Standard Attitude Quotes

Make the most of the best and the best of the worst, and keep your standards high. Never settle for anything less than you deserve or are capable of achieving.

Make the most of what you have and keep your standards high. Never settle for anything less than you deserve or are capable of achieving.

All subjects are the same. I memorize notes for a test, spew it, ace it, then forget it. What makes this scary for the future of our country is that I'm in the tip-top percentile on every standardized test. I'm a model student with a very crappy attitude about learning.

Today is a new day and it brings with it a new set of opportunities for me to act on. I am attentive to the opportunities and I seize them as they arise. I have full confidence in myself and my abilities. I can do all things that I commit myself to. No obstacle is too big or too difficult for me to handle because what lies inside me is greater than what lies ahead of me. I am committed to improving myself and I am getting better daily. I am not held back by regret or mistakes from the past. I am moving forward daily. Absolutely nothing is impossible for me.

If we don't fight for what we 'stand for' with our passionate words and honest actions, do we really 'stand' for anything?

If you don't set a baseline standard for what you'll accept in life, you'll find it's easy to slip into behaviours and attitudes or a quality of life that's far below what you deserve.

People may hate you for being different and not living by society's standards but deep down, they wish they had the courage to do the same.

When we hold our thoughts up against God's standards of what is true and what is real, we can recognize and, with His help, learn to release many of our negative emotions, damaging thoughts, and destructive attitudes.

If you don't set a baseline standard for what you'll accept in your life, you'll find it's easy to slip into behaviors and attitudes or a quality of life that's far below what you deserve. You need to set and live by these standards no matter what happens in your life.

Don't let yourself stagnate or reach a plateau. Keep learning, keep improving. Be open to change. Your ability to constantly raise the bar higher and set standards will help you evolve and take you to the next level.

Just as it did in the nineteenth century, the notion that the victims were 'only prostitutes' seeks to perpetuate the belief that there are good women and bad women; madonnas and whores. It suggests that there is an acceptable standard of female behaviour and those that deviate from it are fit to be punished. Equally, it assists in reasserting the double standard , exonerating men from wrongs committed against such women. These attitudes may not feel as prevalent as they were in 1888, but they persist - not proffered in general conversation... but, rather integrated subtly into the fabric of our social norms.

You don't have to be a billionaire to believe you can make a difference. Give your resources to a charity and volunteer in your community.

Don't shrink your standards, link yourself with those who think and ink like you.

HOW CAN I TELL IF A MAN I’M SEEING WILL BECOME ABUSIVE? • He speaks disrespectfully about his former partners. • He is disrespectful toward you. • He does favors for you that you don’t want or puts on such a show of generosity that it makes you uncomfortable. • He is controlling. • He is possessive. • Nothing is ever his fault. • He is self-centered. • He abuses drugs or alcohol. • He pressures you for sex. • He gets serious too quickly about the relationship. • He intimidates you when he’s angry. • He has double standards. • He has negative attitudes toward women. • He treats you differently around other people. • He appears to be attracted to vulnerability. No single one of the warning signs above is a sure sign of an abusive man, with the exception of physical intimidation. Many nonabusive men may exhibit a umber of these behaviors to a limited degree. What, then, should a woman do to protect herself from having a relationship turn abusive? Although there is no foolproof solution, the best plan is: 1. Make it clear to him as soon as possible which behaviors or attitudes are unacceptable to you and that you cannot be in a relationship with him if they continue. 2. If it happens again, stop seeing him for a substantial period of time. Don’t keep seeing him with the warning that this time you “really mean it,” because he will probably interpret that to mean that you don’t. 3. If it happens a third time, or if he switches to other behaviors that are warning flags, chances are great that he has an abuse problem. If you give him too many chances, you are likely to regret it later. Finally, be aware that as an abuser begins his slide into abuse, he believes that you are the one who is changing. His perceptions work this way because he feels so justified in his actions that he can’t imagine the problem might be with him. All he notices is that you don’t seem to be living up to his image of the perfect, all-giving, deferential woman.

So often, children are punished for being human. Children are not allowed to have grumpy moods, bad days, disrespectful tones, or bad attitudes, yet we adults have them all the time! We think if we don't nip it in the bud, it will escalate and we will lose control. Let go of that unfounded fear and give your child permission to be human. We all have days like that. None of us are perfect, and we must stop holding our children to a higher standard of perfection than we can attain ourselves. All of the punishments you could throw at them will not stamp out their humanity, for to err is human, and we all do it sometimes.

If I don't hold myself to the highest standards, who will?

We must surrender our skepticism only in the face of rock-solid evidence. Science demands a tolerance for ambiguity. Where we are ignorant, we withhold belief. Whatever annoyance the uncertainty engenders serves a higher purpose: It drives us to accumulate better data. This attitude is the difference between science and so much else. Science offers little in the way of cheap thrills. The standards of evidence are strict. But when followed they allow us to see far, illuminating even a great darkness.

Self-denial can lock women into a smug and critical condescension to other, less devout women. According to Appel, cult members develop..."an attitude of moral superiority, a contempt for secular laws, rigidity of thought, and the diminution of regard for the individual." A premium is placed on conformity to the cult group; deviation is penalized. "Beauty" is derivative; conforming to the Iron Maiden [an intrinsically unattainable standard of beauty that is then used to punish women physically and psychologically for failure to achieve and conform to it] is "beautiful." The aim of beauty thinking, about weight or age, is rigid female thought. Cult members are urged to sever all ties with the past: "I destroyed all my fat photographs!"; "It's a new me!

In the light of the world's attitude toward woman and her duties, the nature of Carrie's mental state deserves consideration. Actions such as hers are measured by an arbitrary scale. Society possesses a conventional standard whereby it judges all things. All men should be good, all women virtuous. Wherefore, villain, hast thou failed?

In short, do you keep pace with those around you, or do you decide yourself just how you will live your life? The truth is...only you are qualified to set your standards. Only you can determine how you should live and what you will finally expect from yourself.

Aspire to high standards, expect strong results, offer self praise, and stack your confidence.

The attitude we adopt toward the Arab minority will provide the real test of our moral standards as a people,

I will hold my self to a standard of grace which is Christ's gift, not perfection which is Satan's trap.

If you don’t set a baseline standard for what you’ll accept in your life, you’ll find it’s easy to slip into behaviors and attitudes or a quality of life that’s far below what you deserve.

Why have so many schools reduced the time and emphasis they place on art, music, and physical education? The answer is beyond simple: those areas aren’t measured on the all-important tests. You know where those areas are measured… in life! Art, music, and a healthy lifestyle help us develop a richer, deeper, and more balanced perspective. Never before have we needed more of an emphasis on the development of creativity, but schools have gone the exact opposite direction in an effort to make the best test-taking automatons possible. Our economy no longer rewards people for blindly following rules and becoming a cog in the machine. We need risk-takers, outside-the-box thinkers, and entrepreneurs; our school systems do the next generation a great disservice by discouraging these very skills and attitudes. Instead of helping and encouraging them to find and develop their unique strengths, they're told to shut up, put the cell phones away, memorize these facts and fill in the bubbles.

Every public space is like a billboard, with messages from the collective subconscious of the nation. There one can read passivity, rage indifference, fear, double standards, subversion, bad economy, a twisted definition of 'public' itself, the whole Weltanschauung - an entire range of emotions and attitudes is exposed.

Other mages have an odd attitude towards diviners. By the standards of, say, elemental mages. We can't gate, we can't attack, we can't shield, and when it comes to physical action our magic is about as useful as a bicycle in a trampolining contest. But we can see anywhere and learn anything and there's no secret we can't uncover if we try hard enough. So when an elemental mage looks at a diviner, the elemental mage knows he could take him in a straight fight with no more effort that it would take to tie his shoes. On the other hand, the elemental mage also knows that the diviner could find out every one of his most dirty and embarrassing secrets and, should hi feel like it, post copies of them to everyone the elemental mage has ever met. It creates a mixture of uneasiness and contempt that doesn't encourage warm feelings. There's a reason most of my friends aren't mages.

To whom much is given, much is expected.

How many winds of doctrine we have known in recent decades, how many ideological currents, how many ways of thinking. The small boat of thought of many Christians has often been tossed about by these waves - thrown from one extreme to the other: from Marxism to liberalism, even to libertinism; from collectivism to radical individualism; from atheism to a vague religious mysticism; from agnosticism to syncretism, and so forth. Every day new sects are created and what Saint Paul says about human trickery comes true, with cunning which tries to draw those into error (cf Ephesians 4, 14). Having a clear Faith, based on the Creed of the Church, is often labeled today as a fundamentalism. Whereas, relativism, which is letting oneself be tossed and 'swept along by every wind of teaching', looks like the only attitude acceptable to today's standards. We are moving towards a dictatorship of relativism which does not recognize anything as certain and which has as its highest goal one's own ego and one's own desires. However, we have a different goal: the Son of God, true man. He is the measure of true humanism. Being an 'Adult' means having a faith which does not follow the waves of today's fashions or the latest novelties. A faith which is deeply rooted in friendship with Christ is adult and mature. It is this friendship which opens us up to all that is good and gives us the knowledge to judge true from false, and deceit from truth.

