Strive To Succeed Quotes

Darius said, “You’re a pain in the ass.” He so totally loved me. “Good,” I replied on a smile. “That’s what I strive to be.” “Woman, trust me. You’re succeeding beyond your wildest dreams.

Failure is a reality; we all fail at times, and it's painful when we do. But it's better to fail while striving for something wonderful, challenging, adventurous, and uncertain than to say, " I don't want to try because I may not succeed completely.

Striving is fine, as long as it’s tempered by the realization that, in an entropic universe, the final outcome is out of your control. If you don’t waste your energy on variables you cannot influence, you can focus much more effectively on those you can. When you are wisely ambitious, you do everything you can to succeed, but you are not attached to the outcome—so that if you fail, you will be maximally resilient, able to get up, dust yourself off, and get back in the fray. That, to use a loaded term, is enlightened self-interest.

We teach our children to study hard, to strive to succeed, but do we teach them that it’s okay to fail? That life is about accepting yourself? That there is no stigma in seeking help?

Have you noticed how the cleverest people at school are not those who make it in life? People who are conventionally clever get jobs on their qualifications (the past), not on their desire to succeed (the future). Very simply, they get overtaken by those who continually strive to be better than they are.

Great truths do not take hold of the hearts of the masses. And now, as the world is in error, how shall I, though I know the true path, how shall I guide? If I know that I cannot succeed and yet try to force success, this world would be but another source of error. Better then to desist and strive no more. But if I do not strive, who will?

Fulfillment comes from striving to succeed, to survive by your own wits and strength.

In life, the question is not if you will have problems, but how you are going to deal with your problems. If the possibility of failure were erased, what would you attempt to achieve? The essence of man is imperfection. Know that you're going to make mistakes. The fellow who never makes a mistake takes his orders from one who does. Wake up and realize this: Failure is simply a price we pay to achieve success. Achievers are given multiple reasons to believe they are failures. But in spite of that, they persevere. The average for entrepreneurs is 3.8 failures before they finally make it in business. When achievers fail, they see it as a momentary event, not a lifelong epidemic. Procrastination is too high a price to pay for fear of failure. To conquer fear, you have to feel the fear and take action anyway. Forget motivation. Just do it. Act your way into feeling, not wait for positive emotions to carry you forward. Recognize that you will spend much of your life making mistakes. If you can take action and keep making mistakes, you gain experience. Life is playing a poor hand well. The greatest battle you wage against failure occurs on the inside, not the outside. Why worry about things you can't control when you can keep yourself busy controlling the things that depend on you? Handicaps can only disable us if we let them. If you are continually experiencing trouble or facing obstacles, then you should check to make sure that you are not the problem. Be more concerned with what you can give rather than what you can get because giving truly is the highest level of living. Embrace adversity and make failure a regular part of your life. If you're not failing, you're probably not really moving forward. Everything in life brings risk. It's true that you risk failure if you try something bold because you might miss it. But you also risk failure if you stand still and don't try anything new. The less you venture out, the greater your risk of failure. Ironically the more you risk failure — and actually fail — the greater your chances of success. If you are succeeding in everything you do, then you're probably not pushing yourself hard enough. And that means you're not taking enough risks. You risk because you have something of value you want to achieve. The more you do, the more you fail. The more you fail, the more you learn. The more you learn, the better you get. Determining what went wrong in a situation has value. But taking that analysis another step and figuring out how to use it to your benefit is the real difference maker when it comes to failing forward. Don't let your learning lead to knowledge; let your learning lead to action. The last time you failed, did you stop trying because you failed, or did you fail because you stopped trying? Commitment makes you capable of failing forward until you reach your goals. Cutting corners is really a sign of impatience and poor self-discipline. Successful people have learned to do what does not come naturally. Nothing worth achieving comes easily. The only way to fail forward and achieve your dreams is to cultivate tenacity and persistence. Never say die. Never be satisfied. Be stubborn. Be persistent. Integrity is a must. Anything worth having is worth striving for with all your might. If we look long enough for what we want in life we are almost sure to find it. Success is in the journey, the continual process. And no matter how hard you work, you will not create the perfect plan or execute it without error. You will never get to the point that you no longer make mistakes, that you no longer fail. The next time you find yourself envying what successful people have achieved, recognize that they have probably gone through many negative experiences that you cannot see on the surface. Fail early, fail often, but always fail forward.

Each day we go to our work in the hope of discovering,—in the hope that some one, no matter who, may find a solution of one of the pending great problems,—and each succeeding day we return to our task with renewed ardor; and even if we are unsuccessful, our work has not been in vain, for in these strivings, in these efforts, we have found hours of untold pleasure, and we have directed our energies to the benefit of mankind.

I believe happiness is a chemical imbalance––it's a silly thing to strive for. But, satisfaction––if you seek satisfaction you can succeed.

We teach our children to study hard, to strive to succeed but do we teach them that it's okay to fail? That life is about accepting yourself? That there is no stigma in seeking help? Our Indian culture is based on worshipping our parents. We grow up listening to words like respect, obedience and tradition. Can we not add the words communication, unconditional love and support to this list? I look at the WHO research. The highest rate of suicide in India is among the age group of 15 to 29. Do we even talk to our teens about this? That evening, I am standing in the balcony, sipping some coffee and looking at the sunset. The children have taken the dogs and gone down to play on the beach. I spot my son. He is standing on the sand, right at the edge of the ocean and is flying a blue kite. The kite goes high and then swings low till it almost seems to fall into the water and all I want to say to him is that soon he will see that life is just like flying a kite. Sometimes you have to leave it loose, sometimes you have to hold on tight, sometimes your kite will fly effortlessly, sometimes you will not be able to control it and even when you are struggling to keep it afloat and the string is cutting into your hand, don't let go. The wind will change in your favour once again, my son. Just don't let go..

Not everyone strives to be fashionable. I don't, and I believe I succeed.

The knowledge we teach is simply the truth as we know it at a particular time. What we believe to be true now may be exposed as error through the discoveries of succeeding generations. That’s how human knowledge has been renewed throughout the ages. Remind your students of this every chance you get. “A good teacher is not one who never doubts, but rather one who strives to keep on learning despite the doubts in her mind. At least, that’s what I think.

Think for the future. Dream for the future. Believe for the future. Plan for the future. Work for the future. Fight for the future. Strive for the future. Succeed for the future.

Fulfillment comes from striving to succeed, to survive by your own wits and strength. Such things make each of us who we are.” Using the blanket, he rubbed his hair. “You lose that in captivity, lose yourself, and that loss saps your capacity for joy. I think comfort can be a curse, an addiction that without warning or notice erodes hope. You know what I mean?” He looked at each of them, but no one answered. “Live with it long enough and the prison stops being the walls or the guards. Instead, it’s the fear you can’t survive on your own, the belief you aren’t as capable, or as worthy, as others. I think everyone has the capacity to do great things, to rise above their everyday lives; they just need a little push now and then.

In order to succeed we need leaders of inspired idealism, leaders to whom are granted great visions, who dream greatly and strive to make their dreams come true; who can kindle the people with the fire from their own burning souls. The leader for the time being, whoever he may be, is but an instrument, to be used until broken and then to be cast aside; and if he is worth his salt he will care no more when he is broken than a soldier cares when he is sent where his life is forfeit in order that the victory may be won.

We can't become unique by copying someone else's formula any more than we can become successful by striving for someone else's definition of success. And really, what's the point of succeeding by someone else's rules anyway?

People in Hong Kong depended not on the government but on themselves and their families. They worked hard and tried their luck in business, hawking or making widgets, or buying and selling. The drive to succeed was intense; family and extended family ties were strong. Long before Milton Friedman held up Hong Kong as a model of a free enterprise economy, I had seen the advantage of having little or no social safety net. It spurred Hong Kong's people to strive to succeed.

Don’t think you are lovable only when you succeed at what the world demands. You are already worthy of love.

Work while they talk, strive while they mock, persevere while they jeer, succeed while they hate.

This is for you, for your breath, whose absence would lessen a greater world.

Striving to write and not succeed is the same as kissing without pleasure, drinking without getting drunk or travelling and never getting there.

We cannot be happy if we expect to live all the time at the highest peak of intensity. Happiness is not a matter of intensity but of balance and order and rhythm and harmony. Music is pleasing not only because of the sound but because of the silence that is in it: without the alternation of sound and silence there would be no rhythm. If we strive to be happy by filling all the silences of life with sound, productive by turning all life’s leisure into work, and real by turning all our being into doing, we will only succeed in producing a hell on earth.

A bad composition carries its own punishment—contempt and ridicule; a good one excites envy and entails upon its author a thousand mortifications; he finds himself assailed by partial and ill-humored criticism; one man finds fault with the plan, another with the style, a third with the precept which strives to inculcate; and they who cannot succeed in finding fault with the book, employ themselves in stigmatizing its author: they maliciously rake out from obscurity every little circumstance which may throw ridicule upon his private character or conduct and aim at wounding the man since they cannot hurt the writer.

