Y Motivational Quotes

Well, I'm glad you're so amused," I said, running my fingers across the railing. Maxon hopped up to sit on the railing, looking very relaxed. "You're always amusing. Get used to it." Hmm. He was almost being funny. "So...about what you said...," he started tentatively. "Which part? The part about me calling you names or fighting with my mom or saying food was my motivation?" I rolled my eyes. He laughed once. "The part about me being good..." "Oh. What about it?" Those few sentences suddenly seemed more embarrassing than anything else I'd said. I ducked my head down and twisted a piece of my dress. "I appreciate you making things look authentic, but you didn't need to go that far." My head snapped up. How could he think that? "Maxon, that wasn't for the sake of the show. If you had asked me a month ago what my honest opinion of you was, it would have been very different. But now I know you, and I know the truth, and you are everything I said you were. And more." He was quiet, but there was a small smile on his face. "Thank you," he finally said. "Anytime." Maxon cleared his throat. "He'll be lucky, too." He got down from his makeshift seat and walked to my side of the balcony. "Huh?" "Your boyfriend. When he comes to his senses and begs you to take him back," Maxon said matter-of-factly. I had to laugh. No such thing would happen in y world. "he's not my boyfriend anymore. And he made it pretty clear he was gone with me." Even I could hear the tiny bit of hope in my voice. "Not possible. He'll have seen you on TV by now and fallen for you all over again. Though, in my opinion, you're still much too good for the dog." Maxon spoke almost as if he was bored, like he'd seen this happen a million times. "Speaking of which!" he said a bit louder. "If you don't want me to be in love with you, you're going to have to stop looking so lovely. First thing tomorrow I'm having your maids sew some potato sacks together for you." I hit his arm. "Shut up, Maxon." "I'm not kidding. You're too beautiful for your own good. Once you leave, we'll have to send some of the guards with you. You'll never survive on your own, poor thing." He said all this with mock pity. "I can't help it." I sighed. "One can never help being born into perfection." I fanned my face as if being so pretty was exhausting. "No, I don't suppose you can help it.

We cannot put off living until we are ready. The most salient characteristic of life is its coerciveness: it is always urgent, ‘here and now,’ without any postponement. Life is fired at us point-blank.

Jangan didramatisasi. Setiap angkatan punya medan juang dan pahlawan mereka sendiri.

Mientras el corazón lata y la carne palpite, no me explico que un ser dotado de voluntad se deje dominar por la desesperación.

Este libro está dedicado a todos esos chicos que tienen más amigas que amigos, su voz suena más aguda de lo normal y caminan distinto. A los niños a los que llaman «maricón» por los pasillos del instituto. A quienes los defienden. A todas aquellas personas que se marchan para volver. A los que cuando llegan, comienzan. A los valientes. Este libro está dedicado a todo el que amó incluso cuando ya no quedaban razones.

What someone may lack in talent can be more than made up for in self-motivation, self-direction, and follow-through.

Su motivación era la insatisfacción, y la insatisfacción crónica, como todos sabemos, es un virus mortal.

People who are going to be successful know it’s gonna happen. And those people tend to hustle until it does happen.

Recall what used to be the theme of poetry in the romantic era. In neat verses the poet lets us share his private, bourgeois emotions: his sufferings great and small, his nostalgias, his religious or political pre-occupations, and, if he were English, his pipe-smoking reveries. On occasions, individual genius allowed a more subtle emanation to envelope the human nucleus of the poem - as we find in Baudelaire for example. But this splendour was a by-product. All the poet wished was to be a human being. When he writes, I believe today's poet simply wishes to be a poet.

Manusia tanpa harapan, dia mayat berjalan

Busca, descubre, innova, conoce, encuentra… y sigue buscando.

Deja que las cosas vayan y vengan sin forzar. Lo que está destinado a permanecer permanecerá y lo que no se marchará de ti y será para mejor.

Todos los sueños son ridículos para la gente normal, hasta que ven cómo vas y los alcanzas, y cierras todas las bocas.

En una ocasión le pregunté a Alfonso Reyes por qué publicamos, y Reyes me contestó: «Publicamos para no tener que pasarnos la vida corrigiendo borradores».

Existe la magia de las pequeñas cosas, de los gestos sencillos y las sonrisas fugaces, de un perdón sincero, de los te quieros y las promesas eternas. Que a esa magia vosotros la llamáis felicidad.

Mientras el corazón lata y la carne palpite, no me explico por qué un ser dotado de voluntad se deje dominar por la desesperación.

It isn'y explanations that carry us forward, it's our desire to go on.

Call me exparagus! From head to toe, toe to head, head to toe; take your time, don't ever rush. Why rush? Time is valuable. Respect your time. Y'know what I'm sayin'?

We reflect each other as mirrors do, but there is no need to look at mirrors that distort our reflection.

Don't be managed by the likelihood of mishaps. Be motivated by the promise of favor!

Apunta a la luna y si fallas, al menos estaras entre las estrellas.

Mirar hacia atrás el hoyo de donde saliste, dar gracias y luego ayudar a cerrarlo para que otros no caigan en él, sería un gran paso y un acto de valentía.

Jika umpanmu selalu habis dan belum ada ikan yang kau tarik, pindahlah. Mungkin kolam itu memang tidak ada ikannya

In real life, remember that X+y=0 represents the perfect balance between effort, energy, and the fulfillment of success and happiness. Keep pushing towards your goals and stay motivated

Cuando estés en una situación en la que falle la lógica, no desesperes, la parte receptiva te dará una idea. Si la sigues, se te abrirán muchas puertas. Pero puede que no la sigas y digas: que tontería!

Claiming to be a victim gives people perverse authority. Subjective experience becomes key: 'I am a sexual abuse victim. I am allowed to speak on this. You are not because you have never experienced what it is like to be...'. Victim status can buy special privileges and gives the green light to brand opposing views or even mild criticisms as tantamount to hate speech. So councils, who have become chief cheerleaders for policing subjective complaints, define hate speech as including 'any behavior, verbal abuse or insults, offensive leaflets, posters, gestures as perceived by the victim or any other person as being motivated by hostility, prejudice or hatred'. This effectively incites 'victims' to shout offense and expect a clamp-down. Equally chilling, if a victim aggressively accuses you of offense, it is dangerous to argue back, or even to request that they should stop being so hostile, should you be accused of 'tone policing', a new rule that dictates: '[Y]ou can never question the efficacy of anger ... when voiced by a person from a marginalized background'. No wonder people are queueing up to self-identify into any number of victim camps: you can get your voice heard loudly, close down debate and threaten critics.