We have only minimal control over the rewards for our work and effort—other people’s validation, recognition, rewards. So what are we going to do? Not be kind, not work hard, not produce, because there is a chance it wouldn’t be reciprocated? C’mon. Think of all the activists who will find that they can only advance their cause so far. The leaders who are assassinated before their work is done. The inventors whose ideas languish “ahead of their time.” According to society’s main metrics, these people were not rewarded for their work. Should they have not done it? Yet in ego, every one of us has considered doing precisely that. If that is your attitude, how do you intend to endure tough times? What if you’re ahead of the times? What if the market favors some bogus trend? What if your boss or your clients don’t understand? It’s far better when doing good work is sufficient. In other words, the less attached we are to outcomes the better. When fulfilling our own standards is what fills us with pride and self-respect. When the effort—not the results, good or bad—is enough. With ego, this is not nearly sufficient. No, we need to be recognized. We need to be compensated. Especially problematic is the fact that, often, we get that. We are praised, we are paid, and we start to assume that the two things always go together. The “expectation hangover” inevitably ensues.

There are lessons to draw here, among them what I’ve noted already: that one consequence of isolation is seeing standard metrics of success as not just unattainable but as the property of people not like us. Mamaw always fought that attitude in me, and for the most part, she was successful. Another

If a curiously selective plague came along and killed all people of intermediate height, 'tall' and 'short' would come to have just as precise a meaning as 'bird' or 'mammal'. The same is true of human ethics and law. Our legal and moral systems are deeply species-bound. The director of a zoo is legally entitled to 'put down' a chimpanzee that is surplus to requirements, while any suggestion that he might 'put down' a redundant keeper or ticket-seller would be greeted with howls of incredulous outrage. The chimpanzee is the property of the zoo. Humans are nowadays not supposed to be anybody's property, yet the rationale for discriminating against chimpanzees in this way is seldom spelled out, and I doubt if there is a defensible rationale at all. Such is the breathtaking speciesism of our attitudes, the abortion of a single human zygote can arouse more moral solicitude and righteous indignation than the vivisection of any number of intelligent adult chimpanzees! [T]he only reason we can be comfortable with such a double standard is that the intermediates between humans and chimps are all dead.

A real value of our lives is in how we use our time as we journey from the womb to the tomb. A great difference between the womb and the tomb is the w and the t! Wasted time! We waste great and precious time as we journey from the womb to the tomb; in the end, we remember the w and the t in a simple statement of regret, 'had I known' ! The wasted time!

Accepting employment in any organization requires the new employee to adjust their personality in order to meld in with the operable business environment and applicable social climate. An employee whom cannot parrot the ideas, standards, mores, and ethical mandates of their professional organization might endure a turbulently relationship that will expose their core ideology.

Complacency is a blight that saps energy, dulls attitudes, and causes a a drain in the brain. The first symptom is satisfaction with things as they are. The second is rejection of things it as they might be. "Good enough" becomes days today's watchword and tomorrow standard.

[L]iberals insist that children should be given the right to remain part of their particular community, but on condition that they are given a choice. But for, say, Amish children to really have a free choice of which way of life to choose, either their parents’ life or that of the “English,” they would have to be properly informed on all the options, educated in them, and the only way to do what would be to extract them from their embeddedness in the Amish community, in other words, to effectively render them “English.” This also clearly demonstrates the limitations of the standard liberal attitude towards Muslim women wearing a veil: it is deemed acceptable if it is their free choice and not an option imposed on them by their husbands or family. However, the moment a woman wears a veil as the result of her free individual choice, the meaning of her act changes completely: it is no longer a sign of her direct substantial belongingness to the Muslim community, but an expression of her idiosyncratic individuality, of her spiritual quest and her protest against the vulgarity of the commodification of sexuality, or else a political gesture of protest against the West. A choice is always a meta-choice, a choice of the modality of choice itself: it is one thing to wear a veil because of one’s immediate immersion in a tradition; it is quite another to refuse to wear a veil; and yet another to wear one not out of a sense of belonging, but as an ethico-political choice. This is why, in our secular societies based on “choice,” people who maintain a substantial religious belonging are in a subordinate position: even if they are allowed to practice their beliefs, these beliefs are “tolerated” as their idiosyncratic personal choice or opinion; they moment they present them publicly as what they really are for them, they are accused of “fundamentalism.” What this means is that the “subject of free choice” (in the Western “tolerant” multicultural sense) can only emerge as the result of an extremely violent process of being torn away from one’s particular lifeworld, of being cut off from one’s roots.

Jesus tells us: ‘Love your neighbor as yourself’ (Mk 12:31). How can we love our neighbor if we can’t or won’t love ourselves, at least a little? When we hold ourselves to unrealistic standards, that perfectionist attitude can’t help but trickle down. It becomes harder to have compassion for others if we have no compassion for ourselves.

For within the very structure of family life, in families that do or did embrace the male religions, are the almost invisibly accepted social customs and life patterns that reflect the one-time strict adherence to the biblical scriptures. Attitudes towards double-standard premarital virginity, double-standard marital fidelity, the sexual autonomy of women, illegitimacy, abortion, contraception, rape, childbirth, the importance of marriage and children to women, the responsibilities and role of women in marriage, women as sex objects, the sexual identification of passivity and aggressiveness, the roles of women and men in work or social situations, women who express their ideas, female leadership, the intellectual activities of women, the economic activities and needs of women and the automatic assumption of the male as breadwinner and protector have all become so deeply ingrained that feelings and values concerning these subjects are often regarded, by both women and men, as natural tendencies or even human instinct.

... everything based on arguments involving the ''is'' of identidy and the older el (elementalistic) 'logic' and 'psychology', such as the prevailing doctrines, laws, institutions, systems. , cannot possibly be in full accordance with the structure of our nervous system. This, in turn, affects the latter and results in the prevailing private and public un-sanity. Hence, the unrest, unhappines, nervous strain, irritability, lack of wisdom and absence of balance, the instability of our instituitions, the wars and revolutions, the increase of ''mental ills, prostitution, criminality, commercialism as a creed, the inadequate standards of education, the low professional standards of lawyers, priests, politicians, physicians, teachers, parents, and even of scientists - which in the last-named field often lead to dogmatic and antisocial attitudes and lack of creativeness.

The most realistic distinction between the investor and the speculator is found in their attitude toward stock-market movements. The speculator’s primary interest lies in anticipating and profiting from market fluctuations. The investor’s primary interest lies in acquiring and holding suitable securities at suitable prices. Market movements are important to him in a practical sense, because they alternately create low price levels at which he would be wise to buy and high price levels at which he certainly should refrain from buying and probably would be wise to sell. It is far from certain that the typical investor should regularly hold off buying until low market levels appear, because this may involve a long wait, very likely the loss of income, and the possible missing of investment opportunities. On the whole it may be better for the investor to do his stock buying whenever he has money to put in stocks, except when the general market level is much higher than can be justified by well-established standards of value. If he wants to be shrewd he can look for the ever-present bargain opportunities in individual securities. Aside from forecasting the movements of the general market, much effort and ability are directed on Wall Street toward selecting stocks or industrial groups that in matter of price will “do better” than the rest over a fairly short period in the future. Logical as this endeavor may seem, we do not believe it is suited to the needs or temperament of the true investor—particularly since he would be competing with a large number of stock-market traders and first-class financial analysts who are trying to do the same thing. As in all other activities that emphasize price movements first and underlying values second, the work of many intelligent minds constantly engaged in this field tends to be self-neutralizing and self-defeating over the years. The investor with a portfolio of sound stocks should expect their prices to fluctuate and should neither be concerned by sizable declines nor become excited by sizable advances. He should always remember that market quotations are there for his convenience, either to be taken advantage of or to be ignored. He should never buy a stock because it has gone up or sell one because it has gone down. He would not be far wrong if this motto read more simply: “Never buy a stock immediately after a substantial rise or sell one immediately after a substantial drop.” An

A good conscience is an epitome of good life and a true standard of living

double mindedness; the mid way between dreams and realities

Most people have opinions about how others should behave ... I just have high standards for who I intend to be no matter how they're behaving!

Strong women don’t have ‘attitudes’, we have standards.

Retaliation does not balance things, since it harms the soul of the retaliator and creates a more severe imbalance. Socrates noticed this peril and wrote: “It is better to suffer an injustice than to commit one.” This is because the body and mind are damaged by injustice from others, but it is our own soul that is damaged by revenge. A spiritually evolved adult is not cutthroat and does not believe that all is fair in love and war. He does not claw his way to the top but acts kindly at any rung of the ladder. He has personal ambition but not at the expense of others. This is an example of a moral standard becoming more important than success in the material world. The joy of a good conscience is the highest value for those who want to grow spiritually. With spiritual practice, our attitude toward an aggressor becomes compassion for the suffering dimension in his aggression. This response also serves to quiet him down.