Great truths do not take hold of the hearts of the masses. And now, as all the world is in error, how shall I, though I know the true path, how shall I guide? If I know that I cannot succeed and yet try to force success, this would be but another source of error. Better then to desist and strive no more. But if I do not strive, who will? Chuang Tzu

Arthur," she said, "there are some things quite beyond your powers." "Yes, I know," he said steadily. "But if no one ever tries to strive against them no one will ever succeed. We must simply do our best, you know. And hope.

As for his look, it was a natural cheerfulness striving against depression without, and not quite succeeding. The look suggested issolation, but it revealed something more. As Usual with bright natures, the deity that lies ignominiously chained within a ephemeral human carcase shone out of him like a ray.

Here's the problem: when every sin is seen as the same, we are less likely to fight any sins at all. Why should I stop sleeping with my girlfriend when there will still be lust in my heart? Why pursue holiness when even one sin in my life means I'm Osama bin Hitler in God's eyes? Again, it seems humble to act as if no sin is worse than another, but we lose the impetus for striving and the ability to hold each other accountable when we tumble down the slip-n-slide of moral equivalence. All of a sudden the elder who battles the temptation to take a second look at the racy section of the Lands End catalog shouldn't dare exercise church discipline ont he young man fornicating with reckless abandon. When we can no longer see the different gradations among sins and sinners and sinful nations, we have not succeeded in respecting our own badness; we've cheapened God's goodness.

but the ornate railing that encircled Lockland, though striving to evoke both the university’s exclusive nature and its old-world aesthetic, succeeded only in being pretentious and suffocating.

In 1924, Nikola Tesla was asked why he never married? His answer was this: "I had always thought of woman as possessing those delicate qualities of mind and soul that made her in her respects far superior to man. I had put her on a lofty pedestal, figuratively speaking, and ranked her in certain important attributes considerably higher than man. I worshipped at the feet of the creature I had raised to this height, and, like every true worshiper, I felt myself unworthy of the object of my worship. But all this was in the past. Now the soft voiced gentle woman of my reverent worship has all but vanished. In her place has come the woman who thinks that her chief success in life lies on making herself as much as possible like man - in dress, voice, and actions, in sports and achievements of every kind. The world has experience many tragedies, but to my mind the greatest tragedy of all is the present economic condition wherein women strive against men, and in many cases actually succeed in usurping their places in the professions and in industry. This growing tendency of women to overshadow the masculine is a sign of a deteriorating civilization. Practically all the great achievements of man until now have been inspired by his love and devotion to woman. Man has aspired to great things because some woman believed in him, because he wished to command her admiration and respect. For these reasons he has fought for her and risked his life and his all for her time and time again. Perhaps the male in society is useless. I am frank to admit that I don't know. If women are beginning to feel this way about it - and there is striking evidence at hand that they do - then we are entering upon the cruelest period of the world's history. Our civilization will sink to a state like that which is found among the bees, ants, and other insects - a state wherein the male is ruthlessly killed off. In this matriarchal empire which will be established, the female rules. As the female predominates, the males are at her mercy. The male is considered important only as a factor in the general scheme of the continuity of life. The tendency of women to push aside man, supplanting the old spirit of cooperation with him in all the affairs of life, is very disappointing to me." Galveston Daily News, Galveston, Texas, page 23. August 10, 1924.

A fundamental error that I have noticed within a lot of independent women, is that by default, they must succeed. If not, their self-reflection in stagnation will overcome them. In striving to succeed immediately, they have failed successfully, and have fallen into the ocean of persistence and fluctuation. But it's not all in vain, for hope is a returning daydream. Unknown to them, their opposite is merely sleeping with time, awaiting the impending song of daybreak's bell.

Your motto in life should be to strive, to struggle, not to succeed. Work well accomplished is the joy of life. Success or failure is immaterial. What really matters in life is your ability to adopt action to obligation. Your business lies in action alone, not in the reward accruing from it. Let not the anxiety for enjoying the fruit disturb the course of your action.

I cannot think of those years without horror, loathing and heartache. I killed men in war and challenged men to duels in order to kill them. I lost at cards, consumed the labour of the peasants, sentenced them to punishments, lived loosely, and deceived people. Lying, robbery, adultery of all kinds, drunkenness, violence, murder--there was no crime I did not commit, and in spite of that people praised my conduct and my contemporaries considered and consider me to be a comparatively moral man. So I lived for ten years. During that time I began to write from vanity, covetousness, and pride. In my writings I did the same as in my life. to get fame and money, for the sake of which I wrote, it was necessary to hide the good and to display the evil. and I did so. How often in my writings I contrived to hide under the guise of indifference, or even of banter, those strivings of mine towards goodness which gave meaning to my life! And I succeeded in this and was praised.

But man is a frivolous and incongruous creature, and perhaps, like a chess player, loves the process of the game, not the end of it. And who knows (there is no saying with certainty), perhaps the only goal on earth to which mankind is striving lies in this incessant process of attaining, in other words, in life itself, and not in the thing to be attained, which must always be expressed as a formula, as positive as twice two makes four, and such positiveness is not life, gentlemen, but is the beginning of death. Anyway, man has always been afraid of this mathematical certainty, and I am afraid of it now. Granted that man does nothing but seek that mathematical certainty, he traverses oceans, sacrifices his life in the quest, but to succeed, really to find it, dreads, I assure you. He feels that when he has found it there will be nothing for him to look for. When workmen have finished their work they do at least receive their pay, they go to the tavern, then they are taken to the police-station–and there is occupation for a week. But where can man go? Anyway, one can observe a certain awkwardness about him when he has attained such objects. He loves the process of attaining, but does not quite like to have attained, and that, of course, is very absurd. In fact, man is a comical creature; there seems to be a kind of jest in it all. But yet mathematical certainty is after all, something insufferable. Twice two makes four seems to me simply a piece of insolence. Twice two makes four is a pert coxcomb who stands with arms akimbo barring your path and spitting. I admit that twice two makes four is an excellent thing, but if we are to give everything its due, twice two makes five is sometimes a very charming thing too.

I don’t believe in boundaries, either for what we can do in our personal lives or for what life and intelligence can accomplish in our universe. We stand at a threshold of important discoveries in all areas of science. Without doubt, our world will change enormously in the next fifty years. We will find out what happened at the Big Bang. We will come to understand how life began on Earth. We may even discover whether life exists elsewhere in the universe. While the chances of communicating with an intelligent extra-terrestrial species may be slim, the importance of such a discovery means we must not give up trying. We will continue to explore our cosmic habitat, sending robots and humans into space. We cannot continue to look inwards at ourselves on a small and increasingly polluted and overcrowded planet. Through scientific endeavour and technological innovation, we must look outwards to the wider universe, while also striving to fix the problems on Earth. And I am optimistic that we will ultimately create viable habitats for the human race on other planets. We will transcend the Earth and learn to exist in space. This is not the end of the story, but just the beginning of what I hope will be billions of years of life flourishing in the cosmos. And one final point—we never really know where the next great scientific discovery will come from, nor who will make it. Opening up the thrill and wonder of scientific discovery, creating innovative and accessible ways to reach out to the widest young audience possible, greatly increases the chances of finding and inspiring the new Einstein. Wherever she might be. So remember to look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. And however difficult life may seem, there is always something you can do and succeed at. It matters that you don’t just give up. Unleash your imagination. Shape the future.

is better to strive in one’s own dharma than to succeed in the dharma of another.

A true leader is someone who puts the needs and interests of their team or organisation before their own and strives to create a positive and empowering environment where everyone can thrive and succeed.

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

With the anthill, the respectable race of ants began and with the anthill they will probably end, which does the greatest credit to their perseverance and staidness. But man is a frivolous and incongruous creature, and perhaps, like the chessplayer, loves only the process of the game, not the end of it. And who knows (on cannot swear to it), perhaps the only goal on earth to which mankind is striving lies in this incessant process of attaining, or in other words, in life itself, and not particularly in the goal which of course must always be two times two makes four, that is a formula, and after all, two times two makes four is no longer life, gentlemen, but is the beginning of death. Anyway, man has always been somehow afraid of this two times two makes four, and I am afraid of it even now. Granted that man does nothing but seek that two times two makes four, that he sails the oceans, sacrifices his life in the quest, but to succeed, really to find it -- he is somehow afraid, I assure you. He feels that as soon as he has found it there will be nothing for him to look for.

And who knows (there is no saying with certainty), perhaps the only goal on earth to which mankind is striving lies in this incessant process of attaining, in other words, in life itself, and not in the thing to be attained, which must always be expressed as a formula, as positive as twice two makes four, and such positiveness is not life, gentlemen, but is the beginning of death. Anyway, man has always been afraid of this mathematical certainty, and I am afraid of it now. Granted that man does nothing but seek that mathematical certainty, he traverses oceans, sacrifices his life in the quest, but to succeed, really to find it, dreads, I assure you.

The upshot of all this is that we become competent, which is the most important quality to have if you’re an astronaut—or, frankly, anyone, anywhere, who is striving to succeed at anything at all. Competence means keeping your head in a crisis, sticking with a task even when it seems hopeless, and improvising good solutions to tough problems when every second counts. It encompasses ingenuity, determination and being prepared for anything.