How many girls pay for the tantrums, jealousies or vexations of their mothers, who act without any justifying motive, only because they need to blow off steam and they can’t do it in front of their husbands.

Why were self-imposed abortions and reluctant acts of infanticide such common occurrences during slavery? Not because Black women had discovered solutions to their predicament, but rather because they were desperate. Abortions and infanticides were acts of desperation, motivated not by the biological birth process but by the oppressive conditions of slavery. Most of these women, no doubt, would have expressed their deepest resentment had someone hailed their abortions as a stepping stone toward freedom. During the early abortion rights campaign it was too frequently assumed that legal abortions provided a viable alternative to the myriad problems posed by poverty. As if having fewer children could create more jobs, higher wages, better schools, etc., etc. This assumption reflected the tendency to blur the distinction between abortion rights and the general advocacy of abortions. The campaign often failed to provide a voice for women who wanted the right to legal abortions while deploring the social conditions that prohibited them from bearing more children.

¿Qué quieres?. Esta pregunta solo es sencilla en apariencia. Concedernos permiso para conocernos y escucharnos, para alinearnos con nuestros deseos, puede ser mucho más difícil de lo que creemos. ¿ Con qué frecuencia es responder esta pregunta, decimos lo que queremos de otro?

Al trasladarse de un río a otro, los wabanakis tenían que acarrear sus canoas y el resto de sus posesiones. Todos conocían el valor de viajar ligero y comprendían que ello requería dejar atrás algunas cosas. El miedo, con frecuencia la carga más difícil de abandonar, era lo que más entorpecía el movimiento.

Being highly motivated, when you think about it, is a slightly irrational state. One forgoes comfort now in order to work toward some bigger prospective benefit later on. It's not as simple as saying I want X. It's saying something far more complicated: I want X later, so I better do Y like crazy right now. We speak of motivation as if it's a rational assessment of cause and effect, but in fact it's closer to a bet, and a highly uncertain one at that. (What if the future benefits don't come?)

Simply to make the accusation is to prove it. To hear the allegation is to believe it. No motive for the perpetrator is necessary, no logic or rationale is required. Only a label is required. The label is the motive. The label is the evidence. The label is the logic. Why did Coleman Silk do this? Because he is an x, because he is a y, because he is both. First a racist and now a misogynist. It is too late in the century to call him a Communist, though that is the way it used to be done. A misogynistic act committed by a man who already proved himself capable of a vicious racist comment at the expense of a vulnerable student. That explains everything. That and the craziness.

The intellect, as we have seen, cannot command the emotions, but it can channel currently existing emotional energy. If, for example, the emotions want X, the intellect might talk them into wanting to do Y by pointing out that doing it will get them X. As soon as the emotions are convinced that doing Y will get them X, the anxiety they felt with respect to X will transfer to Y. The intellect can then point out to the emotions that by doing Z, they can get Y; again, the anxiety will transfer. In this manner, anxiety flows down the chains of desire formed by the intellect. We thereby become motivated to fulfill the instrumental desires in these chains, even though doing so won’t itself feel good—indeed, even though doing so will feel bad.

As the other startups do at the end of their presentations, Shen offers to the batch the expertise of his team's members: "Kalvin and Randy are developers," he says, and as for himself, he knows how to stay motivated in the face of rejection. "I've gotten rejected thirty days in a row," he says, a reference to his putting himself through "Rejection Therapy," in which one must make unreasonable requests so that one is rejected by a different person, at least once, every single day- inuring one to the pain of rejection. (One example of Shen's first bid to be rejected: he asked a flight attendant if he could move up to first class for free. In another case, he saw an attractive woman on the train and decided he would ask her for her phone number, and when she would turn him down, he would have fulfilled the day's required quota of rejection. He sat near her, fell into a conversation, and when they got off the train and he asked for her number, she said, "Sure." He categorized this as "Failed Rejection.") "So if you need to get pumped up for your sales calls, talk to me. p121

[J.Ivy:] We are all here for a reason on a particular path You don't need a curriculum to know that you are part of the math Cats think I'm delirious, but I'm so damn serious That's why I expose my soul to the globe, the world I'm trying to make it better for these little boys and girls I'm not just another individual, my spirit is a part of this That's why I get spiritual, but I get my hymns from Him So it's not me, it's He that's lyrical I'm not a miracle, I'm a heaven-sent instrument My rhythmatic regimen navigates melodic notes for your soul and your mental That's why I'm instrumental Vibrations is what I'm into Yeah, I need my loot by rent day But that is not what gives me the heart of Kunte Kinte I'm tryina give us "us free" like Cinque I can't stop, that's why I'm hot Determination, dedication, motivation I'm talking to you, my many inspirations When I say I can't, let you or self down If I were of the highest cliff, on the highest riff And you slipped off the side and clinched on to your life in my grip I would never, ever let you down And when these words are found Let it been known that God's penmanship has been signed with a language called love That's why my breath is felt by the deaf And why my words are heard and confined to the ears of the blind I, too, dream in color and in rhyme So I guess I'm one of a kind in a full house Cuz whenever I open my heart, my soul, or my mouth A touch of God reigns out [Chorus] [Jay-Z (Kanye West)] Who else you know been hot this long, (Oh Ya, you know we ain't finished) Started from nothing but he got this strong, (The ROC is in the building) Built the ROC from a pebble, pedalled rock before I met you, Pedalled bikes, got my nephews pedal bikes because they special, Let you tell that man I'm falling, Well somebody must've caught him, Cause every fourth quarter, I like to Mike Jordan 'em, Number one albums, what I got like four of dem, More of dem on the way, The Eight Wonder on the way, Clear the way, I'm here to stay, Y'all can save the chitter chat, this and that, this and Jay, Dissin' Jay 'ill get you mased, When I start spitting them lyrics, niggas get very religious, Six Hail Maries, please Father forgive us, Young, the Archbishop, the Pope John Paul of y'all niggas, The way y'all all follow Jigga, Hov's a living legend and I tell you why, Everybody wanna be Hov and Hov still alive.

Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.

De toute façon,à qoi ça sert d'avoir une bonne histoire à raconter si t'as personne pour la comprendre? La vieille casette du "J'ai mal, je suis fatiguée", ça passe plus. En général, le monde comprend juste ce qui est concret. Des blessures qui ont pas d'élément déclencheur, c'est du n'importe quoi. Quand on est la seule metteure en scène de sa propre comédie dramatique comme moi, on s'étouffe avec ses pensées parce les "Tu vas aller mieux, tu vas voir, suffit d'un peu de motivation", j'en ai ma claque. Y'a des trucs insondables dans l'âme...