Sumptuary laws were passed to regulate fashions, particularly those of the third order.37 Rising standards of living and Epicurean attitudes had produced new tastes in fashion, particularly in clothing.

The typical capitalists are lovers of power rather than sensual indulgence, but they have the same tendency to crush and to take tribute that the cruder types of sensualism possess. The discipline of the capitalist is the same as that of the frugalist. He differs from the latter in that he has no regard for the objects through which productive power is acquired. HE does not hesitate to exploit natural resources, lands, dumb animals and even his fellowman. Capital to such a man is an abstract fund, made up of perishable elements which are quickly replaced… The frugalist…stands in marked contrast to the attitude of the capitalist. The frugalist takes a vital interest in his tools, in his land, and in the goods he produces. He has a definite attachment to each. He dislikes to see an old coat wear out, an old wagon break down, or an old horse go lame. He always thinks of concrete things, wants them and nothing else. He desires not land, but a given farm, not horses or cattle and machines, but particular breeds and implements; not shelter, but a home…. He rejects as unworthy what is below standard and despises as luxurious what is above or outside of it. Dominated by activities, he thinks of capital as a means to an end.

It's this oppressive, aggressive and exclusice side to cool that makes me declare ardently, no I'm not cool. I rebel against the notion of a standard or style or attitude that oppresses those that don't fit in- that excludes and diminishes the vulnerable, the shy, the uninformed and the uncofident. I rebel, too, against the dominance of a set of values which seems so geared towards the superficial and ephemeral. And I rebel against the idea of being cool if it means being detatched, distant, univolved, dismissive, unresponsive, lacking in emotional honesty- in fact, lacking in all the things that make the world a happier, more sympathetic place.

I got some funny reactions, a lot of irate reactions, as if I were somehow taking people's fun away from them. I have nothing against sports. I like to watch a good basketball game and that sort of thing. On the other hand, we have to recognise that the mass hysteria about spectator sports plays a significant role. First of all, spectator sports make people more passive, because you're not doing them; you're watching somebody doing them. Secondly, they engender jingoist and chauvinist attitudes, sometimes to quite an extreme degree. I saw something in the newspapers just a day or two ago about how high-school teams are now so antagonistic and passionately committed to winning at all costs that they had to abandon the standard handshake before or after the game. These kids can't even do civil things like greeting one another because they're ready to kill one another. It's spectator sports that engender those attitudes, particularly when they're designed to organise a community to be hysterically committed to their gladiators. That's very dangerous, and it has lots of deleterious effects.

A truly enlightened attitude to language should simply be to let six thousand or more flowers bloom. Subcultures should be allowed to thrive, not just because it is wrong to squash them, because they enrich the wider culture. Just as Black English has left its mark on standard English Culture, South Africans take pride in the marks of Afrikaans and African languages on their vocabulary and syntax. New Zealand's rugby team chants in Maori, dancing a traditional dance, before matches. French kids flirt with rebellion by using verlan, a slang that reverses words' sounds or syllables (so femmes becomes meuf). Argentines glory in lunfardo, an argot developed from the underworld a centyry ago that makes Argentine Spanish unique still today. The nonstandard greeting "Where y'at?" for "How are you?" is so common among certain whites in New Orleans that they bear their difference with pride, calling themselves Yats. And that's how it should be.

For action makes propaganda's effect irreversible. He who acts in obedience to propaganda can never go back. He is now obliged to believe in that propaganda because of his past action. He is obliged to receive from it his justification and authority, without which his action will seem to him absurd or unjust, which would be intolerable. He is obliged to continue to advance in the direction indicated by propaganda, for action demands more action. He is what one calls committed - which is certainly what the Communist party anticipates, for example, and what the Nazis accomplished. The man who has acted in accordance with the existing propaganda has taken his place in society. From then on he has enemies. Often he has broken with his milieu or his family; he may be compromised. He is forced to accept the new milieu and the new friends that propaganda makes for him. Often he has committed an act reprehensible by traditional moral standards and has disturbed a certain order; he needs a justification for this - and he gets more deeply involved by repeating the act in order to prove that it was just. Thus he is caught up in a movement that develops until it totally occupies the breadth of his conscience. Propaganda now masters him completely — and we must bear in mind that any propaganda that does not lead to this kind of participation is mere child's play.

An active life serves the purpose of giving man the opportunity to realize values in creative work, while a passive life of enjoyment affords him the opportunity to obtain fulfillment in experiencing beauty, art, or nature. But there is also purpose in that life which is almost barren of both creation and enjoyment which admits of but one possibility of high moral behavior: namely, in man's attitude to his existence, an existence restricted by external forces. A creative life and a life of enjoyment are banned to him. But not only creativeness and enjoyment are meaningful. If there is a meaning in life at all, then there must be a meaning in suffering. Suffering is an ineradicable part of life, even as fate and death. Without suffering and death human life cannot be complete. The way in which a man accepts his fate and all the suffering it entails, the way in which he takes up his cross, gives him ample opportunity-even under the most difficult circumstances- to add a deeper meaning to his life. It may remain brave, dignified, and unselfish. Or in the bitter fight for self-preservation he may forget his human dignity and become no more than an animal. Here lies the chance for a man either to make use of or to forgo the opportunities of attaining the moral values that a difficult situation may afford him. And this decides whether he is worthy of his sufferings or not. Do not think that these considerations are unworldly and too far removed from real life. It is true that only a few people are capable of reaching such high moral standards. Of the prisoners only a few kept their full inner liberty and obtained those values which their suffering afforded, but even one such example is sufficient proof that man's inner strength may raise him above his outward fate. Such men are not only in concentration camps. Everywhere man is confronted with fate, with the chance of achieving something through his own suffering.

Capacity for keen observation • Exceptional ability to predict and foresee problems and trends • Special problem-solving resources; extraordinary tolerance for ambiguity; fascination with dichotomous puzzles • Preference for original thinking and creative solutions • Excitability, enthusiasm, expressiveness, and renewable energy • Heightened sensitivity, intense emotion, and compassion • Playful attitude and childlike sense of wonder throughout life • Extra perceptivity, powerful intuition, persistent curiosity, potential for deep insight, early spiritual experiences • Ability to learn rapidly, concentrate for long periods of time, comprehend readily, and retain what is learned; development of more than one area of expertise • Exceptional verbal ability; love of subtleties of written and spoken words, new information, theory, and discussion • Tendency to set own standards and evaluate own efforts • Unusual sense of humor, not always understood by others • Experience of feeling inherently different or odd • History of being misunderstood and undersupported • Deep concerns about universal issues and nature, and reverence for the interconnectedness of all things • Powerful sense of justice and intolerance for unfairness • Strong sense of independence and willingness to challenge authority • Awareness of an inner force that “pulls” for meaning, fulfillment, and excellence • Feelings of urgency about personal destiny and a yearning at a spiritual level for answers to existential puzzles

This is PCE’s core fallacy—that a society’s mode of expression is productive of its attitudes rather than a product of those attitudes 63 —and of course it’s nothing but the obverse of the politically conservative SNOOT’s delusion that social change can be retarded by restricting change in standard usage.

In every act of rebellion, the rebel simultaneously experiences a feeling of revulsion at the infringment of his rights and a complete and spontaneous loyalty to certain aspects of himself. Thus he implicitly brings into play a standard of values so far from being gratuitous that he is prepared to support it no matter what the risks. Up to this point he has at least remained silent and has abandoned himself to the form of despair in which a condition is accepted even though it is considered unjust. To remain silent is to give the impression that one has no opinions, that one wants nothing, and in certain cases it really amounts to wanting nothing. Despair, like the absurd, has opinions and desires about everything in general and nothing in particular. Silence expresses this attitude very well. But from the moment that the rebel finds his voice—even though he says nothing but "no"—he begins to desire and to judge. The rebel, in the etymological sense, does a complete turnabout. He acted under the lash of his master's whip. Suddenly he turns and faces him. He opposes what is preferable to what is not. Not every value entails rebellion, but every act of rebellion tacitly invokes a value. Or is it really a question of values?

