Understand People's Behaviour Quotes

People ask me, 'What is the use of climbing Mount Everest?' and my answer must at once be, 'It is of no use.'There is not the slightest prospect of any gain whatsoever. Oh, we may learn a little about the behaviour of the human body at high altitudes, and possibly medical men may turn our observation to some account for the purposes of aviation. But otherwise nothing will come of it. We shall not bring back a single bit of gold or silver, not a gem, nor any coal or iron... If you cannot understand that there is something in man which responds to the challenge of this mountain and goes out to meet it, that the struggle is the struggle of life itself upward and forever upward, then you won't see why we go. What we get from this adventure is just sheer joy. And joy is, after all, the end of life. We do not live to eat and make money. We eat and make money to be able to live. That is what life means and what life is for.

Being cut off from our own natural self-compassion is one of the greatest impairments we can suffer. Along with our ability to feel our own pain go our best hopes for healing, dignity and love. What seems nonadapative and self-harming in the present was, at some point in our lives, an adaptation to help us endure what we then had to go through. If people are addicted to self-soothing behaviours, it's only because in their formative years they did not receive the soothing they needed. Such understanding helps delete toxic self-judgment on the past and supports responsibility for the now. Hence the need for compassionate self-inquiry.

About the expression "Hurt people, hurt people".. Hurt people are not going to stop HURTING other people until they receive the memo that it is WRONG, (or if there are actual consequences for their behaviour.) Feeling sorry for them and understanding where they 'came from' is not helping to stop the cycle of abuse.

I sometimes see a shortcoming in myself, how little patience or understanding I have for many people in the way they act. I am able to see the fragility in some, but I only have so much time to wade through their manipulations and traps and draining behaviour. Some people think I'm heartless in leaving others to suffer their own selves.

Schizophrenia is just a catch-all term for forms of mental behaviour that we don’t understand. In the nineteenth century there was a term, melancholia, which we would now call bipolar depression… but all forms of sadness, unhappiness, maladaptation, were poured into this label melancholia… Now, schizophrenia is a similar thing… A book about schizophrenia [says that] the typical schizophrenic lives in a world of twilight imagining. Marginal to his society, incapable of holding a regular job, these people live on the fringes content to drift in their own self-created value system. I said, that’s it! That’s it! Now I understand!

Something that’s bothered me for a while now is the current profligacy in YA culture of Team Boy 1 vs Team Boy 2 fangirling. [...] Despite the fact that I have no objection to shipping, this particular species of team-choosing troubled me, though I had difficulty understanding why. Then I saw it applied to Suzanne Collins’s The Hunger Games trilogy – Team Peeta vs Team Gale – and all of a sudden it hit me that anyone who thought romance and love-triangles were the main event in that series had utterly missed the point. Sure, those elements are present in the story, but they aren’t anywhere near being the bones of it, because The Hunger Games, more than anything else, is about war, survival, politics, propaganda and power. Seeing such a strong, raw narrative reduced to a single vapid argument – which boy is cuter? – made me physically angry. So, look. People read different books for different reasons. The thing I love about a story are not necessarily the things you love, and vice versa. But riddle me this: are the readers of these series really so excited, so thrilled by the prospect of choosing! between! two! different! boys! that they have to boil entire narratives down to a binary equation based on male physical perfection and, if we’re very lucky, chivalrous behaviour? While feminism most certainly champions the right of women to chose their own partners, it also supports them to choose things besides men, or to postpone the question of partnership in favour of other pursuits – knowledge, for instance. Adventure. Careers. Wild dancing. Fun. Friendship. Travel. Glorious mayhem. And while, as a woman now happily entering her fourth year of marriage, I’d be the last person on Earth to suggest that male companionship is inimical to any of those things, what’s starting to bother me is the comparative dearth of YA stories which aren’t, in some way, shape or form, focussed on Girls Getting Boyfriends, and particularly Hot Immortal Or Magical Boyfriends Whom They Will Love For All Eternity. Blog post: Love Team Freezer

It follows that humans, people and knowledge are not only objectively significant: they are by far the most significant phenomena in nature – the only ones whose behaviour cannot be understood without understanding everything of fundamental importance.

We keep trying to change people's behaviours without a full understanding of how and why those behaviours arise.

Essentially stupid people are dangerous and damaging because reasonable people find it difficult to imagine and understand unreasonable behaviour.

Your frequent claim that we must understand religious belief as a “social construct,” produced by “societal causes,” dependent upon “social and cultural institutions,” admitting of “sociological questions,” and the like, while it will warm the hearts of most anthropologists, is either trivially true or obscurantist. It is part and parcel of the double standard that so worries me—the demolition of which is the explicit aim of The Reason Project. Epidemiology is also a “social construct” with “societal causes,” etc.—but this doesn’t mean that the germ theory of disease isn’t true or that any rival “construct”—like one suggesting that child rape will cure AIDS—isn’t a dangerous, deplorable, and unnecessary eruption of primeval stupidity. We either have good reasons or bad reasons for what we believe; we can be open to evidence and argument, or we can be closed; we can tolerate (and even seek) criticism of our most cherished views, or we can hide behind authority, sanctity, and dogma. The main reason why children are still raised to think that the universe is 6,000 years old is not because religion as a “social institution” hasn’t been appropriately coddled and cajoled, but because polite people (and scientists terrified of losing their funding) haven’t laughed this belief off the face of the earth. We did not lose a decade of progress on stem-cell research in the United States because of religion as a “social construct”; we lost it because of the behavioural and emotional consequences of a specific belief. If there were a line in the book of Genesis that read – “The soul enters the womb on the hundredth day (you idiots)” – we wouldn’t have lost a step on stem-cell research, and there would not be a Christian or Jew anywhere who would worry about souls in Petri dishes suffering the torments of the damned. The beliefs currently rattling around in the heads of human beings are some of the most potent forces on earth; some of the craziest and most divisive of these are “religious,” and so-dubbed they are treated with absurd deference, even in the halls of science; this is a very bad combination—that is my point.

I am a humanist because I think humanity can, with constant moral guidance, create reasonably decent societies. I think that young people who want to understand the world can profit from the works of Plato and Socrates, the behaviour of the three Thomases, Aquinas, More and Jefferson — the austere analyses of Immanuel Kant and the political leadership of Abraham Lincoln and Franklin Roosevelt. [The World Is My Home (1991)]

The way people behave is usually just a reflection of where they are in their journey of consciousness, what their own experiences thus far have been. We do not have to react to them, we can simply move to our own level of understanding. By observing others, we can also reflect upon our selves, and out own ways of being.

Most people are under the impression that if they know about a subject or an industry they don’t need to understand invisible selling By that logic the guy with the best memory in an industry should be the most successful person in that industry - never happens

The ‘problem’ with having a conscience is you expect other people to have one too, so you analyse and evaluate their behaviour according to your own standards. But true sociopaths have no understanding why we all worry about rules or laws . . . or the lives and feelings of others.

Look everywhere. There are miracles and curiosities to fascinate and intrigue for many lifetimes: the intricacies of nature and everything in the world and universe around us from the miniscule to the infinite; physical, chemical and biological functionality; consciousness, intelligence and the ability to learn; evolution, and the imperative for life; beauty and other abstract interpretations; language and other forms of communication; how we make our way here and develop social patterns of culture and meaningfulness; how we organise ourselves and others; moral imperatives; the practicalities of survival and all the embellishments we pile on top; thought, beliefs, logic, intuition, ideas; inventing, creating, information, knowledge; emotions, sensations, experience, behaviour. We are each unique individuals arising from a combination of genetic, inherited, and learned information, all of which can be extremely fallible. Things taught to us when we are young are quite deeply ingrained. Obviously some of it (like don’t stick your finger in a wall socket) is very useful, but some of it is only opinion – an amalgamation of views from people you just happen to have had contact with. A bit later on we have access to lots of other information via books, media, internet etc, but it is important to remember that most of this is still just opinion, and often biased. Even subjects such as history are presented according to the presenter’s or author’s viewpoint, and science is continually changing. Newspapers and TV tend to cover news in the way that is most useful to them (and their funders/advisors), Research is also subject to the decisions of funders and can be distorted by business interests. Pretty much anyone can say what they want on the internet, so our powers of discernment need to be used to a great degree there too. Not one of us can have a completely objective view as we cannot possibly have access to, and filter, all knowledge available, so we must accept that our views are bound to be subjective. Our understanding and responses are all very personal, and our views extremely varied. We tend to make each new thing fit in with the picture we have already started in our heads, but we often have to go back and adjust the picture if we want to be honest about our view of reality as we continually expand it. We are taking in vast amounts of information from others all the time, so need to ensure we are processing that to develop our own true reflection of who we are.

Most people pick up a book without any clear objective . That is why most of them don’t finish reading that book . Most that finish reading a book don’t understand it . Most that understand don’t remember . Most that remember – don’t implement ! & hence most book buyers are just wasting their time !

You know, Daddy, I think that the most necessary quality for any person to have is imagination. It makes people able to put themselves in other people's places. It makes them kind and sympathetic and understanding. It ought to be cultivated in children. But the John Grier Home instantly stamped out the slightest flicker that appeared. Duty was the one quality that was encouraged. I don't think children ought to know the meaning of the word; it's odious, detestable. They ought to do everything from love.

It seems bizarre that we would ever attempt to draw conclusions about the behaviour of people in deprived communities, let alone legislate for it, without allowing for the context of stress and how that in itself is a causal factor in comfort eating, smoking, gambling, binge drinking, substance misuse and various cultures of aggression and violence

People who understand human behavior and personality tend to find flaws in every next person they meet, analyze their actions and develop bit sociopath nature.

The key to successful social behaviour: be approachable and understand the needs of others.

You have to know human behaviour… And the quality of your writing is absolutely capped at your understanding of human behaviour. You’ll never write above what you know about people.

Most parents think that food regulators wouldn’t permit additives if they were harmful. But regulators don’t require food additives to be tested for their effects on children’s behaviour or learning ability; don’t require food additives to be tested on children at all; don’t monitor effects after they have been approved; see effects as only ‘minor’ problems; and say that people who are affected by food additives can choose to avoid them by reading labels – even though a lot of food is not labelled and there is no requirement to tell consumers what’s in it.