Si persistes a pesar de los problemas, frustraciones y derrotas, entonces será tu misma autodisciplina la que te motive.

Non seulement l'inconscient préside aux fonctions de notre organisme, mais il préside aussi à l'accomplissement de toutes nos actions quelles qu'elles soient. C'est lui que nous appelons imagination et qui, contrairement à ce qui est admis, nous fait toujours agir, même et surtout contre notre volonté lorsqu'il y a antagonisme.

—El objetivo de cada hombre no debe ser llegar a un punto, sino avanzar desde donde está. ¿Avanzar hasta dónde? —preguntó retóricamente—. Eso depende de muchos factores. Hay que intentar dar un paso cada día, y cuando se retrocede esforzarse por recuperar lo perdido. Muchos no quieren, y muchos no pueden. Yo muestro el camino y hago de guía, pero cada uno debe realizar sus propios avances.

A dori ceva e, în definitiv, tendinţa de a poseda acest ceva, în care caz posesia înseamnă, într-un fel sau altul, ca obiectul să intre în orbita noastră şi să ajungă oarecum a face parte din noi. Din acest motiv, dorinţa moare automat odată cu dobândirea, dispare odată cu satisfacerea. Iubirea, în schimb, este veşnic nesatisfăcută. Dorinţa are un caracter pasiv şi în ultimă instanţă ceea ce doresc dorind este ca obiectul să ajungă la mine. Sunt un centru de gravitaţie în care aştept să cadă lucrurile. Viceversa: în iubire totul e, după cum vom vedea, activitate. Şi în loc de a consimţi ca obiectul să vină la mine, eu sunt cel ce mă duc la obiect şi mă instalez în el. În actul amoros, persoana iese din sine: e pesemne cea mai intensă încercare făcută de către Natură pentru ca fiecare să iasă din sine însuşi către altceva. Nu gravitează altceva către mine, ci eu către altceva.

Cea mai mare parte din angoasele de care suferă acum Occidentul provine din faptul că fiecare naţiune se crede informată despre cele petrecute în cealaltă naţiune pe motiv că ziarele ei publică numeroase telegrame şi numeroase cronici jurnalistice expediate din toate colţurile lumii. Şi toată această informaţie ar fi bine venită şi ar fi benefică dacă ar fi luată drept ceea ce este: drept date externe şi superficiale despre ceea ce se petrece la celelalte popoare, dar niciodată drept reprezentare adecvată a realităţii lor.

Being aware of your goals gives you more motivation when you are given the opportunity to interview for a role with characteristics that align with them.

Necesitaba que me creyeras, que aprendieras de mis heridas sin tener que sufrirlas... Dicen que nadie experimenta en cabeza ajena, pero es mentira. La gente de mayor inteligencia sí... Es un rasgo de sabiduría escuchar, leer y aprender de cuanto piensan otros.

Tout est possible. Il suffit de le vouloir. Les personnes qui ne réussissent pas ce qu'ils veulent faire, c'est parce qu'ils n'y croient pas suffisamment dans leur réalisation.

Mais il faut le voir à table comme il la regarde quand elle brille, ses yeux d'animal subjugué. D'où vient-elle donc cette créature ? Pr les mots dans sa bouche, ces idées qui lui passent par la cervelle, son insatisfaction tout le temps, son intraitable enthousiasme, ce désir d'aller voir ailleurs, de marquer les distances, cet élan qui frise l'injure parfois? Ou va-t-elle chercher tout ça ? Alors, quand leur fille a besoin de sous pour un voyage de classe ou acheter des livres, Mireille et Jean ne rechignent pas. Ils raquent. Ils font ce qu'il faut. C'est leur terrible métier de parents, donner à cette gamine les moyens de son évasion. On a si peu de raison de se réjouir dans ces endroits qui n’ont ni la mère ni la Tour Eiffel, ou dieu est mort comme partout où la soirée s’achèvent à 20 heures en semaine et dans les talus le week-end Car elle et Jeannot savent qu'ils ne peuvent plus grand-chose pour elle. Ils font comme si, mais ils ne sont plus en mesure de faire des choix à sa place. Ils en sont réduits ça, faire confiance, croiser les doigts, espérer quils l'ont élevée comme il faut et que ça suffira. L'adolescence est un assassinat prémédité de longue date et le cadavre de leur famille telle qu'elle fut git déjà sur le bord du chemin. Il faut désormais réinventer des rôles, admettre des distances nouvelles, composer avec les monstruosités et les ruades. Le corps est encore chaud. Il tressaille. Mais ce qui existait, l'enfance et ses tendresses évidentes, le règne indiscuté des adultes et la gamine pile au centre, le cocon et la ouate, les vacances à La Grande-Motte et les dimanches entre soi, tout cela vient de crever. On n'y reviendra plus. Et puis il aimait bien aller à l'hôtel, dont elle réglait toujours la note. Il appréciait la simplicité des surfaces, le souci ergonome partout, la distance minime entre le lit et la douche, l'extrême propreté des serviettes de bain, le sol neutre et le téléviseur suspendu, les gobelets sous plastique, le cliquetis précis de l'huisserie quand la porte se refermait lourdement sur eux, le code wifi précisé sur un petit carton à côté de la bouilloire, tout ce confort limité mais invariable. À ses yeux, ces chambres interchangeables n'avaient rien d'anonyme. Il y retrouvait au contraire un territoire ami, elle se disait ouais, les mecs de son espèce n'ont pas de répit, soumis au travail, paumés dans leurs familles recomposées, sans même assez de thune pour se faire plaisir, devenus les cons du monde entier, avec leur goût du foot, des grosses bagnoles et des gros culs. Après des siècles de règne relatif, ces pauvres types semblaient bien gênés aux entournures tout à coup dans ce monde qu'ils avaient jadis cru taillé à leur mesure. Leur nombre ne faisait rien à l'affaire. Ils se sentaient acculés, passés de mode, foncièrement inadéquats, insultés par l'époque. Des hommes élevés comme des hommes, basiques et fêlés, une survivance au fond. Toute la journée il dirigeait 20 personnes, gérait des centaines de milliers d'euros, alors quand il fallait rentrer à la maison et demander cent fois à Mouche de ranger ses chaussettes, il se sentait un peu sous employé. Effectivement. Ils burent un pinot noir d'Alsace qui les dérida et, dans la chaleur temporaire d'une veille d'enterrement, se retrouvèrent. - T'aurais pu venir plus tôt, dit Gérard, après avoir mis les assiettes dans le lave-vaisselle. Julien, qui avait un peu trop bu, se contenta d'un mouvement vague, sa tête dodelinant d'une épaule à l'autre. C'était une concession bien suffisante et le père ne poussa pas plus loin son avantage. Pour motiver son petit frère, Julien a l'idée d'un entraînement spécial, qui débute par un lavage de cerveau en règle. Au programme, Rocky, Les Chariots de feu, Karaté Kid, et La Castagne, tout y passe. À chaque fois, c'est plus ou moins la même chose : des acteurs torse nu et des séquences d'entraînement qui transforment de parfaits losers en machines à gagner.

