In all countries which are civilised to some extent, a large portion of the national income is consumed as rent in the towns. It would be false, however, were we to maintain as a general principle that this consumption is injurious to production, or does not tend to promote it. For the possibility of securing to oneself an independent life by the acquisition of rents is a powertul stimulus to economy and to the utilisation of savings in agriculture and in agricultural improvements. Moreover, the man who lives on rents, stimulated by the inclination to distinguish himself before his fellow-citizens, supported by his education and his independent position, will promote, civilisation, the efficiency of public institutions, of State administration, science and art.

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

The health benefits from regular activity are widely acknowledged and can be achieved by any adult willing to complete the weekly target of just 150 minutes of moderate intensity physical activity. This is the equivalent of just under 22 minutes per day so we would hardly be surprised if most able-bodied adults achieved these targets. Yet, survey data in the United States suggests that only 49 per cent of adults achieve these minimum recommendations, although some states fare better. For example, 60 per cent of Alaskans meet the minimum recommendations compared to only 39 per cent of Louisianans. Adults in the United Kingdom appear to struggle even more, with only 35 per cent of men and women achieving the same 150 minute weekly target. To make matters worse, these percentages are all based on official government statistics which were obtained by asking random samples of people to estimate how much activity they usually do. Using these types of self-report questionnaires introduces considerable bias, especially when the respondents are aware that they don’t do as much exercise as they believe they should. A better way to check how much exercise adults really do is to use electronic sensors worn on the body to record the number of minutes spent performing physical activity of moderate intensity or above. Using this more accurate measurement technique, only 6 per cent of men and 4 per cent of women in the United Kingdom actually achieved the minimum weekly amounts of recommended physical activity. Similar results have been revealed in other Western countries, including the United States. If most adults believe that regular exercise is important, then the low participation statistics suggest that it must be difficult to achieve in practice.

The Federal Reserve Bank of Richmond has estimated that 61 percent of all private-sector financial liabilities are guaranteed by the federal government, either explicitly or implicitly. As recently as 1999, this figure was below 50 percent.

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.

define meditation not as a form but, instead, as a state of vibrant clarity that comes of deeply integrated present moment awareness. How we get to that vibrant present awareness, in my estimation, is less important than the direct experience of vibrant clarity.

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. . . .

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.

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.

When asked whether Communists really worked for the abolition of state power, Chinese Dictator Mao Zedong wrote: "Yes, we do, but not right now; we cannot do it yet. Why? Because imperialism still exists, because domestic reaction still exists, because classes still exist in our country. Our present task is to strengthen the people's state apparatus - mainly the people's army, the people's police and the people's courts - in order to consolidate national defense and protect the people's interests." But what does this answer actually amount to? In essence, Mao could never give up power. His grandiosity sets him against the real forces of history. After all, you cannot become an historical force in your own right without waging war against all other historical forces. Imagine, if you can, how crazy such a self-estimation actually is. J.R.Nyquist

What can explain this difference? On the surface, much appears to hinge on Richard’s programming feat, his software shim. Otherwise, his effort with Konqueror seems much like my struggles with Mozilla. Perhaps he was just a better programmer than me, and without his coding cleverness, there would be no story. That explanation is too simple. Richard made his shim only after determining he needed one last link in a chain of inspiration, intuition, reasoning, and estimation. His shim was a consequence of his overall plan. To show what I mean, here’s an accounting of what Richard did in his first couple of days at Apple. He began by quizzing us on the browser analysis we had done before his arrival, and after hearing it, he quickly discarded our effort with Mozilla as unlikely to bear fruit. By doing so, he demonstrated the self-confidence to skip any ingratiating display of deference to his new manager, a person who had years of experience in the technical field he was newly entering. Next, Richard resolved to produce a result on the shortest possible schedule. He downloaded an open source project that held genuine promise, the Konqueror code from KDE, a browser that might well serve as the basis for our long-term effort. In getting this code running on a Mac, he decided to make the closest possible approximation of a real browser that was feasible on his short schedule. He identified three features—loading web pages, clicking links, and going back to previous pages. He reasoned these alone would be sufficiently compelling proofs of concept. He then made his shortcuts, and these simplifying choices defined a set of nongoals: Perfect font rendering would be cast aside, as would full integration with the Mac’s native graphics system, same for using only the minimum source code from KDE. He reasoned that these shortcuts, while significant, would not substantially detract from the impact of seeing a browser surf web pages. He resolved to draw together these strands into a single demo that would show the potential of Konqueror. Then, finally, he worked through the technical details, which led him to develop his software shim, since that was the only thing standing between him and the realization of his plan. His thought process amplified his technical acumen. In contrast, Don and I were hoping Mozilla would pan out somehow. I was trying to get the open source behemoth to build on the Mac, with little thought beyond that. I had no comparable plan, goals, nongoals, tight schedule, or technical shortcuts.