We had better want the consequences of what we believe or disbelieve, because the consequences will come! . . . But how can a society set priorities if there are no basic standards? Are we to make our calculations using only the arithmetic of appetite? . . . The basic strands which have bound us together socially have begun to fray, and some of them have snapped. Even more pressure is then placed upon the remaining strands. The fact that the giving way is gradual will not prevent it from becoming total. . . . Given the tremendous asset that the family is, we must do all we can within constitutional constraints to protect it from predatory things like homosexuality and pornography. . . . Our whole republic rests upon the notion of “obedience to the unenforceable,” upon a tremendous emphasis on inner controls through self-discipline. . . . Different beliefs do make for different behaviors; what we think does affect our actions; concepts do have consequences. . . . Once society loses its capacity to declare that some things are wrong per se, then it finds itself forever building temporary defenses, revising rationales, drawing new lines—but forever falling back and losing its nerve. A society which permits anything will eventually lose everything! Take away a consciousness of eternity and see how differently time is spent. Take away an acknowledgement of divine design in the structure of life and then watch the mindless scurrying to redesign human systems to make life pain-free and pleasure-filled. Take away regard for the divinity in one’s neighbor, and watch the drop in our regard for his property. Take away basic moral standards and observe how quickly tolerance changes into permissiveness. Take away the sacred sense of belonging to a family or community, and observe how quickly citizens cease to care for big cities. Those of us who are business-oriented are quick to look for the bottom line in our endeavors. In the case of a value-free society, the bottom line is clear—the costs are prohibitive! A value-free society eventually imprisons its inhabitants. It also ends up doing indirectly what most of its inhabitants would never have agreed to do directly—at least initially. Can we turn such trends around? There is still a wealth of wisdom in the people of this good land, even though such wisdom is often mute and in search of leadership. People can often feel in their bones the wrongness of things, long before pollsters pick up such attitudes or before such attitudes are expressed in the ballot box. But it will take leadership and articulate assertion of basic values in all places and in personal behavior to back up such assertions. Even then, time and the tides are against us, so that courage will be a key ingredient. It will take the same kind of spunk the Spartans displayed at Thermopylae when they tenaciously held a small mountain pass against overwhelming numbers of Persians. The Persians could not dislodge the Spartans and sent emissaries forward to threaten what would happen if the Spartans did not surrender. The Spartans were told that if they did not give up, the Persians had so many archers in their army that they would darken the skies with their arrows. The Spartans said simply: “So much the better, we will fight in the shade!

My Standard of Performance—the values and beliefs within it—guided everything I did in my work at San Francisco and are defined as follows: Exhibit a ferocious and intelligently applied work ethic directed at continual improvement; demonstrate respect for each person in the organization and the work he or she does; be deeply committed to learning and teaching, which means increasing my own expertise; be fair; demonstrate character; honor the direct connection between details and improvement, and relentlessly seek the latter; show self-control, especially where it counts most—under pressure; demonstrate and prize loyalty; use positive language and have a positive attitude; take pride in my effort as an entity separate from the result of that effort; be willing to go the extra distance for the organization; deal appropriately with victory and defeat, adulation and humiliation (don’t get crazy with victory nor dysfunctional with loss); promote internal communication that is both open and substantive (especially under stress); seek poise in myself and those I lead; put the team’s welfare and priorities ahead of my own; maintain an ongoing level of concentration and focus that is abnormally high; and make sacrifice and commitment the organization’s trademark.

Double standards in domestic roles are deeply rooted in cultural attitudes and workplace practices. Working mothers are held to higher standards than working fathers and are often criticized for being insufficiently committed, either as parents or professionals. Those who seem willing to sacrifice family needs to workplace demands appear lacking as mothers. Those who take extended leave or reduced schedules appear lacking as leaders.

Criticism of others. Criticism of 'self'. Criticism is the lack of compassion, insecurity of 'self' there a self defense mechanism is to put others down to feel superior EVEN IF you disagree with their lifestyle. Let go of your 'Self'. And if you have acted wrongly according to your own self-standard. Let go of your 'self'. Recognize when others are criticizing and 'choose' not to conform to the unconscious acts of others. Be aware, let go.

Dr Singh’s general attitude towards corruption in public life, which he adopted through his career in government, seemed to me to be that he would himself maintain the highest standards of probity in public life, but would not impose this on others. In other words, he was himself incorruptible, and also ensured that no one in his immediate family ever did anything wrong, but he did not feel answerable for the misdemeanours of his colleagues and subordinates. In this instance, he felt even less because he was not the political authority that had appointed them to these ministerial positions. In practice, this meant that he turned a blind eye to the misdeeds of his ministers. He expected the Congress party leadership to deal with the black sheep in his government, just as he expected the allies to deal with their black sheep. While his conscience was always clear with respect to his own conduct, he believed everyone had to deal with their own conscience.

My attitude is that whatever happens, I know God’s behind me. He’s got my back, and He is taking care of me. I know there are situations and groups of people in being a Christian is not popular, and I realize there will be times I will not be accepted into cool things because of my beliefs. I’m okay with that. As long as I am true to God and true to myself, whether or not something is cool is really not important. I have set high standards for my life, and I hope you will do the same.

My attitude toward woman’s wretched position in society and my ideas about all the changes necessary there, were interesting to you, weren’t they, in so far as they made for literature? That my particular emotional orientation, in wrenching myself free from patterned standardized feminine feelings, enabled me to do some passably good work with poetry—all that was fine, wasn’t it—something for you to sit up and take notice of! And you saw in one of my first letters to you (the one you had wanted to make use of, then, in the Introduction to your Paterson) an indication that my thoughts were to be taken seriously, because that too could be turned by you into literature, as something disconnected from life. But when my actual personal life crept in, stamped all over with the very same attitudes and sensibilities and preoccupations that you found quite admirable as literature—that was an entirely different matter, wasn’t it? No longer admirable, but, on the contrary, deplorable, annoying, stupid, or in some other way unpardonable; because those very ideas and feelings which make one a writer with some kind of new vision, are often the very same ones which, in living itself, make one clumsy, awkward, absurd, ungrateful, confidential where most people are reticent, and reticent where one should be confidential, and which cause one, all too often, to step on the toes of other people’s sensitive egos as a result of one’s stumbling earnestness or honesty carried too far.

What did she say?" Lauren breathed. "She told me to check the oil," Nick replied imperturbably. Despite his outward attitude of total indifference, Lauren couldn't believe that as a younger man he'd been so vulnerable. Surely having his own mother treat him as if he didn't exist must have hurt him terribly. "Is that all she said?" she asked tightly. Unaware that Lauren was not sharing his ironic humor in the story,he said, "No-I think she asked me to check the air in her tires too." Lauren had kept her voice neutral, but inwardly she felt ill. Tears stung her eyes, and she turned her face up to the purpling sky to hide them,pretending to watch the lacy clouds drifting over the moon. "Lauren?" His voice sounded curt. "Hmmmm?" she asked,staring steadfastly at the moon. Leaning forward,he caught her chin and turned her face toward his. He looked at her brimming eyes in stunned disbelief. "You're crying!" he said incredulously. Lauren waved a dismissing hand at him. "Don't pay any attention to that-I cry at movies too.

One of my greatest concerns for the young women of the Church is that they will sell themselves short in dating and marriage by forgetting who they really are--daughters of a loving Heavenly Father. . . . Unfortunately, a young woman who lowers her standards far enough can always find temporary acceptance from immature and unworthy young men. . . . At their best, daughters of God are loving, caring, understanding, and sympathetic. This does not mean they are also gullible, unrealistic, or easily manipulated. If a young man does not measure up to the standards a young woman has set, he may promise her that he will change if she will marry him first. Wise daughters of God will insist that young men who seek their hand in marriage change before the wedding, not after. (I am referring here to the kind of change that will be part of the lifelong growth of every disciple.) He may argue that she doesn't really believe in repentance and forgiveness. But one of the hallmarks of repentance is forsaking sin. Especially when the sin involves addictive behaviors or a pattern of transgression, wise daughters of God insist on seeing a sustained effort to forsake sin over a long period of time as true evidence of repentance. They do not marry someone because they believe they can change him. Young women, please do not settle for someone unworthy of your gospel standards. On the other hand, young women should not refuse to settle down. There is no right age for young men or young women to marry, but there is a right attitude for them to have about marriage: "Thy will be done" . . . . The time to marry is when we are prepared to meet a suitable mate, not after we have done all the enjoyable things in life we hoped to do while we were single. . . . When I hear some young men and young women set plans in stone which do not include marriage until after age twenty-five or thirty or until a graduate degree has been obtained, I recall Jacob's warning, "Seek not to counsel the Lord, but to take counsel from his hand" (Jacob 4:10). . . . How we conduct ourselves in dating relationships is a good indication of how we will conduct ourselves in a marriage relationship. . . . Individuals considering marriage would be wise to conduct their own prayerful due diligence--long before they set their hearts on marriage. There is nothing wrong with making a T-square diagram and on either side of the vertical line listing the relative strengths and weaknesses of a potential mate. I sometimes wonder whether doing more homework when it comes to this critical decision would spare some Church members needless heartache. I fear too many fall in love with each other or even with the idea of marriage before doing the background research necessary to make a good decision. It is sad when a person who wants to be married never has the opportunity to marry. But it is much, much sadder to be married to the wrong person. If you do not believe me, talk with someone who has made that mistake. Think carefully about the person you are considering marrying, because marriage should last for time and for all eternity.