Take away the things that make you panic and you won’t panic. And then he spent three years wondering why everyone found that so hard to understand. All he was doing was living instead of dying. Some people get cancer. Some people get crazy. Nobody tries to take the chemo away. Solomon

Harry Potter Vs Lord Voldemort Invisible Selling is like magic . It can be used as if you are Harry Potter or as Lord Voldemort . I request you to use it like Harry & not like Voldemort . Also the understanding of it will protect you from people who use these powerful strategies to hijack your rational brain & sell useless products to you or influence you in a harmful way Hence deploy ethically & protect smartly

Most people cannot stand being alone for long. They are always seeking groups to belong to, and if one group dissolves, they look for another. We are group animals still, and there is nothing wrong with that. But what is dangerous is not the belonging to a group, or groups, but not understanding the social laws that govern groups and govern us. When we're in a group, we tend to think as that group does: we may even have joined the group to find "like-minded" people. But we also find our thinking changing because we belong to a group. It is the hardest thing in the world to maintain an individual dissent opinion, as a member of a group. It seems to me that this is something we have all experienced - something we take for granted, may never have thought about. But a great deal of experiment has gone on among psychologists and sociologists on this very theme. If I describe an experiment or two, then anyone listening who may be a sociologist or psychologist will groan, oh God not again - for they have heard of these classic experiments far too often. My guess is that the rest of the people will never have had these ideas presented to them. If my guess is true, then it aptly illustrates general thesis, and the general idea behind these essays, that we (the human race) are now in possession of a great deal of hard information about ourselves, but we do not use it to improve our institutions and therefore our lives. A typical test, or experiment, on this theme goes like this. A group of people are taken into the researcher's confidence. A minority of one or two are left in the dark. Some situation demanding measurement or assessment is chosen. For instance, comparing lengths of wood that differ only a little from each other, but enough to be perceptible, or shapes that are almost the same size. The majority in the group - according to instruction- will assert stubbornly that these two shapes or lengths are the same length, or size, while the solitary individual, or the couple, who have not been so instructed will assert that the pieces of wood or whatever are different. But the majority will continue to insist - speaking metaphorically - that black is white, and after a period of exasperation, irritation, even anger, certainly incomprehension, the minority will fall into line. Not always but nearly always. There are indeed glorious individualists who stubbornly insist on telling the truth as they see it, but most give in to the majority opinion, obey the atmosphere. When put as baldly, as unflatteringly, as this, reactions tend to be incredulous: "I certainly wouldn't give in, I speak my mind..." But would you? People who have experienced a lot of groups, who perhaps have observed their own behaviour, may agree that the hardest thing in the world is to stand out against one's group, a group of one's peers. Many agree that among our most shameful memories is this, how often we said black was white because other people were saying it. In other words, we know that this is true of human behaviour, but how do we know it? It is one thing to admit it in a vague uncomfortable sort of way (which probably includes the hope that one will never again be in such a testing situation) but quite another to make that cool step into a kind of objectivity, where one may say, "Right, if that's what human beings are like, myself included, then let's admit it, examine and organize our attitudes accordingly.

To solve the problems created by social media platforms, many politicians are now giving the call to break up big tech. Empowered by their own limited understanding of the matter and blinded by their own biases, their brain has made them believe that impeding the growth of big tech companies will magically give power back to the people. Here they act just like another kind of anti-intellectuals, who can't even perceive the real problem, so they think of breaking up the companies as the ultimate solution. The real problem here is the psychological inability of the human population to use the platforms in a healthy manner.

So far from a political ideology being the quasi-divine parent of political activity, it turns out to be its earthly stepchild. Instead of an independently premeditated scheme of ends to be pursued, it is a system of ideas abstracted from the manner in which people have been accustomed to go about the business of attending to the arrangements of their societies. The pedigree of every political ideology shows it to be the creature, not of premeditation in advance of political activity, but of meditation upon a manner of politics. In short, political activity comes first and a political ideology follows after; and the understanding of politics we are investigating has the disadvantage of being, in the strict sense, preposterous. Let us consider the matter first in relation to scientific hypothesis, which I have taken to play a role in scientific activity in some respects similar to that of an ideology in politics. If a scientific hypothesis were a self-generated bright idea which owed nothing to scientific activity, then empiricism governed by hypothesis could be considered to compose a self-contained manner of activity; but this certainly is not its character. The truth is that only a man who is already a scientist can formulate a scientific hypothesis; that is, an hypothesis is not an independent invention capable of guiding scientific inquiry, but a dependent supposition which arises as an abstraction from within already existing scientific activity. Moreover, even when the specific hypothesis has in this manner been formulated, it is inoperative as a guide to research without constant reference to the traditions of scientific inquiry from which it was abstracted. The concrete situation does not appear until the specific hypothesis, which is the occasion of empiricism being set to work, is recognized as itself the creature of owing how to conduct a scientific inquiry. Or consider the example of cookery. It might be supposed that an ignorant man, some edible materials, and a cookery book compose together the necessities of a self-moved (or concrete) activity called cooking. But nothing is further from the truth. The cookery book is not an independently generated beginning from which cooking can spring; it is nothing more than an abstract of somebody's knowledge of how to cook: it is the stepchild, not the parent of the activity. The book, in its tum, may help to set a man on to dressing a dinner, but if it were his sole guide he could never, in fact, begin: the book speaks only to those who know already the kind of thing to expect from it and consequently bow to interpret it. Now, just as a cookery book presupposes somebody who knows how to cook, and its use presupposes somebody who already knows how to use it, and just as a scientific hypothesis springs from a knowledge of how to conduct a scientific investigation and separated from that knowledge is powerless to set empiricism profitably to work, so a political ideology must be understood, not as an independently premeditated beginning for political activity, but as knowledge (abstract and generalized) of a concrete manner of attending to the arrangements of a society. The catechism which sets out the purposes to be pursued merely abridges a concrete manner of behaviour in which those purposes are already hidden. It does not exist in advance of political activity, and by itself it is always an insufficient guide. Political enterprises, the ends to be pursued, the arrangements to be established (all the normal ingredients of a political ideology), cannot be premeditated in advance of a manner of attending to the arrangements of a society; what we do, and moreover what we want to do, is the creature of how we are accustomed to conduct our affairs. Indeed, it often reflects no more than a dis­covered ability to do something which is then translated into an authority to do it.

I hate Toscanini. I’ve never heard him in a concert hall, but I’ve heard enough of his recordings. What he does to music is terrible in my opinion. He chops it up into a hash and then pours a disgusting sauce over it. Toscanini ‘honoured’ me by conducting my symphonies. I heard those records, too, and they’re worthless. I’ve read about Toscanini’s conducting style and his manner of conducting a rehearsal. The people who describe this disgraceful behaviour are for some reason delighted by it. I simply can’t understand what they find delightful. I think it’s outrageous, not delightful. He screams and curses the musicians and makes scenes in the most shameless manner. The poor musicians have to put up with all this nonsense or be sacked. And they even begin to see ‘something in it’. (…) Toscanini sent me his recording of m Seventh Symphony and hearing it made me very angry. Everything is wrong. The spirit and the character and the tempi. It’s a sloppy, hack job. I wrote him a letter expressing my views. I don’t know if he ever got it; maybe he did and pretended not to – that would be completely in keeping with his vain and egoistic style. Why do I think that Toscanini didn’t let it be known that I wrote to him? Because much later I received a letter from America: I was elected to the Toscanini Society! They must have thought that I was a great fan of the maestro’s. I began receiving records on a regular basis: all new recordings by Toscanini. My only comfort is that at least I always have a birthday present handy. Naturally, I wouldn’t give something like that to a friend. But to an acquaintance-why not? It pleases them and it’s less trouble for me. That’s one of life’s most difficult problems- what to give for a birthday or anniversary to a person you don’t particularly like, don’t know very well, and don’t respect. Conductors are too often rude and conceited tyrants. And in my youth I often had to fight fierce battles with them, battles for my music and my dignity.

The mythology of a people is far more than a collection of pretty or terrifying fables to be retold in carefully bowdlerized form to our schoolchildren. It is the comment of the men of one particular age or civilization on the mysteries of human existence and the human mind, their model for social behaviour, and their attempt to define in stories of gods and demons their perception of the inner realities. We can learn much from the mythologies of earlier peoples if we have the humility to respect ways of thought widely differing from our own. In certain respects we may be far cleverer than they, but not necessarily wiser. We cannot return to the mythological thinking of an earlier age; it is beyond our reach, like the vanished world of childhood. Even if we feel a nostalgic longing for the past, like that of Jon Keats for Ancient Greece of William Morris for medieval England, there is now no way of entry. The Nazis tries to revive the myths of ancient Germany in their ideology, but such an attempt could only lead to sterility and moral suicide. We cannot deny the demands of our own age, but this need not prevent us turning to the faith of another age with sympathetic understanding, and recapturing imaginatively some of its vanished power. It will even help us view more clearly the assumptions and beliefs of our own time

Self-Management If you can read just one book on motivation—yours and others: Dan Pink, Drive If you can read just one book on building new habits: Charles Duhigg, The Power of Habit If you can read just one book on harnessing neuroscience for personal change: Dan Siegel, Mindsight If you can read just one book on deep personal change: Lisa Lahey and Bob Kegan, Immunity to Change If you can read just one book on resilience: Seth Godin, The Dip Organizational Change If you can read just one book on how organizational change really works: Chip and Dan Heath, Switch If you can read just two books on understanding that change is a complex system: Frederic Laloux, Reinventing Organizations Dan Pontefract, Flat Army Hear interviews with FREDERIC LALOUX, DAN PONTEFRACT, and JERRY STERNIN at the Great Work Podcast. If you can read just one book on using structure to change behaviours: Atul Gawande, The Checklist Manifesto If you can read just one book on how to amplify the good: Richard Pascale, Jerry Sternin and Monique Sternin, The Power of Positive Deviance If you can read just one book on increasing your impact within organizations: Peter Block, Flawless Consulting Other Cool Stuff If you can read just one book on being strategic: Roger Martin and A.G. Lafley, Playing to Win If you can read just one book on scaling up your impact: Bob Sutton and Huggy Rao, Scaling Up Excellence If you can read just one book on being more helpful: Edgar Schein, Helping Hear interviews with ROGER MARTIN, BOB SUTTON, and WARREN BERGER at the Great Work Podcast. If you can read just two books on the great questions: Warren Berger, A More Beautiful Question Dorothy Strachan, Making Questions Work If you can read just one book on creating learning that sticks: Peter Brown, Henry Roediger and Mark McDaniel, Make It Stick If you can read just one book on why you should appreciate and marvel at every day, every moment: Bill Bryson, A Short History of Nearly Everything If you can read just one book that saves lives while increasing impact: Michael Bungay Stanier, ed., End Malaria (All money goes to Malaria No More; about $400,000 has been raised so far.) IF THERE ARE NO STUPID QUESTIONS, THEN WHAT KIND OF QUESTIONS DO STUPID PEOPLE ASK?

