True Measure Of Success Quotes

The true measure of success is how many times you can bounce back from failure.

It is impossible to escape the impression that people commonly use false standards of measurement — that they seek power, success and wealth for themselves and admire them in others, and that they underestimate what is of true value in life.

Get Off The Scale! You are beautiful. Your beauty, just like your capacity for life, happiness, and success, is immeasurable. Day after day, countless people across the globe get on a scale in search of validation of beauty and social acceptance. Get off the scale! I have yet to see a scale that can tell you how enchanting your eyes are. I have yet to see a scale that can show you how wonderful your hair looks when the sun shines its glorious rays on it. I have yet to see a scale that can thank you for your compassion, sense of humor, and contagious smile. Get off the scale because I have yet to see one that can admire you for your perseverance when challenged in life. It’s true, the scale can only give you a numerical reflection of your relationship with gravity. That’s it. It cannot measure beauty, talent, purpose, life force, possibility, strength, or love. Don’t give the scale more power than it has earned. Take note of the number, then get off the scale and live your life. You are beautiful!

The most treasured and sacred moments of our lives are those filled with the spirit of love. The greater the measure of our love, the greater is our joy. In the end, the development of such love is the true measure of success in life.

We’ve bought into the idea that education is about training and “success”, defined monetarily, rather than learning to think critically and to challenge. We should not forget that the true purpose of education is to make minds, not careers. A culture that does not grasp the vital interplay between morality and power, which mistakes management techniques for wisdom, which fails to understand that the measure of a civilization is its compassion, not its speed or ability to consume, condemns itself to death.

As Samuel Johnson purportedly wrote, “The true measure of a man is how he treats someone who can do him absolutely no good.

. . . But experience has taught me that you cannot value dreams according to the odds of their coming true. Their real value is in stirring within us the will to aspire. That will, wherever it finally leads, does at least move you forward. And after a time you may recognize that the proper measure of success is not how much you've closed the distance to some far-off goal but the quality of what you've done today.

The true measure of a man is not what he dreams, but what he aspires to be; a dream is nothing without action. Whether one fails or succeeds is irrelevant; all that matters is that there was motion in his life. That alone affects the world.

Success is not money, cars, fame or material possessions but the lives you touched positively.

There is only one measure of true success, child. How close you remain by His side. Does the dust of His feet get on your cloak because you follow so close? Does the sound of His whisper reverberate in your ear because you have drawn so near? Are you obedient to that voice, day after day, hour after hour? That’s how I measure success. Do you understand?

If you are a leader, the true measure of your success is not getting people to work. It’s not getting people to work hard. It is getting people to work hard together. That takes commitment.

This country is founded on some very noble ideals but also some very big lies. One is that everyone has a fair chance at success. Another is that rich people have to be smart and hardworking or else they would´t be rich. Another is that if you´re not rich, don´t worry about it, because rich people aren´t really happy. I am the white male living proof that all of that is garbage. The vast degree to which my mental health improved once I had the smallest measure of economic security immediately unmasked this shameful fiction to me. Money cannot buy happiness, but it buys the conditions for happiness: time, occasional freedom from constantly worry, a moment of breath to plan for the future, and the ability to be generous.

The True measure of a person’s success is to be a person of value.’ I knew people of value, people who kept their promises, people who were kind, people who were loyal.

It is easy to be judged a success when luck runs with the fortunate son. But when adversity strikes, the true measure of a man percolates to the surface.

But here was a way to evaluate existence. Measure its success by the extent to which you have loved and been loved.

he necessarily must until weakness is overcome), the strength of character gained will be the measure of his true success, and this will form a new starting-point for future power and triumph.

The true measure of success is to make sure everything I do—the way I act, the way I treat others, the way I deal with disappointment and setbacks—reflects and glorifies God.

The only true measure of success is the ratio between what we might have done and what we might have been on the one hand, and the thing we have made and the things we have made of ourselves on the other.

8. And finally, of course, the very central teaching of the Gita: “Let go of the outcome.” Let go of any clinging to how this all comes out. You cannot measure your actions at this point by the conventional wisdom about success and failure.

The true measure of a person’s character is how one handles one’s failures, not successes.

What are the assumptions that have to prove true in order for me to be able to succeed in this assignment?

The true measure of a man is how he treats someone who can do him absolutely no good.

The true measure of your success is the degree to which within you are truly content - and the depth to which others hold you with real love and respect

Not all who demand your attention desire your happiness, many merely seeking a conveyance to their own. It is entirely easy when wrapped up with the petty to miss what is possible and what rows your ship to worthwhile dreams. But when two or more fall together to share the oars of what might be, dreams may find them in equal measure and as fast as the wake made.

You'll never see a U-Haul behind a hearse,' Denzel Washington often said as we worked together on 'Fences.' 'I don't care how much money you have or what level of notoriety you've achieved, you can't take any of it with you.' There is a cap on earthly success, a ceiling on the amount of joy that possessions and awards can bring before disillusionment sets in. Our appearance, our prosperity, the applause: all of it is so fleeting. But a life of true significance has unlimited impact. It is measured in how well we've loved those around us, how much we've given away, how many seeds we've sown along our path. During her ninety-six years, Ms. [Cicely] Tyson has discovered the potent elixir: she has lived a life of that is bigger than she is, an existence grounded in purpose and flourishing in service to others. That is her defining masterpiece. That is her enduring gift to us all. [Viola Davis, Foreword]

True success is not measured by how much you have achieved but by how many times you've failed

After all is said and done, I believe the true measure of success is how many times you can bounce back from failure.

there is still a kind of unique loneliness to child rearing for women. We so often do it in isolation. Add to the fact that in our competitive, perfectionist culture, in which the price woman are required to pay for freedom still seems to be martyrdom, almost everyone lies about motherhood. Part of that lying is loyalty - I can't let on that my kid is the only one on the playground who can't read or play the piano - and part of it is self-protection, since we've made hyper-motherhood a measure of female success. The preferred answer to the question "How are you?" is always "Fine," and the answer to the question "How are the kids?" is supposed to be "Great!" That's true even if the accurate answers would be "terrible" and "a mess." I think it produces its own kind of desperation, especially for women, who yearn to be emotionally open.

There is only one measure of true success, child. How close you remain by His side. Does the dust of His feet get on your cloak because you follow so close? Does the sound of His whisper reverberate in your ear because you have drawn so near? Are you obedient to that voice, day after day, hour after hour? That’s how I measure success.