The term ‘political correctness’ has evolved out of the Marxist and Freudian philosophies of the 1930s to become a tool for multicultural-ism, multisexualism, multitheism, and multi-anythingism. It was created to discourage bias and prejudiced thinking that discriminates against an individual or group. It has become society’s way of not offending anyone, whether it is an individual, a group, or a nation. In many instances, however, it is a simple, disarming way of ignoring or deflecting the truth about a situation. Today, the use of political correctness has become so abused that anyone who voices his or her opinion contrary to ‘politically correct think’ is immediately tagged with some form of disparaging label, such as racist and bigot. This exploitation has gotten so out of control that this name-calling accusation is used as a simple and mindless means to manipulate academic, social, or political discussion. The result is a social paranoia which discourages free thought and expression. It’s like living in a totalitarian state in which you are afraid to say what you think. Now who wants to suffer that? So people keep quiet. Their opinions are held captive to fear. How handy for the Islamo-fascists, the American-hating, Jew-killing, Israel-destroying, women-abusing, multireligious-intolerant Muslims. Oh! Excuse me. Did I say something not quite PC? This social paranoia is similar to the attitude that developed in the late 1980s and 1990s, when people became so concerned about children’s self-esteem that failure could not be acknowledged or misbehavior corrected. ‘Now, let’s not hurt their feelings’ was the standard approach. This degree of concern led to teachers giving passing grades for poor performance and youth sport activities where no one kept score. And what has been the fallout of all that psychobabble? High school kids who can’t read their diploma or make change for a dollar, internationally embarrassing scholastic performance scores, and young adults ill equipped to face the competitive lifestyle the world has to offer. They are left watching the television show The Apprentice, not competing to be an apprentice. America got itself into a mess by not upholding the high standards and expectations it once had, instead giving in to mediocrity; and we’re getting into a mess now with political correctness.

Labourism was to be the bete noire of the Party, hated as much as the capitalist system itself. Its growth was to lead to the hardening of Party attitudes almost to the point where even the wish to improve everyday conditions was considered iniquitous. The resentment was heated by the fact that many of the rising Labour leaders had been fellow members of the Social Democratic Federation and once professed the revolution.No words were strong enough for the Party's contempt. In the the Socialist Standard they were 'fakirs', a strong allusion to self-seeking piety, and on the platforms 'Labour bleeders',...

Whenever technological change has divorced the old forms from the new moving forces of the economy, moral standards shift, and people begin to treat those in command of the old institutions with growing disdain. This widespread revulsion often comes into evidence well before people develop a new coherent ideology of change. So it was in the late fifteenth century, when the medieval Church was the predominant institution of feudalism. Notwithstanding popular belief in “the sacredness of the sacerdotal office,” both the higher and lower ranks of clergy were held in the utmost contempt—not unlike the popular attitude toward politicians and bureaucrats today.5

I mean, if you accept the framework that says totalitarian command economies have the right to make these decisions, and if the wage levels and working conditions are fixed facts, then we have to make choices within those assumptions. Then you can make an argument that poor people here ought to lose their jobs to even poorer people somewhere else... because that increases the economic pie, and it's the usual story. Why make those assumptions? There are other ways of dealing with the problem. Take, for example rich people here. Take those like me who are in the top few percent of the income ladder. We could cut back our luxurious lifestyles, pay proper taxes, there are all sorts of things. I'm not even talking about Bill Gates, but people who are reasonably privileged. Instead of imposing the burden on poor people here and saying "well, you poor people have to give up your jobs because even poorer people need them over there," we could say "okay, we rich people will give up some small part of our ludicrous luxury and use it to raise living standards and working conditions elsewhere, and to let them have enough capital to develop their own economy, their own means." Then the issue will not arise. But it's much more convenient to say that poor people here ought to pay the burden under the framework of command economies—totalitarianism. But, if you think it through, it makes sense and almost every social issue you think about—real ones, live ones, ones right on the table—has these properties. We don't have to accept and shouldn't accept the framework of domination of thought and attitude that only allows certain choices to be made... and those choices almost invariably come down to how to put the burden on the poor. That's class warfare. Even by real nice people like us who think it's good to help poor workers, but within a framework of class warfare that maintains privilege and transfers the burden to the poor. It's a matter of raising consciousness among very decent people.

The limitation of the standard liberal attitude towards Muslim women wearing a veil is visible here, too. Women are permitted to wear the veil if this is their free choice and not an option imposed on them by their husbands or family. However, the moment women wear a veil to exercise a free individual choice, the meaning of wearing a veil changes completely. It is no longer a sign of belonging to the Muslim community, but an expression of their idiosyncratic individuality. The difference is the same one between a Chinese farmer eating Chinese food because his village has been doing so since time immemorial, and a citizen of a Western megalopolis deciding to go and have dinner at a local Chinese restaurant. This is why, in our secular, choice-based societies, people who maintain a substantial religious belonging are in a subordinate position. Even if they are allowed to maintain their belief, their belief is "tolerated" as their idiosyncratic personal choice or opinion. The moment they present it publicly as what it is for them, say a matter of substantial belonging, they are accused of "fundamentalism." What this means is that the "subject of free choice" in the Western "tolerant" multicultural sense can emerge only as the result of extremely violent process of being torn out of a particular life world, of being cut off from one's roots.

Nintendo’s standards were exacting. “In terms of game testing they revolutionised the concept,” said Milgrom. “They said zero defects – we will not allow you to release a game that has any bugs in it whatsoever. Now zero defects was an unheard of concept in any other software or on any other gaming platform. Nintendo knew if they were going to sell it in the supermarkets and sell it to mums and dads it had to work off the shelf and had to be flawless. They didn’t want returns. We had to change our programming attitude and the way we developed games, which was brilliant. It was really hard work. If you had a bug in your final version you could miss Christmas because it would take a month for them to go through the testing of the title.

This is a political age. War, Fascism, concentration camps, rubber truncheons, atomic bombs, etc., are what we daily think about, and therefore to a great extent what we write about, even when we do not name them openly. We cannot help this. When you are on a sinking ship, your thoughts will be about sinking ships. But not only is our subject-matter narrowed, but our whole attitude towards literature is coloured by loyalties which we at least intermittently realise to be non-literary. I often have the feeling that even at the best of times literary criticism is fraudulent, since in the absence of any accepted standards whatever—any external reference which can give meaning to the statement that such and such a book is “good” or “bad”—every literary judgement consists in trumping up a set of rules to justify an instinctive preference. One’s real reaction to a book, when one has a reaction at all, is usually “I like this book” or “I don’t like it,” and what follows is a rationalisation. But “I like this book” is not, I think, a non-literary reaction; the non-literary reaction is “This book is on my side, and therefore I must discover merits in it.” Of course, when one praises a book for political reasons one may be emotionally sincere, in the sense that one does feel strong approval of it, but also it often happens that party solidarity demands a plain lie. Anyone used to reviewing books for political periodicals is well aware of this. In general, if you are writing for a paper that you are in agreement with, you sin by commission, and if for a paper of the opposite stamp, by omission.

I also suspect that he loves you." Trying to suppress the anguished hope that flared in her heart, Lauren turned her face to the stained-glass window near their table. "What makes you think so?" "To begin with, he isn't treating you the way he normally treats the women in his life." "I know that. He's nice to the others," Lauren said bitterly. "Exactly!" Mary agreed. "He's always treated his women with an attitude of amused indulgence...of tolerant indifference. While an affair lasts he's attentive and charming. When a woman begins to bore him he courteously but firmly dismisses her from his life. Not once to my knowledge has any woman touched an emotion in him deeper than affection or desire. I've seen them try in the most inventive ways to make him jealous,yet he has reacted with nothing stronger than amusement, or occasionally exasperation. Which brings us to you." Lauren blushed at being correctly categorized with the other woen Nick had taken to bed,but she knew it was useless to deny it. "You," Mary continued quietly, "have evoked genuine anger in him.He is furious with you and with himself. Yet he doesn't dismiss you fro his life; he doesn't even send you downstairs. Doesn't it seem odd to you that he won't let you work for Jim,and simply have you come upstairs to act as translator when Rossi's call finally comes through?" "I think he's keeping me up there for revenge," Lauren said grimly. "i think he is too.Perhaps he's trying to get back at you for what you're making him feel.Or possibly he's trying to find fault with you,so that he won't feel the way he does any longer. I don't know. Nick is a complex man. Jim, Ericka and I are all very close to him, and yet he keeps each one of us at a slight distance. There's a part of himself that he will not share with others, not even us.

