So now, having learned from machines, organizations are applying the same logic to people. Letting people in the organization use their best judgment turns out to be faster and cheaper—but only if you hire the right people and reward them for having the right attitude.
the obstacles are enough to change a person’s attitude and have them become depressed, overwhelmed, unhappy or sad. The positive ends, the negative begins and the demons win.
CCI Power 6/40: one board, a megabyte of cache, and an attitude...
Loving truth and living honestly is my attitude to life. Be true to yourself and be true to others, thus you can be the judge of your behavior.
Harmonizing opposites by going back to their source is the distinctive quality of the Zen attitude, the Middle Way: embracing contradictions, making a synthesis of them, achieving balance.
I don't think there's anything exceptional or noble in being philanthropic. It's the other attitude that confuses me.
Some choices will choose you. How you face these choices, these turns in the road, with what kind of attitude, more than the choices themselves, is what will define the context of your life.
You can measure a programmer's perspective by noting his attitude on
The great fault of all ethics hitherto has been that they believed themselves to have to deal only with the relations of man to man. In reality, however, the question is what is his attitude to the world and all life that comes within his reach. A man is ethical only when life, as such, is sacred to him, and that of plants and animals as that of his fellow men, and when he devotes himself helpfully to all life that is in need of help. Only the universal ethic of the feeling of responsibility in an ever-widening sphere for all that lives only that ethic can be founded in thought. The ethic of Reverence for Life, therefore, comprehends within itself everything that can be described as love, devotion, and sympathy whether in suffering, joy, or effort.
Certain thoughts are prayers. There are moments when, whatever be the attitude of the body, the soul is on its knees.
Our whole evolution has reached a stage where nearly every man is either ruler or ruled; sometimes he is both. By this the attitude of dependence has been greatly strengthened, for a truly free man does not like to play the part of either the ruler or the ruled. He is, above all, concerned with making his inner values and personal powers effective in a way as to permit him to use his own judgment in all affairs and to be independent in action.
There is little difference in people, but that little difference makes a big difference. That little difference is attitude. The big difference is whether it is positive or negative.
Wiseman has identified four principles that characterize lucky people. Lucky people tend to maximize chance opportunities. They are especially adept at creating, noticing, and acting upon these opportunities when they arise. Second, they tend to be very effective at listening to their intuition, and do work (such as meditation) that is designed to boost their intuitive abilities. The third principle is that lucky people tend to expect to be lucky, creating a series of self‐fulfilling prophecies because they go into the world anticipating a positive outcome. Last, lucky people have an attitude that allows them to turn bad luck to good. They don’t allow ill fortune to overwhelm them, and they move quickly to take control of the situation when it isn’t going well for them.
If you're a leader, you don't push wet spaghetti, you pull it. The U.S. Army still has to learn that. The British understand it. Patton understood it. I always admired Patton. Oh, sure, the stupid bastard was crazy. He was insane. He thought he was living in the Dark Ages. Soldiers were peasants to him. I didn't like that attitude, but I certainly respected his theories and the techniques he used to get his men out of their foxholes.
If you can approach the world's complexities, both its glories and its horrors, with an attitude of humble curiosity, acknowledging that however deeply you have seen, you have only scratched the surface, you will find worlds within worlds, beauties you could not heretofore imagine, and your own mundane preoccupations will shrink to proper size, not all that important in the greater scheme of things.
Men are solitary among each other; no one will help his neighbour; each has even to assume a defensive attitude lest his neighbour should hinder him.
Defining philosophy as “an activity, attempting by means of discussion and reasoning, to make life happy,” he believed that happiness is gained through the achievement of moral self-sufficiency (autarkeia) and freedom from disturbance (ataraxia). The main obstacles to the goal of tranquillity of mind are our unnecessary fears and desires, and the only way to eliminate these is to study natural science. The most serious disturbances of all are fear of death, including fear of punishment after death, and fear of the gods. Scientific inquiry removes fear of death by showing that the mind and spirit are material and mortal, so that they cannot live on after we die: as Epicurus neatly and logically puts it: “Death…is nothing to us: when we exist, death is not present; and when death is present, we do not exist. Consequently it does not concern either the living or the dead, since for the living it is non-existent and the dead no longer exist” (Letter to Menoeceus 125). As for fear of the gods, that disappears when scientific investigation proves that the world was formed by a fortuitous concourse of atoms, that the gods live outside the world and have no inclination or power to intervene in its affairs, and that irregular phenomena such as lightning, thunder, volcanic eruptions, and earthquakes have natural causes and are not manifestations of divine anger. Every Epicurean would have agreed with Katisha in the Mikado when she sings: But to him who’s scientific There’s nothing that’s terrific In the falling of a flight of thunderbolts! So the study of natural science is the necessary means whereby the ethical end is attained. And that is its only justification: Epicurus is not interested in scientific knowledge for its own sake, as is clear from his statement that “if we were not disturbed by our suspicions concerning celestial phenomena, and by our fear that death concerns us, and also by our failure to understand the limits of pains and desires, we should have no need of natural science” (Principal Doctrines 11). Lucretius’ attitude is precisely the same as his master’s: all the scientific information in his poem is presented with the aim of removing the disturbances, especially fear of death and fear of the gods, that prevent the attainment of tranquillity of mind. It is very important for the reader of On the Nature of Things to bear this in mind all the time, particularly since the content of the work is predominantly scientific and no systematic exposition of Epicurean ethics is provided.25 Epicurus despised philosophers who do not make it their business to improve people’s moral condition: “Vain is the word of a philosopher by whom no human suffering is cured. For just as medicine is of no use if it fails to banish the diseases of the body, so philosophy is of no use if it fails to banish the suffering of the mind” (Usener fr. 221). It is evident that he would have condemned the majority of modern philosophers and scientists.