We reflect each other as mirrors do, but there is no need to look at mirrors that distort our reflection.

Thus, multiple regression requires two important tasks: (1) specification of independent variables and (2) testing of the error term. An important difference between simple regression and multiple regression is the interpretation of the regression coefficients in multiple regression (b1, b2, b3, …) in the preceding multiple regression model. Although multiple regression produces the same basic statistics discussed in Chapter 14 (see Table 14.1), each of the regression coefficients is interpreted as its effect on the dependent variable, controlled for the effects of all of the other independent variables included in the regression. This phrase is used frequently when explaining multiple regression results. In our example, the regression coefficient b1 shows the effect of x1 on y, controlled for all other variables included in the model. Regression coefficient b2 shows the effect of x2 on y, also controlled for all other variables in the model, including x1. Multiple regression is indeed an important and relatively simple way of taking control variables into account (and much easier than the approach shown in Appendix 10.1). Key Point The regression coefficient is the effect on the dependent variable, controlled for all other independent variables in the model. Note also that the model given here is very different from estimating separate simple regression models for each of the independent variables. The regression coefficients in simple regression do not control for other independent variables, because they are not in the model. The word independent also means that each independent variable should be relatively unaffected by other independent variables in the model. To ensure that independent variables are indeed independent, it is useful to think of the distinctively different types (or categories) of factors that affect a dependent variable. This was the approach taken in the preceding example. There is also a statistical reason for ensuring that independent variables are as independent as possible. When two independent variables are highly correlated with each other (r2 > .60), it sometimes becomes statistically impossible to distinguish the effect of each independent variable on the dependent variable, controlled for the other. The variables are statistically too similar to discern disparate effects. This problem is called multicollinearity and is discussed later in this chapter. This problem is avoided by choosing independent variables that are not highly correlated with each other. A WORKING EXAMPLE Previously (see Chapter 14), the management analyst with the Department of Defense found a statistically significant relationship between teamwork and perceived facility productivity (p <.01). The analyst now wishes to examine whether the impact of teamwork on productivity is robust when controlled for other factors that also affect productivity. This interest is heightened by the low R-square (R2 = 0.074) in Table 14.1, suggesting a weak relationship between teamwork and perceived productivity. A multiple regression model is specified to include the effects of other factors that affect perceived productivity. Thinking about other categories of variables that could affect productivity, the analyst hypothesizes the following: (1) the extent to which employees have adequate technical knowledge to do their jobs, (2) perceptions of having adequate authority to do one’s job well (for example, decision-making flexibility), (3) perceptions that rewards and recognition are distributed fairly (always important for motivation), and (4) the number of sick days. Various items from the employee survey are used to measure these concepts (as discussed in the workbook documentation for the Productivity dataset). After including these factors as additional independent variables, the result shown in Table 15.1 is

En ce qui concerne les impasses de la théologie — auxquelles les incroyants ont le droit d'être sensibles — nous devons avoir recours à la métaphysique afin d'élucider le fond du problème. Les apparentes "absurdités" qu'impliquent certaines formulations s'expliquent avant tout par la tendance volontariste et simplificatrice inhérente à la piété monothéiste, d'où a priori la réduction des mystères suprêmes — relevant du Principe divin suprapersonnel — au Principe divin personnel. C'est la distinction entre le Sur-Être et l'Être, ou entre la « Divinité » et « Dieu » (Gottheit et Cott) en termes eckhartiens ; ou encore, en termes védantins : entre le Brahma « suprême » (Para-Brahtm) et le Brahnia « non-suprême » (Apara-Brahma). Or en théologie sémitique monothéiste, le Dieu personnel n'est pas conçu comme la projection du pur Absolu ; au contraire, le pur Absolu est considéré — dans la mesure où on le pressent — comme l'Essence de cet Absolu déjà relatif qu'est le Dieu personnel ; c'est toujours celui-ci qui est mis en relief et qui est au centre et au sommet. Il en résulte des difficultés graves au point de vue de la logique des choses, mais « inaperçues » au point de vue de la crainte et de l'amour de Dieu : ainsi, la Toute-Possibilité et la Toute-Puissance appartiennent en réalité au Sur-Être ; elles n'appartiennent à l'Être que par participation et d'une façon relative et unilatérale, ce qui décharge le Principe-Être d'une certaine « responsabilité » cosmologique. En parlant, plus haut, d'apparentes « absurdités », nous avions en vue surtout l'idée d'un Dieu à la fois infiniment puissant et infiniment bon qui crée un monde rempli d'imperfections et de calamités, y compris un Enfer éternel ; seule la métaphysique peut résoudre ces énigmes que la foi impose au croyant, et qu'il accepte parce qu'il accepte Dieu ; non par naïveté, mais grâce à un certain instinct de l'essentiel et du surnaturel. C'est précisément la perte de cet instinct qui a permis au rationalisme d'éclore et de se répandre ; la piété s'affaiblissant, l'impiété pouvait s'affirmer. Et si d'une part le monde de la foi comporte incontestablement de la naïveté, d'autre part le monde de la raison manque totalement d'intuition intellectuelle et spirituelle, ce qui est autrement grave ; c'est la perte du sacré et la mort de l'esprit. Au lieu de discuter vainement sur ce que Dieu « veut » ou ne « veut pas », les théologiens répondent volontiers, et avec raison, par une fin de non-recevoir : qui es-tu, homme, pour vouloir sonder les motivations de ton Créateur ? Dieu est incompréhensible, et incompréhensibles sont ses volontés ; ce qui, au point de vue de la mâyâ terrestre, est la stricte vérité, et la seule vérité que l'humanité à laquelle le Message religieux s'adresse, soit capable d'assimiler avec fruit. Assimilation plus morale qu'intellectuelle ; on ne prêche pas le platonisme aux pécheurs en danger de perdition, pour lesquels la réalité, c'est le monde « tel qu'il est ».