The fish is my friend too,” he said aloud. “I have never seen or heard of such a fish. But I must kill him. I am glad we do not have to try to kill the stars.” Imagine if each day a man must try to kill the moon, he thought. The moon runs away. But imagine if a man each day should have to try to kill the sun? We were born lucky, he thought. Then he was sorry for the great fish that had nothing to eat and his determination to kill him never relaxed in his sorrow for him. How many people will he feed, he thought. But are they worthy to eat him? No, of course not. There is no one worthy of eating him from the manner of his behaviour and his great dignity. I do not understand these things, he thought. But it is good that we do not have to try to kill the sun or the moon or the stars. It is enough to live on the sea and kill our true brothers. Now,

The existential vacuum is a widespread phenomenon of the twentieth century. This is understandable; it may be due to a twofold loss which man has had to undergo since he became a truly human being. At the beginning of human history, man lost some of the basic animal instincts in which an animal's behaviour is imbedded and by which it is secured. Such security, like Paradise, is closed to man forever; man has to make choices. In addition to this, however, man has suffered another loss in his more recent development inasmuch as the tradition which buttressed his behaviour are now rapidly diminishing. No instinct tells him what he has to do, and no tradition tells him what he ought to do; sometimes he does not even know what he wishes to do. Instead, he either wishes to do what other people do (conformism) or he does what other people wish him to do (totalitarianism).

A further triumph is our spiritualisation of enmity. This consists in our profound understanding of the value of having enemies: in short, our doing and deciding the opposite of what people previously thought and decided … Throughout the ages the church has wanted to destroy its enemies: we, the immoralists and anti-Christians, see it as to our advantage that the church exists … Even in the field of politics, enmity has become spiritualised. Almost every party sees that self-preservation is best served if the opposite number does not lose its powers. The same is true of Realpolitik. A new creation, such as the new Reich, needs enemies more than it does friends: only by being opposed does it feel necessary; only by being opposed does it become necessary. Our behaviour towards our ‘inner enemy’ is no different: here, too, we have spiritualised enmity; here, too, we have grasped its value. (Twilight of the Idols, V, 3)

Have you ever noticed that the only people who go on about "homosexuality is a choice" is heterosexual Christians. This is quite revealing. Firstly they come to this conclusion because they already view same sex orientation as a sin and therefore, like their own sin, they can choose to sin or not. Secondly they lack understanding because they have never had to choose their orientation. It came naturally to them at puberty as orientation did to me. Trying to explain orientation to these people is like trying to explain white male privilege to a white male. They have known nothing else and never experienced discrimination, inequality or harassment as a female or having black skin. It's like trying to explain the concept of water to a gold fish. And they are completely oblivious to the fact that every moment of every day they are acting on their heterosexual orientation. Gay people get it because we've lived it.....and you never get hear gay people saying "I chose to be gay". You do sometimes get gay people saying they chose to be straight but on deeper examination you realise they are actually "situational heterosexuals" as their orientation has not changed; just some behaviours.

And frankly the people who seem to best understand that we are creatures of love and desire, not thoughts, are the current giant tech companies of the world. Think about how Apple exists with a temple-like space (tell me their retail stores don't feel so "set apart" from the ordinary retail design that it doesn't immediately conjure up sacred feelings) where you go to sacrifice (enormously large portions of your money) to obtain that which you are looking for - connection, meaning and depth. People stand in line all night, some even camping out on the sidewalk, for the latest device that offers those implicitly understood benefits. This phone can, and will, be more than a phone. I think it's even fair to say that Apple is a religion with Steve Jobs as a priest (who has become a venerated secular saint after his death), mediating between man and God to give us what we want. Connection. Power. God-like knowledge of good and evil. And we take the phone, and we crouch and bend over. Usually with heads bowed. Laser focused on something. Blocking out all around us. We are silent and solemn. Tending not to speak. And then we perform a certain behaviour over and over and over again. Sound familiar? Swipe.

Narrow behaviourist thinking permeates political and social policy and medical practice, the childrearing advice dispensed by “parenting experts” and academic discourse. We keep trying to change people’s behaviours without a full understanding of how and why those behaviours arise. “Inner causes are not the proper domain of psychology,” writes Roy Wise, an expert on the psychology of addiction, and a prominent investigator in the National Institute on Drug Abuse in the U.S.A.3 This statement seems astonishing, coming from a psychologist. In reality, there can be no understanding of human beings, let alone of addicted human beings, without looking at “inner causes,” tricky as those causes can be to pin down at times. Behaviours, especially compulsive behaviours, are often the active representations of emotional states and of special kinds of brain functioning. As we have seen, the dominant emotional states and the brain patterns of human beings are shaped by their early environment. Throughout their lifetimes, they are in dynamic interaction with various social and emotional milieus. If we are to help addicts, we must strive to change not them but their environments. These are the only things we can change. Transformation of the addict must come from within and the best we can do is to encourage it. Fortunately, there is much that we can do.

It is one of the great beauties of our system, that a working-man may raise himself into the power and position of a master by his own exertions and behaviour; that, in fact, every one who rules himself to decency and sobriety of conduct, and attention to his duties, comes over to our ranks; it may not be always as a master, but as an over-looker, a cashier, a book-keeper, a clerk, one on the side of authority and order.' 'You consider all who are unsuccessful in raising themselves in the world, from whatever cause, as your enemies, then, if I under-stand you rightly,' said Margaret' in a clear, cold voice. 'As their own enemies, certainly,' said he, quickly, not a little piqued by the haughty disapproval her form of expression and tone of speaking implied. But, in a moment, his straightforward honesty made him feel that his words were but a poor and quibbling answer to what she had said; and, be she as scornful as she liked, it was a duty he owed to himself to explain, as truly as he could, what he did mean. Yet it was very difficult to separate her interpretation, and keep it distinct from his meaning. He could best have illustrated what he wanted to say by telling them something of his own life; but was it not too personal a subject to speak about to strangers? Still, it was the simple straightforward way of explaining his meaning; so, putting aside the touch of shyness that brought a momentary flush of colour into his dark cheek, he said: 'I am not speaking without book. Sixteen years ago, my father died under very miserable circumstances. I was taken from school, and had to become a man (as well as I could) in a few days. I had such a mother as few are blest with; a woman of strong power, and firm resolve. We went into a small country town, where living was cheaper than in Milton, and where I got employment in a draper's shop (a capital place, by the way, for obtaining a knowledge of goods). Week by week our income came to fifteen shillings, out of which three people had to be kept. My mother managed so that I put by three out of these fifteen shillings regularly. This made the beginning; this taught me self-denial. Now that I am able to afford my mother such comforts as her age, rather than her own wish, requires, I thank her silently on each occasion for the early training she gave me. Now when I feel that in my own case it is no good luck, nor merit, nor talent,—but simply the habits of life which taught me to despise indulgences not thoroughly earned,—indeed, never to think twice about them,—I believe that this suffering, which Miss Hale says is impressed on the countenances of the people of Milton, is but the natural punishment of dishonestly-enjoyed pleasure, at some former period of their lives. I do not look on self-indulgent, sensual people as worthy of my hatred; I simply look upon them with contempt for their poorness of character.

This is not a hypothetical example. In the middle of the nineteenth century Karl Marx reached brilliant economic insights. Based on these insights he predicted an increasingly violent conflict between the proletariat and the capitalists, ending with the inevitable victory of the former and the collapse of the capitalist system. Marx was certain that the revolution would start in countries that spearheaded the Industrial Revolution – such as Britain, France and the USA – and spread to the rest of the world. Marx forgot that capitalists know how to read. At first only a handful of disciples took Marx seriously and read his writings. But as these socialist firebrands gained adherents and power, the capitalists became alarmed. They too perused Das Kapital, adopting many of the tools and insights of Marxist analysis. In the twentieth century everybody from street urchins to presidents embraced a Marxist approach to economics and history. Even diehard capitalists who vehemently resisted the Marxist prognosis still made use of the Marxist diagnosis. When the CIA analysed the situation in Vietnam or Chile in the 1960s, it divided society into classes. When Nixon or Thatcher looked at the globe, they asked themselves who controls the vital means of production. From 1989 to 1991 George Bush oversaw the demise of the Evil Empire of communism, only to be defeated in the 1992 elections by Bill Clinton. Clinton’s winning campaign strategy was summarised in the motto: ‘It’s the economy, stupid.’ Marx could not have said it better. As people adopted the Marxist diagnosis, they changed their behaviour accordingly. Capitalists in countries such as Britain and France strove to better the lot of the workers, strengthen their national consciousness and integrate them into the political system. Consequently when workers began voting in elections and Labour gained power in one country after another, the capitalists could still sleep soundly in their beds. As a result, Marx’s predictions came to naught. Communist revolutions never engulfed the leading industrial powers such as Britain, France and the USA, and the dictatorship of the proletariat was consigned to the dustbin of history. This is the paradox of historical knowledge. Knowledge that does not change behaviour is useless. But knowledge that changes behaviour quickly loses its relevance. The more data we have and the better we understand history, the faster history alters its course, and the faster our knowledge becomes outdated.

Physicians of the Soul and Pain. All preachers of morality, as also all theologians, have a bad habit in common: all of them try to persuade man that he is very ill, and that a severe, final, radical cure is necessary. And because mankind as a whole has for centuries listened too eagerly to those teachers, something of the superstition that the human race is in a very bad way has actually come over men: so that they are now far too ready to sigh; they find nothing more in life and make melancholy faces at each other, as if life were indeed very hard to endure. In truth, they are inordinately assured of their life and in love with it, and full of untold intrigues and subtleties for suppressing everything disagreeable, and for extracting the thorn from pain and misfortune. It seems to me that people always speak with exaggeration about pain and misfortune, as if it were a matter of good behaviour to exaggerate here: on the other hand people are intentionally silent in regard to the number of expedients for alleviating pain; as for instance, the deadening of it, feverish flurry of thought, a peaceful position, or good and bad reminiscences, intentions, and hopes, — also many kinds of pride and fellow-feeling, which have almost the effect of anaesthetics: while in the greatest degree of pain fainting takes place of itself. We understand very well how to pour sweetness on our bitterness, especially on the bitterness of our soul; we find a remedy in our bravery and sublimity, as well as in the nobler delirium of submission and resignation. A loss scarcely remains a loss for an hour: in some way or other a gift from heaven has always fallen into our lap at the same moment — a new form of strength, for example: be it but a new opportunity for the exercise of strength! What have the preachers of morality not dreamt concerning the inner 'misery' of evil men! What lies have they not told us about the misfortunes of impassioned men! Yes, lying is here the right word: they were only too well aware of the overflowing happiness of this kind of man, but they kept silent as death about it; because it was a refutation of their theory, according to which happiness only originates through the annihilation of the passions and the silencing of the will! And finally, as regards the recipe of all those physicians of the soul and their recommendation of a severe radical cure, we may be allowed to ask: Is our life really painful and burdensome enough for us to exchange it with advantage for a Stoical mode of living, and Stoical petrification? We do not feel sufficiently miserable to have to feel ill in the Stoical fashion!