The difference between patriotism and nationalism is that the patriot is proud of his country for what it does, and the nationalist is proud of his country no matter what it does; the first attitude creates a feeling of responsibility, but the second a feeling of blind arrogance that leads to war.
We define religion as the assumption that life has meaning. Religion, or lack of it, is shown not in some intellectual or verbal formulations but in one's total orientation to life. Religion is whatever the individual takes to be his ultimate concern. One's religious attitude is to be found at that point where he has a conviction that there are values in human existence worth living and dying for.
In that daily effort in which intelligence and passion mingle and delight each other, the absurd man discovers a discipline that will make up the greatest of his strengths. The required diligence and doggedness and lucidity thus resemble the conqueror's attitude. To create is likewise to give a shape to one's fate. For all these characters, their work defines them at least as much as it is defined by them. The actor taught us this: There is no frontier between being and appearing.
Beautiful face. Beautiful body. Horrible attitude. It was the holy trinity of hot boys.
"Oh my! An `inflammatory attitude' in alt.flame? Never heard of such
The picture-story involves a joint operation of the brain, the eye and the heart. The objective of this joint operation is to depict the content of some event which is in the process of unfolding, and to communicate impressions. Sometimes a single event can be so rich in itself and its facets that it is necessary to move all around it in your search for the solution to the problems it poses — for the world is movement, and you cannot be stationary in your attitude toward something that is moving. Sometimes you light upon the picture in seconds; it might also require hours or days. But there is no standard plan, no pattern from which to work.
My deepest impulses are optimistic; an attitude that seems to me as spiritually necessary and proper as it is intellectually suspect.
My attitude was always to keep open, to keep scanning. I think that's how things work in nature. Many people are close-minded, rigid, and that's not my inclination.
When a person doesn't have gratitude, something is missing in his or her humanity. A person can almost be defined by his or her attitude toward gratitude.
Love is PATIENCE. This is the normal attitude of Love; Love passive, Love waiting to begin; not in a hurry; calm; ready to do its work when the summons comes, but meantime wearing the ornament of a meek and quiet spirit. The Greatest Thing in the World.
Crime is terribly revealing. Try and vary your methods as you will, your tastes, your habits, your attitude of mind, and your soul is revealed by your actions.
I feel that the essence of spiritual practice is your attitude toward others. When you have a pure, sincere motivation, then you have right attitude toward others based on kindness, compassion, love and respect. Practice brings the clear realisation of the oneness of all human beings and the importance of others benefiting by your actions.
The names of entities that have the power to constrain us change with time. Convention and authority are replaced by infirmity. But my attitude toward them has not changed. Has not changed.
Many of us are reactive, not proactive. We react. We hit back. We are ‘an eye for an eye’ practitioners. We attack when we are attacked, with good measure. Our barometer reads from the environment and makes us act accordingly. We are mirrors who reflect the anger in others, the bad attitude in the other person, the negative comments of others. Let me show you a higher level of living.
Scepticism is the attitude assumed by the student in relation to the particulars which society adores; but which he sees to be reverent only in their tendency and spirit.
The cardinal error in the religious life is to attempt to live without an Environment. Spiritual experience occupies itself, not too much, but too exclusively, with one factor--the soul. We delight in dissecting this much-tortured faculty, from time to time, in search of a certain something which we call our faith--forgetting that faith is but an attitude, an empty hand for grasping an environing Presence. Natural Law, Environment, p 265.