They do well, even excellently, in everything they undertake; they are admired and envied; they are successful whenever they care to be—but behind all this lurks depression, a feeling of emptiness and self-alienation, and a sense that their life has no meaning. These dark feelings will come to the fore as soon as the drug of grandiosity fails, as soon as they are not “on top,” not definitely the “superstar,” or whenever they suddenly get the feeling they have failed to live up to some ideal image or have not measured up to some standard. Then they are plagued by anxiety or deep feelings of guilt and shame. What are the reasons for such disturbances in these competent, accomplished people?

Novelist H. G. Wells held that wealth, notoriety, place, and power are no measures of success whatsoever. The only true measure of success is the ratio between what we might have been and what we have become. In other words, success comes as the result of growing to our potential.

Glossa Time goes by, time comes along, All is old and all is new; What is right and what is wrong, You must think and ask of you; Have no hope and have no fear, Waves that rise can never hold; If they urge or if they cheer, You remain aloof and cold. To our sight a lot will glisten, Many sounds will reach our ear; Who could take the time to listen And remember all we hear? Keep aside from all that patter, Seek yourself, far from the throng When with loud and idle clatter Time goes by, time comes along. Nor forget the tongue of reason Or its even scales depress When the moment, changing season, Wears the mask of happiness - It is born of reason's slumber And may last a wink as true: For the one who knows its number All is old and all is new. Be as to a play, spectator, As the world unfolds before: You will know the heart of matter Should they act two parts or four; When they cry or tear asunder From your seat enjoy along And you'll learn from art to wonder What is right and what is wrong. Past and future, ever blending, Are the twin sides of same page: New start will begin with ending When you know to learn from age; All that was or be tomorrow We have in the present, too; But what's vain and futile sorrow You must think and ask of you; For the living cannot sever From the means we've always had: Now, as years ago, and ever, Men are happy or are sad: Other masks, same play repeated; Diff'rent tongues, same words to hear; Of your dreams so often cheated, Have no hope and have no fear. Hope not when the villains cluster By success and glory drawn: Fools with perfect lack of luster Will outshine Hyperion! Fear it not, they'll push each other To reach higher in the fold, Do not side with them as brother, Waves that rise can never hold. Sounds of siren songs call steady Toward golden nets, astray; Life attracts you into eddies To change actors in the play; Steal aside from crowd and bustle, Do not look, seem not to hear From your path, away from hustle, If they urge or if they cheer; If they reach for you, go faster, Hold your tongue when slanders yell; Your advice they cannot master, Don't you know their measure well? Let them talk and let them chatter, Let all go past, young and old; Unattached to man or matter, You remain aloof and cold. You remain aloof and cold If they urge or if they cheer; Waves that rise can never hold, Have no hope and have no fear; You must think and ask of you What is right and what is wrong; All is old and all is new, Time goes by, time comes along.

It is easy to be a virtuous man in good times. It is easy to be judged a success when luck runs with the fortunate son. But when adversity strikes, the true measure of a man percolates to the surface. That is why combat became the great sifter--it tested our mettle. Not once but again and again...

A man should conceive of a legitimate purpose in his heart, and set out to accomplish it. He should make this purpose the centralizing point of his thoughts. It may take the form of a spiritual ideal, or it may be a worldly object, according to his nature at the time being; but whichever it is, he should steadily focus his thought-forces upon the object, which he has set before him. He should make this purpose his supreme duty, and should devote himself to its attainment, not allowing his thoughts to wander away into ephemeral fancies, longings, and imaginings. This is the royal road to self-control and true concentration of thought. Even if he fails again and again to accomplish his purpose (as he necessarily must until weakness is overcome), the strength of character gained will be the measure of his true success, and this will form a new starting-point for future power and triumph.

You take whatever victories you find in this game, and you measure success in the smallest of increments.

Don't allow one setback to define you. Your true self is beyond measure. Success is a marathon, not a sprint. Move on to where you flourish.

The humble are the strongest. They don’t make decisions by sticking their fingers in the air … They know who they are. Their lives are not consumed by trying to please and impress others.

Each being is, exactly as you are, the sole centre of a Universe in no wise identical with, or even assimilable to, your own. The impersonal Universe of Nature is only an abstraction, approximately true, of the factors which it is convenient to regard as common to all. The Universe of another is therefore necessarily unknown to, and unknowable by, you; but it induces currents of energy in yours by determining in part your reactions. Use men and women, therefore, with the absolute respect due to inviolable standards of measurement; verify your own observations by comparison with similar judgements made by them; and, studying the methods which determine their failure or success, acquire for yourself the wit and skill required to cope with your own problems.

It is impossible to escape the impression that people commonly use false standards of measurement - that they seek power, success and wealth for themselves and admire them in others, and that they underestimate what is of true value in life. And yet, in making any general judgement of this sort, we are in danger of forgetting how variegated the human world and its mental life are.

It is easy to be a virtuous man in good times. It is easy to be judged a success when luck runs with the fortunate son. But when adversity strikes, the true measure of a man percolates to the surface

It was rare for him, this kind of clarity. But here was a way to evaluate existence. Measure its success by the extent to which you have loved and been loved. On that count, his life had been a triumph.

Abraham Lincoln was not, in the fullest sense of the word, either our man or our model. In his interests, in his associations, in his habits of thought, and in his prejudices, he was a white man. [...] Any man can say things that are true of Abraham Lincoln, but no man can say anything that is new of Abraham Lincoln. His personal traits and public acts are better known to the American people than are those of any other man of his age. He was a mystery to no man who saw him and heard him. Though high in position, the humblest could approach him and feel at home in his presence. Though deep, he was transparent; though strong, he was gentle; though decided and pronounced in his convictions, he was tolerant towards those who differed from him, and patient under reproaches. [...] I have said that President Lincoln was a white man, and shared the prejudices common to his countrymen towards the colored race. Looking back to his times and to the condition of his country, we are compelled to admit that this unfriendly feeling on his part may be safely set down as one element of his wonderful success in organizing the loyal American people for the tremendous conflict before them, and bringing them safely through that conflict. His great mission was to accomplish two things: first, to save his country from dismemberment and ruin; and, second, to free his country from the great crime of slavery. To do one or the other, or both, he must have the earnest sympathy and the powerful cooperation of his loyal fellow-countrymen. Without this primary and essential condition to success his efforts must have been vain and utterly fruitless.[...] Viewed from the genuine abolition ground, Mr. Lincoln seemed tardy, cold, dull, and indifferent; but measuring him by the sentiment of his country, a sentiment he was bound as a statesman to consult, he was swift, zealous, radical, and determined. Oration in Memory of Abraham Lincoln. Delivered at the Unveiling of The Freedmen’s Monument in Lincoln Park, Washington, D.C.

As we journey through life, true success isn’t measured by wealth or accolades, but by the impact we leave on others. When we uplift those around us, we create a legacy far greater than any personal achievement.

