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 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 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.

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 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.

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

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.

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 man is how he treats someone who can do him absolutely no good.

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.

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]

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.

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...

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.

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?

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.

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

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

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.

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.

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.

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.

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.

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.

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

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?

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.

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.

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.

[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)

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

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.

We're constantly reminded that this precious life is what you make of it. But what if you're not sure of what you want to make it into? On the one hand there are those resolute in their life's agenda and objectives, often set by the scriptural society they choose to adhere to, or one passed down from parents and family. They know what they want because they allow themselves to be told what is important, to be guided by those who have gone before. A proven formula maybe, or an unrealistic dream. Is true success in ones life fairly measured against someone else's achievements, should we use those achievements of others as our own check list? Surely we will find happiness just as they have, or not, at the end of it. The opposite end of the spectrum sees the tragic dreamers, unable to answer the question of why they're even here, the absence of knowing what their true calling is drives them close to insanity, desperate to live a meaningful life but haunted by the inability to see what constitutes as such. Often turning to artistic release to try and express themselves, their own high standards against which they measure themselves tragically, often fatally high. I find myself somewhere in the middle. I know what society expects but I don't agree with all of it. Much I have to adhere to simply to exist. Fortunately an education grants me a career not a job, that in the current world gives me choices that others do not and I am thankful. But I'm concious that the well beaten paths lead to the same final destination that others have arrived at and been disappointed in themselves, for not aiming higher or being brave enough to be different. Life is what we make of it, but regardless of how lofty or how humble our desired achievements are we should never lose sight of the fact that it is our life to live. We should all feel comfortable enough to make our own mistakes, to make deviations from the main path, to explore with our own eyes and minds. We should ignore those who tell us our dreams are too big, or to lowly or just plain wrong. Deciding whose own advice and guidance to follow, or ignore is often the hardest thing.

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.

we all have different dreams and ideas of what we want to create for our lives. In addition, I’m very clear that who you know, where you go and what you own are not the true measure of personal success.

A student recently posed another question that gave me pause: “Given that there are only nine Supreme Court Justices, each with life tenure, can anyone realistically aspire to such a goal? How do we hold on to dreams that, statistically, are almost impossible?” As I tell in these pages, the dream I first followed was to become a judge, which itself seemed far-fetched until it actually happened. The idea of my becoming a Supreme Court Justice—which, indeed, as a goal would inevitably elude the vast majority of aspirants—never occurred to me except as the remotest of fantasies. 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.

It is natural for people to fear that such an inherently critical environment will feel threatening and unpleasant, like a trip to the dentist. The key is to look at the viewpoints being offered, in any successful feedback group, as additive, not competitive. A competitive approach measures other ideas against your own, turning the discussion into a debate to be won or lost. An additive approach, on the other hand, starts with the understanding that each participant contributes something (even if it’s only an idea that fuels the discussion—and ultimately doesn’t work). The Braintrust is valuable because it broadens your perspective, allowing you to peer—at least briefly—through others’ eyes.

A better measure of our success is to look at the people on our team and see how they are working together. Can they rally to solve key problems? If the answer is yes, you are managing well.

You’re about to make a lot of money. But that is not true success. Success will be measured at the end of your career, not at the peak. When you’re finished with baseball, if you love God, if you’re still in love with your wife, if your children know who you are, and if your reputation is still intact, then you’ll be successful.

The true measure of success is also you maintaining who you are by the time you reach the pinnacle of success. Never compromise who you are or you will become the product of someone else's success. Become the entrepreneur who sells you and don't become the product that's packaged, bought and sold by others. Will Robins

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

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

Instead of measuring my success and value by my own standards, I was measuring it by how others perceived me.

The word “counterculture” was used a lot in the late 1960s, but Day was living according to a true counterculture, a culture that stood athwart not only the values of the mainstream culture of the day—the commercialism, the worship of success—but also against the values of the Woodstock counterculture the media was prone to celebrate—the antinomianism, the intense focus on the liberated individual and “doing your own thing.” The Woodstock counterculture seemed, superficially, to rebel against mainstream values, but as the ensuing decades have demonstrated, it was just a flipside version of the culture of the Big Me. Both capitalism and Woodstock were about the liberation of self, the expression of self. In commercial society you expressed self by shopping and building a “lifestyle.” In Woodstock culture you expressed self by casting off restraint and celebrating yourself. The bourgeois culture of commerce could merge with the bohemian culture of the 1960s precisely because both favored individual liberation, both encouraged people to measure their lives by how they were able to achieve self-gratification.