1. Do not chase those who go, and do not stop those who come. -Blind- 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 저희는 7가지 철칙을 바탕으로 거래를 합니다. 고객들과 지키지못할약속은 하지않습니다 1.정품보장 2.총알배송 3.투명한 가격 4.편한 상담 5.끝내주는 서비스 6.고객님 정보 보호 7.깔끔한 거래 제품구입하실때는 제가 고객님들께 약속드리는것만큼 저희쪽과 약속도 지켜주시기 바랍니다 24시간 언제든지 문의주세요 클릭해주셔셔 감사합니다 구체적인 내용은 문의하셔셔 상담받아보세요 2. Watch out for those surrounded by dark clouds. – Balthazar Graciasian 3. Rather than let me live in Paradise alone There will be no greater penalty. Goethe 4. When you associate with others, the first thing you should not forget Because the other person has their own way of life In order not to confuse them, they should not interfere with others' lives. Henry James 5. You have a bad relationship with others I hate that person being with you, If you are right and you don't agree, The person will not be reproved It is you who should be reproved. Because you have not done your heart and devotion to that person. Tolstoy 6. If you want to be liked by others, Just show that you are having a great time together. If you do that, instead of just having fun Better to hang out with the other person. And people with this temperament Even if you don't have great culture or wisdom, you have common sense. That behaviour, Who have great talent and lack this disposition I greatly move others' minds. Joseph Addis   7. Anyone who accepts others generously Always get people's hearts, Who rules with dignity and force Always buy people's anger. -King Sejong- 8. I want to interest others. Don't close your ears and eyes yourself Show interest in others. If you don't understand this, However talented and capable It is impossible to get along with others. Lawrence Gould- 9. Take care of others' interests. Undistributed profits never last long. -Voltaire- 10. It is only sin that I do not know others. What's the sin of not letting others know? Jang Young-sil 11. What comes out of you returns to you. -Blind- 12. It is never a good thing to be someone's half. We are a perfect person. Andrew Matthews 13. Treating others Cherish his body as mine. My body is not only precious. Do not forget that others' bodies are also precious. And do what you desire for others first. -Confucius-   14. Most people Neither my side nor my enemy. Also what you do or yourself There are people who do not like it. It's too much to want everyone to like you. Liz Carpenter 15. In general, introverted humans Outgoing humans get along well with outgoing humans. It is because the mind is at first comfortable and easy to understand. But the state of being at ease It is not a good condition for your own growth. Theodore Rubin

What, then, is addiction? In the words of a consensus statement by addiction experts in 2001, addiction is a “chronic neurobiological disease… characterized by behaviors that include one or more of the following: impaired control over drug use, compulsive use, continued use despite harm, and craving.” The key features of substance addiction are the use of drugs or alcohol despite negative consequences, and relapse. I’ve heard some people shrug off their addictive tendencies by saying, for example, “I can’t be an alcoholic. I don’t drink that much…” or “I only drink at certain times.” The issue is not the quantity or even the frequency, but the impact. “An addict continues to use a drug when evidence strongly demonstrates the drug is doing significant harm…. If users show the pattern of preoccupation and compulsive use repeatedly over time with relapse, addiction can be identified.” Helpful as such definitions are, we have to take a broader view to understand addiction fully. There is a fundamental addiction process that can express itself in many ways, through many different habits. The use of substances like heroin, cocaine, nicotine and alcohol are only the most obvious examples, the most laden with the risk of physiological and medical consequences. Many behavioural, nonsubstance addictions can also be highly destructive to physical health, psychological balance, and personal and social relationships. Addiction is any repeated behaviour, substance-related or not, in which a person feels compelled to persist, regardless of its negative impact on his life and the lives of others. Addiction involves: 1. compulsive engagement with the behaviour, a preoccupation with it; 2. impaired control over the behaviour; 3. persistence or relapse, despite evidence of harm; and 4. dissatisfaction, irritability or intense craving when the object — be it a drug, activity or other goal — is not immediately available. Compulsion, impaired control, persistence, irritability, relapse and craving — these are the hallmarks of addiction — any addiction. Not all harmful compulsions are addictions, though: an obsessive-compulsive, for example, also has impaired control and persists in a ritualized and psychologically debilitating behaviour such as, say, repeated hand washing. The difference is that he has no craving for it and, unlike the addict, he gets no kick out of his compulsion. How does the addict know she has impaired control? Because she doesn’t stop the behaviour in spite of its ill effects. She makes promises to herself or others to quit, but despite pain, peril and promises, she keeps relapsing. There are exceptions, of course. Some addicts never recognize the harm their behaviours cause and never form resolutions to end them. They stay in denial and rationalization. Others openly accept the risk, resolving to live and die “my way.

1. Do not chase those who go, and do not stop those who come. -Blind- 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 저희는 7가지 철칙을 바탕으로 거래를 합니다. 고객들과 지키지못할약속은 하지않습니다 1.정품보장 2.총알배송 3.투명한 가격 4.편한 상담 5.끝내주는 서비스 6.고객님 정보 보호 7.깔끔한 거래 제품을 구입하실때는 저희가 구매자분들께 약속지켜드리는것만큼 구매자분들도 저희와 약속 꼭 지켜주시기 바랍니다 구체적인 내용은 문의하셔셔 상담받아보세요 클릭해주셔셔 감사합니다 24시간 언제든지 문의주세요 2. Watch out for those surrounded by dark clouds. – Balthazar Graciasian 3. Rather than let me live in Paradise alone There will be no greater penalty. Goethe 4. When you associate with others, the first thing you should not forget Because the other person has their own way of life In order not to confuse them, they should not interfere with others' lives. Henry James 5. You have a bad relationship with others I hate that person being with you, If you are right and you don't agree, The person will not be reproved It is you who should be reproved. Because you have not done your heart and devotion to that person. Tolstoy 6. If you want to be liked by others, Just show that you are having a great time together. If you do that, instead of just having fun Better to hang out with the other person. And people with this temperament Even if you don't have great culture or wisdom, you have common sense. That behaviour, Who have great talent and lack this disposition I greatly move others' minds. Joseph Addis   7. Anyone who accepts others generously Always get people's hearts, Who rules with dignity and force Always buy people's anger. -King Sejong- 8. I want to interest others. Don't close your ears and eyes yourself Show interest in others. If you don't understand this, However talented and capable It is impossible to get along with others. Lawrence Gould- 9. Take care of others' interests. Undistributed profits never last long. -Voltaire- 10. It is only sin that I do not know others. What's the sin of not letting others know? Jang Young-sil 11. What comes out of you returns to you. -Blind- 12. It is never a good thing to be someone's half. We are a perfect person. Andrew Matthews 13. Treating others Cherish his body as mine. My body is not only precious. Do not forget that others' bodies are also precious. And do what you desire for others first. -Confucius-   14. Most people Neither my side nor my enemy. Also what you do or yourself There are people who do not like it. It's too much to want everyone to like you. Liz Carpenter 15. In general, introverted humans Outgoing humans get along well with outgoing humans. It is because the mind is at first comfortable and easy to understand. But the state of being at ease It is not a good condition for your own growth. Theodore Rubin   16. Stick when you're hungry, and leave when you're hungry, When it's warm, it flocks, when it's cold This is the widespread dismissal of recognition. Chae Geun-hwa 17. With people You can't share the ball together, Together with the ball envy one another. Tribulation with people, but comfort cannot come together. Comfort will be an enemy of one another. Chae Geun-hwa 18. People must change their positions and positions. -Confucius- 19. A person is originally clean, All call for sin and blessing according to ties. The paper smells close to incense, That rope is like a fishy fish. Man dyes little by little and learns it, but he does not know how to do it himself. -Law law- 20. A person's value can only be measured in relation to others. Nietzsche 21. Be strict to yourself and generous to others -Confucius- 22. Beware of your impression of the other person Worrying is why you're the main character. Usually, a person's crush is about first showing others You should know what appears as a reaction. You don't wait Give you first. Lawrence

Is it possible that we ‘hate’ politics because we have forgotten its specifi c and limited nature, its overwhelming value, and also its innate fragility? Could it be that our expectations are so high that politics appears almost destined to disappoint? Democratic politics cannot make ‘every sad heart glad’, as Crick argued, nor did it ever promise to do so. But not always getting what you want, an awareness that public governance is often slow and bureaucratic, a frustration that some decisions are hard to understand or have to be made in secret, disbelief and anger at the selfinterested behaviour of a small number of politicians, and an acceptance that some people will always take out more from the system than they put in—these are the prices you pay for living in a democracy.

Is it possible that we ‘hate’ politics because we have forgotten its specific and limited nature, its overwhelming value, and also its innate fragility? Could it be that our expectations are so high that politics appears almost destined to disappoint? Democratic politics cannot make ‘every sad heart glad’, as Crick argued, nor did it ever promise to do so. But not always getting what you want, an awareness that public governance is often slow and bureaucratic, a frustration that some decisions are hard to understand or have to be made in secret, disbelief and anger at the selfinterested behaviour of a small number of politicians, and an acceptance that some people will always take out more from the system than they put in—these are the prices you pay for living in a democracy.

Have you ever noticed that the only people who go on about "homosexuality is a choice" is heterosexual Christians. This is quite revealing. Firstly they come to this conclusion because they already view same sex orientation as a sin and therefore, like their own sin, they can choose to sin or not. Secondly they lack understanding because they have never had to choose their orientation. It came naturally to them at puberty as orientation did to me. Trying to explain orientation to these people is like trying to explain white male privilege to a white male. They have known nothing else and never experienced discrimination, inequality or harassment as a female or having black skin. It's like trying to explain the concept of water to a gold fish. And they are completely oblivious to the fact that every moment of every day they are acting on their heterosexual orientation. Gay people get it because we've lived it.....and you never get hear gay people saying "I chose to be gay". You do sometimes get gay people saying they chose to be straight because they are now married but on deeper examination you realise they are actually "situational heterosexuals" as their orientation has not changed; just some behaviours.

It is easy to understand why groups can fail. Bringing people together, giving them objectives and bidding them to work like a team regardless of body chemistry may not bring out the best in them. Moreover, almost all groups carry passengers. In a famous experiment, Max Ringelmann, a German psychologist, found that as more people joined a rope-pulling team, the average effort expended by individual team members fell. Indeed, studies of group behaviour reveal that most of the work in groups is done by a third of the membership.1

People are the single most important element in any form of marketing. That’s just as true in the digital space as it is in any other sphere of the discipline. As a marketer you need to understand people and their behaviour.

Even if you surprise yourself with the strength of your own emotions and sudden resolve, it probably wasn’t so sudden after all. You were probably squashing down weeks, months or even years of irritation triggered by your job. To your unconscious mind, it wouldn’t come as a surprise at all! Emotionally intelligent people understand that we don’t always understand our own actions a lot of the time, and they aren’t scared to admit it either. People with high EQs respect the way in which the conscious and unconscious minds work together. Even when they end up doing something ‘out of character,’ they trust that there is a reason for their behaviour, and even if the final result is less than perfect, they resolve to learn from it. The unconscious mind doesn’t

Once upon a time, taking photos using rolls of photographic film was the done thing, as were using keypads that took up 40 percent of the front of your mobile phone and having to return a rented DVD by 6 p.m. the following day. What’s meaningful today can become meaningless tomorrow, not because it no longer works but because what people believe and how they think, act and feel change. The context surrounding what works is in sync with the beliefs and behaviours of the people who support it. As businesspeople, innovators, artists and creators, we have two choices. We can simply keep giving customers what works today, or we can make it our business to understand where those people we serve want to go and take them there.