As a parent, you may sometimes react in frustration, wanting to break his will or mete out some severe punishment in order to bring him down a notch and make him more docile. But even Father Hock back in the early 1930s recognized that much care must be taken not to cause the choleric to become hardened and embittered by harsh and punitive discipline: [B]y hard, proud treatment the choleric is not improved, but embittered and hardened; whereas even a very proud choleric can easily be influenced by reasonable suggestions and supernatural motives . . . it is absolutely necessary to remain calm and to allow the choleric to “cool off” and then to persuade him to accept guidance in order to correct his faults. . . .11

the Y.M.C.A. had a deeper motive than mere social service. Its three-fold emphasis of Body, Mind, and Spirit was centered on bringing men to a personal faith in Jesus Christ.

Se necesitaban las mismas cosas: talento, cojones y estar en forma. Sólo que la forma era mental, espiritual.

Sobretodo, no olvides, que un solo pensamiento puede llevar a una gran idea. Y una sola idea puede ser el comienzo de una gran victoria. Sembremos ideas, y viviremos para siempre.

But now, after the news of Barthelme’s death, this simple fact of presence or absence, which I had begun to recognize in a small way already, now became the single most important supplemental piece of information I felt I could know about a writer: more important than his age when he wrote a particular work, or his nationality, his sex (forgive the pronoun), political leanings, even whether he did or did not have, in someone’s opinion, any talent. Is he alive or dead? — just tell me that. The intellectual surface we offer to the dead has undergone a subtle change of texture and chemistry; a thousand particulars of delight and fellow-feeling and forbearance begin reformulating themselves the moment they cross the bar. The living are always potentially thinking about and doing just what we are doing: being pulled through a touchless car wash, watching a pony chew a carrot, noticing that orange scaffolding has gone up around some prominent church. The conclusions they draw we know to be conclusions drawn from how things are now. Indeed, for me, as a beginning novelist, all other living writers form a control group for whom the world is a placebo. The dead can be helpful, needless to say, but we can only guess sloppily about how they would react to this emergent particle of time, which is all the time we have. And when we do guess, we are unfair to them. Even when, as with Barthelme, the dead have died unexpectedly and relatively young, we give them their moment of solemnity and then quickly begin patronizing them biographically, talking about how they “delighted in” x or “poked fun at” y — phrases that by their very singsong cuteness betray how alien and childlike the shades now are to us. Posthumously their motives become ludicrously simple, their delights primitive and unvarying: all their emotions wear stage makeup, and we almost never flip their books across the room out of impatience with something they’ve said. We can’t really understand them anymore. Readers of the living are always, whether they know it or not, to some degree seeing the work through the living writer’s own eyes; feeling for him when he flubs, folding into their reactions to his early work constant subauditional speculations as to whether the writer himself would at this moment wince or nod with approval at some passage in it. But the dead can’t suffer embarrassment by some admission or mistake they have made. We sense this imperviousness and adjust our sympathies accordingly. Yet in other ways the dead gain by death. The level of autobiographical fidelity in their work is somehow less important, or, rather, extreme fidelity does not seem to harm, as it does with the living, our appreciation for the work. The living are “just” writing about their own lives; the dead are writing about their irretrievable lives, wow wow wow. Egotism, monomania, the delusional traits of Blake or Smart or that guy who painted the electrically schizophrenic cats are all engaging qualities in the dead.

Never spend more time worrying about somebody or some situation (that plays no significant role in your life) more than you do about yourself.

El reproche y la culpa solo sirven para aprisionarnos y para no dejarnos avanzar.

• I have experienced the youth of Generation X, Y and currently Z. Teenage boys have changed in many ways over the years. Yet still they are quite similar to the boys I first coached in 1980 at a high school in Ohio.

¿Te sientes nostálgico o triste? Revisa tu interior y encontrarás allí más de una razón para sentirte orgulloso, amar, dar, celebrar, crecer y alcanzar nuevas metas. Concéntrate en esos propósitos que te hacen fuerte y centrado en valores; no cedas en hacerles caso ni inviertas recursos en las debilidades, porque esas nada te sumarán y sólo te quitarán fortalezas.

Los inoportunos son como una llanta que se explota en medio del desierto cuando no tenemos otra de repuesto. Llegan en el momento más difícil a aumentar las preocupaciones; pero aunque lo intenten, se les hace muy complicado ayudar en las soluciones. No es mala opción, al verlos llegar, asignarles alguna tarea que los aleje del núcleo de evaluación y toma de decisiones.

Dar el primer paso es de significativa importancia para el logro de los objetivos y metas; pero si al dar los siguientes pasos no sigues los mensajes de tu cuerpo y las orientaciones del medio ambiente, podrías terminar en un estruendoso fracaso.

Un truco mental para superar los malos momentos Una buena forma de absorber energía de cualquier obstáculo es reírte aunque no sea el momento. ¡Reírte sin razón! Se un actor, actúa como si ya tuvieras la alegría que buscas. No esperes a que algo te motive o la espera será muy larga.   ¡Actúa como si estuvieras contento y estarás contento!   La

Un truco mental para superar los malos momentos Una buena forma de absorber energía de cualquier obstáculo es reírte aunque no sea el momento. ¡Reírte sin razón! Se un actor, actúa como si ya tuvieras la alegría que buscas. No esperes a que algo te motive o la espera será muy larga.   ¡Actúa como si estuvieras contento y estarás contento!   La mayoría cree que la emoción va primero, creen que primero tienen que conseguir algo para alegrarse.

Y ou already have the abundance of life in you, and each day you must decide to live abundantly by choosing not to live in the past, by never taking counsel of your fear, and most importantly by seeing the greatness within you and embracing it.

You can dig a treasure not only below the ground, but it is also within your body, in your heart, and in your mind.