The truth is a powerful thing: it does not allow a person to remain undisturbed. Some embrace and follow the truth. Some reject it outright. Others prefer to ignore it. employing what might be termed 'intentional ignorance'. How a person reacts to the truth is a willful decision that produces unavoidable consequences in that person't life. If Materialism is embraced, then we invent our own standards of tight and wrong and are accountable to no one for our decisions. If, however, the Bible is right, then there is an absolute standard of right and wrong and we are to be held accountable for not only our decision, but our attitudes and actions as well. In Paul's letter to the Romans he states: For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: (Romans 1:20)

Qualities such as honesty, determination, and a cheerful acceptance of stress, which can all be identified through probing questionnaires and interviews, may be more important to the company in the long run than one's college grade-point average or years of "related experience." Every business is only as good as the people it brings into the organization. The corporate trainer should feel his job is the most important in the company, because it is. Exalt seniority-publicly, shamelessly, and with enough fanfare to raise goosebumps on the flesh of the most cynical spectator. And, after the ceremony, there should be some sort of permanent display so that employees passing by are continuously reminded of their own achievements and the achievements of others. The manager must freely share his expertise-not only about company procedures and products and services but also with regard to the supervisory skills he has worked so hard to acquire. If his attitude is, "Let them go out and get their own MBAs," the personnel under his authority will never have the full benefit of his experience. Without it, they will perform at a lower standard than is possible, jeopardizing the manager's own success. Should a CEO proclaim that there is no higher calling than being an employee of his organization? Perhaps not-for fear of being misunderstood-but it's certainly all right to think it. In fact, a CEO who does not feel this way should look for another company to manage-one that actually does contribute toward a better life for all. Every corporate leader should communicate to his workforce that its efforts are important and that employees should be very proud of what they do-for the company, for themselves, and, literally, for the world. If any employee is embarrassed to tell his friends what he does for a living, there has been a failure of leadership at his workplace. Loyalty is not demanded; it is created. Why can't a CEO put out his own suggested reading list to reinforce the corporate vision and core values? An attractive display at every employee lounge of books to be freely borrowed, or purchased, will generate interest and participation. Of course, the program has to be purely voluntary, but many employees will wish to be conversant with the material others are talking about. The books will be another point of contact between individuals, who might find themselves conversing on topics other than the weekend football games. By simply distributing the list and displaying the books prominently, the CEO will set into motion a chain of events that can greatly benefit the workplace. For a very cost-effective investment, management will have yet another way to strengthen the corporate message. The very existence of many companies hangs not on the decisions of their visionary CEOs and energetic managers but on the behavior of its receptionists, retail clerks, delivery drivers, and service personnel. The manager must put himself and his people through progressively challenging courage-building experiences. He must make these a mandatory group experience, and he must lead the way. People who have confronted the fear of public speaking, and have learned to master it, find that their new confidence manifests itself in every other facet of the professional and personal lives. Managers who hold weekly meetings in which everyone takes on progressively more difficult speaking or presentation assignments will see personalities revolutionized before their eyes. Command from a forward position, which means from the thick of it. No soldier will ever be inspired to advance into a hail of bullets by orders phoned in on the radio from the safety of a remote command post; he is inspired to follow the officer in front of him. It is much more effective to get your personnel to follow you than to push them forward from behind a desk. The more important the mission, the more important it is to be at the front.

Every child learned the skills and attitudes that are valued by their own class culture. But outside of the family unit, all skills were not considered to be equal. Modern American culture, Lareau wrote, valued the qualities that middle-class children were developing over the ones that poor and working-class children were developing. “Central institutions in the society, such as schools,” Lareau wrote, “firmly and decisively promote strategies of concerted cultivation in child rearing. For working-class and poor families, the cultural logic of child rearing at home is out of synch with the standards of institutions.” In one poor household Lareau studied, for example, family members didn’t look each other in the eye when they spoke—an appropriate response in a culture where eye contact can be interpreted as a threat, but ill-suited to a job interview where a firm handshake and a steady gaze are considered assets, and a failure to make eye contact can make a candidate seem shifty.

I find it hard to talk about myself. I'm always tripped up by the eternal who am I? paradox. Sure, no one knows as much pure data about me as me. But when I talk about myself, all sorts of other factors - values, standards, my own limitations as an observer - make me, the narrator, select and eliminate things about me, the narratee. I've always been disturbed by the thought that I'm not painting a very objective picture of myself. This kind of things doesn't seem to bother most people. Given the chance, people are surprisingly frank when they talk about themselves. "I'm honest and open to a ridiculous degree," they'll say, or "I'm thin-skinned and not the type who gets along easily in the world." Or "I'm very good at sensing others' true feelings." But any number of times I've seen people who say they're easily hurt or hurt other people for no apparent reason. Self-styled honest and open people, without realizing what they're doing, blithely use some self-serving excuse to get what they want. And those "good at sensing others' true feelings" are taken in by the most transparent flattery. It's enough to make me ask the question: how well do really know ourselves? The more I think about it, the more I'd like to take a rain check on the topic of me. What I'd like to know more about is the objective reality of things outside myself. How important the world outside is to me, how I maintain a sense of equilibrium by coming to terms with it. That's how I'd grasp a clearer sense of who I am. These are the kind of ideas I had running through my head when I was a teenager. Like a master builder stretches taut his string and lays one brick after another, I constructed this viewpoint - or philosophy of life, to put a bigger spin on it. Logic and speculation played a part in formulating this viewpoint, but for the most part it was based on my own experiences. And speaking of experience, a number of painful episodes taught me that getting this viewpoint of mine across to other people wasn't the easiest thing in the world. The upshot of all this is that when I was young I began to draw an invisible boundary between myself and other people. No matter who I was dealing with, I maintained a set distance, carefully monitoring the person's attitude so that they wouldn't get any closer. I didn't easily swallow what other people told me. My only passions were books and music. As you might guess, I led a lonely life.

Jacques Ellul has a word for this instrumentalizing attitude: technique. His analysis helps us to appreciate just how deep and wide the n-shaped dynamic runs in our society. He defines technique as “the totality of methods rationally arrived at and having absolute efficiency in every field of human activity.”14 It is “never anything but a collection of means and the search for the most efficient means” in any given situation,15 with its origin in Cain’s city-building and Lamech’s polygamy.16 Up until the eighteenth century, Ellul argues, technique was largely absent from all areas of society apart from the mechanical, but in the industrial revolution, technical progress suddenly exploded and began to reconfigure every area of life, from industrial production through politics to the family. The result is that today technique is not a thing out there in the world; it is how we do everything we do in the world: “The Third World, Europe, militarization, etc., are all political matters. Inflation, exchange rates, standards of living, and growth are all economic matters. Yet technique has a part in all of them. It is like a key, like a substance underlying all problems and situations. It is ultimately the decisive factor.

PHYSIOLOGY 1. Sex 2. Age 3. Height and weight 4. Color of hair, eyes, skin 5. Posture 6. Appearance: good-looking, over- or underweight, clean, neat, pleasant, untidy. Shape of head, face, limbs. 7. Defects: deformities, abnormalities, birthmarks. Diseases. 8. Heredity SOCIOLOGY 1. Class: lower, middle, upper. 2. Occupation: type of work, hours of work, income, condition of work, union or nonunion, attitude toward organization, suitability for work. 3. Education: amount, kind of schools, marks, favorite subjects, poorest subjects, aptitudes. 4. Home life: parents living, earning power, orphan, parents separated or divorced, parents’ habits, parents’ mental development, parents’ vices, neglect. Character’s marital status. 5. Religion 6. Race, nationality 7. Place in community: leader among friends, clubs, sports. 8. Political affiliations 9. Amusements, hobbies: books, newspapers, magazines he reads. PSYCHOLOGY 1. Sex life, moral standards 2. Personal premise, ambition 3. Frustrations, chief disappointments 4. Temperament: choleric, easygoing, pessimistic, optimistic. 5. Attitude toward life: resigned, militant, defeatist. 6. Complexes: obsessions, inhibitions, superstitions, phobias. 7. Extrovert, introvert, ambivert 8. Abilities: languages, talents. 9. Qualities: imagination, judgment, taste, poise. 10. I.Q.

That is the attitude of the typical left-winger towards imperialism, and a thoroughly flabby, boneless attitude it is. For in the last resort, the only important question is. Do you want the British Empire to hold together or do you want it to disintegrate? And at the bottom of his heart no Englishman, least of all the kind of person who is witty about Anglo-Indian colonels, does want it to disintegrate. For, apart from any other consideration, the high standard of life we enjoy in England depends upon our keeping a tight hold on the Empire, particularly the tropical portions of it such as India and Africa. Under the capitalist system, in order that England may live in comparative comfort, a hundred million Indians must live on the verge of starvation--an evil state of affairs, but you acquiesce in it every time you step into a taxi or eat a plate of strawberries and cream. The alternative is to throw the Empire overboard and reduce England to a cold and unimportant little island where we should all have to work very hard and live mainly on herrings and potatoes. That is the very last thing that any left-winger wants. Yet the left-winger continues to feel that he has no moral responsibility for imperialism. He is perfectly ready to accept the products of Empire and to save his soul by sneering at the people who hold the Empire together.

Dewey insisted that the present attachment to the principles and values of the American founding must be repudiated and replaced with the new scientific approach, which he argued addresses the modern social conditions of the collective. “The scientific attitude is experimental as well as intrinsically communicative. If it were generally applied, it would liberate us from the heavy burden imposed by dogmas and external standards. Experimental method is something other than the use of blow-pipes, retorts and reagents. It is the foe of every belief that permits habit and wont to dominate invention and discovery, and ready-made system to override verifiable fact. Constant revision is the work of experimental inquiry. By revision of knowledge and ideas, power to effect transformation is given us. This attitude, once incarnated in the individual mind, would find an operative outlet. If dogmas and institutions tremble when a new idea appears, this shiver is nothing to what would happen if the idea were armed with the means for the continuous discovery of new truth and the criticism of old belief. To ‘acquiesce’ in science is dangerous only for those who would maintain affairs in the existing social order unchanged because of lazy habit or self-interest. For the scientific attitude demands faithfulness to whatever is discovered and steadfastness in adhering to new truth.