From 'Creating True Peace' by Thich Nhat Hanh To better understand the practise of protection, please study the Five Mindfulness Trainings in Chapter 3, particularly the third, sexual responsibility. By practising the Third Mindfulness Training, we protect ourselves, our family, and society. In addition, by observing all the trainings we learn to eat in moderation, to work mindfully, and to organise our daily life so we are there for others. This can bring us great happiness and restore our peace and balance. Expressing Sexual Feelings with Love and Compassion Animals automatically follow their instincts, but humans are different. We do not need to satisfy our cravings the way animals do. We can decide that we will have sex only with love. In this way we can cultivate the deepest love, harmony, and nonviolence. For humans, to engage only in nonviolent sexuality means to have respect for each other. The sexual act can be a sacred expression of love and responsibility. The Third Mindfulness Training teaches us that the physical expression of love can be beautiful and transcendent. If you have a sexual relationship without love and caring, you create suffering for both yourself and your partner, as well as for your family and our entire society. In a culture of peace and nonviolence, civilised sexual behaviour is an important protection. Such love is not sheer craving for sex, it is true love and understanding. Respecting Our Commitments To engage in a sexual act without understanding or compassion is to act with violence. It is an act against civilization. Many people do not know how to handle their bodies or their feelings. They do not realise that an act of only a few minutes can destroy the life of another person. Sexual exploitation and abuse committed against adults and children is a heavy burden on society. Many families have been broken by sexual misconduct. Children who grow up in such families may suffer their entire lives, but if they get an opportunity to practise, they can transform their suffering. Otherwise, when they grow up, they may follow in the footsteps of their parents and cause more suffering, especially to those they love. We know that the more one engages in sexual misconduct, the more one suffers. We must come together as families to find ways to protect our young people and help them live a civilised life. We need to show our young people that happiness is possible without harmful sexual conduct. Teenage pregnancy is a tragic problem. Teens are not yet mature enough to understand that with love comes responsibility. When a thirteen-or fourteen-year-old boy and girl come together for sexual intercourse, they are just following their natural instincts. When a girl gets pregnant and gives birth at such a young age, her parents also suffer greatly. Public schools throughout the United States have nurseries where babies are cared for while their mothers are in the classroom. The young father and mother do not even know yet how to take care of themselves - how can they take care of another human being? It takes years of maturing to become ready to be a parent.

All of us, have our antenna up for people who might harm us in one way or another, not just people who might hurt us physically, but also for people who might treat us unfairly, take advantage of us, cheat us or fail to do their share. And we react very strongly to be misleading by other people, is part of human nature, to guard against being hurt and exploited.

asked Michael if he thought she could have become the Labour Party leader: “I don’t think so, really,” Michael answered decisively. “What stopped her?” I asked. “The business of understanding other people’s positions and working together—I don’t think she [Barbara] had much ... ” Michael did not complete his sentence but switched instead to saying Callaghan had a much better sense of the whole party. I observed to Michael that Castle’s diaries revealed that she often found Michael’s behaviour in cabinet difficult to understand. “You were responding to other people’s positions ... and therefore you would seem less focused than she was.” Quite right, Michael said.

By reading my various observations and admissions, you will be able to better understand why I do as I do. This is priceless knowledge. You may wish to use this to remind you never to return to the narcissist who tore your life apart. The no nonsense style of delivery that I utilise may seem harsh but you already know what it is like to be on the receiving end of my kind and mine’s behaviour. These writings will serve as a useful warning never to go back. You may also wish to use the material to educate others; that can only be a good thing. Too many people have no idea about my kind and me until it is far too late. I am content for you to spread the word.

When individuals cannot understand something that happens in our lives, numbers help us, especially people who conjure the date of birth,” says Claudia Sánchez M, an expert in numerology and creator of the Introspective Behavioral Numerology method. The specialist details that through the numbers of the date of birth, the personality and behaviour of the individual are known. Numbers are like codes that provide you with valuable information about yourself.

Understanding how people arrive at their opinions and conclusions gives insights into what people say and think — and can even help you anticipate people's behaviour and responses in advance.

The 'normal' person must remain open to these abnormalities of which he is never entirely exempt himself; he must take the trouble to understand them. He is invited to look at himself without indulgence, to rediscover within himself the whole host of fantasies, dreams, patterns of magical behaviour and obscure phenomena which remain all-powerful in shaping both his private and public life and his relationships with other people. These leave his knowledge of the natural world riddled with gaps, which is how poetry creeps in.

Allah tests people in the world to distinguish the ones who believe in Him from those who don’t, and to determine which of the believers are best in their behaviour. Therefore, it is not enough for an individual to say “I believe”. As long as one lives, his faith and devotion to Allah, his perseverance in religion, in short, his steadfastness in being a servant of Allah are tested in specially created conditions and environments. Allah states this truth in the following verse: He created death and life to test which of you acquitted himself best. He is the Almighty, the Ever-Forgiving. (Surat al-Mulk: 2)

Good listening demands empathy and the casting aside of prejudices. Laws like those: I have always been very susceptible to them. When I had read only a few books, I always remembered with the greatest possible ease the laws for every form of good behaviour, the correct mode of presentation, the right way to act. Without laws, I did not know what to do with myself. Nor did the others, or so I still thought then. The difficulties appeared when I started to read more books and discovered there were several laws concerning the same topic, differing ones, too. Things became tragic indeed when I cottoned on to the fact that, though the others had laws in their heads, they rarely or never read books. They got them from somewhere else. I was stumped as to where. Some people seem to have the laws in them, innately. They haven’t read books and yet they have an opinion, a conviction, an idea as to how the world is meant to tick. They are convinced of their own right and they don’t need to look up the way they are to think about something, not anywhere. I didn’t understand how this could be. I was frightened that I didn’t have a nature.

Dr Winstock, it should be noted, claims he has never taken MDMA, LSD, or any other narcotic himself. He asserts he was drawn to the field after observing the behaviour of his friends when he was a university student. ‘I LOVE YOU MAN. NO, YOU DON’T UNDERSTAND. I LOVE YOU.’ The cognitive impacts proved too profound to ignore. ‘We need to communicate that the vast majority of people’s lives haven’t been ruined by drugs,’ he says. ‘It’s about when you take them, and what you take. There are 101 things that drugs do for different people at different times. We should be aware of which ones are the most harmful, or most desired. Frankly, most people won’t want crack or PCP if they can get other things. If you have LSD, MDMA, cocaine and cannabis, you don’t really need anything else.

There are three categories of criteria that an individual must meet in order to be diagnosed with ASD. The categories are listed below along with the typical traits, which may indicate whether the individual needs further assessment: 1.Persistent deficits in social communication and social interaction across contexts, not accounted for by general developmental delays: lack of friends and social life friends often much older or younger mumbling and not completing sentences issues with social rules (such as staring at other people) inability to understand jokes and the benefit of ‘small talk’ introverted (shy) and socially awkward inability to understand other people’s thoughts and feelings uncomfortable in large crowds and noisy places detached and emotionally inexpressive. 2.Restricted, repetitive patterns of behaviour, interests or activities: obsession with ‘special interests’ collecting objects (such as stamps and coins) attachment to routines and rituals ability to focus on a single task for long periods eccentric or unorthodox behaviour non-conformist and distrusting of authority difficulty following illogical conventions attracted to foreign cultures affinity with nature and animals support for victims of injustice, underdogs and scapegoats. 3.Restricted, repetitive patterns of behaviour, interests or activities: inappropriate emotional responses victimised or bullied at school, work and home overthinking and constant logical analysis spending much time alone strange laugh or cackle inability to make direct eye contact when talking highly sensitive to light, sound, taste, smell and touch uncoordinated and clumsy with poor posture difficulty coping with change adept at abstract thinking ability to process data sets logically and notice patterns or trends truthful, naïve and often gullible slow mental processing and vulnerable to mental exhaustion intellectual and ungrounded rather than intuitive and instinctive problems with anxiety and sleeping visual memory.

Her friend who treated her maid badly was not a wicked person. She behaved well towards her family and she had always been kind to Mma Ramotswe, but when it came to her maid—and Mma Ramotswe had met this maid, who seemed an agreeable, hardworking woman from Molepolole—she seemed to have little concern for her feelings. It occurred to Mma Ramotswe that such behaviour was no more than ignorance; an inability to understand the hopes and aspirations of others. That understanding, thought Mma Ramotswe, was the beginning of all morality. If you knew how a person was feeling, if you could imagine yourself in her position, then surely it would be impossible to inflict further pain. Inflicting pain in such circumstances would be like hurting oneself. Mma Ramotswe knew that there was a great deal of debate about morality, but in her view it was quite simple. In the first place, there was the old Botswana morality, which was simply right. If a person stuck to this, then he would be doing the right thing and need not worry about it. There were other moralities, of course; there were the Ten Commandments, which she had learned by heart at Sunday School in Mochudi all those years ago; these were also right in the same, absolute way. These codes of morality were like the Botswana Penal Code; they had to be obeyed to the letter. It was no good pretending you were the High Court of Botswana and deciding which parts you were going to observe and which you were not. Moral codes were not designed to be selective, nor indeed were they designed to be questioned. You could not say that you would observe this prohibition but not that. I shall not commit theft—certainly not—but adultery is another matter: wrong for other people, but not for me.

