Unity Is The Key To Success Quotes

Uniformity is not the key to successful teamwork. The glue that holds a team together is unity of purpose.

The highest of all forms of prayer is true contemplation, in which the thought and the thinker become one. This is the unity of the mystic, bit it is rarely experienced in the earlier stages. Pray in whatever way you find easiest; for the easiest way is the best

...History is the key to the unity of a people. Its nostalgia pulls them together. Its gloom separates them further. Its successes make them stronger.

When we begin to realize, that any of our personal success, is all of our successes, then we are truly ready as a species, for the next level. For if I gain, and you do not, then I have gained nothing, for gain is nothing if not shared. For to isolate one's self, no matter how seemingly enriched, is to lose the greatest treasure of all, the ability to share and grow, from our universal connection.

A unified Iran is constituted not only politically but also affectively. Liberty and constitutional rule bring "Affection among us." The affective sentiment- that of bonding among differing brothers-produces political bonds of national unity and was associatively linked with other desires. Perhaps foremost was the desire to care for and defend the mother, in particular her bodily integrity. The same words were commonly used to discuss territory and the female body. Laura Mulvey calls these words keys "that could turn either way between the psychoanalytic and the social" (1980, 180). They are not "just words" that open up to either domain; they mediate between these domains, taking power of desire from one to the other. More appropriately, they should be considered cultural nodes of psyhosocial condensation. Tajavuz, literally meaning transgression, expresses both rape and the invasion of territory. Another effective expression, as already noted, was Khak-i pak-i vatan, the pure soil of the homeland. The word used for "pure," pak, is saturated with connotations of sexual purity. Linked to the idea of the purity of a female vatan was the metaphoric notion of the "skirt of chastity" (daman-i 'iffat) and its purity-whether it was stained or not. It was the duty of Iranian men to protect that skirt. The weak and sometimes dying figure of motherland pleaded t her dishonorable sons to arise and cut the hands of foreigners from her skirt. Expressing hope for the success of the new constitutional regime by recalling and wishing away the horrors of previous years, an article in Sur-o Israfil addressed Iran in the following terms: "O Iran! O our Mother! You who have given us milk from the blood of your veins for many long years, and who have fed us with the tissues of your own body! Will we ever live to see your unworthy children entrust your skirt of chastity to the hands of foreigners? Will our eyes ever see foreigners tear away the veil of your chastity?

Here we immediately face the danger of slipping into another but equally untenable romanticism, namely a call for humans to be humble and come to terms with or appreciate their finitude. The acknowledgement of the inherent lack of unity in the metabolism of humans and the rest of nature should not lead us to conceive of humans as fragile, vulnerable and ontologically homeless creatures destined to remain caught in opaque mediations. Such a way of thinking amounts to a secularisation of the religious demand for humans to display their submissiveness and obedience to God. One finds examples of this in existentialist philosophies of the Heideggerian variant or in Arnold Gehlen's conservative philosophical anthropology, according to which the natural incompleteness of human beings justify the call for stable social institutions (i.e., the shepherd-God is replaced with the shepherd-State). The key to avoid such an ideology of finitude is to recall that it is the very fragility and porosity of the human metabolism which has made humans so evolutionarily successful. Human corporeal organisation is the source of an immense flexibility and has enabled this animal to "break out of a narrow ecological niche". Far from being the sign of an inherent finitude of the human being, the loss of immediacy at the centre of its being is rather a sign of its infinity in the sense that it enables humans to socially mediate their relation to the rest of nature in an infinite number of ways.

A continuing thread of Europe’s transformation over the seven decades since 1950 has been the central importance of Germany. Change here, in the country that did more than any other to destroy the continent during the first half of the twentieth century, has been especially profound. Despite its destruction as a nation state at the end of the Second World War, Germany has remained at the heart of Europe’s development – central to post-war economic recovery, central to the Cold War, central to the ending of the Cold War, central to widening European integration, central to the creation of the Euro, central to the crisis of the Eurozone, central to the migration crisis, and central to the still-embryonic steps to reform the European Union after its recent serious travails. In the meantime Germany has become a vital pillar of stable liberal democracy, it presides over Europe’s strongest economy, has overcome forty years of division to attain national unity, and has reluctantly acquired the mantle of European leadership. Germany’s own transformation has played a key role in Europe’s post-war story – and is far from the least successful part.