perhaps the secret of the bee consists precisely in provoking in the customer sufficient stimuli and desires so that the use value gradually rises in their estimation, a stage followed shortly afterward by a rise in the exchange value, imposed on the buyer by the wily producer who gradually and subtly undermines the buyer’s inner defenses, which are the result of his awareness of his own personality, the same defenses that once, if an unsullied once ever really existed, gave him, however precariously, at least some chance of resistance and self-control.

To countenance their conjectures and self-pleasing imaginations, from whence they expect no small reputation for skill and learning, they fall in upon the text itself. And, indeed, we are come into an age wherein many seem to judge that they can neither sufficiently value themselves, nor obtain an estimation in the world, without some bold sallies of curiosity or novelty into the vitals of religion, with reflection of contempt and scorn on all that are otherwise minded, as persons incapable of comprehending their attainments. Hence it is that amongst ourselves we have scarce any thing left unattacked in the doctrine of the reformed churches and of that in England, as in former days.

Researchers estimate that in an average family household, twenty-eight servants would be needed to accomplish only one part of the work that is taken care of by our mechanical aids. What a wonderful age!

Don’t over-estimate your self-knowledge.

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.

Jacqs didn’t rightly like self-introspection. It never led to good things. It didn’t even lead to mediocre things, not in his estimation.

The enormity of your problems is nothing compared with your ability to solve them. By over estimating the problem you under estimate yourself.

Admitting my fears was the only thing that allowed me to estimate the price of the plunge and find the courage to take it.

The shrew's estimate was correct; it was but a short time until the two waded back around the cove, Clecky chatting animatedly. "That vermin was cheatin', y'know, saw him m'self. He tipped a seashell wrong side up with his footpaw. What a rotter! I'd hate to have that'n sittin' alongside me at supper, he'd swipe all the salad whilst I had me back turned!" Martin washed his swordblade in the water and wiped it dry on his sleeve before sheathing it. "Hah! When did you ever turn your back on a salad bowl? Any creature trying to steal food from you would starve to death.

On average, males tend to be more dominant, assertive, risk-prone, thrill-seeking, tough-minded, emotionally stable, utilitarian, and open to abstract ideas. Males also tend to score higher on self-estimates of intelligence, even though sex differences in general intelligence measured as an ability are negligible [2]. Men also tend to form larger, competitive groups in which hierarchies tend to be stable and in which individual relationships tend to require little emotional investment. In terms of communication style, males tend to use more assertive speech and are more likely to interrupt people (both men and women) more often-- especially intrusive interruptions-- which can be interpreted as a form of dominant behavior.

Acceptance of limits, not limitless self-improvement, is the key to moving forward and dealing effectively with any and all crap that life can throw your way.

The point of self-control isn’t simply to be more “productive.” People today don’t have to work as hard as Ben Franklin and the Victorians did. In the nineteenth century, the typical worker had barely an hour of free time per day and didn’t even think about retiring. Today we spend only about a fifth of our adult waking hours on the job. The remaining time is an astonishing gift—an unprecedented blessing in human history—but it takes an unprecedented type of self-control to enjoy it. Too many of us tend to procrastinate even when it comes to pleasure because we succumb to the planning fallacy when we estimate “resource slack,” as behavioral economists term it. We assume we’ll magically have more free time in the future than we do today. So we

In fact, there is a move among some ADHD specialists to re-name ADHD as ‘Executive Function Deficit Disorder’, because the condition affects so many of the key cognitive processes managed by the prefrontal cortex. These functions include: Task initiation: Getting started independently, even when a task feels overwhelming. Organization: Creating and maintaining systems. Working memory: Holding and manipulating information. Planning: Mapping out steps to achieve goals. Time management: Estimating time and using it effectively. Self-control: Regulating thoughts, actions, and emotions. Perseverance: Sticking with tasks despite challenges. Prioritization: Determining what needs attention first. Goal setting: Defining and reaching objectives.

Planning: Mapping out steps to achieve goals. Time management: Estimating time and using it effectively. Self-control: Regulating thoughts, actions, and emotions.