Autocontrol. Son capaces de mantener su peso quienes han aprendido a alimentarse basándose en densidad nutricional y no únicamente en calorías. Tienen una ventaja sobre el resto, quienes son capaces de monitorear lo que comen y llevan un control de sus medidas y de su peso. Quienes tienen una rutina para comer y se auto imponen ciertas limitaciones a la hora de elegir lo que comen, que en un entorno obesogénico es de vital importancia para mantenerse en forma. También, quienes planifican con anticipación sus comidas fuera de casa, eventos sociales, etc. Monitoreo externo. Cuando tienes a alguien que monitoree por ti tus medidas y tu alimentación es más fácil mantener tu peso. Puede ser por un profesional de la nutrición, por un familiar, amigo o por una comunidad que te motive. No necesariamente tiene que ser un monitoreo exhaustivo, basta con que sirva de recordatorio del porqué lo haces o de porqué lo hiciste en un principio. Motivadores intrínsecos. Eres menos propenso a recuperar el peso perdido cuando tienes una motivación real, cuando lo haces por salud, por mantener un mejor estado físico y por tener una mejor calidad de vida, o para prevenir enfermedades relacionadas con el sobrepeso y/o obesidad. Motivadores extrínsecos. Cuando la motivación viene desde fuera también podría ayudarte a mantener tu peso. Por ejemplo, querer mejorar la imagen que das a la sociedad o a tu círculo cercano. Aquí es cuando los grupos de apoyo suelen funcionar bastante bien. Metas autodefinidas. Son capaces de mantener el peso perdido quienes tienen claros sus objetivos y están constantemente re-evaluándolos. Aquellos que saben perfectamente a dónde quieren llegar y los pasos que deben dar para llegar hasta ahí. Si tienes una meta sin un plan entonces será tan solo un sueño y si fallas en planificar entonces estás planificando fallar.

What had seemed a personal hatred of me, an inexplicable refusal of Southern whites to confront their own emotions, and a stubborn willingness of Blacks to acquiesce, became the inevitable consequence of a ruthless system that kept itself alive and well by encouraging spite, competition, and the oppression of one group by another. Profit was the word: the cold and constant motive for the behavior, the contempt, and the despair I had seen.

La difficulté (en particulier pour les élèves allophones dont al situation bien spécifique produit finalement un effet de loupe sur celle que vivent tous les élèves) est de comprendre à qui s ’adresse l’enseignant pour orienter son attention. À travers ces quelques exemples, on conçoit l’habileté que doivent développer les élèves pour prendre des repères dans un déluge de parole. On comprend aussi la fatigue des enseignants pour maintenir l’attention de tous vers le bon objet, attention qui change tout au long ed la journée à un rythme soutenu. On ne dialogue donc pas vraiment avec une entité classe, mais à un instant t avec certains élèves de la classe. Pendant quel ’un intervient, les autres ont le choix d’observer la mise en scène du tête à tête, d’y participer, ou de se retirer de l’échange avec plus ou moins de discrétion. Si tout le monde a bien conscience que l’attention des élèves est limitée et que la variation des dispositifs didactiques maintient un certain niveau de motivation, on ne dit pas assez que le cours dialogué reste le format didactique le plus difficile à tenir, à moins d’endormir sa classe d’ennui, ou de la qlacer par la terreur. Pourtant le temps dialogué/magistral parfois s’étire. Ponctué d’exercices individuels, il s’allonge jusqu’à l’engourdissement ou l’agitation auxquels il faudra mettre un terme, en ajoutant encore des paroles à un discours déjà trop long. Les migraines professionnelles sont indiscutablement liées au bruit d’un groupe d’enfants et d’adolescents partageant un espace clos et restreint. Une partie non négligeable de ces migraines est due à son propre flot de paroles, à tous ces monts mis bout à bout, toutes ces demandes insatisfaites. Il y a beaucoup de pistes à inventer pour limites ces bénéfices négatifs. Toutes ont la même racine : il faudra nécessairement abandonner l’illusion de l’exhaustivité et du contrôle des comportements. Ce qui conduit à trop parler tient à une croyance selon laquelle ce que l’on dit est entendu et retenu ! Toutes les recherches sur les processus de compréhension et de mémorisation montrent qu’il n’en est rien. Même silencieux, l’élève n’est pas nécessairement attentif, encore moins en train d’apprendre. Pour cela il faut autre chose, incontrôlable de l’extérieur, on ne peut que la susciter : une intention ! (p. 21-22)

La gran pregunta, entonces, es qué recomendarles a los jóvenes que están por escoger una carrera y qué enseñarles a los niños para que puedan tener habilidades útiles en un mundo donde la información que recibimos en la escuela puede obtenerse apretando una tecla, o haciendo una pregunta verbalmente a un asistente virtual. Se ha vuelto un lugar común decir que en el mundo del futuro lo importante no es lo que sabemos, sino lo que podemos hacer con lo que sabemos. Pero ¿qué significa eso en términos prácticos? Significa que debemos alentar a los niños a que encuentren sus fuentes de automotivación. Tendremos que contagiarlos de entusiasmo para que encuentren algo que los apasione y los motive. Y al mismo tiempo, como decíamos antes, deberemos enseñarles “habilidades blandas” como la creatividad y la capacidad de trabajar en equipo para que puedan funcionar en un mundo constantemente cambiante.

The indirect harvesting of valued-per-click leisure time by corporations has led many technocapitalists to support projects like the Universal Basic Income (UBI), which would free up users’ time which could then potential y be spent generating valuable data and content on their own platforms. The driving force of this trend is the Pay Per Click (PPC) advertising campaigns that have grown simultaneously with corporations like Google over the last 15 years, but now the value of the click is not based only on the likelihood of purchasing success, as older models of Google AdWords and other targeted ad campaigns functioned. Instead, the click is conceptualised as a data-point that connects two or more actors in the network. It is those moments of connection between subjects and objects that have potential value to data-driven companies from corporate advertisers to election meddlers like Cambridge Analytica and policy influencers like Palantir. This only works because the user can be libidinally motivated to conduct the ‘free labour’ constituted by the click. The situation was prophetically predicted by one of the most historically influential Marxists still alive, Mario Tronti. His 1966 book Workers and Capital gave rise to the concept of ‘neocapitalism’, which anticipates the environment in which the digital worker operates today. For Tronti: At the highest level of capitalist development, the social relation is transformed into a moment of the relation of production. In this environment, the data-point connecting two people, generated at the moment of every click between social media pages, connects the social relation itself to a relation of production in real time. Seeing this in his own future, Tronti worried that society itself would run by the logic of the factory. Each interaction between individuals would incorporate a surplus value turned to profit by the class owning the means. dream lovers of social production. If the factory workers could be made to relate to each other in a way that was productive for the factory owners, so too could the entirety of social life be modified and edited for the profit of the capitalists. The whole of society is turned into an articulation of production, that is, the whole of society lives as a function of the factory and the factory extends its exclusive domination to the whole of society.