Be not virtuous beyond your powers! And seek nothing from yourselves opposed to probability!... Shy, ashamed, awkward, like the tiger whose spring hath failed—thus, ye higher men, have I often seen you slink aside. A cast which ye made had failed... The higher its type, always the seldomer doth a thing succeed. Ye higher men here, have ye not all—been failures? Be of good cheer; what doth it matter? How much is still possible! Learn to laugh at yourselves, as ye ought to laugh! What wonder even that ye have failed and only half-succeeded, ye half-shattered ones! Doth not—man's future strive and struggle in you? Man's furthest, profoundest, star-highest issues, his prodigious powers—do not all these foam through one another in your vessel? What wonder that many a vessel shattereth! Learn to laugh at yourselves, as ye ought to laugh! Ye higher men, Oh, how much is still possible!

Sow the seeds of hard work and you will reap the fruits of success. Find something to do, do it with all your concentration. You will excel. Show the world you are not here to just pass through. Leave great footprints wherever you pass and be remembered for the change you initiated. Flow wherever you go. You can’t be limited. Dare to rise above all limitations and become better than you were. Strive to arrive at the top. Glow wherever you go and let the light of God reflect in the world around you. You carry the light of God and wherever you pass, darkness must flee. Grow your talents and skills through a consistent practice and progressive learning. Learn to relearn and unlearn. Raise the bar for yourself always. Blow out all negative attitudes and live true to your dreams. Talks less and act more. Be confident and see yourself wining even before the victory comes. Know God and let Him be known. You were saved by grace for greater works apportioned for you even before you were born. Share the good news. I am proud of you because greater things that eyes have not seen yet, the Lord will do through you.

Even in tough times, you can look back and see how far you’ve come, how much you’ve learned, and the support you’ve received along the way. Paying attention to the “reverse gap” is a perfect exercise in gratitude and is far more likely to give you a boost of happiness than striving for happiness in the future.

Fulfillment comes from striving to succeed, to survive by your own wits and strength. Such things make each of us who we are.” Using the blanket, he rubbed his hair. “You lose that in captivity, lose yourself, and that loss saps your capacity for joy. I think comfort can be a curse, an addiction that without warning or notice erodes hope.

Much of what it takes to succeed in school, at work, and in one’s community consists of cultural habits acquired by adaptation to the social environment. Such cultural adaptations are known as “cultural capital.” Segregation leads social groups to form different codes of conduct and communication. Some habits that help individuals in intensely segregated, disadvantaged environments undermine their ability to succeed in integrated, more advantaged environments. At Strive, a job training organization, Gyasi Headen teaches young black and Latino men how to drop their “game face” at work. The “game face” is the angry, menacing demeanor these men adopt to ward off attacks in their crime-ridden, segregated neighborhoods. As one trainee described it, it is the face you wear “at 12 o’clock at night, you’re in the ‘hood and they’re going to try to get you.”102 But the habit may freeze it into place, frightening people from outside the ghetto, who mistake the defensive posture for an aggressive one. It may be so entrenched that black men may be unaware that they are glowering at others. This reduces their chance of getting hired. The “game face” is a form of cultural capital that circulates in segregated underclass communities, helping its members survive. Outside these communities, it burdens its possessors with severe disadvantages. Urban ethnographer Elijah Anderson highlights the cruel dilemma this poses for ghetto residents who aspire to mainstream values and seek responsible positions in mainstream society.103 If they manifest their “decent” values in their neighborhoods, they become targets for merciless harassment by those committed to “street” values, who win esteem from their peers by demonstrating their ability and willingness to insult and physically intimidate others with impunity. To protect themselves against their tormentors, and to gain esteem among their peers, they adopt the game face, wear “gangster” clothing, and engage in the posturing style that signals that they are “bad.” This survival strategy makes them pariahs in the wider community. Police target them for questioning, searches, and arrests.104 Store owners refuse to serve them, or serve them brusquely, while shadowing them to make sure they are not shoplifting. Employers refuse to employ them.105 Or they employ them in inferior, segregated jobs. A restaurant owner may hire blacks as dishwashers, but not as wait staff, where they could earn tips.

Expect of me no great material wealth of ideas, for that is what I find in you. My need and endeavour is to make much out of little, and, if ever you should realize my poverty in all that men call acquired knowledge, you will perhaps find that in some ways I may have succeeded. Because my circle of ideas is smaller, I traverse it more quickly and oftener, and for that reason can make better use of what small ready cash I own, creating through the form a diversity which is lacking in the content. You strive to simplify your great world of ideas, while I seek variety for my small possessions. You have a kingdom to rule, and I only a somewhat numerous family of ideas which I would like to expand into a little universe.

Break out to go out ___________________ The birds dare to break the egg shell It does so in order to get out of that Hell When it finally succeeds, it’ll then fly To its comfort zone it’ll say bye Are you being confined in a small space How long will you remain at that place? Before you can explore more territories, Break away from the former glories. Yesterday’s excellence is today’s average You must strive to be better age after age Never accept the available mediocrity As the only preferable opportunity Decide to grow from below to hero And make it a point to vacate level zero Reach out and arise with power God’s blessings on you, will shower Agree to grow, never attempt to be slow Be not afraid. Never doubt. You’ll flow The grace of God will be your guide Taking you along, side by side.

Adopt a growth mindset, and don’t be afraid of where it can take you. Extraordinary results aren’t built solely on extraordinary results. They’re built on failure too. In fact, it would be accurate to say that we fail our way to success. When we fail, we stop, ask what we need to do to succeed, learn from our mistakes, and grow. Don’t be afraid to fail. See it as part of your learning process and keep striving for your true potential.

My goal, once upon a time, was to succeed. I didn’t realize that success wasn’t grades or scholarships or achievements, but the people I was lucky enough to have in my life. As I look around the room, I want to give everyone a hug and a thank-you. A hug to express how much I love them and a thank-you for loving me back. Because love is the ultimate goal. It’s not the one I had strived for, but I was lucky enough, so damn lucky, to achieve it.

Life is worth living because without life nothing is possible; to choose life is to succeed and appreciate all things that life can give or provide. Life enables one to achieve all that one requires.Life is an opportunity,a privilege and a reward to strive to achieve the unachievable. Life is a blessing from God who provides understanding and knowledge for all life. Yet life is knowledge and understanding. Without life nothing is gained or lost because it is null and void.

People that think are many, people that reason are few. People that theorize are many, people that prove are few. People that speculate are many, people that know are few. People that assume are many, people that verify are few. People that hear are many, people that listen are few. People that preach are many, people that practice are few. People that see are many, people that observe are few. People that recall are many, people that comprehend are few. People that question are many, people that answer are few. People that entertain are many, people that educate are few. People that misguide are many, people that enlighten are few. People that lecture are many, people that demonstrate are few. People that start are many, people that finish are few. People that quit are many, people that persevere are few. People that fall are many, people that rise are few. People that compete are many, people that win are few. People that criticize are many, people that inspire are few. People that blame are many, people that pardon are few. People that condemn are many, people that console are few. People that undermine are many, people that strengthen are few. People that take are many, people that give are few. People that teach are many, people that mentor are few. People that harm are many, people that heal are few. People that doubt are many, people that believe are few. People that wish are many, people that strive are few. People that plan are many, people that prevail are few. People that lose are many, people that gain are few. People that fail are many, people that succeed are few. People that imitate are many, people that originate are few. People that innovate are many, people that invent are few. People that conceive are many, people that realize are few. People that dream are many, people that achieve are few. People that divide are many, people that unify are few. People that follow are many, people that lead are few. People that command are many, people that influence are few. People that control are many, people that guide are few. People that feel are many, people that empathize are few. People that yearn are many, people that fulfill are few. People that trust are many, people that are devoted are few. People that age are many, people that mature are few. People that rage are many, people that forgive are few. People that despair are many, people that hope are few. People that fear are many, people that love are few. People that curse are many, people that bless are few.

Striving is fine, as long as it’s tempered by the realization that, in an entropic universe, the final outcome is out of your control. If you don’t waste your energy on variables you cannot influence, you can focus much more effectively on those you can. When you are wisely ambitious, you do everything you can to succeed, but you are not attached to the outcome—so that if you fail, you will be maximally resilient, able to get up, dust yourself off, and get back in the fray. That, to use a loaded term, is enlightened self-interest.

The doctor smiles. "Don't cling too tightly to what is natural, Captain. Here, look," he bends forward, makes cooing noises. The shimmer of the cheshire cranes toward his face, mewling. Its tortoiseshell fur glimmers. It licks tentatively at his chin. "A hungry little beast," he says. "A good thing, that. If it's hungry enough, it will succeed us entirely, unless we design a better predator. Something that hungers for it, in turn." "We've run the analysis of that," Kanya says. "The food web only unravels more completely. Another super-predator won't solve the damage already done." Gibbons snorts. "The ecosystem unravelled when man first went a-seafaring. When we first lit fires on the broad savannas of Africa. We have only accelerated the phenomenon. The food web you talk about is nostalgia, nothing more. Nature." He makes a disgusted face. "We are nature. Our every tinkering is nature, our every biological striving. We are what we are, and the world is ours. We are its gods. Your only difficulty is your unwillingness to unleash your potential fully upon it.