What is the difference between people who thrive and people who decline over a long period of time? It’s not that they don’t get knocked down; it’s that they bounce back up. Every successful person I can think of has had to come back from discouraging circumstances. That’s true of people I know personally and those I read about in the Bible. As a matter of fact, every single person in the Bible is a comeback story from something.

Did you know that true success is not measured solely by wealth or accomplishments, but also by the level of satisfaction and happiness you feel in life? Focus on finding joy and fulfillment in whatever you do, and success will naturally follow.

Morality and performance of duty are artificial measures that become necessary when something essential is lacking. The more successfully a person was denied access to his or her feelings in childhood, the larger the arsenal of intellectual weapons and the supply of moral prostheses has to be, because morality and a sense of duty are not sources of strength or fruitful soil for genuine affection. Blood does not flow in artificial limbs; they are for sale and can serve many masters. What was considered good yesterday can--depending on the decree of government or party--be considered evil and corrupt today, and vice versa. But those who have spontaneous feelings can only be themselves. They have no other choice if they want to remain true to themselves. Rejection, ostracism, loss of love, and name calling will not fail to affect them; they will suffer as a result and will dread them, but once they have found their authentic self they will not want to lose it. And when they sense that something is being demanded of them to which their whole being says no, they cannot do it. They simply cannot.

Plato's proposals in this matter are abhorrent to all true Christians. His intentions were, of course, excellent, for he desired the greatest possible improvement of the human race; but his good intentions led him to the proposal of measures which are necessarily unacceptable and repugnant to all those who adhere to Christian principles concerning the value of the human personality and the sanctity of human life. Moreover, it by no means follows that what has been found successful in the breeding of animals, will also prove successful when applied to the human race, for man has a rational soul which is not intrinsically dependent on matter but is directly created by Almighty God. Does a beautiful soul always go with a beautiful body or a good character with a strong body? Again, if such measures were successful — and what does "successful" mean in this connection? — in the case of the human race, it does not follow that the Government has the right to apply such measures. Those who to-day follow, or would like to follow, in the footsteps of Plato, advocating, e.g. compulsory sterilisation of the unfit, have not, be it remembered, Plato's excuse, that he lied at a period anterior to the presentation of the Christian ideals and principles. — 230

In the past few centuries economic rationality has een so successful that we have come to take for granted that the "bottom line" of any human effort is to be measured in dollars and cents. But an exclusively economic approach to life is profoundly irrational; the true bottom line consists in the quality and complexity of experience

Whuffie recaptured the true essence of money: in the old days, if you were broke but respected, you wouldn’t starve; contrariwise, if you were rich and hated, no sum could buy you security and peace. By measuring the thing that money really represented—your personal capital with your friends and neighbors—you more accurately gauged your success.

But even if we were entirely successful at eliminating inequalities of outcome associated with being born into wealth or privilege, the inequalities that remain would not be purged of luck. There would still be another type of luck lurking in the background: genes. This is true not only of standardized test performance and IQ scores. Even appealing to so-called “character” traits (grit, perseverance, resourcefulness, motivation, curiosity, or any other non-cognitive skill) doesn’t get you out of grappling with genetics. These traits, too, are shaped by genetic differences between people. There is no measure of so-called “merit” that is somehow free of genetic influence or untethered from biology.

I admit, however, my surprise when, many years later, I found myself living a life that was neither safe nor secure. I was stunned when, despite what I considered to be a life of sacrificial obedience, I could point to very little in my ministry that was “effective.” There were simply no results to measure. And success was a word that I would have never used to describe what I had done.

But experience has taught me that you cannot value dreams according to the odds of their coming true. Their real value is in stirring within us the will to aspire. That will, wherever it finally leads, does at least move you forward. And after a time you may recognize that the proper measure of success is not how much you’ve closed the distance to some far-off goal but the quality of what you’ve done today.

The problem with the self-esteem movement is that it measured self-esteem by how positively people felt about themselves. But a true and accurate measurement of one’s self-worth is how people feel about the negative aspects of themselves. If a person like Jimmy feels absolutely fucking great 99.9 percent of the time, despite his life falling apart around him, then how can that be a valid metric for a successful and happy life?

Why Trump, many wondered, including many evangelicals themselves. For decades, the Religious Right had been kindling fear in the hearts of American Christians. It was a tried-and-true recipe for their own success. Communism, secular humanism, feminism, multilateralism, Islamic terrorism, and the erosion of religious freedom—evangelical leaders had rallied support by mobilizing followers to fight battles on which the fate of the nation, and their own families, seemed to hinge. Leaders of the Religious Right had been amping up their rhetoric over the course of the Obama administration. The first African American president, the sea change in LGBTQ rights, the apparent erosion of religious freedom—coupled with looming demographic changes and the declining religious loyalty of their own children—heightened the sense of dread among white evangelicals. But in truth, evangelical leaders had been perfecting this pitch for nearly fifty years. Evangelicals were looking for a protector, an aggressive, heroic, manly man, someone who wasn’t restrained by political correctness or feminine virtues, someone who would break the rules for the right cause. Try as they might—and they did try—no other candidate could measure up to Donald Trump when it came to flaunting an aggressive, militant masculinity. He became, in the words of his religious biographers, “the ultimate fighting champion for evangelicals.” 6

By any measure, Edison was a true genius, a towering figure in nineteenth-century innovation. But as the story of the lightbulb makes clear, we have historically misunderstood that genius. His greatest achievement may have been the way he figured out how to make teams creative: assembling diverse skills in a work environment that valued experimentation and accepted failure, incentivizing the group with financial rewards that were aligned with the overall success of the organization, and building on ideas that originated elsewhere.

Wherever I go in the West, I am struck by the great mental suffering that arises from the fear of dying, whether or not this fear is acknowledged. How reassuring it would be for people if they knew that when they lay dying they would be cared for with loving insight! As it is, our culture is so heartless in its expediency and its denial of any real spiritual value that people, when faced with terminal illness, feel terrified that they are simply going to be thrown away like useless goods. In Tibet it was a natural response to pray for the dying and to give them spiritual care; in the West the only spiritual attention that the majority pay to the dying is to go to their funeral. At the moment of their greatest vulnerability, then, people in our world are abandoned and left almost totally without support or insight. This is a tragic and humiliating state of affairs, which must change. All of the modern world’s pretensions to power and success will ring hollow until everyone can die in this culture with some measure of true peace, and until at least some effort is made to ensure this is possible. BY