«Cómo la estrategia moldea la estructura» explica la forma de seleccionar el enfoque correcto y, sea cual sea la estrategia seleccionada, cómo alinear tres propuestas estratégicas: una propuesta de valor que atraiga a los compradores, una propuesta de beneficio que permita a la compañía ganar dinero con esta propuesta de valor, y una propuesta a las personas que motive a los que trabajan con o para la compañía a ejecutar la estrategia.

Cualquier régimen o cualquier gobierno que motive a su propio pueblo a ser diferente el uno del otro es un buen régimen, es un buen gobierno! Anima a la gente a pensar diferente, a actuar de manera diferente y a creer en cosas diferentes, de lo contrario creas solo un rebaño de animales!

Naturally,” Vance replied, “—since it’s an irrelevant factor in most crimes. Every one of us, my dear chap, has just as good a motive for killing at least a score of men as the motives which actuate ninety-nine crimes out of a hundred. And, when anyone is murdered, there are dozens of innocent people who had just as strong a motive for doing it as had the actual murderer. Really, y’ know, the fact that a man has a motive is no evidence whatever that he’s guilty—such motives are too universal a possession of the human race. Suspecting a man of murder because he has a motive is like suspecting a man of running away with another man’s wife because he has two legs.

¨Una historia, dos caminos: oscuridad y luz, ¿cuál eliges? No vayas por el camino fácil, no aprenderás nada. Atrévete a adentrarte en el bosque oscuro, el silencio de la noche te contará secretos ocultos. Los animales nocturnos te enseñarán un mundo mágico, que te servirá de guía para encontrar la luz. No temas, todo lo que ves es nada más que tu reflejo en el espejo del mundo, donde todo se conecta y se encuentra. Buen viaje.¨

La noche es el momento de las preguntas sin respuesta, y las preguntas sin respuesta me hacen perder la paciencia.

I think paranoia is an unavoidable moment in the discovery of truth for a variety of reasons. First, you could say that paranoia is the structure of 'knowledge' as a chain of signifiers: S1 --> S2 --> S3, etc. That is, just as knowledge works by perpetually adding new signifiers, so paranoia is characterised by the endless work of adding new connections. In McCarthyism, we discover that x is friends with y who has a business in z which has been the recipient of Soviet bloc investment. Or that a is a supporter of the Palestinian cause which often also gets the support of b who is friendly with c who has said antisemitic things. That's the logic of paranoia. And it's why you might find it difficult to argue with conspiracy theorists however absurd their claims are because, as soon as you knock down one part of their argument, they can invoke dozens of other supports which don't have to hang coherently together. Second, perhaps you could say that paranoia is a moment in the discovery of truth in the Cartesian/Augustinian sense: to arrive at certainty, you have to suppose that everything you perceive is the result of deception by an evil demon (of which the contemporary equivalent is the Matrix, or better yet the Truman Show). Or, at a stretch, in the sense Hegel discusses in the Phenomology: there is a moment when the object appears to have a deeper 'essence' that is not accessible in its appearance. In a manner of speaking, you feel the object is deceiving you, until you press forward and discover the the indecipherable 'essence' is actually in the form of the object's appearance. But this suggests that the "labour of the negative", as Hegel calls it, necessitates a moment of solipsistic despair, panic, the sense of being at the centre of an entirely simulated reality that is motivated by some nefarious Other's bad libido. [...] So, [in society today] paranoia might be unavoidable. But obviously it's a very, very bad place to get stuck. Politically, the logic is most often turned against the Left by its opponents, and within the Left usually appears as a disintegrative moment, when it starts operating as a circular firing-squad, and you get practices of snitch-jacketing or ill-founded 'calling out'. But more fundamentally, it's bad hermeneutics. Being stuck in paranoia means fortifying oneself against doubt, so that all evidence essentially becomes evidence for a delusional structure of certitude. It means that we lose the capacity for critical thinking, for the labour of the negative through which any lucid totalisation might be possible. The reparative moment comes when we stop making 'connections', and instead introduce the cut, the disconnect. That's when we say, "look, this argument might often be used for bad purposes, or it might be wrong in its current articulation, but there are ways to think with it to make a better argument." Or, "x might be friends with y, but that doesn't mean x approves of or was complicit in anything wicked that y has done, and actually everything we know about x makes such complicity racingly unlikely." And so on. The cut is reparative because it militates against the tendency toward social decomposition. The cut is the starting point for a critical procedure that takes all of the reasons for paranoia into account, fully acknowledges their force, but then integrates them into a strategy for repairing the social link.

Cuándo la persona que amamos nos quiere a medias, con limitaciones y dudas, la sensación que queda es más de agradecimiento que de alegría, como si estuvieran haciendo un favor. *Una buena relación no permite reparos afectivos.* Cuando el sentimiento vale la pena, es tangible, incuestionable y casi axiomático. Y seguido no pasa desapercibido, no requiere de terapias especializadas ni de reflexiones profundas. *Se destaca y se nota.* Cómo decía Teilhard de Chardin: “¿En qué momento llegan los amantes a poseerse a sí mismos plenamente, si no es cuando están perdidos el uno en el otro?” Si hay dudas, el afecto está enfermo. *Sanarlo implica correr el riesgo de que se acabe; dejarlo cómo está es hacer que el virus se propague.*

Porque, a veces, lo normal es lo extraordinario y el cambio es la única constante.

La vida consiste en una serie de regalos, regalos que vale la pena disfrutar y que lamentablemente no muchas personas descubren.

How to Stay Motivated y Secrets of Closing the Sale, de Zig Ziglar:

How can you understand if you say that I don’t believe in family honour? I repeat once more: fa-mil-y ho-nour fal-sely un-der-stood is a prejudice! Falsely understood! That’s what I say: whatever may be the motives for screening a scoundrel, whoever he may be, and helping him to escape punishment, it is contrary to law and unworthy of a gentleman. It’s not saving the family honour; it’s civic cowardice!