It will be a seminal moment in the history of science, Will Henry, the finding of the magnificum, and not without some ancillary benefit to me personally. If I succeed, it will bring nothing short of immortality-- well, the only concept of immortality that I'm prepared to accept. But if I do succeed, the space between us and the ineffable will shrink a little more. It is what we strive for as scientists, and what we dread as human beings. There is something in us that longs for the indescribable, the unattainable, the thing that cannot be seen.

The Tower of Babel is one of those mythological narratives that, in the words of the 4th-century philosopher Sallustius, 'never happened, but always are.' Man in his arrogance always strives against his own nature and circumstances to bring together the different nations of the world and establish an order that can facilitate some lofty ideal and he always fails. Just as Nimrod’s tower fell, so did Alexander’s, Cyrus’s, Attila’s, and Napoleon’s. This sort of geopolitical project—even when buttressed by the best reasons and most noble goals—never succeeds.

happiness and the attainment of goals. You’re going to get both in massive quantities, but not through struggle and striving. Rather, they’ll come through attaining a balance—a delicate balance in your state of being between your levels of happiness and your vision for your future. I call living in this state “bending reality” for a reason—I’ve found that when I put myself in this state, it almost seems as if the universe has my back and luck seems to be on my side. It’s as if I can bend reality to make my days perfect and my visions unfold at spectacular speed.

It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face in marred by dust and sweat and blood; who strives valiantly; who errs, who comes short again and again, because there is no effort without error and shortcoming; but who does actually strive to do the deeds; who knows great enthusiasms, the great devotions; who spends himself in a worthy cause; who at the best knows in the end the triumph of high achievement, and who at the worst, if he fails, at least fails while daring greatly, so that his place shall never be with those cold and timid souls who neither know victory nor defeat. Shame on the man of cultivated taste who permits refinement to develop into fastidiousness that unfits him for doing the rough work of a workaday world. Among the free peoples who govern themselves there is but a small field of usefulness open for the men of cloistered life who shrink from contact with their fellows. Still less room is there for those who deride of slight what is done by those who actually bear the brunt of the day; nor yet for those others who always profess that they would like to take action, if only the conditions of life were not exactly what they actually are. The man who does nothing cuts the same sordid figure in the pages of history, whether he be a cynic, or fop, or voluptuary. There is little use for the being whose tepid soul knows nothing of great and generous emotion, of the high pride, the stern belief, the lofty enthusiasm, of the men who quell the storm and ride the thunder. Well for these men if they succeed; well also, though not so well, if they fail, given only that they have nobly ventured, and have put forth all their heart and strength. It is war-worn Hotspur, spent with hard fighting, he of the many errors and valiant end, over whose memory we love to linger, not over the memory of the young lord who 'but for the vile guns would have been a valiant soldier.

Whereas the man who is guided by concepts and abstractions only succeeds thereby in warding off misfortune, is unable to compel the abstractions themselves to yield him happiness, and strives merely to be as free as possible of pain, the man of intuition, standing in the midst of a culture, reaps directly from his intuitions not just protection from harm but also a constant stream of brightness, a lightening of the spirit, redemption, and release. Of course when he suffers, he suffers more severely; indeed he suffers more frequently because he does not know how to learn from experience and keeps on falling into the very same trap time after time. When he is suffering he is just as unreasonable as he is when he is happy, he shouts out loudly and knows no solace. How differently the same misfortune is endured by the stoic who has learned fro experience and who governs himself by means of concepts! This man, who otherwise seeks only honesty, truth, freedom from illusions, and protection from the onslaughts of things which might distract him, now performs, in the midst of misfortune, a masterpiece of pretence, just as the other did in the midst of happiness: he does not wear a twitching, mobile, human face, but rather a mask, as it were, with its features in dignified equilibrium; he does not shut, nor does he even change his tone of voice. If a veritable storm-cloud empties itself on his head, he wraps himself in his cloak and slowly walks away from under it.

An Author, whether good or bad, or between both, is an Animal whom everybody is privileged to attack; For though All are not able to write books, all conceive themselves able to judge them. A good one excites envy, and entails upon its Author a thousand mortifications. He finds himself assailed by partial and ill-humoured Criticism: One Man finds fault with the plan, Another with the style, a Third with the precept, which it strives to inculcate; and they who cannot succeed in finding fault with the Book, employ themselves in stigmatizing its Author. They maliciously rake out from obscurity every little circumstance which may throw ridicule upon his private character or conduct, and aim at wounding the Man, since They cannot hurt the Writer.

When I was growing up it was still acceptable—not to me but in social terms—to say that one was not interested in science and did not see the point in bothering with it. This is no longer the case. Let me be clear. I am not promoting the idea that all young people should grow up to be scientists. I do not see that as an ideal situation, as the world needs people with a wide variety of skills. But I am advocating that all young people should be familiar with and confident around scientific subjects, whatever they choose to do. They need to be scientifically literate, and inspired to engage with developments in science and technology in order to learn more. A world where only a tiny super-elite are capable of understanding advanced science and technology and its applications would be, to my mind, a dangerous and limited one. I seriously doubt whether long-range beneficial projects such as cleaning up the oceans or curing diseases in the developing world would be given priority. Worse, we could find that technology is used against us and that we might have no power to stop it. I don’t believe in boundaries, either for what we can do in our personal lives or for what life and intelligence can accomplish in our universe. We stand at a threshold of important discoveries in all areas of science. Without doubt, our world will change enormously in the next fifty years. We will find out what happened at the Big Bang. We will come to understand how life began on Earth. We may even discover whether life exists elsewhere in the universe. While the chances of communicating with an intelligent extra-terrestrial species may be slim, the importance of such a discovery means we must not give up trying. We will continue to explore our cosmic habitat, sending robots and humans into space. We cannot continue to look inwards at ourselves on a small and increasingly polluted and overcrowded planet. Through scientific endeavour and technological innovation, we must look outwards to the wider universe, while also striving to fix the problems on Earth. And I am optimistic that we will ultimately create viable habitats for the human race on other planets. We will transcend the Earth and learn to exist in space. This is not the end of the story, but just the beginning of what I hope will be billions of years of life flourishing in the cosmos. And one final point—we never really know where the next great scientific discovery will come from, nor who will make it. Opening up the thrill and wonder of scientific discovery, creating innovative and accessible ways to reach out to the widest young audience possible, greatly increases the chances of finding and inspiring the new Einstein. Wherever she might be. So remember to look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. And however difficult life may seem, there is always something you can do and succeed at. It matters that you don’t just give up. Unleash your imagination. Shape the future.

The reputation that I made as a speaker during this campaign induced a number of persons to make an earnest effort to get me to enter political life, but I refused, still believing that I could find other service which would prove of more permanent value to my race. Even then I had a strong feeling that what our people most needed was to get a foundation in education, industry, and property, and for this I felt that they could better afford to strive than for political preferment. As for my individual self, it appeared to me to be reasonably certain that I could succeed in political life, but I had a feeling that it would be a rather selfish kind of success --- individual success at the cost of failing to do my duty in assisting in laying a foundation for the masses

But the Hermetists claim that the Master or advanced student is able, to a great degree, to escape tile swing toward Pain, by the process of Neutralization before mentioned. By rising on to the higher plane of the Ego, much of the experience that comes to those dwelling on the lower plane is avoided and escaped. The Law of Compensation plays an important part in the lives of men and women. It will be noticed that one generally "pays the price" of anything he possesses or lacks. If he has one thing, he lacks another the balance is struck. No one can "keep his penny and have the bit of cake" at the same time. Everything has its pleasant and unpleasant sides. The things that one gains are always paid for by the things that one loses. The rich possess much that the poor lack, while the poor often possess things that are beyond the reach of the rich. The millionaire may have the inclination toward feasting, and the wealth wherewith to secure all the dainties and luxuries of the table while he lacks the appetite to enjoy the same; he envies the appetite and digestion of the laborer, who lacks the wealth and inclinations of the millionaire, and who gets more pleasure from his plain food than the millionaire could obtain even if his appetite were not jaded, nor his digestion ruined, for the wants, habits and inclinations differ. And so it is through life. The Law of Compensation is ever in operation, striving to balance and counterbalance, and always succeeding in time, even though several lives may be required for the return swing of the Pendulum of Rhythm.

