Like, in general I think people have very complicated reasons for wanting things, and we often have no idea whether we’re actually motivated by altruism or a desire to hook up or a search for answers or what. I always get annoyed when in books or movies characters want clear things for clear reasons, because my experience of humanness is that I always want messy things for messy reasons.
Don’t you find it striking? The personality is constantly dying and it feels like continuity. Meanwhile, we panic about death, which we cannot ever experience. Yet it is this illogical fear that motivates our lives. We gore each other and mutilate ourselves for victory and fame, as if these might swindle mortality and extend us somehow. Then, as death bears down, we agonize over how little we have achieved.
Quit worrying about hell or dreaming about heaven as they are both present inside this very moment. Why worry so much about the aftermath, an imaginary future, when this very moment is the only time we can truly and fully experience the presence and absence of God in our lives? Motivated by neither the fear of punishment nor the desire to be rewarded in heaven, Sufis love God simply because they love him.
The egotist in the absolute sense is not the man who sacrifices others. He is the man who stands above the need of using others in any manner. He does not function through them. He is not concerned with them in any primary matter. Not in his aim, not in his motive, not in his thinking, not in his desires, not in the source of his energy. He does not exist for any other man—and he asks no other man to exist for him.
My mother's mother came to this country in the usual way--she got on a boat with other immigrants and sailed from Sicily. She wasn't one of them, however: neither tired nor poor or part of any huddled mass. Instead, she traveled alone, with her money in one sock and a knife in the other, coming to the new world with an old world motive--to murder the man that had left her for America.
[A] woman should have every honorable motive to exertion which is enjoyed by man, to the full extent of her capacities and endowments. The case is too plain for argument. Nature has given woman the same powers, and subjected her to the same earth, breathes the same air, subsists on the same food, physical, moral, mental and spiritual. She has, therefore, an equal right with man, in all efforts to obtain and maintain a perfect existence.
“Bliss, I don’t normally do things like that. But I was second-guessing everything about coming here, and you were everything I needed. I don’t know how many times I’ve stopped myself from coming over here and knocking on your door. And yes, seeing you with Cade was definitely motivation, but more than that... I just like you, Bliss. As a teacher. As a person. As a guy.”
This vacillation between assertion and denial in discussions about organised abuse can be understood as functional, in that it serves to contain the traumatic kernel at the heart of allegations of organised abuse. In his influential ‘just world’ theory, Lerner (1980) argued that emotional wellbeing is predicated on the assumption that the world is an orderly, predictable and just place in which people get what they deserve. Whilst such assumptions are objectively false, Lerner argued that individuals have considerable investment in maintaining them since they are conducive to feelings of self—efficacy and trust in others. When they encounter evidence contradicting the view that the world is just, individuals are motivated to defend this belief either by helping the victim (and thus restoring a sense of justice) or by persuading themselves that no injustice has occurred. Lerner (1980) focused on the ways in which the ‘just world’ fallacy motivates victim-blaming, but there are other defences available to bystanders who seek to dispel troubling knowledge. Organised abuse highlights the severity of sexual violence in the lives of some children and the desire of some adults to inflict considerable, and sometimes irreversible, harm upon the powerless. Such knowledge is so toxic to common presumptions about the orderly nature of society, and the generally benevolent motivations of others, that it seems as though a defensive scaffold of disbelief, minimisation and scorn has been erected to inhibit a full understanding of organised abuse. Despite these efforts, there has been a recent resurgence of interest in organised abuse and particularly ritualistic abuse (eg Sachs and Galton 2008, Epstein et al. 2011, Miller 2012).
“Obviously, it's only been one day, but it seemed like it was a little bit lighter mood. We are still down to business. Guys are playing hard. (Weiss) does a good job of communicating. Nate did a good job of disciplining. I can't say one is better than the other. A coach like Coach Weiss can be successful if (the players) are mature and don't let things slide. If they are self-motivated, then we will be successful.”
“I've had a good crack but if I don't win another two or more before I retire I would still feel I had underachieved. What motivates me is to keep winning. To be part of teams that win things, the hour after the game, the night of celebration - it is the most incredible feeling you are ever going to get in your life. I have had it quite a few times but you never get enough of it.”