To the enormous majority of persons who risk themselves in literature, not even the smallest measure of success can fall. They had better take to some other profession as quickly as may be, they are only making a sure thing of disappointment, only crowding the narrow gates of fortune and fame. Yet there are others to whom success, though easily within their reach, does not seem a thing to be grasped at. Of two such, the pathetic story may be read, in the Memoir of A Scotch Probationer, Mr. Thomas Davidson, who died young, an unplaced Minister of the United Presbyterian Church, in 1869. He died young, unaccepted by the world, unheard of, uncomplaining, soon after writing his latest song on the first grey hairs of the lady whom he loved. And she, Miss Alison Dunlop, died also, a year ago, leaving a little work newly published, Anent Old Edinburgh, in which is briefly told the story of her life. There can hardly be a true tale more brave and honourable, for those two were eminently qualified to shine, with a clear and modest radiance, in letters. Both had a touch of poetry, Mr. Davidson left a few genuine poems, both had humour, knowledge, patience, industry, and literary conscientiousness. No success came to them, they did not even seek it, though it was easily within the reach of their powers. Yet none can call them failures, leaving, as they did, the fragrance of honourable and uncomplaining lives, and such brief records of these as to delight, and console and encourage us all. They bequeath to us the spectacle of a real triumph far beyond the petty gains of money or of applause, the spectacle of lives made happy by literature, unvexed by notoriety, unfretted by envy. What we call success could never have yielded them so much, for the ways of authorship are dusty and stony, and the stones are only too handy for throwing at the few that, deservedly or undeservedly, make a name, and therewith about one-tenth of the wealth which is ungrudged to physicians, or barristers, or stock-brokers, or dentists, or electricians. If literature and occupation with letters were not its own reward, truly they who seem to succeed might envy those who fail. It is not wealth that they win, as fortunate men in other professions count wealth; it is not rank nor fashion that come to their call nor come to call on them. Their success is to be let dwell with their own fancies, or with the imaginations of others far greater than themselves; their success is this living in fantasy, a little remote from the hubbub and the contests of the world. At the best they will be vexed by curious eyes and idle tongues, at the best they will die not rich in this world’s goods, yet not unconsoled by the friendships which they win among men and women whose faces they will never see. They may well be content, and thrice content, with their lot, yet it is not a lot which should provoke envy, nor be coveted by ambition.

[F]or a time of public need they thought that there was no man like him. During the peace while he was at the head of affairs he ruled with prudence; under his guidance Athens was safe, and reached the height of her greatness in his time. When the war began he showed that here too he had formed a true estimate of the Athenian power. He survived the commencement of hostilities two years and six months; and, after his death, his foresight was even better appreciated than during his life. For he had told the Athenians that if they would be patient and would attend to their navy, and not seek to enlarge their dominion while the war was going on, nor imperil the existence of the city, they would be victorious; but they did all that he told them not to do, and in matters which seemingly had nothing to do with the war, from motives of private ambition and private interest they adopted a policy which had disastrous effects in respect both of themselves and of their allies; their measures, had they been successful, would only have brought honour and profit to individuals, and, when unsuccessful, crippled the city in the conduct of the war. (Book 2 Chapter 65.4-7)

Early in this book, I said that the feeling I got from buying a Polish stock that went up ten times was the best thing to ever happen to me in my career. But the feeling I had on that balcony in Brussels with Sergei’s widow and son, as we watched the largest lawmaking body in Europe recognize and condemn the injustices suffered by Sergei and his family, felt orders of magnitude better than any financial success I’ve ever had. If finding a ten bagger in the stock market was a highlight of my life before, there is no feeling as satisfying as getting some measure of justice in a highly unjust world.

It is true that the success of the individual in his every-day business, profession, trade or other occupation depends very materially upon the possession of a good memory. His value in any walk in life depends to a great extent upon the degree of memory he may have developed. His memory of faces, names, facts, events, circumstances and other things concerning his every-day work is the measure of his ability to accomplish his task. And in the social intercourse of men and women, the possession of a retentive memory, well stocked with available facts, renders its possessor a desirable member of society.

Something might be true while being harmful and dangerous in the highest degree. Indeed, it might be a basic characteristic of existence that those who would know it completely would perish, in which case the strength of a spirit should be measured according to how much of the “truth” one could still barely endure—or to put it more clearly, to what degree one would require it to be thinned down, shrouded, sweetened, blunted, falsified. But there is no doubt at all that the evil and unhappy are more favored when it comes to the discovery of certain parts of truth, and that the probability of their success here is greater.

Why are the fundamental laws as we have described them? The ultimate theory must be consistent and must predict finite results for quantities that we can measure. We’ve seen that there must be a law like gravity, and we saw in Chapter 5 that for a theory of gravity to predict finite quantities, the theory must have what is called supersymmetry between the forces of nature and the matter on which they act. M-theory is the most general supersymmetric theory of gravity. For these reasons M-theory is the only candidate for a complete theory of the universe. If it is finite—and this has yet to be proved—it will be a model of a universe that creates itself. We must be part of this universe, because there is no other consistent model. M-theory is the unified theory Einstein was hoping to find. The fact that we human beings—who are ourselves mere collections of fundamental particles of nature—have been able to come this close to an understanding of the laws governing us and our universe is a great triumph. But perhaps the true miracle is that abstract considerations of logic lead to a unique theory that predicts and describes a vast universe full of the amazing variety that we see. If the theory is confirmed by observation, it will be the successful conclusion of a search going back more than 3,000 years. We will have found the grand design.

The whole suggestion is predicated on a damnable fucking lie—the BIG lie, actually—one which Richman himself happily helped create and which he works hard, on a daily basis, to keep alive. See … it makes for a better article when you associate the food with a personality. Richman, along with the best and worst of his peers, built up these names, helped make them celebrities by promoting the illusion that they cook—that if you walk into one of dozens of Jean-Georges’s restaurants, he’s somehow back there on the line, personally sweating over your halibut, measuring freshly chopped herbs between thumb and forefinger. Every time someone writes “Mr. Batali is fond of strong, assertive flavors” (however true that might be) or “Jean Georges has a way with herbs” and implies or suggests that it was Mr. Batali or Mr. Vongerichten who actually cooked the dish, it ignores the reality, if not the whole history, of command and control and the creative process in restaurant kitchens. While helpful to chefs, on the one hand, in that the Big Lie builds interest and helps create an identifiable brand, it also denies the truth of what is great about them: that there are plenty of great cooks in this world—but not that many great chefs. The word “chef” means “chief.” A chef is simply a cook who leads other cooks. That quality—leadership, the ability to successfully command, inspire, and delegate work to others—is the very essence of what chefs are about. As Richman knows. But it makes better reading (and easier writing) to first propagate a lie—then, later, react with entirely feigned outrage at the reality.