The upshot of this is that we become competent, which is the most important quality to have if you are an astronaut - or, frankly, anyone, anywhere, who is striving to succeed at anything at all. Competence means keeping your head in crisis, sticking with a task even when it seems hopeless, and improvising good solutions to tough problems when every second counts. It encompasses ingenuity, determination and being prepared for anything. Astronauts have these qualities not because we’re smarter than everyone else (although let’s face it, you do need a certain amount of horsepower to fix a toilet). It’s because we are thaught to view the world - and ourselves - differently. My shorthand is “think like an astronaut”. But you don’t have to go to space for that. It’s mostly a matter of changing your perspective

Imagine a life without uncertainty. Hope, according to Aeschylus, comes from the lack of certainty of fate; perhaps hope is inherently blind. Imagine how dull life would be if variables assessed for admission to a professional school, graduate program, or executive training program really did predict with great accuracy who would succeed and who would fail. Life would be intolerable—no hope, no challenge. Thus, we have a paradox. While we all strive to reduce the uncertainties of our existence and of the environment, ultimate success—that is, a total elimination of uncertainty—would be horrific. Knowing pleasant outcomes with certainty would also detract from life’s joy. An essential part of knowledge is to shrink the domain of the unpredictable. But while we pursue this goal, its ultimate attainment would not be at all desirable.

The Apple Orchard Come let us watch the sun go down and walk in twilight through the orchard's green. Does it not seem as if we had for long collected, saved and harbored within us old memories? To find releases and seek new hopes, remembering half-forgotten joys, mingled with darkness coming from within, as we randomly voice our thoughts aloud wandering beneath these harvest-laden trees reminiscent of Durer woodcuts, branches which, bent under the fully ripened fruit, wait patiently, trying to outlast, to serve another season's hundred days of toil, straining, uncomplaining, by not breaking but succeeding, even though the burden should at times seem almost past endurance. Not to falter! Not to be found wanting! Thus must it be, when willingly you strive throughout a long and uncomplaining life, committed to one goal: to give yourself! And silently to grow and to bear fruit.

For black youth, the experience of being “made black” often begins with the first police stop, interrogation, search, or arrest. The experience carries social meaning—this is what it means to be black. The story of one’s “first time” may be repeated to family or friends, but for ghetto youth, almost no one imagines that the first time will be the last. The experience is understood to define the terms of one’s relationship not only to the state but to society at large. This reality can be frustrating for those who strive to help ghetto youth “turn their lives around.” James Forman Jr., the cofounder of the See Forever charter school for juvenile offenders in Washington, D.C., made this point when describing how random and degrading stops and searches of ghetto youth “tell kids that they are pariahs, that no matter how hard they study, they will remain potential suspects.” One student complained to him, “We can be perfect, perfect, doing everything right and still they treat us like dogs. No, worse than dogs, because criminals are treated worse than dogs.” Another student asked him pointedly, “How can you tell us we can be anything when they treat us like we’re nothing?”56 The process of marking black youth as black criminals is essential to the functioning of mass incarceration as a racial caste system. For the system to succeed—that is, for it to achieve the political goals described in chapter 1—black people must be labeled criminals before they are formally subject to control. The criminal label is essential, for forms of explicit racial exclusion are not only prohibited but widely condemned. Thus black youth must be made—labeled—criminals. This process of being made a criminal is, to a large extent, the process of “becoming” black. As Wideman explains, when “to be a man of color of a certain economic class and milieu is equivalent in the public eye to being a criminal,” being processed by the criminal justice system is tantamount to being made black, and “doing time” behind bars is at the same time “marking race.”57 At its core, then, mass incarceration, like Jim Crow, is a “race-making institution.” It serves to define the meaning and significance of race in America.

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

A world where only a tiny super-elite are capable of understanding advanced science and technology and its applications would be, to my mind, a dangerous and limited one. I seriously doubt whether long-range beneficial projects such as cleaning up the oceans or curing diseases in the developing world would be given priority. Worse, we could find that technology is used against us and that we might have no power to stop it. I don’t believe in boundaries, either for what we can do in our personal lives or for what life and intelligence can accomplish in our universe. We stand at a threshold of important discoveries in all areas of science. Without doubt, our world will change enormously in the next fifty years. We will find out what happened at the Big Bang. We will come to understand how life began on Earth. We may even discover whether life exists elsewhere in the universe. While the chances of communicating with an intelligent extra-terrestrial species may be slim, the importance of such a discovery means we must not give up trying. We will continue to explore our cosmic habitat, sending robots and humans into space. We cannot continue to look inwards at ourselves on a small and increasingly polluted and overcrowded planet. Through scientific endeavour and technological innovation, we must look outwards to the wider universe, while also striving to fix the problems on Earth. And I am optimistic that we will ultimately create viable habitats for the human race on other planets. We will transcend the Earth and learn to exist in space. This is not the end of the story, but just the beginning of what I hope will be billions of years of life flourishing in the cosmos. And one final point—we never really know where the next great scientific discovery will come from, nor who will make it. Opening up the thrill and wonder of scientific discovery, creating innovative and accessible ways to reach out to the widest young audience possible, greatly increases the chances of finding and inspiring the new Einstein. Wherever she might be. So remember to look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. And however difficult life may seem, there is always something you can do and succeed at. It matters that you don’t just give up. Unleash your imagination. Shape the future.

Then Faust descends into the realm of the Mothers — the spiritual world; he succeeds in bringing up with him the spirit of Helena. But he is not ripe enough to unite this spirit with his own soul. Hence the scene where desire stirs in Faust, where he wishes to embrace the archetype of Helena with sensual passion. He is therefore thrust back. That is the fate of everyone who seeks to approach the Spiritual World harboring personal, egotistical feelings; he is repelled like Faust. He must first mature; must learn the real relationship between the three members of man's nature: the immortal spirit which goes on from life to life, from incarnation to incarnation; the body, commencing and ending its existence between birth and death, and the soul between the two of them. Body, soul and spirit — how they unite, how they mutually react — that is the lesson Faust must learn. The archetype of Helena, the immortal, the eternal, that passes from life to life, from one incarnation to the other, Faust has already tried to find, but was then immature. Now he is to become ripe so that he is worthy to truly penetrate into the spirit realm. For this purpose he had to learn that this immortality comes to man only when he can be re-embodied repeatedly within physical existence — have new lives extending from birth to death. Therefore must Goethe show how the soul lives between spirit and body, how the soul is placed between the immortal spirit and the body which exists only between birth and death. The second part of Faust shows us this. Now can Goethe compress all that Faust has achieved since the time of premonitory striving, the time when he despaired of science and turned away from it, till he gained his highest degree of spiritual perception. This he does in the chorus mysticus which, by its name alone, indicates that it contains something very deep. Here, in this chorus, is to be condensed in few words — paradigmatically — that which offers the key to all the world mysteries: how everything temporal is only a symbolism for the eternal. What the physical eye can see is only a symbol for the spiritual, the immortal of which Goethe has shown that he, when entering into this spiritual realm, even gains the knowledge of reincarnation. He will finally show man's entrance into the spiritual kingdom coincides with the knowledge that what was premonition and hope in the physical is truth in the spiritual; what was aspiration in the physical becomes attainment in the spiritual world.

The idea of the “people,” as the fount of legitimate order ... has been of some service to the left-liberal intellectual in our time, in his endeavor to wipe out the past, and to find a basis for political obligation that looks only to the present and the future. ... The idea is usually combined with the fantasy that the intellectual has some peculiar faculty of hearing, and also articulating, the “voice of the people.” This self-delusion, which has persisted unaltered since the days of the French Revolution, expresses the intellectual’s concern to be reunited with the social order from which his own thinking has so tragically separated him. He wishes to redeem himself from his “outsideness.” Unfortunately, however, he succeeds in uniting himself not with society, but only with another intellectual abstraction—“the people”—designed according to impeccable theoretical requirements, precisely in order to veil the intolerable reality of everyday life. “The people” does not exist. Even if it did exist, it would be authority for nothing, since it would have no concrete basis on which to build its legitimacy. Nobody can speak for the people. Nobody can speak for anyone. The truth, however, strives to be uttered, and may find expression, now on these lips, now on those.