But for this, we need a new development model. We have designed an economic system that sees no value in any human or natural resource unless it is exploited. A river is unproductive until its catchment is appropriated by some industry or its waters are captured by a dam. An open field and its natural bounty are useless until they are fenced. A community of people have no value unless their life is commercialised, their needs are turned into consumer goods, and their aspirations are driven by competition. In this approach, development equals manipulation. By contrast, we need to understand development as something totally different: development is care. It is through a caring relationship with our natural wealth that we can create value, not through its destruction. It is thanks to a cooperative human-to-human interaction that we can achieve the ultimate objective of development, that is, wellbeing. In this new economy, people will be productive by performing activities that enhance the quality of life of their peers and the natural ecosystems in which they live. If not for moral reasons, they should do so for genuine self-interest: there is nothing more rewarding than creating wellbeing for oneself and society. This is the real utility, the real consumer surplus, not the shortsighted and self-defeating behaviour promoted by the growth ideology. The wellbeing economy is a vision for all countries. There are cultural traces of such a vision in the southern African notion of ‘ubuntu’, which literally means ‘I am because you are’, reminding us that there is no prosperity in isolation and that everything is connected. In Indonesia we find the notion of ‘gotong royong’, a conception of development founded on collaboration and consensus, or the vision of ‘sufficiency economy’ in Thailand, Bhutan and most of Buddhist Asia, which indicates the need for balance, like the Swedish term ‘lagom’, which means ‘just the right amount’. Native Alaskans refer to ‘Nuka’ as the interconnectedness of humans to their ecosystems, while in South America, there has been much debate about the concept of ‘buen vivir’, that is, living well in harmony with others and with nature.

continue polluting while trying to offset the damage through some face-saving corporate philanthropy exercises. We would be fools to assume that we can simply pay our way out of this mess. Nature cannot be bailed out, as if it were a financial market. We need to stop breaking things in the first place. But for this, we need a new development model. We have designed an economic system that sees no value in any human or natural resource unless it is exploited. A river is unproductive until its catchment is appropriated by some industry or its waters are captured by a dam. An open field and its natural bounty are useless until they are fenced. A community of people have no value unless their life is commercialised, their needs are turned into consumer goods, and their aspirations are driven by competition. In this approach, development equals manipulation. By contrast, we need to understand development as something totally different: development is care. It is through a caring relationship with our natural wealth that we can create value, not through its destruction. It is thanks to a cooperative human-to-human interaction that we can achieve the ultimate objective of development, that is, wellbeing. In this new economy, people will be productive by performing activities that enhance the quality of life of their peers and the natural ecosystems in which they live. If not for moral reasons, they should do so for genuine self-interest: there is nothing more rewarding than creating wellbeing for oneself and society. This is the real utility, the real consumer surplus, not the shortsighted and self-defeating behaviour promoted by the growth ideology. The wellbeing economy is a vision for all countries. There are cultural traces of such a vision in the southern African notion of ‘ubuntu’, which literally means ‘I am because you are’, reminding us that there is no prosperity in isolation and that everything is connected. In Indonesia we find the notion of ‘gotong royong’, a conception of development founded on collaboration and consensus, or the vision of ‘sufficiency economy’ in Thailand, Bhutan and most of Buddhist Asia, which indicates the need for balance, like the Swedish term ‘lagom’, which means ‘just the right amount’. Native Alaskans refer to ‘Nuka’ as the interconnectedness of humans to their ecosystems, while in South America, there has been much debate about the concept of ‘buen vivir’, that is, living well in harmony with others and with nature. The most industrialised nations, which we often describe in dubious terms like ‘wealthy’ or ‘developed’, are at a crossroads. The mess they have created is fast outpacing any other gain, even in terms of education and life expectancy. Their economic growth has come at a huge cost for the rest of the world and the planet as a whole. Not only should they commit to realising a wellbeing economy out of self-interest, but also as a moral obligation to the billions of people who had to suffer wars, environmental destruction and other calamities so that a few, mostly white human beings could go on

We now understand psychopathy as a personality disorder characterized by lack of empathy and guilt, manipulation of other people, a tendency to make bafflingly destructive life choices, and, in the case of criminal psychopathy, capacity for premeditated violent behaviour.

This proves among other things that introspection is sadly inadequate while trying to understand which product could appeal to people

Whatever people’s judgment of me may be, that is the way they perceive me. Regardless of what I really meant or intended. As always, it’s all about self-awareness. Good qualities can become drawbacks in the wrong circumstances, no matter what the quality is.

people’s toes. Yellows can be amusing, creative, and elevate the mood regardless of who they’re with. However, when they are given unlimited space, they will consume all the oxygen in the room, they won’t allow anyone into a conversation, and their stories will reflect reality less and less. The friendly Greens are easy to hang out with because they are so pleasant and genuinely care for others. Unfortunately, they can be too wishy-washy and unclear. Anyone who never takes a stand eventually becomes difficult to handle. You don’t know where they really stand, and indecision kills the energy in other people. The analytical Blues are calm, levelheaded, and think before they speak. Their ability to keep a cool head is undoubtedly an enviable quality for all who aren’t capable of doing that. However, Blues’ critical thinking can easily turn to suspicion and questioning those around them. Everything can become suspect and sinister.

Reds are surrounded by more idiots than the rest of us. Many people will agree with what you have read up to now about Reds, but I have also heard other comments. Usually, they express this when the Red is not in the room because they are afraid of his fiery temper.

The advantage for a Red is that he gets everything done his way. The disadvantage is obvious: everyone else feels controlled. Some people think it’s a good thing when someone else makes the decisions and holds the baton, but others feel limited and just want to escape.

you look really closely, you will see a person who is crossing the square at a brisk pace completely disregarding the people standing in his way. With his gaze fixed on a point a bit in front of him, the Red speeds up and crosses the square without any problem. He does not give way but makes others move aside. His steps are decisive and powerful. He expects the rest of us to get out of his way.

Personal space is a relative thing for Yellows. While some colors don’t like having people sit too close to them, Yellows will willingly move up very close. Yellows can spontaneously start hugging everyone around them. Man or woman, it doesn’t really matter. It depends on what the feeling and the mood are that day.

Think about the worst thing you have ever done. Something that you are probably ashamed of, and that you know would make other people think less of you. Infidelity. Theft. Lying. Now imagine that everyone knew about it. Judged you for it. Constantly called you names arising from it. How would that feel? We would hate for the world to forever judge us based on the acts we most regret. Yet this is what we do to others every day. For our own decisions we see the nuances, the circumstances, the difficulties. For others we often just see the outcome of their decisions. This leads us to define human beings, in all their complexity, by a single heinous term. Murderer. Rapist. Thief. Liar. Psychopath. Paedophile. These are labels bestowed on others, based on our perception of who they must be, given their behaviour. A single word intended to summarise someone’s true character and to disparage it, to communicate to others that this person cannot be trusted. This person is harmful. This person is not really a person at all – rather some sort of horrible aberration. An aberration with whom we should not try to empathise because they are so hopelessly bad that we will never be able to understand them. Such people are beyond understanding, beyond saving, evil. But who are ‘they’? Perhaps understanding that every single one of us frequently thinks and does things that others view as despicable will help us to understand the very essence of what we call evil. I can guarantee that someone in the world thinks you are evil.

Hate crime and violent crime is something reprehensible perpetrated by other people, a small deviant class, mainly men – this, at least, is the commonly held view. But Miles (2003) argues that we must reckon fully and realistically with our barbaric evolutionary heritage; and Buss (2006) uses case study research to suggest that fantasising harm and death to others is extremely common. Freud would have agreed with such assessments of human nature, acknowledging that unconsciously, ‘safely’ repressed, we sometimes harbour destructive and taboo-breaking wishes not only towards enemies but also towards loved-ones and ourselves. Today’s ascendant coalition of groups opposing racism, sexism, homophobia and anti-religious views, and championing equality and human rights, want to abolish not only outward physical violence and its verbal scaffolding but also vocal and mental hatred. This amounts to an unrealistic and dangerous totalitarian agenda for the fantasised good, the mechanism for which is suppression not understanding. That we all have a barbarous dark side that can be triggered in certain circumstances is a thesis denied or ignored by many but recognised by so-called misanthropes, anthropathologists and DRs. Ironically, opponents of the concept of (often dark) human nature unwittingly force a mental illness status upon those who notice weird and hateful thoughts in their own heads and conclude that they are uniquely perverse and unacceptable individuals. In other words, denial breeds another layer of depression in the same way that sin-focused puritanical religions have caused inauthentic behaviour and created neurotic minds.

You cannot discuss any matter with those people who are just a prisoner of their false ego, little knowledge, weak and wrong examples, blaming, insulting, and abusing behaviour instead of observing, understanding, and excepting the reality, sensibility, and facts of the time and the history of the civilisation.

Self-awareness is about understanding ourselves and knowing what pushes our buttons and why. Our past and our self-image play a large part in how we choose to interpret other people’s behaviour. More importantly, it also determines the way we act and the effect we have on others.

Aza [Raskin] said: 'For instance, Facebook tomorrow could start batching your notifications, so you only get one push notification a day ... They could do that tomorrow.' ....So instead of getting 'this constant drip of behavioural cocaine,' telling you every few minutes that somebody liked your picture, commented on your post, has a birthday tomorrow, and on and on - you would get one daily update, like a newspaper, summarising it all. You'd be pushed to look once a day, instead of being interrupted several times an hour. 'Here's another one,' he said 'Infinite scroll. ...it's catching your impulses before your brain has a chance to really get involved and make a decision.' Facebook and Instagram and the others could simply turn off infinite scroll - so that when you get to the bottom of the screen, you have to make a conscious decision to carry on scrolling. Similarly, these sites could simply switch off the things that have been shown to most polarise people politically, stealing our ability to pay collective attention. Since there's evidence YouTube's recommendation engine is radicalising people, Tristan [Harris] told one interviewer: 'Just turn it off. They can turn it off in a heartbeat.' It's not as if, he points out, the day before recommendations were introduced, people were lost and clamouring for somebody to tell them what to watch next. Once the most obvious forms of mental pollution have been stopped, they said, we can begin to look deeper, at how these sites could be redesigned to make it easier for you to restrain yourself and think about your longer-term goals. ...there could be a button that says 'here are all your friends who are nearby and are indicating they'd like to meet up today.' You click it, you connect, you put down your phone and hang out with them. Instead of being a vacuum sucking up your attention and keeping it away from the outside world, social media would become a trampoline, sending you back into that world as efficiently as possible, matched with the people you want to see. Similarly, when you set up (say) a Facebook account, it could ask you how much time you want to spend per day or per week on the site. ...then the website could help you to achieve your goal. One way could be that when you hit that limit, the website could radically slow down. In tests, Amazon found that even 100 milliseconds of delay in the pace at which a page loads results in a substantial drop-off in people sticking around to buy the product. Aza said: 'It just gives your brain a chance to catch up to your impulse and [ask] - do I really want to be here? No.' In addition, Facebook could ask you at regular intervals - what changes do you want to make to your life? ...then match you up with other people nearby... who say they also want to make that change and have indicated they are looking for the equivalent of gym buddies. ...A battery of scientific evidence shows that if you want to succeed in changing something, you should meet up with groups of people doing the same. At the moment, they said, social media is designed to grab your attention and sell it to the highest bidder, but it could be designed to understand your intentions and to better help you achieve them. Tristan and Aza told me that it's just as easy to design and program this life-affirming Facebook as the life-draining Facebook we currently have. I think that most people, if you stopped them in the street and painted them a vision of these two Facebooks, would say they wanted the one that serves your intentions. So why isn't it happened? It comes back... to the business model.