The fashion now is to think of universities as industries or businesses. University presidents, evidently thinking of themselves as CEO's, talk of "business plans" and "return on investment," as if the industrial economy could provide an aim and a critical standard appropriate either to education or to research. But this is not possible. No economy, industrial or otherwise, can supply an appropriate aim or standard. Any economy must be either true or false to the world and to our life in it. If it is to be true, then it must be made true, according to a standard that is not economic. To regard the economy as an end or as the measure of success is merely to reduce students, teachers, researchers, and all they know or learn to merchandise. It reduces knowledge to "property" and education to training for the "job market." If, on the contrary, [Sir Albert] Howard was right in his belief that health is the "one great subject," then a unifying aim and a common critical standard are clearly implied. Health is at once quantitative and qualitative; it requires both sufficiency and goodness. It is comprehensive (it is synonymous with "wholeness"), for it must leave nothing out. And it is uncompromisingly local and particular; it has to do with the sustenance of particular places, creatures, human bodies, and human minds. If a university began to assume responsibility for the health of its place and its local constituents, then all of its departments would have a common aim, and they would have to judge their place and themselves and one another by a common standard. They would need one another's knowledge. They would have to communicate with one another; the diversity of specialists would have to speak to one another in a common language. And here again Howard is exemplary, for he wrote, and presumably spoke, a plain, vigorous, forthright English-- no jargon, no condescension, no ostentation, no fooling around.

Probably every writer making a secondary world, a fantasy, every sub-creator, wishes in some measure to be a real maker, or hopes that he is drawing on reality: hopes that the peculiar quality of this secondary world (if not all the details) are derived from Reality, or are flowing into it. If he indeed achieves a quality that can fairly be described by the dictionary definition: "inner consistency of reality," it is difficult to conceive how this can be, if the work does not in some way partake of reality. The peculiar quality of the "joy" in successful Fantasy can thus be explained as a sudden glimpse of the underlying reality or truth. It is not only a "consolation" for the sorrow of this world, but a satisfaction, and an answer to that question, "Is it true?" The answer that I gave to that question at first was (quite rightly): "If you have built your little world well, yes: it is true in that world." That is enough for the artist (or the artist part of the artist). But in the "eucatastrophe" we see in a brief vision that the answer may be greater—it may be a far-off gleam or echo of evangelium in the real world.

You could tell the quality of his thinking by what he chose to ask (questions being the true measure of a man), and after I successfully explained my thesis on symbiogenesis, we began conversing more openly and freely, and I got the chance to peer inside his head. He asked me if I’d heard of Turing’s oracle machines. In time, I have come to regard that simple question as a test. Luckily for me, I knew that Turing had written about oracle machines in his PhD thesis when he was just twenty-six years old: these were regular computers that worked, like all modern devices, following a precise set of sequential instructions. But Turing knew—from his study of Gödel and the halting problem—that all such devices would suffer from inescapable limitations, and that many problems would forever remain beyond their ability to solve. That weakness tortured the grandfather of computers: Turing longed for something different, a machine that could look beyond logic and behave in a manner more akin to humans, who possess not only intelligence but also intuition. So he dreamed up a computer capable of taking the machine equivalent of a wild guess: just like the Sibyl in her ecstatic drunkenness, his device would, at a certain point in its operations, make a nondeterministic leap.

An English silence – one in which the unspoken words are perfectly understood by both parties. What did I dislike and distrust about adulthood? Well, to put it briefly: the sense of entitlement, the sense of superiority, the assumption of knowing better if not best, the vast banality of adult opinions, the way women took out compacts and powdered their noses, the way men sat in armchairs with their legs apart and their privates heavily outlined against their trousers, the way they talked about gardens and gardening…… their docile obedience to social norms, their snarky disapproval of anything satirical or questioning, their assumption that their children’s success would be measured by how well they imitated their parents, the suffocating noise they made when agreeing with one another… But I do believe now that when two lovers meet, there is already so much pre-history that only certain outcomes are possible. Whereas the lovers themselves imagine that the world is being reset and the possibilities are both new and infinite. On the one hand – and this is the part to do with the past – love feels like the vast and sudden easing of a life long frown. In love everything is both true and false; it’s the one subject on which it’s impossible to say anything absurd Misunderstanding is democratically distributed. Some men mistook boorishness for honesty. Just as others mistook primness for virtue.

God. God has no religion. God does not care if you're rich or poor, if you're black, white, Hispanic, Arabic or Asian. God does not care if you go to the temple on a full moon day or if you missed your weekly Sunday church mass. God does not care if you walk around in a bikini or Hijab. God is not moved by the man or woman who takes a moment off every day to be religious or fasts in his name for weeks at a time. God dwells within a being's mind, body and soul. God cares about their intentions. God is indeed almighty; he is a maestro of logic and a brilliant multi-tasker who dwells within billions of minds at a time. But that is only the big picture. So is there a smaller picture? Why yes, there is. But, it’s not so simple. In fact it may be the most denied fact in human life. You see, we humans are of dependent nature. We depend on the earth's soil and animals for food, we depend on its water, light and oxygen. We are a civilization of dependents. Someone once said that our biggest fear is not that we are inadequate but that we are powerful beyond measure. That is indeed true. We refuse to believe that God lives within us. We refuse to believe that our intelligence is God himself. We refuse to believe that we have all the power in the world within ourselves. We refuse to believe that we are stronger than our fears, larger than our limits and more than just a name. We would rather praise our successes and blame our ill fates to an external God. We refuse to take responsibility for our fate or what we do with it. We'd rather have someone to blame it all on. Maybe the thought of having so much power within ourselves scares us. Maybe we are too irresponsible to have such authority over our own lives. Maybe we are cowards. So we look for God in an outer space that we can't reach.

You will promote harmony in your words and actions. You will not compete with other leaders or compare to them. You will work together with others to make meaningful changes. You will not measure success in numbers: dollars, followers, ranks, sales, reviews, Facebook likes. Rather, you will measure by people helped, connections made, and moments savoured. You will help people accept themselves by being real with them. You will not show up on the pulpit for attention or approval. You will show up because you have something important to say. You will build tribes instead of cults. You will see your followers as equals. You will learn with them, and they will trust you. And there is nothing like the trust of people who resonate with your most authentic, vulnerable self to push you, every day, to do your best. It will hold you to a higher standard of behaviour. As a self-aware leader, you can be honest. This is the missing element in so many ineffective and addictive doctrines. You can tell people the things that are true but hard to hear. Not everyone will be brave enough to sidestep idealism, but those who do will appreciate your honesty. If you do not describe the darkness and the light, the voyager who has followed in your footsteps will believe he is lost. He will blame himself or blame you for teaching him lies. By being honest about what the journey looks like—failures, warts, and all—your teachings will become sources of consolation rather than frustration. As that voyager travels down the crooked, lonely paths within him, he may find a dark, terrifying cave, but if you mentioned it, he will feel elated. Yes, he will think, it looks horrifying, but at least I’m on track if I’ve found this awful thing. Your honesty may be bitter medicine, but when it digests, it’ll provide such potent healing that its taste will become a distant memory.