Mr. President, Dr. Biden, Madam Vice President, Mr. Emhoff, Americans and the world, when day comes we ask ourselves where can we find light in this never-ending shade? The loss we carry asea we must wade. We’ve braved the belly of the beast. We’ve learned that quiet isn’t always peace. In the norms and notions of what just is isn’t always justice. And yet, the dawn is ours before we knew it. Somehow we do it. Somehow we’ve weathered and witnessed a nation that isn’t broken, but simply unfinished. We, the successors of a country and a time where a skinny black girl descended from slaves and raised by a single mother can dream of becoming president only to find herself reciting for one. And yes, we are far from polished, far from pristine, but that doesn’t mean we are striving to form a union that is perfect. We are striving to forge our union with purpose. To compose a country committed to all cultures, colors, characters, and conditions of man. And so we lift our gazes not to what stands between us, but what stands before us. We close the divide because we know to put our future first, we must first put our differences aside. We lay down our arms so we can reach out our arms to one another. We seek harm to none and harmony for all. Let the globe, if nothing else, say this is true. That even as we grieved, we grew. That even as we hurt, we hoped. That even as we tired, we tried that will forever be tied together victorious. Not because we will never again know defeat, but because we will never again sow division. Scripture tells us to envision that everyone shall sit under their own vine and fig tree and no one shall make them afraid. If we’re to live up to her own time, then victory won’t lie in the blade, but in all the bridges we’ve made. That is the promise to glade, the hill we climb if only we dare. It’s because being American is more than a pride we inherit. It’s the past we step into and how we repair it. We’ve seen a forest that would shatter our nation rather than share it. Would destroy our country if it meant delaying democracy. This effort very nearly succeeded. But while democracy can be periodically delayed, it can never be permanently defeated. In this truth, in this faith we trust for while we have our eyes on the future, history has its eyes on us. This is the era of just redemption. We feared it at its inception. We did not feel prepared to be the heirs of such a terrifying hour, but within it, we found the power to author a new chapter, to offer hope and laughter to ourselves so while once we asked, how could we possibly prevail over catastrophe? Now we assert, how could catastrophe possibly prevail over us? We will not march back to what was, but move to what shall be a country that is bruised, but whole, benevolent, but bold, fierce, and free. We will not be turned around or interrupted by intimidation because we know our inaction and inertia will be the inheritance of the next generation. Our blunders become their burdens. But one thing is certain, if we merge mercy with might and might with right, then love becomes our legacy and change our children’s birthright. So let us leave behind a country better than one we were left with. Every breath from my bronze-pounded chest we will raise this wounded world into a wondrous one. We will rise from the gold-limbed hills of the West. We will rise from the wind-swept Northeast where our forefathers first realized revolution. We will rise from the Lake Rim cities of the Midwestern states. We will rise from the sun-baked South. We will rebuild, reconcile and recover in every known nook of our nation, in every corner called our country our people diverse and beautiful will emerge battered and beautiful. When day comes, we step out of the shade aflame and unafraid. The new dawn blooms as we free it. For there is always light. If only we’re brave enough.

Ali major social entities such as nations, linguistic groups, rehgious communities, party organizations have been elevated to the dignity of the supreme collective that overshadows ali other collectives and claims the submission of the whole personality of ali rightthinking men. But an individual can renounce autonomous action and unconditionally surrender his self only in favor of one collective. Which collective this ought to be can be determined only by a quite arbitrary decision. The collective creed is by necessity exclusive and totalitarian. It craves the whole man and does not want to share him with any other collective. It seeks to establish the exclusive supreme validity of only one system of values. There is, of course, but one way to make one's own judgments of value supreme. One must beat into submission ali those dissenting. This is what ali representatives of the various collectivist doctrines are striving for. They ultimately recommend the use of violence and pitiless annihilation of ali those whom they condemn as heretics. Collectivism is a doctrine of war, intolerance, and persecution. If any of the collectivist creeds should succeed in its endeavors, ali people but the great dictator would be deprived of their essential human quality. They would become mere soulless pawns in the hands of a monster.

The word 'spirit' comes from the Latin root 'spirare' meaning "to breathe", which became the word 'spiritus' meaning "breath". Through Anglo-Norman French, the word became the 'spirit' we know today as "the non-physical part of a person that is the seat of emotions and character; the soul". [...] Upon pondering, one could definitely come to the conclusion that we must breathe to live and we live because we breathe. Therefore, the spirit is life itself. It is vitality [...] The spirit is not so much our consciousness as it is our very will to live. With that, it is simply the Will itself. [...] the Will is the spirit of motivation.; of progress; of creativity; of life itself. This spirit has it's own semblance of strength, i.e. it is capable of being "broken" or "uplifted". What has it been called when someone relinquishes their will to live? Was it, "give up the ghost"? That is a strange way of putting it, to say the least. What is the last thing we will ever do? We will exhale our final breath, thus giving up the ghost; commending the spirit unto Death. The spirit is real. It is a powerful emotional state in which positivity and determination cause the individual (or even an entire group) to strive for victory and greatness. It is the essence of carnality. To be truly spiritual doesn't require belief or existence of an afterlife. For a Satanist, to be 'spiritual' is to have an uncanny force of will to succeed in life that is on par with his own impetus. It is having the mindset of "if one can fathom it, one can achieve it". Do not let anyone break your spirit. It is your very own sense of self, and therefore it is precious. Let your spirit push your Will forward towards what your heart desires, and not allow you to stagnate in wishful thinking and false hope. John M. Penkal, Truly Satanic​ Volume I: Satanism

One of the issues that animated the Tea Party in South Carolina and nationally during my campaign for governor was bailouts. The debate started with the Troubled Asset Relief Program (TARP) passed by Congress in 2008 and signed by President Bush. The TARP bailout was a perfect example of government not understanding the value of a dollar. It was a quick fix to get everyone to calm down. But what did it actually do? The banks that received the money didn’t expand lending to businesses. They used the cash to help their own books, and the taxpayers were put on the hook as loan guarantors. No one—not the politicians who encouraged the recklessness, not the quasi-governmental entities like Fannie Mae that got rich off it, and certainly not the Wall Street firms that got bailed out—was ever held accountable. And the American people ended up worse off than they were before. As a small businessperson, I found the message government was sending incredibly offensive. In my version of capitalism, if a company succeeds, you don’t punish it by raising its taxes; and if a company fails, you don’t reward it by having the taxpayers bail it out. TARP opened the floodgates for a wave of unaccountable spending that flowed out of Washington. Soon afterward, President Obama bailed out the auto industry to rescue big labor. His allies in Congress passed the $787 billion stimulus bill, most of them without having read it. And he forced through a trillion-dollar health-care takeover. With each bailout, more and more of us felt we were getting further and further from what America was meant to be: a free and striving people with a limited and accountable government. Instead, Washington was revealing itself to be an inside game, with the rules fixed to benefit the establishment. The rules favor the well connected, while the rest of us in flyover country pay the bills.

They typically start out leading ordinary lives in an ordinary world and are drawn by a “call to adventure.” This leads them down a “road of trials” filled with battles, temptations, successes, and failures. Along the way, they are helped by others, often by those who are further along the journey and serve as mentors, though those who are less far along also help in various ways. They also gain allies and enemies and learn how to fight, often against convention. Along the way, they encounter temptations and have clashes and reconciliations with their fathers and their sons. They overcome their fear of fighting because of their great determination to achieve what they want, and they gain their “special powers” (i.e., skills) from both “battles” that test and teach them, and from gifts (such as advice) that they receive from others. Over time, they both succeed and fail, but they increasingly succeed more than they fail as they grow stronger and keep striving for more, which leads to ever-bigger and more challenging battles. Heroes inevitably experience at least one very big failure (which Campbell calls an “abyss” or the “belly of the whale” experience) that tests whether they have the resilience to come back and fight smarter and with more determination. If they do, they undergo a change (have a “metamorphosis”) in which they experience the fear that protects them, without losing the aggressiveness that propels them forward. With triumphs come rewards. Though they don’t realize it when they are in their battles, the hero’s biggest reward is what Campbell calls the “boon,” which is the special knowledge about how to succeed that the hero has earned through his journey. Joseph Campbell’s Hero’s Journey schema from The Hero with a Thousand Faces (New World Library), copyright © 2008 by the Joseph Campbell Foundation (jcf.org), used with permission. Late in life, winning more battles and acquiring more rewards typically becomes less exciting to heroes than passing along that knowledge to others—“returning the boon” as Campbell called it.

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

And who knows (there is no saying with certainty), perhaps the only goal on earth to which mankind is striving Free eBooks at Planet eBook.com lies in this incessant process of attaining, in other words, in life itself, and not in the thing to be attained, which must always be expressed as a formula, as positive as twice two makes four, and such positiveness is not life, gentlemen, but is the beginning of death. Anyway, man has always been afraid of this mathematical certainty, and I am afraid of it now. Granted that man does nothing but seek that math- ematical certainty, he traverses oceans, sacri ces his life in the quest, but to succeed, really to nd it, dreads, I assure you. He feels that when he has found it there will be noth- ing for him to look for. When workmen have nished their work they do at least receive their pay, they go to the tavern, then they are taken to the police-station—and there is oc- cupation for a week. But where can man go? Anyway, one can observe a certain awkwardness about him when he has attained such objects. He loves the process of attaining, but does not quite like to have attained, and that, of course, is very absurd. In fact, man is a comical creature; there seems to be a kind of jest in it all. But yet mathematical certainty is a er all, something insu erable. Twice two makes four seems to me simply a piece of insolence. Twice two makes four is a pert coxcomb who stands with arms akimbo bar- ring your path and spitting. I admit that twice two makes four is an excellent thing, but if we are to give everything its due, twice two makes ve is sometimes a very charming thing too. And why are you so rmly, so triumphantly, convinced that only the normal and the positive—in other words, only what is conducive to welfare—is for the advantage of man? Notes from the Underground Is not reason in error as regards advantage? Does not man, perhaps, love something besides well-being? Perhaps he is just as fond of su ering? Perhaps su ering is just as great a bene t to him as well-being? Man is sometimes extraor- dinarily, passionately, in love with su ering, and that is a fact. ere is no need to appeal to universal history to prove that; only ask yourself, if you are a man and have lived at all. As far as my personal opinion is concerned, to care only for well-being seems to me positively ill-bred. Whether it’s good or bad, it is sometimes very pleasant, too, to smash things. I hold no brief for su ering nor for well-being either. I am standing for ... my caprice, and for its being guaran- teed to me when necessary. Su ering would be out of place in vaudevilles, for instance; I know that. In the ‘Palace of Crystal’ it is unthinkable; su ering means doubt, negation, and what would be the good of a ‘palace of crystal’ if there could be any doubt about it? And yet I think man will never renounce real su ering, that is, destruction and chaos. Why, su ering is the sole origin of consciousness. ough I did lay it down at the beginning that consciousness is the great- est misfortune for man, yet I know man prizes it and would not give it up for any satisfaction. Consciousness, for in- stance, is in nitely superior to twice two makes four. Once you have mathematical certainty there is nothing le to do or to understand. ere will be nothing le but to bottle up your ve senses and plunge into contemplation. While if you stick to consciousness, even though the same result is attained, you can at least og yourself at times, and that will, at any rate, liven you up. Reactionary as it is, corporal punishment is better than nothing.

