Quotes About Attitudes

I tossed a stick into the fire. "Attitudes aren't so different in America," I told Francis. "You are probably right," he said. "But you see, a rich country like America can perhaps afford to be stupid.

This dual sense of individual advancement and collective decline that I thought accounted for some of the most troubling attitudes I heard in some conversations.

How appealing to common interests discounted the continuing effects of discrimination and allowed whites to avoid taking the full measure of the legacy of slavery, Jim Crow, and their own racial attitudes. How this left Black people with a psychic burden, expected as they were to constantly swallow legitimate anger and frustration in the name of some far-off ideal.

manifest in the IRGC's support for armed proxies like the Lebanon-based Shiite militia Hezbollah and the military wing of the Palestinian resistance group Hamas—made the Iranian regime Israel's single greatest security threat and contributed to the general hardening of Israeli attitudes toward possible peace with its neighbors.

At the same time, conservatives weren't wrong to think that in their personal attitudes the majority of news reporters probably fell at the more liberal end of the political spectrum.

Durante siglos, al menos desde la reforma protestante, las elites económicas occidentales se han regocijado en la idea de que ser pobre es una situación voluntaria. Los calvinistas la consideraban una consecuencia de la dejadez y las malas costumbres; y los pensadores positivos la atribuyen a una incapacidad obstinada para abrazar la abundancia.

That is, by showing what happens after death, the texts emphasize what matters in life, providing insight into the purpose, meaning, and goals of human existence so as to encourage certain ways of being and living in the world: attitudes, dispositions, priorities, commitments, life choices, beliefs, practices, public activities, relationships—in fact, almost everything involved with being a sentient and conscious human being.

It just shows the difference between people. There was Myra who treated lovers like dogs and would slap them across the face with a banana skin to show her utter independence. And there was Miss Cleghorn, who was sallow, and who bought a forty cent Ancient History to improve herself: and yet if she'd hit any man in Mariposa with a banana skin, he'd have had her arrested for assault.

Clearly, we are given faith and we are taught knowledge, but to make both productive, we have to devote ourselves to a lifelong project of developing traits, attitudes, and habits.

The personal power that comes from principle-centered living is the power of a self-aware, knowledgeable, proactive individual, unrestricted by the attitudes, behaviors, and actions of others or by many of the circumstances

It becomes obvious that if we want to make relatively minor changes in our lives, we can perhaps appropriately focus on our attitudes and behaviors. But if we want to make significant, quantum change, we need to work on our basic paradigms.

This brings into focus one of the basic flaws of the Personality Ethic. To try to change outward attitudes and behaviors does very little good in the long run if we fail to examine the basic paradigms from which those attitudes and behaviors flow. This perception demonstration also shows how powerfully our paradigms affect the way we interact with other people.

Because our attitudes and behaviors flow out of our paradigms, if we use our self-awareness to examine them, we can often see in them the nature of our underlying maps. Our language, for example, is a very real indicator of the degree to which we see ourselves as proactive people. The language of reactive people absolves them of responsibility.

To try to change outward attitudes and behaviors does very little good in the long run if we fail to examine the basic paradigms from which those attitudes and behaviors flow. This

Reactive people, on the other hand, focus their efforts in the Circle of Concern. They focus on the weakness of other people, the problems in the environment, and circumstances over which they have no control. Their focus results in blaming and accusing attitudes, reactive language, and increased feelings of victimization.

We exhibit the highest form of divine influence when we exemplify divine attitudes and attributes in the worst kind of situations and predicaments.

Our paradigms, correct or incorrect, are the sources of our attitudes and behaviors, and ultimately our relationships with others. *

The more closely our maps or paradigms are aligned with these principles or natural laws, the more accurate and functional they will be. Correct maps will infinitely impact our personal and interpersonal effectiveness far more than any amount of effort expended on changing our attitudes and behaviors.

Correct maps will infinitely impact our personal and interpersonal effectiveness far more than any amount of effort expended on changing our attitudes and behaviors.

The personal power that comes from principle-centered living is the power of a self-aware, knowledgeable, proactive individual, unrestricted by the attitudes, behaviors, and actions of others or by many of the circumstances and environmental influences that limit other people.

So in this section I also deal with the attitudes, skills, and strategies for creating and maintaining trustful relationships with other people. In effect, once we become relatively independent, our challenge is to become effectively interdependent with others. To do this we must practice empathy and synergy in our efforts to be proactive and productive.

becomes obvious that if we want to make relatively minor changes in our lives, we can perhaps appropriately focus on our attitudes and behaviors. But if we want to make significant, quantum change, we need to work on our basic paradigms.

Success became more a function of personality, of public image, of attitudes and behaviors, skills and techniques that lubricate the processes of human interaction.

Each of us has many, many maps in our head, which can be divided into two main categories: maps of the way things are, or realities, and maps of the way things should be, or values.