The village club manager went with his watchman to buy a bust of Comrade Stalin. The bust was big and heavy. They ought to have carried it in a hand barrow, but the manager's status did not allow him to. The old watchman couldn't work out how to do it ... Finally ... he took off his belt, made a noose for Comrade Stalin ... and in this way carried it over his shoulder through the village ... It was an open-and-shut case. Article 58, terrorism, ten years ... A shepherd in a fit of anger swore at a cow for not obeying. 'You collective-farm wh__!' And he got 58, and a term ... The children in a collective farm club got out of hand, had a fight and accidentally knocked some poster or other off the wall with their backs. The two eldest were sentenced under Article 58 ... There existed a very simple standardized collection of charges from which it was enough for the interrogator to pick one or two and stick them like postage stamps on an envelope: discrediting the Leader, a negative attitude toward the collective-farm structure, a negative attitude toward state loans, a negative attitude toward the Stalinist constitution, a negative attitude toward whatever was the immediate, particular measure being carried out by the Party, sympathy for Trotsky, friendliness toward the United States ... The pasting on of these stamps ... was monotonous work requiring no artistry ... And so that Security chiefs did not have to strain their brains, denunciations from informers came in very handy ... In the conflicts between people in freedom, denunciations were the superweapon .. And it always worked ... Europe, of course, won't believe it. Not until Europe itself serves time will she believe it ...

The diversity of India is tremendous; it is obvious: it lies on the surface and anybody can see it. It concerns itself with physical appearances as well as with certain mental habits and traits. There is little in common, to outward seeming, between the Pathan of the Northwest and the Tamil in the far South. Their racial stocks are not the same, though there may be common strands running through them; they differ in face and figure, food and clothing, and, of course, language … The Pathan and Tamil are two extreme examples; the others lie somewhere in between. All of them have still more the distinguishing mark of India. It is fascinating to find how the Bengalis, the Marathas, the Gujaratis, the Tamils, the Andhras, the Oriyas, the Assamese, the Canarese, the Malayalis, the Sindhis, the Punjabis, the Pathans, the Kashmiris, the Rajputs, and the great central block comprising the Hindustani-speaking people, have retained their peculiar characteristics for hundreds of years, have still more or less the same virtues and failings of which old tradition or record tells us, and yet have been throughout these ages distinctively Indian, with the same national heritage and the same set of moral and mental qualities.    There was something living and dynamic about this heritage, which showed itself in ways of living and a philosophical attitude to life and its problems. Ancient India, like ancient China, was a world in itself, a culture and a civilization which gave shape to all things. Foreign influences poured in and often influenced that culture and were absorbed. Disruptive tendencies gave rise immediately to an attempt to find a synthesis. Some kind of a dream of unity has occupied the mind of India since the dawn of civilization. That unity was not conceived as something imposed from outside, a standardization of externals or even of beliefs. It was something deeper and, within its fold, the widest tolerance of beliefs and customs was practiced and every variety acknowledged and even encouraged.    In ancient and medieval times, the idea of the modern nation was non-existent, and feudal, religious, racial, and cultural bonds had more importance. Yet I think that at almost any time in recorded history an Indian would have felt more or less at home in any part of India, and would have felt as a stranger and alien in any other country. He would certainly have felt less of a stranger in countries which had partly adopted his culture or religion. Those, such as Christians, Jews, Parsees, or Moslems, who professed a religion of non-Indian origin or, coming to India, settled down there, became distinctively Indian in the course of a few generations. Indian converts to some of these religions never ceased to be Indians on account of a change of their faith. They were looked upon in other countries as Indians and foreigners, even though there might have been a community of faith between them.6

The centre of the conception of wisdom in the Bible is the Book of Ecclesiastes, whose author, or rather, chief editor, is sometimes called Koheleth, the teacher or preacher. Koheleth transforms the conservatism of popular wisdom into a program of continuous mental energy. Those who have unconsciously identified a religious attitude either with illusion or with mental indolence are not safe guides to this book, although their tradition is a long one. Some editor with a “you’d better watch out” attitude seems to have tacked a few verses on the end suggesting that God trusts only the anti-intellectual, but the main author’s courage and honesty are not to be defused in this way. He is “disillusioned” only in the sense that he has realized that an illusion is a self-constructed prison. He is not a weary pessimist tired of life: he is a vigorous realist determined to smash his way through every locked door of repression in his mind. Being tired of life is in fact the only mental handicap for which he has no remedy to suggest. Like other wise men, he is a collector of proverbs, but he applies to all of them his touchstone and key word, translated in the AV [the Authorized Version] as “vanity.” This word (hebel) has a metaphorical kernel of fog, mist, or vapour, a metaphor that recurs in the New Testament (James 4:14). It this acquires a derived sense of “emptiness,” the root meaning of the Vulgate’s vanitas. To put Koheleth’s central intuition into the form of its essential paradox: all things are full of emptiness. We should not apply a ready-made disapproving moral ambience to this word “vanity,” much less associate it with conceit. It is a conception more like the shunyata or “void” of Buddhist though: the world as everything within nothingness. As nothing is certain or permanent in the world, nothing either real or unreal, the secret of wisdom is detachment without withdrawal. All goals and aims may cheat us, but if we run away from them we shall find ourselves bumping into them. We may feel that saint is a “better” man than a sinner, and that all of our religious and moral standards would crumble into dust if we did not think so; but the saint himself is most unlikely to take such a view. Similarly Koheleth went through a stage in which he saw that wisdom was “better” than folly, then a stage in which he saw that there was really no difference between them as death lies in wait for both and finally realized that both views were equally “vanity”. As soon as we renounce the expectation of reward, in however, refined a guise, for virtue or wisdom, we relax and our real energies begin to flow into the soul. Even the great elegy at the end over the failing bodily powers of old age ceases to become “pessimistic” when we see it as part of the detachment with which the wise man sees his life in the context of vanity. We take what comes: there is no choice in the matter, hence no point in saying “we should take what comes.” We soon realize by doing so that there is a cyclical rhythm in nature. But, like other wheels, this is a machine to be understood and used by man. If it is true that the sun, the seasons, the waters, and human life itself go in cycles, the inference is that “there is a time for all things,” something different to be done at each stage of the cycle. The statement “There is nothing new under the sun” applies to wisdom but not to experience , to theory but not to practice. Only when we realize that nothing is new can we live with an intensity in which everything becomes new.

At that time, a grand Arabic project emanating from Cairo had credibility. That is not true today. The relative standing of Egyptians (the country, the people and the culture) in the Arabic milieu has significantly declined. The major socio-economic challenges that ordinary Egyptians have struggled with for thirty-five years have exacted their price on the country's living standards, income levels, educational quality, as well as on the people's skills, aptitudes, behaviours and attitudes. Such deterioration was taking place while many Arab countries, especially in the Gulf (but also in the Levant), were improving their indices in all these areas.

1. The coercive style. This “Do what I say” approach can be very effective in a turnaround situation, a natural disaster, or when working with problem employees. But in most situations, coercive leadership inhibits the organization’s flexibility and dampens employees’ motivation. 2. The authoritative style. An authoritative leader takes a “Come with me” approach: she states the overall goal but gives people the freedom to choose their own means of achieving it. This style works especially well when a business is adrift. It is less effective when the leader is working with a team of experts who are more experienced than he is. 3. The affiliative style. The hallmark of the affiliative leader is a “People come first” attitude. This style is particularly useful for building team harmony or increasing morale. But its exclusive focus on praise can allow poor performance to go uncorrected. Also, affiliative leaders rarely offer advice, which often leaves employees in a quandary. 4. The democratic style. This style’s impact on organizational climate is not as high as you might imagine. By giving workers a voice in decisions, democratic leaders build organizational flexibility and responsibility and help generate fresh ideas. But sometimes the price is endless meetings and confused employees who feel leaderless. 5. The pacesetting style. A leader who sets high performance standards and exemplifies them himself has a very positive impact on employees who are self-motivated and highly competent. But other employees tend to feel overwhelmed by such a leader’s demands for excellence—and to resent his tendency to take over a situation. 6. The coaching style. This style focuses more on personal development than on immediate work-related tasks. It works well when employees are already aware of their weaknesses and want to improve, but not when they are resistant to changing their ways.

Paradoxically, it is the major theoretical trends that appear to be in search of that aspect of our logos which has been lost in western thought, namely the capacity for attentive listening. In fact, the more rigorous the knowledge claims are, the more ‘greedily’ they demand to be listened to. And the need becomes so impelling that even double-edged means are adopted by the adherents in order to ensure that central claims be heard and accepted. As we are not sufficiently conversant with the attitude of openness, acceptance is once again confused with indoctrination and standards of success and popularity are taken to be the conditions best suited to guarantee knowledge claims.