You are familiar with The Decline of the West, in which Oswald Spengler takes note of the current decadence of painting, as well as literature and music, and concludes that the end of our cultural epoch has arrived. He is a philosopher, but one descended from the natural sciences. He arranges observations, he records insights and knowledge. He takes a graphic view of history. And if he sees that a line curves downward, he considers the trend a proven fact, so that zero must be reached at a particular time and place. And that moment represents the end, the decline of the West! "But his graphing has no bearing on any of my ideas and plans as architect and politician. I study the reasons why the line curves downward, and I try to remove the causes. But at the same time, I examine the reasons why at an earlier time the line curved upward! And then I set out to restore the conditions of that day, to awake anew the creative wall of that time, and to bring about a new crest in the constantly fluctuating curve of history. "No doubt about it! Our culture has entered on stagnation, it looks like old age. But the reasons for this state do not lie in the fact that it has genuinely passed its manhood, but rather that the upholders of this culture, the Germanic-European peoples, have neglected it and have turned their attention to material tasks, to technology, industry, to hunger for material possessions, to rapacity, and to an economic egocentrism that overwhelms everything else. All their thinking and striving reaches its only climax in account books and in the outward show of the worldly goods they possess. "I am overcome with disgust, a vexing scorn, when I see the way such people live and behave! [ . . . ] But thank God, it is only the top ten thousand who think along these lines. It is true that the whole of the bourgeoisie is already strongly infected and sickly. But bourgeois youth are still healthy and can be shown the way back to nature, to a higher development, to new cultural will, provided only that they do not become enmeshed in the treadmill of meaningless and wholly materialistic contemporary life, only to drown either in the cupidity of business or in the tedium of the middle-class workaday routine or in the corruption of the big city. “If we succeed in replacing the egocentric cupidity of business with a socialist communal wall and a work-affirming responsibility for the common-weal; in abolishing the tedium of middle-class workaday monotony by substituting for it the potential enjoyment of personal liberty, the beauty of nature, the splendor of our own Fatherland and the thousandfold diversity of the rest of the world; and if we put an end to the corruption of omnipresent degeneracy, bred in the warrens of buildings and on the asphalt streets of the cities of millions - then the road is clear to a new life, to a new creative will, to a new flight of the free, healthy spirit and mind. And then, my dear Herr Roselius, your bricks will form themselves into entirely new shapes all by themselves. Temples of life will be built, cathedrals of a higher cult will be raised, and even thousands of years later, the walls will bear witness to the exalted times out of which even more exalted ones were bom!” When Roselius had left Hitler’s room with me, he took my hand and said: “Wagener, I thank you for having made this hour possible. What a man! And how small we feel, concerned as we are with those things that preoccupy us! But now I know' what I have to do! In spite of my sixty years, I have only one goal: to join in the work of helping the young people and the German Volk to find internal and external freedom!

MT: Mimetic desire can only produce evil? RG: No, it can become bad if it stirs up rivalries but it isn't bad in itself, in fact it's very good, and, fortunately, people can no more give it up than they can give up food or sleep. It is to imitation that we owe not only our traditions, without which we would be helpless, but also, paradoxically, all the innovations about which so much is made today. Modern technology and science show this admirably. Study the history of the world economy and you'll see that since the nineteenth century all the countries that, at a given moment, seemed destined never to play anything but a subordinate role, for lack of “creativity,” because of their imitative or, as Montaigne would have said, their “apish” nature, always turned out later on to be more creative than their models. It began with Germany, which, in the nineteenth century, was thought to be at most capable of imitating the English, and this at the precise moment it surpassed them. It continued with the Americans in whom, for a long time, the Europeans saw mediocre gadget-makers who weren't theoretical or cerebral enough to take on a world leadership role. And it happened once more with the Japanese who, after World War II, were still seen as pathetic imitators of Western superiority. It's starting up again, it seems, with Korea, and soon, perhaps, it'll be the Chinese. All of these consecutive mistakes about the creative potential of imitation cannot be due to chance. To make an effective imitator, you have to openly admire the model you're imitating, you have to acknowledge your imitation. You have to explicitly recognize the superiority of those who succeed better than you and set about learning from them. If a businessman sees his competitor making money while he's losing money, he doesn't have time to reinvent his whole production process. He imitates his more fortunate rivals. In business, imitation remains possible today because mimetic vanity is less involved than in the arts, in literature, and in philosophy. In the most spiritual domains, the modern world rejects imitation in favor of originality at all costs. You should never say what others are saying, never paint what others are painting, never think what others are thinking, and so on. Since this is absolutely impossible, there soon emerges a negative imitation that sterilizes everything. Mimetic rivalry cannot flare up without becoming destructive in a great many ways. We can see it today in the so-called soft sciences (which fully deserve the name). More and more often they're obliged to turn their coats inside out and, with great fanfare, announce some new “epistemological rupture” that is supposed to revolutionize the field from top to bottom. This rage for originality has produced a few rare masterpieces and quite a few rather bizarre things in the style of Jacques Lacan's Écrits. Just a few years ago the mimetic escalation had become so insane that it drove everyone to make himself more incomprehensible than his peers. In American universities the imitation of those models has since produced some pretty comical results. But today that lemon has been squeezed completely dry. The principle of originality at all costs leads to paralysis. The more we celebrate “creative and enriching” innovations, the fewer of them there are. So-called postmodernism is even more sterile than modernism, and, as its name suggests, also totally dependent on it. For two thousand years the arts have been imitative, and it's only in the nineteenth and twentieth centuries that people started refusing to be mimetic. Why? Because we're more mimetic than ever. Rivalry plays a role such that we strive vainly to exorcise imitation. MT

One does not fail at a task. One merely does not succeed. And since one is always striving for success, so long as one continues striving, one can never truly fail.

Of course, as experience shows, managers are in charge but not necessarily in control. They will inevitably be called upon to make changes in organizations since, as MacIntyre observes, longer-term shared projects to make the future less unpredictable are an inevitable part of being human. However, as he advises us, because of fate and contingency, because of the interweaving of intentions as we try to discover things about others that we strive equally hard to conceal from them as we try to anticipate the anticipations of others, because generalization takes a different form in the social sciences than in the natural sciences, we may only succeed ‘characteristically, and for the most part’. The claim to be able to guarantee positive change for the good of the firm is either, according to MacIntyre, good acting, or the road to tyranny where we impose our conceptions of the good, irrespective of the resistance we are likely to meet.

In Rank’s inspired conceptualization, the difference is put like this: … it is this very fact of the ideologization of purely psychical conflicts that makes the difference between the productive and the unproductive types, the artist and the neurotic; for the neurotic’s creative power, like the most primitive artist’s, is always tied to his own self and exhausts itself in it, whereas the productive type succeeds in changing this purely subjective creative process into an objective one, which means that through ideologizing it he transfers it from his own self to his work.18 The neurotic exhausts himself not only in self-preoccupations like hypochondriacal fears and all sorts of fantasies, but also in others: those around him on whom he is dependent become his therapeutic work project; he takes out his subjective problems on them. But people are not clay to be molded; they have needs and counter-wills of their own. The neurotic’s frustration as a failed artist can’t be remedied by anything but an objective creative work of his own. Another way of looking at it is to say that the more totally one takes in the world as a problem, the more inferior or “bad” one is going to feel inside oneself. He can try to work out this “badness” by striving for perfection, and then the neurotic symptom becomes his “creative” work; or he can try to make himself perfect by means of his partner.

But does every godly man succeed in forgiving, yes, loving his enemies? Answer: He does so in a gospel sense. That is: (a) In so far as there is assent. He subscribes to it in his judgment as a thing which ought to be done: "with my mind I serve the law of God" (Romans 7:25). (b) In so far as there is grief. A godly man mourns that he can love his enemies no more: "O wretched man that I am!" (Romans 7:24). "Oh, this base cankered heart of mine, that has received so much mercy and can show so little! I have had millions forgiven me—yet I can hardly forgive pence!" (c) In so far as there is prayer. A godly man prays that God will give him a heart to love his enemies. "Lord, pluck this root of bitterness out of me, perfume my soul with love, make me a dove without gall." (d) In so far as there is effort. A godly man resolves and strives in the strength of Christ against all rancor and virulence of spirit. This is in a gospel sense to love our enemies. A wicked man cannot do this; his malice boils up to revenge.