Douglas McGregor, a professor at MIT’s Sloan School of Management. In The Human Side of Enterprise, published in 1960, McGregor laid out two theories of human motivation, foreshadowing much of modern motivational theory. The first, “Theory X,” framed people as fundamentally selfish and lazy, willing only to work for themselves and for extrinsic rewards such as money, status, and power. The second, “Theory Y,” hypothesized that people are motivated as much or more by intrinsic rewards—by the pleasures of mastery and autonomy, by the opportunity to build relationships with others, and by the desire for meaning and purpose. Theory Y anticipated much modern research in postulating that people are as much “groupish” as they are selfish, that they are hard wired to enjoy being part of a group and even—under certain circumstances—to act cooperatively and even altruistically. The book was sometimes interpreted as an argument in favor of Theory Y, but McGregor himself insisted that his point was not that Theory Y was correct, but that both theories are useful models, and that to rely on Theory X alone is a dangerous oversimplification that leaves many powerful sources of motivation off the table. One

Here a quote from my book, Judgment Day Must Wait, N.Y., 2013-2017, p. xiii: "Although the present investigation is motivated at a personal level and, therefore some could perceive as a personal vendetta, this is not the intention. Still, I recognize, of course, that my exposition is engaged and often critical; this has been impossible to avoid. Maybe I come closest to my motives when I write that my investigation has been motivated from a heartfelt surprise over what human beings, in spite of any reason, can be brought to believe in and fight for—even martyrdom! As a phenomenon, the Jehovah’s Witnesses are hugely well known—far beyond what the movement’s size warrants. Their history is at the same time extremely interesting, fascinating and frightening. Psychologically speaking, however, the movement’s own self-understanding is enormously exaggerated. From a world perspective it is largely inconsequential, and therefore, its importance must be acknowledged for its value to the individuals who—to have order and meaning in their lives—engage themselves in its community and activities." This quote is from the Introduction, p. xiii.

La plupart des gens se laissent submerger par leurs émotions et n’arrivent plus à faire face à leurs problèmes. Ils désirent le bonheur, mais celui-ci leur paraît inaccessible, parce qu’ils ne parviennent pas à opérer les changements nécessaires dans leur vie pour y accéder. Anthony Robbins, coach en motivation, vient donner des moyens simples de surmonter les difficultés et les dépasser pour vivre un bonheur durable.

A qui donc appartient le monde ? A aucune race en particulier, à aucune nation en particulier. Il appartient, plus qu'à d'autres moments de l'Histoire, à tous ceux qui veulent s'y tailler une place.Il appartient à tous ceux qui cherchent à saisir les nouvelles règles du jeu - aussi déroutante soient-elles - pour les utiliser à leur avantage.

Que el matrimonio y el sector masculino no sean el único centro de nuestras vidas.

También debía adentrarme en el mundo del maquillaje.Comprar innumerables productos de belleza [...] ya que esta era una de mis mejores armas de la conquista del ideal femenino y, por supuesto, de los hombres. Tenía que aprender que mucho maquillaje daba mala impresión, que había que usar estrictamente lo necesario para verme bonita sin estar enviando señales equivocadas. [...] me tocó a su debido tiempo [...] teñirme el pelo para que no se notaran esas canas tan envejecedoras en una mujer y tan sexis en un hombre.

No hay novia fea, ni muerto malo y mucho menos ex bueno.

La cosa se puso peor cuando llegó la época de los tacones. ¡Qué masoquismo! Encaramarse en esos dos palitos es un acto cercano al malabarismo y aprender a manejarlos todo un suplicio. Otro invento que, estoy segura, se lo debemos a los hombres porque con el tiempo descubrí el poder que puede tener un par de piernas balanceándose en estos pequeños simulacros de zancos. Y me monté en ellos, como se montaron las demás mujeres mientras ellos caminan felices por la vida sin problemas de callos, ni de deformaciones creadas por la altura de los tacones. Y después tienen el descaro de quejarse de lo mucho que demoramos las mujeres para arreglarnos. Como si lograr que el pelo luzca maravilloso [...] como les gusta a ellos, maquillarse sin que se nos pase la mano, elegir el vestido adecuado para la ocasión y montarse en los dos palitos fuera igual que afeitarse, bañarse y ponerse lo mismo de siempre: una camisa y un pantalón. Pero ¡ay que uno salga con la cara lavada y sin ningún tipo de arreglo!

Words make you think a thought. Music makes you feel a feeling. A song makes you feel a thought. -E. Y. Harburg (1896 – 1981)

When a person is going through pain, you got two options, you can either just sit in the pain or you can be better - Y Sit GetteUp

Și apoi își zise: oare n-or fi toate speranțele oamenilor la fel de grotești ca asta? Având în vedere natura umană, ne punem speranțele în evenimente care, dacă se produc, ne provoacă doar frustrare și amărăciune; motiv pentru care pesimiștii se recrutează dintre foștii încrezători, căci pentru a avea o viziune sumbră despre lume trebuie să fi crezut înainte în ea și în posibilitățile ei. Și mai curios și paradoxal este faptul că pesimiștii, odată dezamăgiți, nu sunt în mod constant și sistematic lipsiți de speranță, ci, într-un anume fel, par dispuși să-și reînnoiască speranța în fiece clipă, chiar dacă o disimulează sub învelișul cernit de întristați universal, în virtutea unui gen de pudoare metafizică; de parcă pesimismul, pentru a-și păstra veșnic puterea și vigoarea, ar avea nevoie, la răstimpuri, din când în când, de o nouă și brutală deziluzie.

Pentru că, din fericire (se gândea), omul nu este plămădit numai din disperare, ci și din credință și speranță; nu numai din moarte, ci și din dorința arzătoare de a trăi; și nici doar din singurătate, ci și din momentele de comuniune și de dragoste. Căci, dacă ar domina disperarea, ne-am lăsa cu toții să murim sau ne-am sinucide, și asta nu se întâmplă în niciun caz. Ceea ce demonstrează, după părerea lui, cât de puțin importantă este rațiunea, fiindcă nu e rațional să avem speranțe în lumea asta în care trăim. Rațiunea noastră, inteligența noastră ne dovedesc constant că lumea asta e cumplită, motiv pentru care rațiunea este nimicitoare și duce la scepticism, la cinism și în cele din urmă la distrugere. Însă, din fericire, omul nu e aproape niciodată o ființă rațională, și de aceea speranța renașe mereu în toiul vitregiilor. Și chiar această renaștere a ceva atât de fără noimă, atât de subtil și de profund fără noimă, atât de lipsit de orice temei e o dovadă că omul nu este o ființă rațională. (...) Așa că nu ideile salvau omenirea, nu intelectul și nici rațiunea, ci tocmai contrariul lor: acele speranțe nesăbuite ale oamenilor, furia lor statornică de a supraviețui, dorința lor aprigă de a respira cât le va fi cu putință, măruntul, înverșunatul și grotescul lor eroism din fiecare zi în fața nenorocirii.

de que la vida tenga un objetivo y un sentido que nos motive.