Power. Power is the capacity to act, the strength and courage to accomplish something. It is the vital energy to make choices and decisions. It also represents the capacity to overcome deeply embedded habits and to cultivate higher, more effective habits. At the low end of the power continuum we see people who are essentially powerless, insecure, products of what happens or has happened to them. They are largely dependent on circumstances and on others. They are reflections of other people’s opinions and directions; they have no real comprehension of true joy and happiness. At the high end of the continuum we see people with vision and discipline, whose lives are functional products of personal decisions rather than of external conditions. These people make things happen; they are proactive; they choose their responses to situations based upon timeless principles and universal standards. They take responsibility for their feelings, moods, and attitudes as well as their thoughts and actions. These four factors—security, guidance, wisdom, and power—are interdependent. Security and well-founded guidance bring true wisdom, and wisdom becomes the spark or catalyst to release and direct power. When these four factors are harmonized, they create the great force of a noble personality, a balanced character, a beautifully integrated individual.

Criticism of others. Criticism of 'self'. Criticism is the lack of compassion, insecurity of 'self' there a self defense mechanism is to put others down to feel superior EVEN IF you disagree with their lifestyle. Let go of your 'Self'. And if you have acted wrongly according to your own self-standard. Let go of your 'self'. Recognize when others are criticizing and 'choose' not to conform to the unconscious acts of others. Be aware, let go.

Despite compelling new knowledge about learning, how the brain works, and what constitutes effective classroom groupings, classrooms have changed little over the past 100 years. We still assume that children of a given age are enough like each other that they can and should traverse the same curriculum in the same fashion. Further, schools act as though all children should finish classroom tasks as near to the same moment as possible, and that school year should be the same length for all learners. To this end, teachers generally assess student content mastery via tests based on specific chapters of the adopted textbook and summative tests at the end of designated marking periods. Teachers use the same grading system for all children of a given age and grade, whatever their starting point at the beginning of the year, with grades providing little if any indication of whether individual students have grown since the previous grading period or the degree to which students' attitudes and habits of mind contributed to their success or stagnation. Toward the end of the school year, schools administer standardized tests on the premise that all students of a certain age should have reached an average level of performance on the prescribed content by the testing date. Teachers, students, and schools that achieve the desired level of performance are celebrated; those that do not perform as desired are reprimanded, without any regard to the backgrounds, opportunities, and support systems available to any of the parties. Curriculum often has been based on goals that require students to accumulate and retain a variety of facts or to practice skills that are far removed from any meaningful context. Drill-and-practice worksheets are still a prime educational technology, a legacy of behaviorism rooted firmly in the 1930s. Teachers still largely run "tight ship" classes and are likely to work harder and more actively than their students much of the time.

If you value your success then raise the standard of your attitude for it.

In the old days, when people wrote letters to each other on paper, they would occasionally write “ha ha” after a joke, to make sure the recipient knew the writer was being funny. When email took over the world in the 1980s, there were millions of instances of people writing jokes in their mail and the recipient being hurt or offended, not realizing that a joke had been made. Without standard verbal and visual cues, people had trouble consistently recognizing comedy as comedy. Thus the smiley face started appearing after any line that was meant to be a joke. This was joined by the winking face and a host of other expressions designed to give the reader a sense of the attitude beneath the words.

Loving-Kindness: The Essential Practice FOR AN ASPIRING BODHISATTVA, the essential practice is to cultivate maitri, or loving-kindness. The Shambhala teachings speak of “placing our fearful mind in the cradle of loving-kindness.” Another image for maitri is that of a mother bird who protects and cares for her young until they are strong enough to fly away. People sometimes ask, “Who am I in this image—the mother or the chick?” The answer is we’re both: both the loving mother and those ugly little chicks. It’s easy to identify with the babies—blind, raw, and desperate for attention. We are a poignant mixture of something that isn’t all that beautiful and yet is dearly loved. Whether this is our attitude toward ourselves or toward others, it is the key to learning how to love. We stay with ourselves and others when we’re screaming for food and have no feathers and also when we are more grown up and more appealing by worldly standards. In cultivating loving-kindness, we learn first to be honest, loving, and compassionate toward ourselves. Rather than nurturing self-denigration, we begin to cultivate a clear-seeing kindness. Sometimes we feel good and strong. Sometimes we feel inadequate and weak. But like mother-love, maitri is unconditional; no matter how we feel, we can aspire that we be happy. We can learn to act and think in ways that sow seeds of our future well-being. Gradually, we become more aware about what causes happiness as well as what causes distress. Without loving-kindness for ourselves, it is difficult, if not impossible, to genuinely feel it for others.

driven conversation, no matter how small the participation, may destroy the testimony of a life. Listening to grumbling and ungodly attitudes eventually contaminates the spirit. The more we allow discontent to be taken in by our spirits, the greater the tendency to compromise our own speech patterns. We are being called to a high standard of living where the rewards for our faithfulness are eternal.

Listening to grumbling and ungodly attitudes eventually contaminates the spirit. The more we allow discontent to be taken in by our spirits, the greater the tendency to compromise our own speech patterns. We are being called to a high standard of living where the rewards for our faithfulness are eternal.

Jesus tells us: “Love your neighbor as yourself” (Mk 12:31). How can we love our neighbor if we can’t or won’t love ourselves, at least a little? When we hold ourselves to unrealistic standards, that perfectionist attitude can’t help but trickle down. It becomes harder to have compassion for others if we have no compassion for ourselves.

One of the penalties of sin is our acceptance of it. It is not only God who punishes for sin, but sin establishes itself in the sinner and takes its toll. No struggling or praying will enable you to stop doing certain things, and the penalty of sin is that you gradually get used to it, until you finally come to the place where you no longer even realize that it is sin. No power, except the power that comes from being filled with the Holy Spirit, can change or prevent the inherent consequences of sin.     “If we walk in the light as He is in the light . . . ” (1 John 1:7). For many of us, walking in the light means walking according to the standard we have set up for another person. The deadliest attitude of the Pharisees that we exhibit today is not hypocrisy but that which comes from unconsciously living a lie.

To embrace the belief that man is the accidental product of a random and otherwise genetically and biologically impossible Darwinian gradual evolution allegedly monitored by a quasi-fictitious natural selection, a process that supposedly started with an amoeba nobody knows how it arrived on Earth that somehow became a fish with stumps for legs that turned crocodile, a creature that following successive transmutations “evolved” into an ape that ended up as Leonardo Da Vinci is an attitude that comes in conflict with the scientific method of research and it certainly violates its standard principles.

Because our perceptions and judgments are determined by our own attitudes and values, people's evaluations of police officers and police work in their communities normally have very little to do with the performance standards within the department. I have listened to harsh, critical comments made about "cops" and been struck by how little most people know about the realities of policing. Denial of the harsh, violent, or dangerous aspects of the world is a commonly used psychological defense that allows us to go about our lives without constant fear of harm. If we were unsuccessful at "blocking out" unpleasant parts of our world, the horror we would feel each day at the violence and suffering that are always taking place would overwhelm us.

Such, then, were the antics of my undirected thought. Apparently, behind all my carefully judged commonsense attitudes to life, there was this undercurrent of a totally different kind of thinking. In the ordinary way I should never have suspected its existence, but since I had now discovered it I could not doubt that it was capable of influencing my feelings and actions to a very great extent. For every act that I did which was based on deliberate choice in accordance with a standard I had preferred, there must be dozen which grew out of this inconsequent, irrational, self-centred and self-distorted reverie; for I knew that the moments when I was really aware of my thought were not very frequent.

Am I a Progressive Thinker? Checklist A. Do I Think Progressively Toward My Work? 1. Do I appraise my work with the “how can we do it better?” attitude? 2. Do I praise my company, the people in it, and the products it sells at every possible opportunity? 3. Are my personal standards with reference to the quantity and quality of my output higher now than three or six months ago? 4. Am I setting an excellent example for my subordinates, associates, and others I work with? B. Do I Think Progressively Toward My Family? 1. Is my family happier today than it was three or six months ago? 2. Am I following a plan to improve my family’s standard of living? 3. Does my family have an ample variety of stimulating activities outside the home? 4. Do I set an example of “a progressive,” a supporter of progress, for my children? C. Do I Think Progressively Toward Myself? 1. Can I honestly say I am a more valuable person today than three or six months ago? 2. Am I following an organized self-improvement program to increase my value to others? 3. Do I have forward-looking goals for at least five years in the future? 4. Am I a booster in every organization or group to which I belong? D. Do I Think Progressively Toward My Community? 1. Have I done anything in the past six months that I honestly feel has improved my community (neighborhood, churches, schools, etc.)? 2. Do I boost worthwhile community projects rather than object, criticize, or complain? 3. Have I ever taken the lead in bringing about some worthwhile improvement in my community? 4. Do I speak well of my neighbors and fellow citizens?