There is no word more “dangerous” than liberalism, because to oppose it is the new “unforgivable sin.” The word can be used in three senses: (a) As a philosophy which believes in the progressive achievement of civil, social, political, economic and religious liberties within the framework of a moral law. (b) As an attitude which denies all standards extrinsic to man himself, measures freedom as a physical power rather than a moral power and identifies progress by the height of the pile of discarded moral and religious traditions. (c) As an ideology generally identified with the doctrine of laissez faire. The first kind of liberalism is to be encouraged, prospered and achieved. The last two are false for reasons well known to those who are familiar with Laski, Hocking, Tawney, Weber and the Papal Encyclicals. [ Communism and the Conscience of the West , Preface, 1948.]
Morality is simply the attitude we adopt towards people we personally dislike.
February 26 Inferior Misgivings about Jesus Sir, Thou hast nothing to draw with. John 4:11 “I am impressed with the wonder of what God says, but He cannot expect me really to live it out in the details of my life!” When it comes to facing Jesus Christ on His own merits, our attitude is one of pious superiority—“Your ideals are high and they impress us, but in touch with actual things, it cannot be done.” Each of us thinks about Jesus in this way in some particular. These misgivings about Jesus start from the amused questions put to us when we talk of our transactions with God—“Where are you going to get your money from? How are you going to be looked after?” Or they start from ourselves when we tell Jesus that our case is a bit too hard for Him. “It is all very well to say ‘Trust in the Lord,’ but a man must live, and Jesus has nothing to draw with—nothing whereby to give us these things.” Beware of the pious fraud in you which says—“I have no misgivings about Jesus, only about myself.” None of us ever had misgivings about ourselves; we know exactly what we cannot do, but we do have misgivings about Jesus. We are rather hurt at the idea that He can do what we cannot. My misgivings arise from the fact that I ransack my own person to find out how He will be able to do it. My questions spring from the depths of my own inferiority. If I detect these misgivings in myself, let me bring them to the light and confess them—“Lord, I have had misgivings about Thee, I have not believed in Thy wits apart from my own; I have not believed in Thine Almighty power apart from my finite understanding of it.
If you can't change your fate, change your attitude.
"Your attitude determines your attitude."
Comparison is a very foolish attitude, because each person is unique and incompara ble. Once this understanding settles in you, jealousy disappears. Each is unique and incomparable. You are just yourself: nobody has ever been like you, and nobody will ever be like you. And you need not be like anybody else, either. God creates only originals; he does not believe in carbon copies.
If your object is to secure liberty, you must learn to do without authority and compulsion. If you intend to live in peace and harmony with your fellow-men, you and they should cultivate brotherhood and respect for each other. If you want to work together with them for your mutual benefit, you must practice cooperation. The social revolution means much more than the reorganization of conditions only: it means the establishment of new human values and social relationships, a changed attitude of man to man, as of one free and independent to his equal; it means a different spirit in individual and collective life, and that spirit cannot be born overnight. It is a spirit to be cultivated, to be nurtured and reared, as the most delicate flower it is, for indeed it is the flower of a new and beautiful existence.
Religion or worship is the attitude of those who see that, against all appearances, the nature of things works for truth and right for ever.
Much that was called religion has carried an unconscious attitude of hostility toward life. True religion must teach that life is filled with joys pleasing to the eye of God, that knowledge without action is empty. All men must see that the teaching of religion by rules and rote is largely a hoax. The proper teaching is recognized with ease. You can know it without fail because it awakens within you that sensation which tells you this is something you've always known.
The gift of life, gives you the greatest opportunity to live and chance to rise above any situation. With hopeful attitude you can overcome any struggle.
Once you change your philosophy, you change your thought pattern. Once you change your thought pattern, you change your — your attitude. Once you change your attitude, it changes your behavior pattern and then you go on into some action.
Embrace life with hopeful attitude.
An actor should take lessons from a painter and a sculptor. For an actor to represent a Greek hero it is imperative he should have thoroughly studied those antique statues which have lasted to our day, and mastered the particular grace they exhibited in their postures, whether sitting, standing, or walking. Nor should he make attitude his only study. He should highly develop his mind by an assiduous study of the best writers, ancient and modern, which will enable him not only to understand his parts, but to communicate a nobler coloring to his manners and mien.--_Goethe._
I have always been interested in the way that elements of stories twine and combine. At school I had an art teacher, a great influence on me, who disliked man-made objects unless they were old and showed the effects of time and wear; she loved all natural things. I share this attitude and it plays a large part in my writing. I'm fascinated by the ambiguity of man's relationship to the huge, mysterious universe around him; how, on the one hand, we make ourselves little boxes and think to exist safely and snugly in them; on the other, we extend our knowledge further and further into the limitless void; and yet from time to time these opposites collide and produce astonishing results.
Anti-trust laws should be approached with exactly that attitude.