Here on the beautiful island of Malta, where I live, I was once asked a powerful question during a book signing. A notorious journalist leaned in and said, "What is an Enlightened State?" An Enlightened State is not an achievement in the conventional sense it is a profound act of reverse engineering. But not the kind that dissects machines or maps systems. It is the sacred reversal humanity most deeply requires: the path that leads us home to innocence. This innocence is not naivety, nor ignorance. It is not a lack of experience, but a return to primordial purity-a state of being unburdened by guilt, fear, ambition, or ego. It is the deep simplicity before complexity, the clarity before confusion, the soul before the self was fragmented. We live in an age that exalts forward motion-growth, evolution, mastery. We measure success by how far we reach, how much we accumulate, how fluently we command machines and build towers of silicon. But in this relentless pursuit of becoming, we seldom ask: What was lost in the building? What sacred parts of ourselves were quietly exiled in the name of progress? To truly 'reverse engineer' the self is not regression, but conscious unlearning. It is the peeling away of fear, pride, and overcomplexity. It is the courageous act of remembering what was once whole, simple, and true. In Sanskrit, this wholeness is known as Prajñā-pure, primordial wisdom. It is not learned, but revealed. Not built, but uncovered. It is the light behind the eyes, the stillness beneath the noise, the truth that precedes all stories. And so, the highest evolution may not lie in becoming more, but in becoming less-until what remains is real. Until we return not to a time, but to a state. Until we remember not what we have done, but who we are. This is the journey home to innocence. This is the return to Prajñā. This is awakening.

The modern educational system provides numerous other examples of reality bowing down to written records. When measuring the width of my desk, the yardstick I am using matters little. My desk remains the same width regardless of whether I say it is 200 centimetres or 78.74 inches. However, when bureaucracies measure people, the yardsticks they choose make all the difference. When schools began assessing people according to precise marks, the lives of millions of students and teachers changed dramatically. Marks are a relatively new invention. Hunter-gatherers were never marked for their achievements, and even thousands of years after the Agricultural Revolution, few educational establishments used precise marks. A medieval apprentice cobbler did not receive at the end of the year a piece of paper saying he has got an A on shoelaces but a C minus on buckles. An undergraduate in Shakespeare’s day left Oxford with one of only two possible results – with a degree, or without one. Nobody thought of giving one student a final mark of 74 and another student 88.6 Credit 1.24 24. A European map of Africa from the mid-nineteenth century. The Europeans knew very little about the African interior, which did not prevent them from dividing the continent and drawing its borders. Only the mass educational systems of the industrial age began using precise marks on a regular basis. Since both factories and government ministries became accustomed to thinking in the language of numbers, schools followed suit. They started to gauge the worth of each student according to his or her average mark, whereas the worth of each teacher and principal was judged according to the school’s overall average. Once bureaucrats adopted this yardstick, reality was transformed. Originally, schools were supposed to focus on enlightening and educating students, and marks were merely a means of measuring success. But naturally enough, schools soon began focusing on getting high marks. As every child, teacher and inspector knows, the skills required to get high marks in an exam are not the same as a true understanding of literature, biology or mathematics. Every child, teacher and inspector also knows that when forced to choose between the two, most schools will go for the marks.

children from pain and loss and tragedy and illness. You cannot be sure that you will always be married, let alone happily married. You cannot be sure you will always be employed, or healthy, or relatively sane. All you can do is face the world with quiet grace and hope you make a sliver of difference. Humility does not mean self-abnegation, lassitude, detachment; it’s more like a calm recognition that you must trust in that which does not make sense, that which is unreasonable, illogical, silly, ridiculous, crazy by the measure of most of our culture; you must trust that you being a very good you matters somehow. That trying to be an honest and tender parent will echo for centuries through your tribe. That doing your chosen work with creativity and diligence will shiver people far beyond your ken. That being an attentive and generous friend and citizen will somehow matter in the social fabric, save a thread or two from unraveling. And you must do all of this with the sure and certain knowledge that you will never get proper credit for it, at all, one bit, and in fact the vast majority of the things you do right will go utterly unremarked; except, perhaps, in ways we will never know or understand, by the Arab Jew who once shouted about his cloak, and may have been somehow also the One who invented and infuses this universe and probably a million others—not to put a hard number on it or anything. Humility, the final frontier, as my late brother Kevin used to say. When we are young we build a self, a persona, a story in which to reside, or several selves in succession, or several at once, sometimes; when we are older we take on other roles and personas, other masks and duties; and you and I both know men and women who become trapped in the selves they worked so hard to build, so desperately imprisoned that sometimes they smash their lives simply to escape who they no longer wish to be; but finally, I think, if we are lucky, if we read the book of pain and loss with humility, we realize that we are all broken and small and brief, that none among us is actually rich or famous or more beautiful than another; and then, perhaps, we begin to understand something deep and true finally about humility. This is what I know: that the small is huge, that the tiny is vast, that pain is part and parcel of the gift of joy, and that there is love, and then there is everything else. You either walk toward love or away from it with every breath you draw. Humility is the road to love. Humility, maybe, is love. That could be. I wouldn’t know; I am a muddle and a conundrum, shuffling slowly along the road, gaping in wonder, trying to just see and say what is, trying to leave shreds and shards of ego along the road like wisps of litter and chaff.

The more complex your biodiversity, the larger your cast of characters, the more opportunities for plants and other creatures to collaborate on providing maximum benefit to all. It’s like anything else: The larger your selection pool, the more likely your successes. True wealth is not measured in material possessions but by the abundance of options and choices.

A man that measures himself by materials, that can be lost in a day, self-worth is always at the expense of those materials. A man that measures himself by his self-development, morals, skills, and intellect, have enough to hold value through time and adversity.

Before you take a job, carefully list what things others are going to need to do or to deliver in order for you to successfully achieve what you hope to do. Ask yourself: “What are the assumptions that have to prove true in order for me to be able to succeed in this assignment?” List them. Are they within your control?

There are many Christians who reverence the faith of Islam and yet regard the Mahdi merely as a commonplace religious impostor whom force of circumstances elevated to notoriety. In a certain sense, this may be true. But I know not how a genuine may be distinguished from a spurious Prophet, except by the measure of his success. The triumphs of the Mahdi were in his lifetime far greater than those of the founder of the Mohammedan faith; and the chief difference between orthodox Mohammedanism and Mahdism was that the original impulse was opposed only by decaying systems of government and society and the recent movement came in contact with a mighty civilisation and the machinery of science. Recognising this,I do not share the popular opinion, and I believe that if in future years prosperity should come to the peoples of the Upper Nile, and learning and happiness follow in its train, then the first Arab historian who shall investigate the early annals of that new nation, will not forget, foremost among the heroes of his race, to write the name of Mohammed Ahmed .