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 unconsciously by pathological and perverse factors.

It’s estimated that somewhere between half and three quarters of all self-identifying Republicans either identify as white nationalists or hold white nationalist beliefs.

I estimate that, for the average person, about 95 percent of life consists of simple mundane moments like brushing your teeth, cleaning, walking from place to place, working, sitting and waiting, or driving a car. So, if you’re not present during these moments, not living them, it means that in your rush to get to the “exciting future,” you’re skipping over about 95 percent of your life!

Peace and war: "Of all the unhappy conditions to which princes or republics can be reduced, the most unhappy is when they are unwilling to accept peace and incapable of sustaining war; and to this condition those are reduced who consider themselves oppressed by the term of peace, and who, if they wished to make war, would have to yield themselves a prey to their allies, or victims to their enemies. And all this results from following evil consels, and from taking a wrong course because of not having estimated their forces correctly." — Niccolò Machiavelli Peacekeeping: If an agreement needs to be enforced by an outside party, it is not really agreed and is unlikely to survive the withdrawal of those enforcing it. The peacekeepers are therefore hostage to the future willingness of the quarreling parties to advance toward a settlement of differences through mutual concessions and compromise. But protracted outside enforcement of a truce can easily come to be seen by these parties as less costly to them than the political sacrifices needed to achieve reconciliation. So peacekeeping operations tend to be protracted and, paradoxically, often become a potent obstacle to real peace between the parties. Peacemaking, reconciliation with enemies: "An impotent enemy is a fact; a reconciled enemy a conjecture. A territorial accretion represents the surety of possession; to integrate an opponent into the community of nations through self-restraint is an expression of faith. It is no accident that the advocates of 'absolute security' always have popular support on their side. Theirs is the sanction of the present, but statesmen must deal with the future." — Henry A. Kissinger, 1964

It is important to make a distinction between the concepts of self esteem and self-respect The word ‘esteem’ derives from a word meaning to estimate, self esteem is the intuitive estimate we make of our worth based on an assessment of our innate talents, abilities and the success we’ve had at getting what we want in life Individuals who know what they have going for themselves and are confident about their ability to get what they want can overly esteem themselves while never developing any legitimate self-respect. The word ‘respect’ literally means to look back. Self-respect arises, therefore out of a favorable retrospective assessment of ones personal effort, commitment to socially desirable goals and, if luck would it, achievement. To put it more simply, our sense of self esteem derives from what we know we have, while self-respect derives from what we’ve done with what we’ve been given.

Your capabilities will always exceed your estimation of them.

In an old French writer, a contemporary of Pascal, I came across the following remarkable words: "L'homme est si miserable que l'inconstance avec laquelle il abandonne ses desseins est, en quelque sorte, sa plus grande vertu; parce qu'il temoigne par là qu'il y a encore en lui quelque reste de grandeur qui le porte à se dégouter de choses qui ne méritent pas son amour et son estime." What a long way modern thought has travelled from even the possibility of such an assumption. To consider inconstancy the finest human virtue! Surely in order to get somewhere in life it is necessary to give the whole self, one's whole energy to the service of some one particular purpose. In order to be a virtuoso, a master of one's art and one's instrument, it is necessary with a truly angelic or asinine patience to try over and over again, dozens, hundreds, thousands of times, different ways of expressing one's ideas or moods, sparing neither labour, nor time, nor health. Everything else must take a second place. The first must be occupied by "the Art." Goncharov, in his novel Obryv, cleverly relates how a 'cellist struggled all day, like a fish against the ice, sawing and sawing away, so that later on, in the evening, he might play super-excellently well. And that is the general idea. Objectionable, tedious, irritating labour,—this is the condition of genius, which no doubt explains the reason why men so rarely achieve anything. Genius must submit to cultivate an ass within itself—the condition being so humiliating that man will seldom take up the job. The majority prefer talent, that medium which lies between genius and mediocrity. And many a time, towards the end of life, does the genius repent of his choice. "It would be better not to startle the world, but to live at one with it," says Ibsen in his last drama. Genius is a wretched, blind maniac, whose eccentricities are condoned because of what is got from him. And still we all bow to persevering talent, to the only god in whom we moderns believe, and the eulogy of inconstancy will awake very little sympathy in our hearts. Probably we shall not even regard it seriously.

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Floccinaucinihilipilification, defined as the habit of estimating something as worthless, is one of the longest words in the English language. The mystery of why we do it is as baffling as how to pronounce it.

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