Imagine yourself winning?.. Wouldn't that make you overconfident?''Not at all... It's called "positive visualisation", like being a runner: see yourself making it across the finish line, you pace yourself better, run a better race too. See yourself winning at poker, you make the winning calls. See yourself as a loser, you've not got the self-belief or determination to play well, no matter how much money you gamble.'Chester - to JenniferI was shocked to hear the words of the Love Professor echoed by Chester: like yourself and you'll win; think you're a loser, and sure enough you'll end up losing.
I find no reason to think that aging is genetically determined. Genes do not provide information for the development of the individual beyond growth and the reproductive process in which the genes are transmitted to the next generation. Once past the reproductive stage, the individual has served the purposes of preservation of the species, and then he is on his own. The wrinkled human face is the victim of gravity and of cumulative errors in the reproduction of cells. Since aging is not programed, but is a badly improvised interference with youthful beauty, we have improvised an operation to counteract its effects. Aging is a form of misinformation. If we get the facts right, you will be able to read it in our faces. ("Motherhood")
After breakfast, determined to pass as little of the day as possible in company with Lady Lowborough, I quietly stole away from the company and retired to the library. Mr. Hargrave followed me thither, under pretence of coming for a book; and first, turning to the shelves, he selected a volume, and then quietly, but by no means timidly, approaching me, he stood beside me, resting his hand on the back of my chair, and said softly, ‘And so you consider yourself free at last?’‘Yes,’ said I, without moving, or raising my eyes from my book, ‘free to do anything but offend God and my conscience.
Defining your own truth and then living according to it ... changes your sense of self and sets you free; it makes you fearless -- or at least more courageous -- with every significant person in your life. When you're not so insecure, there are things -- offhand cruelties, insensitivities large and small -- you don't tolerate, things you don't have to deny.... Once you are the one who determines the meaning of your life, nobody can gainsay it. This act of self-assertive defiance immunizes you -- at least to a certain extent -- from ever allowing someone else to control your destiny ever again.
Stable husbanding of the land requires community-wide language and norms for resolving interpersonal conflict, facilitating barter and trade, determining shares of work and output and maintaining organizational hierarchies. Although such social functions are the requisites of community life everywhere, the ways of performing them evolve differently from place to place. Each society develops its practices and sets of myths, symbols and rational justifications, which usually are held to be superior to those of other societies........And just as material reasons for self-sufficiency can turn communities towards economic imperialism, so the ideational justifications for autonomy can turn them into presumptuous civilizers of other peoples.
Seventy-five percent of the time when I'm ordering my "almond milk matcha latte with no sugar added, lukewarm, please," I'll be recognized by an employee. And yes, my order is a pin in the ass, but I'm determined to enjoy the liquid indulgences of modern life. Might as well take advantage of it all before the zombie apocalypse. I have no practical skills; I'm fully aware that I'll be one of the first ones "turned." Instead of learning motorcycle repair or something else disaster-scenario useful, I'll order the drink I want until I become a shambling corpse.AND I WON'T BE DEFENSIVE ABOUT IT, OKAY?
Many people have asked me, 'How do you make a single life a happy one? My answer is, 'Create the best life possible. The decisions you make determine where life takes you. I would make every effort, married or single, to get closer to Heavenly Father, to get the most education possible, to make my home a heaven on earth, and to learn how to manage my time and finances.' I sought for and still seek for any experience I can have to make my life happier and more fulfilling; being single or married has nothing to do with it.
Picture your worst fear or most shameful experience becoming associated with an area of your body, and then magnify this image many times over. Within the construct of body dysmorphic disorder, a body part takes on an identity of its own. The body area of concern becomes profoundly associated with the individual's sense of self: The individual with BDD misses the forest through the trees, and rather than seeing many different body parts that together shape outward appearance, the despised physical feature becomes the focal point of their existence. It can easily become the singular element within the person's life and a gauge that determines the entirety of their self-worth.
Okay, on my first night, he tried to chat me up. You know how the story goes. ‘You have the most beautiful eyes, I’m very rich, want to see my bedroom?’ Blah, blah, blah.”“And because you turned him down, he’s more determined than ever,” Will guessed, with amazing accuracy. “You did turn him down, right?”“Of course,” I told him, insulted by the insinuation I would drop my knickers for a glass of wine. “Do you think I’d risk my job for a quick tumble in the sheets with him?
A young woman faces the decision of whether to marry a certain man whom she loves but who has deeply rooted, traditional ideas concerning marriage, family life, and the roles of men and women in each. A sober assessment of her future tell the woman that each of the two alternatives offers real but contrasting goods. One life offers the possibility of a greater degree of personal independence, the chance to pursue a career, perhaps more risk and adventure, while the other offers the rewards of parenting, stability, and a life together with a man whom, after all, she is in love with. In order to choose in a self-determined mode the woman must realize that the decision she faces involves more than the choice between two particular actions; it is also a choice between two distinct identities. In posing the questions "Who am I? Which of the two lives is really me?" she asks herself not a factual question about her identity but a fundamental practical question about the relative values of distinct and incommensurable goods. The point I take to be implicit in Tugendhat's (and Fichte's) view of the practical subject is that it would be mistaken to suppose that the woman had at her disposal an already established hierarchy of values that she must simply consult in order to decide whether to marry. Rather, her decision, if self-determined, must proceed from a ranking of values that emerges only in the process of reflecting upon the kind of person she wants to be.