Although the possibility of an even more virulent return of SARS remains uncertain as of the writing of this book, it appears that containment measures have been relatively successful and have prevented this tragic outbreak from becoming a true catastrophe. Part of the response involved ancient, low-tech tools such as quarantine and face masks.

But she also taught me that a woman should be prepared to walk away and take care of herself. I can do that now. I’ve discovered what had been missing in my life and can never go back. My role in the success of the election is small but I’ve been a part of something huge.

A true successful life is not measured by goals achieved or things possessed; but it is a life that is always at peace with God and with everyone in all circumstances.

Here are five ways loving yourself can change your life: 1.A kinder, gentler you. Imagine talking to yourself in a loving and supportive way. Kind of like a best friend, coach, parent, or teacher. Being supportive, encouraging, and forgiving allows for grace and peace to come into your life. 2.More energy for living fully. Freeing up space and time to nurture yourself and practice self-care allows for a renewal of energy and an endless supply of fuel that comes from within. It’s like a well that never runs out of water. 3.More love to share with others. Cliché, but so true! It’s hard to love someone else the way you want to if you don’t first love yourself, and you may fall into a pattern of dependency or need. Loving yourself more will have a positive impact on all of your relationships. 4.Healthier relationships with loved ones. Without self-love to fuel our own lives, we will feel the need to look elsewhere, and sometimes that takes the form of attempting to find fuel in relationships with others. Unfortunately, these relationships can become imbalanced and filled with need, resentment, and bitterness, as we look to others to make us happy or help us feel worthy. Learning to self-love allows us to have healthier dynamics and expectations in relationships. We become the creators of our happiness. 5.No longer dependent on external measures of success. Of course, it feels wonderful to be successful and reach your goals. When self-love fuels this rather than self-doubt and fear, success becomes something to enjoy and appreciate with gratitude and a strong sense of our gifts.

People or businesses that measure their success based on the failure of their competitors have already failed. True success is not when you have eliminated or overtaken your competitors, it is when you have converted them into partners.

Our self-abnegation is thus not for our own sake, but for the sake of others. And thus it is not to mere self- denial that Christ calls us, but specifically to self-sacrifice: not to unselfing ourselves, but to unselfishing ourselves. Self-denial for its own sake is in its very nature ascetic, monkish. It concentrates our whole attention on self; self-knowledge, self-control--and can, therefore, eventuate in nothing other than the very apotheosis of selfishness. At best it succeeds only in subjecting the outer self to the inner self, or the lower self to the higher self; and only the more surely falls into the slough of self-seeking, that it partially conceals the selfishness of its goal by refining its ideal of self and excluding its grosser and more outward elements. Self-denial, then, drives to the cloister; narrows and contracts the soul; murders within us all innocent desires, dries up all the springs of sympathy, and nurses and coddles our self-importance until we grow so great in our own esteem as to be careless of the trials and sufferings, the joys and aspirations, the strivings and failures and successes of our fellow-men. Self-denial, thus understood, will make us cold, hard, unsympathetic,--proud, arrogant, self-esteeming,--fanatical, overbearing, cruel. It may make monks and Stoics,--it cannot make Christians. It is not to this that Christ’s example calls us. He did not cultivate self, even His divine self: He took no account of self. He was not led by His divine impulse out of the world, driven back into the recesses of His own soul to brood morbidly over His own needs, until to gain His own seemed worth all sacrifice to Him. He was led by His love for others into the world, to forget Himself in the needs of others, to sacrifice self once for all upon the altar of sympathy. Self-sacrifice brought Christ into the world. And self-sacrifice will lead us, His followers, not away from but into the midst of men. Wherever men suffer, there will we be to comfort. Wherever men strive, there we will be to help. Wherever men fail, there will we be to uplift. Wherever men succeed, there will we be to rejoice. Self-sacrifice means not indifference to our times and our fellows: it means absorption in them. It means forgetfulness of self in others. It means entering into every man’s hopes and fears, longings and despairs: it means many-sidedness of spirit, multiform activity, multiplicity of sympathies. It means richness of development. It means not that we should live one life, but a thousand lives,--binding ourselves to a thousand souls by the filaments of so loving a sympathy that their lives become ours. It means that all the experiences of men shall smite our souls and shall beat and batter these stubborn hearts of ours into fitness for their heavenly home. It is, after all, then, the path to the highest possible development, by which alone we can be made truly men. Not that we shall undertake it with this end in view. This were to dry up its springs at their source. We cannot be self-consciously self-forgetful, selfishly unselfish. Only, when we humbly walk this path, seeking truly in it not our own things but those of others, we shall find the promise true, that he who loses his life shall find it. Only, when, like Christ, and in loving obedience to His call and example, we take no account of ourselves, but freely give ourselves to others, we shall find, each in his measure, the saying true of himself also: “Wherefore also God hath highly exalted him.” The path of self-sacrifice is the path to glory.

Fame is not a measure of success. True success lies in fulfilling your earthly purpose for a great destiny.

The old adage "you can lead a horse to water, but you can't make it drink," is as true todoay as it was when it first originated. Your employees (and friends or family members for that matter) have to see (and often feel) a reason to take specific measured actions before they will do so. Dr. Elizabeth Kubler-Ross documented this in her work on dealing with the loss of a loved one, where people often negotiated or denied rather than deal with what was in front of their faces. This is just as relevant in business as it is in relationships.

In this brief dialogue, Eric showed that he believed it would be terrible to be disapproved of or to make a mistake or to fail. He seemed convinced that if one person looked down on him then everyone would. It was as if the word REJECT would suddenly be stamped on his forehead for everyone to see. He seemed to have no sense of self-esteem that was not contingent upon approval and/or success. He measured himself by the way others looked at him and by what he had achieved. If his cravings for approval and accomplishment were not satisfied, Eric sensed he would be nothing because there would be no true support from within. If you feel that Eric’s perfectionistic drive for achievement and approval is self-defeating and unrealistic, you are right. But to Eric, this drive was realistic and reasonable. If you are now depressed or have ever been depressed, you may find it much harder to recognize the illogical thinking patterns which cause you to look down on yourself. In fact, you are probably convinced that you really are inferior or worthless. And any suggestion to the contrary is likely to sound foolish and dishonest.