The first conclusions we draw from our successes and failures are typically wrong. Measuring the outcome without evaluating the process is deceiving.

The true measure of success is in not being defined by your failures.

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

I am acutely aware that all I have been able to achieve has been in large part due to circumstances outside my control. This is why I teach, and this is why I write. I want to be one of those opportunities for others. Perhaps this is the true measure of success.

LEGACY (noun): Legacy is the memory imprint a person leaves behind at every step on the pathway of life’s journey.   Prepare yourself for a journey, because you’re about to meet some of our nation’s most successful people. “Success” is, of course, a slippery term. Many equate it with finances or notoriety—but being rich and/or famous is not a true measure of success, no matter how television and tabloids portray the “stars” of the day. What defines a successful life is legacy—what we leave behind; what we pass on to others.

A better measure of our success is to look at the people on our team and see how they are working together.

Never make a promise we will not keep. Make meaningful promises, resolutions and commitments to do better and to be better—and share these with a loved one. Use self-knowledge and be very selective about the promises we make. Consider promises as a measure of our integrity and faith in ourselves. Remember that our personal integrity or self-mastery is the basis for our success with others. One simple practice can propel you forward in your long-term quest for excellence and in your struggle for true maturity (courage balanced with consideration) and for integrity. It is this: Before every test of your new habit or

The Secrets of Skunk: Part Two At the Lockheed skunk works, Kelly Johnson ran a tight ship. He loved efficiency. He had a motto—“be quick, be quiet, and be on time”—and a set of rules.6 And while we are parsing the deep secrets of skunk, it’s to “Kelly’s rules” we must now turn. Wall the skunk works off from the rest of the corporate bureaucracy—that’s what you learn if you boil Johnson’s rules down to their essence. Out of his fourteen rules, four pertain solely to military projects and can thus be excluded from this discussion. Three are ways to increase rapid iteration (a topic we’ll come back to in a moment), but the remaining seven are all ways to enforce isolation. Rule 3, for example: “The number of people with any connection to the project should be restricted in an almost vicious manner.” Rule 13 is more of the same: “Access by outsiders to the project and its personnel must be strictly controlled by appropriate security measures.” Isolation, then, according to Johnson, is the most important key to success in a skunk works. The reasoning here is twofold. There’s the obvious need for military secrecy, but more important is the fact that isolation stimulates risk taking, encouraging ideas weird and wild and acting as a counterforce to organizational inertia. Organizational inertia is the notion that once any company achieves success, its desire to develop and champion radical new technologies and directions is often tempered by the much stronger desire not to disrupt existing markets and lose their paychecks. Organizational inertia is fear of failure writ large, the reason Kodak didn’t recognize the brilliance of the digital camera, IBM initially dismissed the personal computer, and America Online (AOL) is, well, barely online. But what is true for a corporation is also true for the entrepreneur. Just as the successful skunk works isolates the innovation team from the greater organization, successful entrepreneurs need a buffer between themselves and the rest of society. As Burt Rutan, winner of the Ansari XPRIZE, once taught me: “The day before something is truly a breakthrough, it’s a crazy idea.” Trying out crazy ideas means bucking expert opinion and taking big risks. It means not being afraid to fail. Because you will fail. The road to bold is paved with failure, and this means having a strategy in place to handle risk and learn from mistakes is critical. In a talk given at re:Invent 2012, Amazon CEO Jeff Bezos7 explains it like this: “Many people misperceive what good entrepreneurs do. Good entrepreneurs don’t like risk. They seek to reduce risk. Starting a company is already risky . . . [so] you systematically eliminate risk in those early days.

Character, wisdom, and love make up the essence of what it means to be an authentic man. In fact, I would like to address the significance of each of these qualities and why it is so important that we possess them.

But at the heart of character is the ability to restrain our desires. As a man grows in character, he builds the muscles of self-restraint.