Emotional intelligence incorporates at least two of them: Cognitive intelligence – the ability to think rationally, act in a purposeful way and manage your environment. It’s your intellectual, analytical, logical and rational skill set. Social intelligence – the ability to understand and manage situations which involve other people. It is your ability to be aware of yourself, to understand yourself, to manage relationships and understand the emotional content of behaviour.

the essence of being human is an uncomfortable duality of ‘rational’ technology and ‘irrational’ belief. We are still a species in transition. The unknown person of Time-Byte I had the rational, ‘scientific’ knowledge and skill to make a tallow lamp and also a set of beliefs that were the imperative for his or her apparently irrational underground journey. That duality in human behaviour did not disappear at the end of the Stone Age. Even in the twentieth century, people were ‘rational’ enough to travel to the moon and back and yet still ‘irrational’ enough to believe in supernatural entities and forces that transcend, and in effect make nonsense of, all the laws of physics on which their moon journey depended. Does the human brain construct spaceships and the human mind fashion unseen forces and spirits? What is the difference between brain and mind? What is intelligence and what is human consciousness? How did early people reach a stage of evolution that allowed them to make and understand pictures?

A young lawyer aiming to be a partner at a prestigious law firm might need to maintain an appearance that I, a writer who can work in sweatpants, have no need for. But when his purchases set my own expectations, I’m wandering down a path of potential disappointment because I’m spending the money without the career boost he is getting. We might not even have different styles, we’re just playing a different game. It took me years to figure this out. A takeaway here is that few things matter more with money than understanding your own time horizon and not being persuaded by the behaviours and actions of people playing different games than you are.

Her friend who treated her maid badly was not a wicked person. She behaved well towards her family … but when it came to her maid … she seemed to have little concern for her feelings … such behaviour was no more than ignorance; an inability to understand the hopes and aspirations of others. That understanding … was the beginning of all morality. If you knew how a person was feeling, if you could imagine yourself in her position, then surely it would be impossible to inflict further pain. Inflicting pain in such circumstances would be like hurting oneself. Most morality … was about doing the right thing because it had been identified as such by a long process of acceptance and observance. You simply could not create your own morality because your experience would never be enough to do so. What gives you the right to say that you know better than your ancestors? Morality is for everyone, and this means that the views of more than one person are needed to create it. That was what made modern morality, with its emphasis on individuals and the working out of an individual position, so weak. If you gave people the chance to work out their morality, then they would work out the version which was easiest for them and which allowed them to do what suited them for as much of the time as possible. That … was simple selfishness, whatever grand name one gave to it.

Changing unrelenting standards 1. List the areas in which your standards may be unbalanced or unrelenting. 2. List the advantages of trying to meet these standards on a daily basis. 3. List the disadvantages of pushing so hard in these areas. 4. Try to conjure an image of what your life would be like without these pressures. 5. Understand the origins of your lifetrap. 6. Consider what the effects would be if you lowered your standards about 25 percent. 7. Try to quantify the time you devote to maintaining your standards. 8. Try to determine what reasonable standards are by getting a consensus or objective opinion from people who seem more balanced. 9. Gradually try to change your schedule or alter your behaviour in order to get your deeper needs met.

Religions formulated laws and were formed for some reasons. In Islam the "Sharia" is law to maintain or reach the "Maqasid" or the "Purpose". Same goes for Christian canon law, Jewish halakha, Hindu law and others. These laws were to establish ethics and moral code of conducts among humans. The reason for LAW was not to be followed as a ritual but make a safe environment for the people governed by it. Learning without a goal can only enable the pursuit of pleasure. Having a goal can conform economic behaviour to the economic natural law and hence the decree of economics. Ethics should also have a goal. For example, the power of knowledge can have a positive or negative effect; its use must be guided by general ethics to pursue virtuousness. Moreover, a totally free market cannot be effectively managed by individual morality. This is because one person rarely has the ability and motivation to know whether he or she has over-consumed resources and reduced environmental sustainability Unfortunately now the people governed believe that they have to protect the law instead of law protecting them. No one is being educated about why the by laws but the emphasis is only on must follow. The religious guides, preachers or leaders don't have logical or social answers and the means of getting the laws enforced are EMOTIONAL or threatening by Wrath of GOD. They seIl the religions as hot cakes and there is a price tag for their figs of imaginations. They create the stories according to audience likes and dislikes. Once I asked one of these preachers about bribes given out to get some tender is justified. He responded if one is equally competitive it’s OK to take favors. So these are the leaders and in this run we have lost the "LAKSHYA" or "MAQASID" of formulation of the laws. Religious leaders have stopped talking about PURPOSE but have converted it to mare rituals. During these rituals people get carried away by mass hysteria of large gatherings. They don't understand anything about why they are doing these things but have certain trigger points or words by orator where they raise in praises similar to a people shouting at points scored in Foot Ball match. But there this Adrenalin blast is connected to divinity. It is definitely not divine if the gathering has a tinge of negative nurturing against any other community or person because God created the nature and Nature's laws don't discriminate while providing for life for every being and that is what DIVINITY is. The nature doesn't take any benefit from us but yes someone definitely takes mileage out of the emotions of these lesser mortals. It might be political or financial or whatever. Lets go back to the reason and find out WHY the Law and not the RITUALs. DON't KILL THE LOGIC

Christianity provides a firm basis for respecting people of other faiths. Jesus assumes that non-believers in the culture around them will gladly recognise much Christian behaviour as ‘good’ (Matthew 5:16; cf. 1 Peter 2:12). That assumes some overlap between the Christian constellation of values and those of any particular culture28 and of any other religion.29 Why would this overlap exist? Christians believe that all human beings are made in the image of God, capable of goodness and wisdom. The biblical doctrine of the universal image of God, therefore, leads Christians to expect non-believers will be better than any of their mistaken beliefs could make them. The biblical doctrine of universal sinfulness also leads Christians to expect believers will be worse in practice than their orthodox beliefs should make them. So there will be plenty of ground for respectful co-operation. Christianity not only leads its members to believe people of other faiths have goodness and wisdom to offer, it also leads them to expect that many will live lives morally superior to their own. Most people in our culture believe that, if there is a God, we can relate to him and go to heaven through leading a good life. Let’s call this the ‘moral improvement’ view. Christianity teaches the very opposite. In the Christian understanding, Jesus does not tell us how to live so we can merit salvation. Rather, he comes to forgive and save us through his life and death in our place. God’s grace does not come to people who morally outperform others, but to those who admit their failure to perform and who acknowledge their need for a Saviour.

This is the thinking behind Amazon’s anticipatory shopping patent.43 Instead of customers making their own decisions, Amazon decides for them, sending what they want before they know they want it. It is, as one commentator noticed, one more step towards cutting out human agency altogether.44 Pervasive monitoring devices – smartphones, wearables, voice-enabled speakers and smart meters – allow companies to track and manage consumer behaviour. The Harvard business scholar Shoshana Zuboff quotes an unnamed chief data scientist who explains: ‘The goal of everything we do is to change people’s actual behavior at scale . . . we can capture their behaviours and identify good and bad [ones]. Then we develop “treatments” or “data pellets” that select good behaviours.’45 MIT’s Alex Pentland seems more interested in enhancing machines than human understanding. He celebrates the opportunity to deploy sensors and data in order to increase efficiency

And of course, [Boris Johnson will] never get questioned like this over at the BBC while the political editor remains a fully paid-up member of the Boris Johnson Admiration Society. So how does he get away with it? Andrew points out that factory resets obviously weren't covered in the technology lessons that Boris Johnson received from Jennifer Arcuri. Again, it's a funny joke. It's a good line, but he was the Prime Minister, and everyone knew he was a liar. Is it all about that guy that rang in when Donald Trump was here. That I always remember saying ‘but you must know he's lying’. Donald Trump was giving a speech in London about the size of the crowds outside the building he was in. And we had a camera outside the building he was in. We were looking at no crowds. And that simple juxtaposition of rhetorical claim by a politician with observable reality was chilling. It was spine tingling. I can claim that there are huge crowds, huge crowds, the biggest crowds, the greatest crowds outside this building. And I said, ‘how does it work? How does that happen?’ And someone rang me and said, ‘I know he's a liar, but it really upsets people like you and Sadiq Khan.’ And at the time I laughed but maybe that's all there is. Maybe your life - and sorry this is going to sound quite rude - but maybe your life is so weird, and your personality is so twisted that you find the frustration of people who care about the truth the closest you ever get to feeling joy. Is that it? Nadine Dorries watches Boris Johnson lie and claims that he's the most trustworthy person on the planet. What is wrong with her? It's not really a question about what's wrong with him; what's wrong with her? Whatever transpires at this inquiry or whatever emerges during these hours of evidence, I can tell you this: there will be a significant number of people who think that Boris Johnson has done nothing wrong or that he is somehow the victim of another witch hunt. You remember? It was a witch hunt when he was caught banged to rights by a parliamentary committee containing a majority of conservatives after even Chris Bryant had stepped down to avoid any accusations or allegations - false allegations – really, of impartiality. And they still called it a witch hunt. It would have been a witch on unless the committee consisted entirely of 14 Nadine Dorries clones. That's the only circumstances in which those people would have claimed that he could receive a fair trial. Where do you even begin today? Do you begin with the 5,000 WhatsApp messages that a man who was in charge of the nuclear code somehow doesn't understand and can't find? I don't know. So, what is your theory now because I don't think I've got one any more. I watch him now, and I feel something very new, very different to what I thought when he was in power because when he was in power there is an urgency to the situation. There is a desperate need to share with the population the awfulness that they apparently can't see. Just now that he's not in power any more, it's almost as if I've allowed the full horror of what he represents to bubble to the surface. It’s now that he can't actually break anything, it's a retrospective reflection upon the abject awfulness of him. I mean the unbelievable awfulness of this man, the things that he's done. You can begin with Brexit. The lies that he's told, the damage that he's done. The contempt in which he holds all the things we're raised to believe are important: rules, obligations, standards, behaviours, fidelity, honesty, kindness, friendship, loyalty, all of these things we teach our children matter. And Boris Johnson teaches us that you can become the most powerful person in the country by treating all of those things with absolute contempt.

There are many counterintuitive and surprising ways companies can boost users'' motivation or increase their ability by understanding heuristics - the mental shortcuts we take to make decisions and form opinions

Krafft-Ebing was [...], essentially, the first doctor to start writing case histories of people whose sexual behaviour wasn’t entirely respectable. The book that resulted, Psychopathia Sexualis (1886), was so scandalous that large chunks of it had to be written in Latin, in order to keep it out of the hands of the prurient public. The idea was that if you were clever enough to understand Latin, you couldn’t possibly be a pervert (something that nobody mentioned to Caligula).

Due to the phenomena of distorted perception and behaviours; and gap in understanding that are common to all human beings, not many systems have been able to get a sufficiently large number of people to purchase health insurance voluntarily. India has a small but growing voluntary insurance market.