If a team is in a positive frame of mind, it will have a good attitude. If it has a good attitude, it will make a commitment to playing the game right. If it plays the game right, it will win -- unless, of course, it doesn't have enough talent to win, and no manager can make goose-liver pate out of goose feathers, so why worry? -- Sparky Anderson
"I dislike companies that have a we-are-the-high-priests-of-hardware-so-you'll- like-what-we-give-you attitude. I like commodity markets in which iron-and- silicon hawkers know that they exist to provide fast toys for software types like me to play with..." -- Eric S. Raymond
It did not occur to me that my being with two men continuously would interest anyone or arouse anyone's misgivings. I asked for an invitation for Heinrich too, as often as it seemed possible, when Paulus and I were invited to a social gathering. I felt the set of rules others lived by was irrelevant. My childhood attitude -- every attempt to adjust is hopeless and you might just as well follow your own attitudes -- must have carried me. -- Hannah Tillich, "From Time to Time"
"Our attitude with TCP/IP is, `Hey, we'll do it, but don't make a big system, because we can't fix it if it breaks -- nobody can.'" "TCP/IP is OK if you've got a little informal club, and it doesn't make any difference if it takes a while to fix it." -- Ken Olson, in Digital News, 1988
"Your attitude determines your attitude." -- Zig Ziglar, self-improvement doofus
Arrakis teaches the attitude of the knife - chopping off what's incomplete and saying: "Now it's complete because it's ended here." -- Muad'dib, "Dune"
"Oh my! An `inflammatory attitude' in alt.flame? Never heard of such a thing..." -- Allen Gwinn, allen@sulaco.Sigma.COM
If only you had a personality instead of an attitude.
You can measure a programmer's perspective by noting his attitude on the continuing viability of FORTRAN. -- Alan Perlis
Harry is heavily into camping, and every year in the late fall, he makes us all go to Assateague, which is an island on the Atlantic Ocean famous for its wild horses. I realize that the concept of wild horses probably stirs romantic notions in many of you, but this is because you have never met any wild horses in person. In person, they are like enormous hooved rats. They amble up to your camp site, and their attitude is: "We're wild horses. We're going to eat your food, knock down your tent and poop on your shoes. We're protected by federal law, just like Richard Nixon." -- Dave Barry, "Tenting Grandpa Bob"
CCI Power 6/40: one board, a megabyte of cache, and an attitude...
Fascinating, a totally parochial attitude. -- Spock, "Metamorphosis", stardate 3219.8
"For I perceive that behind this seemingly unrelated sequence of events, there lurks a singular, sinister attitude of mind." "Whose?" "MINE! HA-HA!"
Assuming an attitude, she began, "La Ligue des Rats: fable de La Fontaine." She then declaimed the little piece with an attention to punctuation and emphasis, a flexibility of voice and an appropriateness of gesture, very unusual indeed at her age, and which proved she had been carefully trained.
Pierre took one of the glasses and emptied it. Ramballe emptied his too, again pressed Pierre's hand, and leaned his elbows on the table in a pensive attitude.
The young man in the fur-lined coat, stooping a little, stood in a submissive attitude, his fingers clasped before him. His emaciated young face, disfigured by the half-shaven head, hung down hopelessly. At the count's first words he raised it slowly and looked up at him as if wishing to say something or at least to meet his eye. But Rostopchin did not look at him. A vein in the young man's long thin neck swelled like a cord and went blue behind the ear, and suddenly his face flushed.
Fiercely, but evenly incited by the taunts of the German, the Pequod's three boats now began ranging almost abreast; and, so disposed, momentarily neared him. In that fine, loose, chivalrous attitude of the headsman when drawing near to his prey, the three mates stood up proudly, occasionally backing the after oarsman with an exhilarating cry of, "There she slides, now! Hurrah for the white-ash breeze! Down with the Yarman! Sail over him!"
"If everything became the Church, the Church would exclude all the criminal and disobedient, and would not cut off their heads," Ivan went on. "I ask you, what would become of the excluded? He would be cut off then not only from men, as now, but from Christ. By his crime he would have transgressed not only against men but against the Church of Christ. This is so even now, of course, strictly speaking, but it is not clearly enunciated, and very, very often the criminal of to-day compromises with his conscience: 'I steal,' he says, 'but I don't go against the Church. I'm not an enemy of Christ.' That's what the criminal of to-day is continually saying to himself, but when the Church takes the place of the State it will be difficult for him, in opposition to the Church all over the world, to say: 'All men are mistaken, all in error, all mankind are the false Church. I, a thief and murderer, am the only true Christian Church.' It will be very difficult to say this to himself; it requires a rare combination of unusual circumstances. Now, on the other side, take the Church's own view of crime: is it not bound to renounce the present almost pagan attitude, and to change from a mechanical cutting off of its tainted member for the preservation of society, as at present, into completely and honestly adopting the idea of the regeneration of the man, of his reformation and salvation?"