Simply stated, life’s greatest paradox can be summed up in the words, True strength is found in humility. The apostle Paul tells us as much in 2 Corinthians 12 when he reveals a struggle in his own life with what he calls “a thorn in the flesh.” He asks God to remove the pain and the suffering of this affliction. God’s response is no, and instead He tells Paul: “My grace is sufficient for you, for power is perfected in weakness.

Humility helps you to recognize that all you are and all you have is a gift from God and a result of other people contributing to your life.

As sung by Schipa, ‘Che farò senza Euridice’ is indeed the grief-stricken piece that Gluck intended. The true measure of its success lies in the word-note-tone relationship, where the art and idiom of the singer is added to the art of the composer in order to ensure the effective portrayal of human emotion.

In the Infinite Game, the true value of an organization cannot be measured by the success it has achieved based on a set of arbitrary metrics over arbitrary time frames. The true value of an organization is measured by the desire others have to contribute to that organization’s ability to keep succeeding, not just during the time they are there, but well beyond their own tenure.

For me, and for many of us, our first waking thought of the day is “I didn’t get enough sleep.” The next one is “I don’t have enough time.” Whether true or not, that thought of not enough occurs to us automatically before we even think to question or examine it. We spend most of the hours and the days of our lives hearing, explaining, complaining, or worrying about what we don’t have enough of. We don’t have enough exercise. We don’t have enough work. We don’t have enough profits. We don’t have enough power. We don’t have enough wilderness. We don’t have enough weekends. Of course, we don’t have enough money—ever. We’re not thin enough, we’re not smart enough, we’re not pretty enough or fit enough or educated or successful enough, or rich enough —ever. Before we even sit up in bed, before our feet touch the floor, we’re already inadequate, already behind, already losing, already lacking something. And by the time we go to bed at night, our minds are racing with a litany of what we didn’t get, or didn’t get done, that day. We go to sleep burdened by those thoughts and wake up to that reverie of lack. ... What begins as a simple expression of the hurried life, or even the challenged life, grows into the great justification for an unfulfilled l i f e. We each have the choice in any setting to step back and let go of the mindset of scarcity. Once we let go of scarcity, we discover the surprising truth of sufficiency. By sufficiency, I don’t mean a quantity of anything. Sufficiency isn’t two steps up from poverty or one step short of abundance. It isn’t a measure of barely enough or more than enough. Sufficiency isn’t an amount at all. It is an experience, a context we generate, a declaration, a knowing that there is enough, and that we are enough. Sufficiency resides inside of each of us, and we can call it forward. It is a consciousness, an attention, an intentional choosing of the way we think about our circumstances.

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.

o be, and the present reach out toward each ocher. Time is not. There is, It gives time. The giving that gives time is determined by denying and withholding nearness. It grants the openness of time-space and preserves what remains denied in what has-been, what is withheld in approach. We call the giving which gives true time an extending which opens and conceals. As extending is itself a giving, the giving of a giving is concealed in true time. But where is there time and time-space, where are they given? As urgent as this question may be at tirst sight, we may no longer ask in this manner for a where, for the place for time. For true time itself, the realm ofits threefold extending determined by nearing nearness, is the prespatial region which tirst gives any possible "where." True, from its beginning, whenever it thought about time, philosophy also asked where time belongs. What philosophy primarily had in view was time calculate.d as a sequence of the succession of consecutive nows. It was explained that there could be no numerically measured time with which we calculate without the Psyche, without the animus, without the soul, without consciousness, without spirit. There is no time without man. But what does this "not without" mean? Is man the giver or the receiver of time? Is man tirst of all man, and then after that occasionally-that is, at some time or other -receives time and relates himself to it? True time is the nearness' of presencing out of present, past and future-the nearness that unities time's threefold opening extending. It has already reached man as such so that he can be man only by standing within the threefold extending, perduring the denying, and withholding nearness which determines that extending. Time is not the product of man, man is nOt the product of time. There is no production here. There is only giving in the sense of extending which opens up time-space.

True success is not measured by how much money you make, but how much value you have created in this world.

We often store chicken breasts in the freezer. But then we read that storing chicken breasts in the freezer for longer than two months negatively affects tenderness. Ever the skeptics, we wanted to see for ourselves if this was true. So we bought six whole chicken breasts and split each one down the center. We immediately tested one breast from each chicken using a Warner-Bratzler shear device that measures tenderness by quantifying the force required to cut meat. We wrapped and froze the other breasts at 0 degrees (the temperature of the average home freezer). We tested three of the previously frozen breasts for tenderness after two months and the remaining three after three months. Our results confirmed it: Two-month-old chicken was nearly as tender as fresh chicken, while three-month-old chicken was about 15 percent tougher. We recommend freezing chicken wrapped in plastic and sealed in an airtight zipper-lock bag for no longer than two months.