Low-cost, high-frequency expenditures are those that need to be undertaken for common illnesses that occur periodically or those for the prevention and early treatment of conditions such as chronic kidney disease, cervical cancer, pre-eclampsia, suicide mortality and damage due to glaucoma. These represent small expenditures that are affordable to most people but are often not incurred by individuals either because of the twin phenomena of distorted perception and behaviour, and a gap in understanding about what they need, or because of gaps in health services delivery or access to basic financial services.

What is sensory integration therapy? This form of occupational therapy helps children and adults with SPD (sensory processing disorder) use all their senses together. These are the senses of touch, taste, smell, sight, and hearing. Sensory integration therapy is claimed to help people with SPD respond to sensory inputs such as light, sound, touch, and others; and change challenging or repetitive behaviours. Someone in the family may have trouble receiving and responding to information through their senses. This is a condition called sensory processing disorder (SPD). These people are over-sensitive to things in their surroundings. This disorder is commonly identified in children and with conditions like autism spectrum disorder. The exact cause of sensory processing disorder is yet to be identified. However, previous studies have proven that over-sensitivity to light and sound has a strong genetic component. Other studies say that those with sensory processing conditions have abnormal brain activity when exposed simultaneously to light and sound. Treatment for sensory processing disorder in children and adults is called sensory integration therapy. Therapy sessions are play-oriented for children, so they should be fun and playful. This may include the use of swings, slides, and trampolines and may be able to calm an anxious child. In addition, children can make appropriate responses. They can also perform more normally. SPD can also affect adults Someone who struggles with SPD should consider receiving occupational therapy, which has an important role in identifying and treating sensory integration issues. Occupational therapists are health professionals using different therapeutic approaches so that people can do every work they need to do, inside and outside their homes. Through occupational therapy, affected individuals are helped to manage their immediate and long-term sensory symptoms. Sensory integration therapy for adults, especially for people living with dementia or Alzheimer's disease, may use everyday sounds, objects, foods, and other items to rouse their feelings and elicit positive responses. Suppose an adult is experiencing agitation or anxiety. In that case, soothing music can calm them, or smelling a scent familiar to them can help lessen their nervous excitement and encourage relaxation, as these things can stimulate their senses. Seniors with Alzheimer's/Dementia can regain their ability to connect with the world around them. This can help improve their well-being overall and quality of life. What Are The Benefits of Sensory Integration Therapy Sensory integration treatment offers several benefits to people with SPD: * efficient organisation of sensory information. These are the things the brain collects from one's senses - smell, touch, sight, etc. * Active involvement in an exploration of the environment. * Maximised ability to function in recreational and other daily activities. * Improved independence with daily living activities. * Improved performance in the home, school, and community. * self-regulations. Affected individuals get the ability to understand and manage their behaviours and understand their feelings about things that happen around them. * Sensory systems modulation. If you are searching for an occupational therapist to work with for a family with a sensory processing disorder, check out the Mission Walk Therapy & Rehabilitation Centre. The occupational therapy team of Mission Walk uses individualised care plans, along with the most advanced techniques, so that patients can perform games, school tasks, and other day-to-day activities with their best functional skills. Call Mission Walk today for more information or a free consultation on sensory integration therapy. Our customer service staff will be happy to help.

[Brian] Nosek (2007) has argued that ‘measurement innovations [such as the IAT] have spawned dual-process theories that, among other things, distinguish between the mind as we experience it (explicit), and the mind as it operates automatically, unintentionally, or unconsciously (implicit)’ (2007:184). So we have here the distinct possibility of two largely independent subsystems in the human mind, one that is familiar and one that is not. (Whether we have any ‘conscious’ awareness at all of our implicit thinking, and whether the implicit process is always truly unconscious or whether we have some inkling of the underlying evaluation, remain to be properly investigated. The fact that something cannot be consciously controlled and manipulated does not of course mean that it resides purely and totally in the unconscious.) But how does this divergence between implicit and explicit attitude manifest itself within the individual, and does it have any effect on any aspects of observable behaviour? After all, a hundred years ago or so Freud showed how unconscious (and repressed) thoughts could find articulation through the medium of everyday speech in the form of slips of the tongue. And how might this dissociation impact on people’s willingness or ability to actually do something about climate change? These are potentially important questions from both a theoretical and a practical point of view. It surprised me that nobody until now had attempted to answer them. Nosek, B. A. (2007) Understanding the individual implicitly and explicitly. International Journal of Psychology 42: 184–188.

There are a number of significant implications of this particular bit of research. The first is that what people tell us about their attitude to the environment and what consumer choices they will actually make may, on occasion, be a valuable resource for researchers, but on other occasions people may tell us one thing while their unconscious gestural movement may tell quite a different (and more accurate) story. Therefore, it may be wrong, in research on green issues, to focus exclusively on what people say. Explicitly people may want to save the planet, explicitly people may want to appear green, explicitly (and almost certainly) people may want to appear considerate and nice, but implicitly they may care a good deal less. And given that it is these implicit attitudes that direct and control much of our spontaneous and non-reflective behaviour in supermarkets and elsewhere, these are the attitudes that we have to pursue and understand and change.

Whenever you identify a boundaries you’d like to set, remember that there are two steps to the process: communication and action. Verbally communicating your needs is step one. People cannot accurately assume your boundaries based on your body language or unspoken expectations. When you explicitly state what you expect, there is little room for others to misinterpret what works for you. Assertive statements are the most effective way to do this. The process doesn’t end with communication. You must uphold what you communicate through your behaviour. Betting on the other person to read your mind is a recipe for an unhealthy relationship. Action is required. For instance, let’s say you’ve told your friend, “It’s important to me that you honor plans that we set up. If you need to change our plans, please me a text a few hours before.” Because you’ve verbally communicated your boundary, when it’s violated, you need to reinforce it with action. In this case, you would let your friend know that you can’t accommodate the changed plans because they didn’t give you enough notice. You might say gently, “I want to hang out with you, but my schedule won’t allow for the adjustment. Let’s set up a time to get together next week.” It’s hard, I know. But honouring your boundaries through action is the only way most people will understand you’re serious, which will help people in your life become serious about your boundaries, too.

78.3 Affability. Optimism and cheerfulness. Another virtue which makes social life more pleasant is affability. It may express itself in the form of a friendly greeting, a small compliment, a cordial gesture of encouragement. This virtue leads us to overcome our inclination to irritability, rash judgments and actions ... , basically, to live as though other people didn’t matter. Elizabeth’s start of joy at the Visitation emphasizes the gift that can be contained in a mere greeting, when it comes from a heart full of God. How often can the darkness of loneliness, oppressing a soul, be dispelled by the shining ray of a smile and a kind word! A good word is soon said; yet sometimes we find it difficult to utter. We are restrained by fatigue, we are distracted by worries, we are checked by a feeling of coldness or selfish indifference. Thus it happens that we may pass by persons, although we know them, without looking at their faces and without realizing how often they are suffering from that subtle, wearing sorrow which comes from feeling ignored. A cordial word, an affectionate gesture would be enough, and something would at once awaken in them: a sign of attention and courtesy can be a breath of fresh air in the stuffiness of an existence oppressed by sadness and dejection. Mary’s greeting filled with joy the heart of her elderly cousin Elizabeth (cf Luke 1:44).[496] This is how we can lighten the load of the people around us. Another aspect of affability lies in the practice of kindness, in understanding towards the defects and mistakes of other people (we don’t have to be constantly correcting others), in good manners evinced by our words and behaviour, in sympathy, cordiality and words of praise at an opportune moment ... The spirit of sweetness is truly the spirit of God ... It makes the truth understandable and acceptable. We have to be intransigent towards every form of evil; nevertheless, we have to deal kindly with our neighbour.[497] A truck-driver once pulled over at a highway rest stop for a cup of coffee. He needed a break because he had many miles ahead of him. He sat at the counter and a young boy came to wait on him. The truck-driver asked with a smile, Busy day? The young fellow looked up and smiled back. Some months later, the truck-driver returned to the same stop. Much to his surprise, the young fellow remembered him as if they were old friends. The truth is that people have a great thirst for smiles. They have an enormous longing for cheerfulness and encouragement. Every day we encounter a good number of people who await that momentary gift of our joy. Through the practice of the social virtues we can open up many doors. We cannot allow ourselves to be cut off from any of our neighbours or colleagues. The Lord wants us to do an effective apostolate of friendship and confidence. We need to introduce other people to that greatest of all gifts which is friendship with Jesus.  

Destruction. Anyone who didn’t know the real meaning of that word now has the opportunity to learn it here. You might have thought that you already knew its real name and how to pronounce it. But during the first major bombardment you experience, you find himself in the semi-darkness of a cellar with a crowd of frantic people, already killed by fear. What such people do and the way they speak and behave is completely outside the framework of the accepted standards of behaviour that prevail at the time, and indeed has its origin in the other side of human consciousness. But all voices are silenced and all movements frozen by an explosion, or rather, a series of explosions, scattered somewhere around the city centre. And then, in the darkness and silence that reign after the explosions, the distant but clear crashing of multi-storey buildings can be heard, like an echo. It is an alarming, uncommon sound, akin to a series of consecutive stone avalanches, the voice of giant hordes, formed up beside each other, roaring their indecipherable and terrible cheers to someone riding swiftly ahead of them; their shouts overlap and merge as they tail off. This new sound that touches a place inside you hitherto unknown, is the true name of destruction and its proper pronunciation. Destruction’s strange voice takes wing, and seeks within the mass an individual it can frighten, and within each individual a weak point open to fear. And it finds it, at least here. Because anyone who as a result is frightened, is already beaten, regardless of all the possible convoluted developments of the war, and even its final outcome. Thus it happens that, in addition to the major destruction to visible things, even greater destruction is wrought within and between people, which only a few of them, and even then only gradually, begin to see and understand. The destruction tears off man’s final mask, turns his innards inside out and throws into view unexpected characteristics, contrary to everything known or thought about a person, and even what he believed about himself; it disrupts family relations and changes the established social order and relationships, even those considered eternal and unchanging, such as gender relations.

To not care, respect and honour someone's values, culture, religion, and moral thoughts are awkward behaviour. It also means you declare; you are duffer. Though people will understand your way of thinking while you don't see problems in this regard; however, you only make laugh people about yourself.

IF YOU ARE LIKE MOST PEOPLE, you don’t often think about lobsters2—unless you’re eating one. However, these interesting and delicious crustaceans are very much worth considering. Their nervous systems are comparatively simple, with large, easily observable neurons, the magic cells of the brain. Because of this, scientists have been able to map the neural circuitry of lobsters very accurately. This has helped us understand the structure and function of the brain and behaviour of more complex animals, including human beings. Lobsters have more in common with you than you might think (particularly when you are feeling crabby—ha ha).

You cannot discuss any matter with those people who are just a prisoner of their false ego, little knowledge, weak and wrong examples, blaming, insulting and abusing behaviour instead of observing, understanding and excepting the reality, sensibility, facts of the time and the history of the civilisation.