Fame is not a measure of success. True success lies in fulfilling your earthly purpose for a great destiny.

but worried less about how he was seen by those below him. As Samuel Johnson purportedly wrote, “The true measure of a man is how he treats someone who can do him absolutely no good.

Men, be the guardians of family values, for they are the foundation upon which generations rise or fall. Embrace the privilege of leadership in your homes, and cultivate a legacy of love, integrity, and faithfulness. Remember, your family is a masterpiece, crafted by the Divine Artist, and entrusted to your care. Protect, nurture, and cherish it, for the beauty and strength of your family will be the measure of your true success.

No matter how educated, talented, rich, or cool you think you are, it’s how you treat people that define you in the end. Your true character isn’t measured by your degrees, your intelligence, your bank account, or your style—it’s revealed in the way you interact with others. Kindness, respect, and empathy are the real markers of greatness. You can have all the success, but in the end, it’s not your resume or your wardrobe that people remember—it’s the way you made them feel.

The system of profit equations that Jerome Levy wrote down in 1914 anticipated a similar set of equations written down by the Polish economist Michal Kalecki in 1935. And Kalecki’s system is regarded by a lot of people as containing nearly all of what’s useful in J. M. Keynes’ General Theory of Employment, Interest and Money, published in 1936 and widely accepted as one of the greatest works of economics ever. Levy went on to demonstrate that the proverb ‘if you’re so smart, why aren’t you rich?’ was not applicable in this case; aided by his sons, the Levy family went into finance with sufficient success that the Jerome Levy Forecasting Institute they endowed at Bard College continues to promote their approach to economics today. You used to be able to buy a copy of the book Jerome wrote in 1943, Economics Is an Exact Science, from them; I got mine in about 2002. In the introduction to that book, Levy sets out his view of the purpose of capitalism: The working class is the original and fundamental economic class . . . The function of the investing class is to serve the members of the working class by insuring them against loss and by providing them with desired goods. The justification for the existence of the investing class is the service it renders the working class, measured in terms of wages and desired goods. The contrary is not true. The working class does not exist to serve the investing class. The working class has the right to insure itself through organizations composed of its members or through government, thereby eliminating the investing class.

The next step is to test this list objectively. Do that by asking yourself the following questions about each item on the list: • Is this Result measurable, tangible, and quantifiable? • Is it corporate—that is, can it be shared by more than one Buying Influence? • Is it business related—that is, does it positively affect one or more of this customer’s business processes? If you can’t answer yes to all these questions, what you’re looking at may be a “feature” or “benefit” rather than a true Result.

This problem was in the mind of actor/playwright/producer Steele MacKaye when he took over the lease of the bankrupt Fifth Avenue Theatre in 1879. A true Renaissance man and a Paris-trained actor, MacKaye had been a fixture of the New York theater scene since 1872, achieving a notable measure of success both on and off the stage. And when some private investors gave him the opportunity to build a stock company of his own, in a built-to-order theater, spending whatever he liked and making whatever improvements he wanted, he jumped at the chance. Over the next year, the Fifth Avenue was completely remodeled. It opened at the beginning of 1880, renamed the Madison Square Theatre, a resplendent 650-seat jewel box of a playhouse that featured such MacKaye-devised innovations as a double-height elevator stage that could make scene shifts in less than a minute, fold-up seats, a Tiffany-designed interior … and, for the

to have no sense of self-esteem that was not contingent upon approval and/or success. He measured himself by the way others looked at him and by what he had achieved. If his cravings for approval and accomplishment were not satisfied, Eric sensed he would be nothing because there would be no true support from within. If you feel that Eric’s perfectionistic drive for achievement and approval is self-defeating and unrealistic, you are right. But to Eric, this drive was realistic and reasonable. If you are now depressed or have ever been depressed, you may find it much harder to recognize the illogical thinking patterns which cause you to look down on yourself. In fact, you are probably convinced that you really are inferior or worthless. And any suggestion to the contrary is likely to sound foolish and dishonest. Unfortunately, when you are depressed you may not be alone in your conviction about your personal inadequacy. In many cases you will be so persuasive and persistent in your maladaptive belief that you are defective and no good, you may lead your friends, family,

The true measure of your worth includes all the benefits others have gained from your success." – Cullen Hightower

One must bear in mind, that those who have the true modern spirit need not modernise, just as those who are truly brave are not braggarts. Modernism is not in the dress of the Europeans; or in the hideous structures, where their children are interned when they take their lessons; or in the square houses with flat straight wall-surfaces, pierced with parallel lines of windows, where these people are caged in their lifetime; certainly modernism is not in their ladies' bonnets, carrying on them loads of incongruities. These are not modern, but merely European. True modernism is freedom of mind, not slavery of taste. It is independence of thought and action, not tutelage under European schoolmasters. It is science, but not its wrong application in life,—a mere imitation of our science teachers who reduce it into a superstition absurdly invoking its aid for all impossible purposes. Science, when it oversteps its limits and occupies the whole region of life, has its fascination. It looks so powerful because of its superficiality,—as does a hippopotamus which is very little else but physical. Science speaks of the struggle for existence, but forgets that man's existence is not merely of the surface. Man truly exists in the ideal of perfection, whose depth and height are not yet measured. Life based upon science is attractive to some men, because it has all the characteristics of sport; it feigns seriousness, but is not profound. When you go a-hunting, the less pity you have the better; for your one object is to chase the game and kill it, to feel that you are the greater animal, that your method of destruction is thorough and scientific. Because, therefore, a sportsman is only a superficial man,—his fullness of humanity not being there to hamper him,—he is successful in killing innocent life and is happy. And the life of science is that superficial life. It pursues success with skill and thoroughness, and takes no account of the higher nature of man. But even science cannot tow humanity against truth and be successful; and those whose minds are crude enough to plan their lives upon the supposition, that man is merely a hunter and his paradise the paradise of sportsman, will be rudely awakened in the midst of their trophies of skeletons and skulls.

Success is measured in many different ways, but it all leads to one common denominator. And that's True Happiness.

True success is measured not by what we possess but rather how much we are loved.

I measure my success by how much fun I’m having.

The real measure of 'truth' in any novel is not whether the characters, places and events portrayed exist beyond the pages of the book, but, rather, whether they seem authentic to us as readers. When we open the pages of a novel, we enter into a pact with it. We want to immerse ourselves in its milieu. We want to engage with the characters, to find their actions psychologically plausible. We invest a little bit of ourselves in the narrative and, while never quite forgetting that it is fiction, experience the disappointments, humiliations and petty successes of the characters as if they were our own. A novel is, in Sartre's phrase, 'neither true nor false'; but it must feel real.

Success should not be measured by financial gain; true success is doing something you love for a living.