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? Jimmy is entitled. That is, he feels as though he deserves good things without actually earning them. He believes he should be able to be rich without actually working for it. He believes he should be liked and well-connected without actually helping anyone. He believes he should have an amazing lifestyle without actually sacrificing anything.

To understand true greatness, we must understand the greatness of God. But how do we do it? How do we even measure God’s greatness? We could try the acronym that we use to label our favorite athletes with and say, “God is the GOAT. He is the Greatest of All Time.” But that would be an understatement. Not only does God outdo his nearest contender by infinity, he is also beyond space and time. Hence, his greatness transcends the phrase, “of all time.

Ever seen a great champion boxer like Manny Pacquiao? With his speed, agility and power, he has conquered lots of other great boxers of the twenty first century. In between fights, he keeps his training regime and intensifies it when another fight approaches. 카톡☎ppt33☎ 〓 라인☎pxp32☎ 홈피는 친추로 연락주세요 바오메이파는곳,바오메이가격,바오메이구입방법,바오메이구매방법,팔팔정판매사이트,구구정판매사이트 Just like a boxer, we, too come face to face with many opponents in the arena of life—problems and difficulties. The bad news is, we don’t really know when our bouts with these opponents occur—no posters and promotional TV commercials; no pre-fight Press Conference and weigh in to make sure that we measure up to our opponent; and there is no Pay Per View coverage. Here are several reasons why you should train yourself for success like a champion boxer! You don’t practice in the arena, that’s where your skills and your abilities are evaluated. This also means that you don’t practice solving problems and developing yourself when problems occur, you prepare yourself to face them long before you actually face them. Talent is good but training is even better. Back in college, one of my classmates in Political Science did not bring any textbook or notebook in our classes; he just listened and participated in discussions. What I didn’t understand was how he became a magna cum laude! Apparently, he was gifted with a great memory and analytical skills. In short, he was talented. If you are talented, you probably need less preparation and training time in facing life’s challenges. But for people who are endowed with talent, training and learning becomes even important. Avoid the lazy person’s maxim: “If it isn’t broken, why fix it?” Why wait for your roof to leak in the rainy season when you can fix it right away. Training enables you to gain intuition and reflexes. Malcolm Glad well, in his book Outliers, said those artists, athletes and anyone who wants to be successful, need 10,000 hours of practice to become really great. With constant practice and training, you hone your body, your mind and your heart and gain the intuition and reflexes of a champion. Same thing is true in life. Without training, you will mess up. Without training, you will not be able to anticipate how your enemy will hit you. You will trip at that hurdle. Your knees will buckle before you hit the marathon’s finish line. You will lose control of your race car after the first lap. With training, you lower the likelihood of these accidents Winners train. If you want to win, train yourself for it. You may be a lucky person and you can win a race, or overcome a problem at first try. But if you do not train, your victory may be like a one-time lottery win, which you cannot capitalize on over the long run. And you become fitter and more capable of finishing the race. Keep in mind that training is borne out of discipline and perseverance. Even if you encounter some setbacks in your training regime, if you keep at it and persevere, you will soon see results in your life and when problems come, you will be like the champion boxer who stands tall and fights until the final round is over and you’re proclaimed as the champion!

We all have a basic motivational drive, every human heart has something that drives them. It gets us through life. It moves us to do what we do. And for most of us, I believe, it is fear. —Tim Keller

As men of honor and integrity, we should always be inspired and encouraged by these words of Theodore Roosevelt: It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doers of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood; who strives valiantly; who errs, and 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 the 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 know neither victory nor defeat.

In the midst of the storms of life we will either allow what we are experiencing to influence our view of God, or we will allow our view of God to influence what we are experiencing.

So many men spend their lives looking for some other stream to finally and forever quench the thirsts of their souls. However, Jesus says there is no other stream. And He is very clear about the fact that if we do not drink from this spring—the fountain of living water— we will die.

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.

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