The central tenets include the elimination (or preferably the privatization) of government services of all kinds, an all-out assault on the ability of labor to organize, the massive deregulation of every segment of the economy, and the absolute faith in market-based principles to adjudicate all elements of social, political, cultural, and economic life. The results have been staggering levels of wealth and income inequality, the disappearance or significant shredding of even the most grudging social safety net provisions, the loss of the “commons” in virtually all sectors, and the truncation (ideally to zero) of public expectations for anything that might be provided by something called “society.” These then are three broad categories of consequences that we take up below: militarism (and threats of war and “terrorism”), environmental catastrophe, and the seemingly more mundane suite of neoliberal effects. But these phenomena produce reactions. Once these effects are out in the world, we need to think about the way in which social movements cohere around them, and demands for progressive change are asserted. But at the same time, we want to think about the ways in which elites (who are advantaged by maintaining or reinforcing the status quo) respond to those reactions. These are the matters that we take up in chapter six. Over the past several years (as in the many decades before), we have seen an enormous panoply of social movements for social, political, and economic justice: anti-austerity movements, environmental activism, human rights promotion (including expansions of the definition of “human” and the list of rights themselves), criminal justice reform, poverty elimination/reduction, and many others. One disheartening continuity has been the successful ability of elites to keep these movements separated from, and often, in fact, antagonistic to each other. One of our key objectives here is to demonstrate the fundamental linkages among these seemingly disparate issues, in order to provide the rationale and impetus for coalition and unity.

Unity of Action is a concept not well understood in either the film or theater industries, but this simple definition has held up well for me over the years: 1. A Single Action 2. A Single Hero 3. A Single Result You have one main action happening, one central person doing it, and one result springing from it. All the elements of the film serve the one main action, and the script revolves around it.

Our Mediterranean experiences had reaffirmed the truth that unity, co-ordination, and co-operation are the keys to successful operations. War is waged in three elements but there is no separate land, air, or naval war. Unless all assets in all elements are efficiently combined and co-ordinated against a properly selected, common objective, their maximum potential power cannot be realized. Physical targets may be separated by the breadth of a continent or an ocean, but their destruction must contribute in maximum degree to the furtherance of the combined plan of operation. That is what co-ordination means.

Once the run was over, however, something funny would happen. No matter how fast or far any of us had gone, everyone was exhausted. Spent. Keeled over. That’s when the backslaps and high fives would happen. We were bonded in our fatigue, whereas a moment before we were separated by our giftings. Physically drained but emotionally fortified, we laughed and kidded around, talked about how hard it had been. The feeling was always positive. Our shared limitation brought us closer together. A theologian might say that God has given everyone different gifts and abilities, yet similar weaknesses. This is one of the great insights of the Christian faith. The world runs after success and strength and perfection and finds that the track only gets longer, the runners more spread out. The Christian considers weakness the location of grace and unity, not evidence of their absence. You might say, then, We are separated by our virtues but united in our distance from virtue. We are divided by the specifics of our political or aesthetic ideals but united in the fact that we fall short of those ideals. We are separated by how and whom we love but united by our failure to love perfectly. We are separated by the career paths we’ve taken but united by the ubiquity of regret, both professional and otherwise. We are separated by how much we’ve gained or accrued but united in the experience—somewhere along the line—of loss (and the fear of loss). We are stratified according to how we live but re-democratized by the fact of death. If you want to find common ground with someone, then don’t start with what they put on their résumé. Start with what they leave off.

The heartspace shrivels when the personality it serves desires to be powerful and achieve the measures of human success. It is the humble spirit that expands the heart, for it sees the one in all and understands that unity is not an ambition or goal—it is now, and always will be now. The key is to be conscious of it. I believe this is where your mission lies.