Our strive to succeed in life is an endless journey until we are called to our final resting place”.

The upshot of all this is that we become competent, which is the most important quality to have if you’re an astronaut—or, frankly, anyone, anywhere, who is striving to succeed at anything at all. Competence means keeping your head in a crisis, sticking with a task even when it seems hopeless, and improvising good solutions to tough problems when every second counts. It encompasses ingenuity, determination and being prepared for anything. Astronauts have these qualities not because we’re smarter than everyone else (though let’s face it, you do need a certain amount of intellectual horsepower to be able to fix a toilet). It’s because we are taught to view the world—and ourselves—differently. My shorthand for it is “thinking like an astronaut.” But you don’t have to go to space to learn to do that. It’s mostly a matter of changing your perspective.

The universal story is: “I’m not good enough. Life isn’t good enough!” Built into everyone’s story is an I that needs to strive to be good enough and to make life turn out right. When the me does succeed at something, that feeling of finally being good enough is all too soon replaced by the old drumbeat: “I’m still not good enough! Life still isn’t good enough!

Elliott argues that enhancement technologies fascinate and aggravate us because they alert us to a contradiction in our national value system. On the one hand, America prizes success, and life here is organized around the heated pursuit of it. America is a democracy with a high degree of social mobility; we’re all searching for anything that might give us a competitive edge over our neighbors. (We are also, most likely, looking over our shoulders at whatever our neighbors might be using to get ahead, simultaneously judging them for using it, and wondering where we can get some ourselves.) On the other hand, Americans are also devoted to the idea of personal authenticity. We believe it’s important to be our “real” selves and are ever fearful of losing touch with our inmost natures in the push of worldly ambition. Self-discovery and self-actualization aren’t just enjoyable activities; they’re social demands. In America, Elliott believes, we tend to think of life as a never-ending process of figuring out “who we are” and then striving to live in such a way that we can enact the interests and proclivities that make us unique. This focus on the self as a guiding principle may partly stem from the secular nature of our society. In America since the late nineteenth century, Elliott writes, “finding yourself has replaced finding God.”29 Being who we really are is nothing short of a moral imperative—maybe the strongest one we modern Americans have. These two drives—on the one hand, to succeed; on the other hand, to be who you really are inside—often come into tension.

The more you value achievement, the more you come to dread failure. Instead of aiming for unique accomplishments, the intense desire to succeed leads us to strive for guaranteed success.

I’ve discovered fulfillment comes from striving to succeed—survival by wits and strength. Such things make each of us who we are, I suppose.

Striving is fine, as long as it’s tempered by the realization that, in an entropic universe, the final outcome is out of your control. If you don’t waste your energy on variables you cannot influence, you can focus much more effectively on those you can. When you are wisely ambitious, you do everything you can to succeed, but you are not attached to the outcome—so that if you fail, you will be maximally resilient, able to get up, dust yourself

After hearing our presentation, audience members would raise their hands and ask, “So, what was the single big thing you did to achieve these great results?” “Well,” I said, “there was no single best practice. It was a mind-set of intellectual rigor we had adopted that made the difference. It’s this mind-set that you should be striving to replicate in your own organization.

Kev, life isn’t about what you’re handed. It’s about what you strive for. To really succeed in life, Dawn will need to find a dream. Then she’ll need the hope and courage it’ll take to follow her heart and make her dream come true.

Imagine you are the CEO of a company with numerous sedentary employees and your health-care costs are escalating partly because of their inactivity, but unlike Henrik you don’t want to make exercise compulsory. Perhaps you are also a parent struggling to budge a surly, reluctant teenager to exercise. And maybe you have been striving unsuccessfully to get yourself off the couch more often. How do you succeed? Everyone copes with the urge to postpone or avoid exercise, so environments that neither require nor facilitate physical activity inevitably promote inactivity.5 If I have to choose between sitting comfortably in a chair or slogging through a sweaty workout, the chair is almost always more appealing. The slow, rational part of my brain knows I should exercise, but my instincts protest, “I would prefer not to,” and another, enticing voice queries, “Why not exercise tomorrow?”6 Perhaps I don’t have the time or energy, and I have to go out of my way to get physical activity because I am stressed for time, my town lacks sidewalks, or the stairway in my building is dingy and inaccessible. To add to these impediments, maybe I inherited genes that predispose me to being physically inactive. Scientists have bred laboratory mice that are instinctively addicted or averse to running on treadmills, and studies of humans suggest that some of us inherited tendencies to be slightly less inclined to exercise.7

Raise your curiosity level. Come up with ideas resulting from that area of your mind. Be extremely observant. Notice everything and make mental notes about the behaviors of others. Never mind inferring their motives. That’s their own business. Your business is to predict their possible reactions to what you say and do. Overcome your self-doubt. Believe that you can learn how to be confident anywhere at any time. You can succeed if you will it. Face your fears. Accept the fact that they’re there. Spend mental time with your fears, but don’t run. They are paper tigers. The threats you feel will cower in the face of your courage, no matter how fast your heart beats. Notice how those fears haven’t killed you.

Perhaps the greatest strength is striving to accomplish what no thinks you can. Courage is standing before the wave of the impossible, diving in, and swimming as hard as you can for as long as you can. There’s no bravery in an action you know will succeed.

In business it is the aggressive man, who continually has his eye on his own interest, who succeeds [he wrote]. Business is merely a form of warfare in which each combatant strives to get the business away from his competitors and at the same time keep them from getting what he already has. No man has

We're a lot alike, aren't we?" he said. "Both of us striving to do good in this world and neither of us quite succeeding, but we lie to ourselves all the same because its the only way we can get from today to the next sunrise.

As a parent, you can find small opportunities for your child to take important courses early on. You’re doing what Nolan Archibald did, working out what courses your child will need to be successful and then reverse engineering the right experiences. Encourage them to stretch—to aim for lofty goals. If they don’t succeed, make sure you’re there to help them learn the right lesson: that when you aim to achieve great things, it is inevitable that sometimes you’re not going to make it. Urge them to pick themselves up, dust themselves off, and try again. Tell them that if they’re not occasionally failing, then they’re not aiming high enough. Everyone knows how to celebrate success, but you should also celebrate failure if it’s as a result of a child striving for an out-of-reach goal.

Human males, too, form alliances for gaining resources such as large game, political power within the group, ways to defend against the aggression of other coalitions of men, and sexual access to women.7 The survival and reproductive benefits derived from these coalitional activities constituted tremendous selection pressure over human evolutionary history for men to form alliances with other men. Since ancestral women did not hunt large game, declare war on other tribes, or attempt to forcibly capture men from neighboring bands, they did not experience equivalent selection pressure to form coalitions. Although women do form coalitions with other women for the care of the young and for protection from sexually aggressive men, these are weakened whenever a woman leaves her kin group to live with her husband and his clan. The combination of strong coalitions among men and somewhat weaker coalitions among women, according to Barbara Smuts, may have contributed historically to men’s dominance over women.9 My view is that women’s preferences for a successful, ambitious, and resource-capable mate coevolved with men’s competitive mating strategies, which include risk taking, status striving, derogation of competitors, coalition formation, and an array of individual efforts aimed at surpassing other men on the dimensions that women desire. The intertwining of these coevolved mechanisms in men and women created the conditions for men to dominate in the domain of resources. The origins of men’s control over resources is not simply an incidental historical footnote of passing curiosity. Rather, it has a profound bearing on the present, because it reveals some of the primary causes of men’s continuing control of resources. Women today continue to want men who have resources, and they continue to reject men who lack resources. These preferences are expressed repeatedly in dozens of studies conducted on tens of thousands of individuals in scores of countries worldwide. They are expressed countless times in everyday life. In any given year, the men whom women marry earn more than men of the same age whom women do not marry. Even professionally successful women who do not really need resources from a man are reluctant to settle for a mate who is less successful than they are. Women who earn more than their husbands seek divorce more often, although this trend appears to be changing, at least within America. Men continue to compete with other men to acquire the status and resources that make them desirable to women. The forces that originally caused the resource inequality between the genders—women’s mate preferences and men’s competitive strategies—are the same forces that contribute to maintaining resource inequality today. Feminists’ and evolutionists’ conclusions converge in their implication that men’s efforts to control female sexuality lie at the core of their efforts to control women. Our evolved sexual strategies account for why this occurs, and why control of women’s sexuality is a central preoccupation of men. Over the course of human evolutionary history, men who failed to control women’s sexuality—for example, by failing to attract a mate, failing to prevent cuckoldry, or failing to retain a mate—experienced lower reproductive success than men who succeeded in controlling women’s sexuality. We come from a long and unbroken line of ancestral fathers who succeeded in obtaining mates, preventing their infidelity, and providing enough benefits to keep them from leaving. We also come from a long line of ancestral mothers who granted sexual access to men who provided beneficial resources.