Is Your Glass Half-Full or Half-Empty?

Our mind generates two kinds of thoughts: positive and negative thoughts. If our mind is full of positive ideas on dealing with everyday life, our way of thinking also becomes positive. Likewise, if we let negative ideas to rule our lives, then we may suffer from negative thinking. Both of these kinds of thinking have power over us. It’s now up to us which thinking we choose to empower us, since both may shape our future and create our destiny; only, bringing different results. Now, which do you prefer?

Is your glass of water, half-full or half-empty?

Power of Positive Thinking
(The Glass is Half-Full)

Although you can see that the glass is half-empty, you chose to see it in a positive way. It is still half-full, anyway. The absence of half of the volume of water didn’t even bother you. What mattered was that it still contains water. If this is how you answered the question above and how you justified your answer, then you have a positive way of thinking.

Positive thinking is a way of looking at the brighter side of life. Everything is good, beautiful, and light. There are no worries, problems, or fears. In short, all you see and believe in is, well, positive. I guess that’s already the most suitable word in describing this way of thinking, which is why it is the term being used.

So, how does the power of positive thinking works? How can it create reality? Do we only have to think of positive things and then will it happen right away? That positive thinking really is powerful may be somehow hard to believe at first, that’s why we may ask certain questions like those above. Because the mind is working on the information you send it, positive thinking leads to positive reality. This is how it works. Yes, we do have to really think of positive things. But it doesn’t stop there. Remember the ever-famous cliché “Do your best and God will do the rest”? You know, it’s true. Aside from believing in and having faith in something we want to happen, we have to do something about it. You can’t ace an exam just by sitting on the couch and watching TV days before taking it, can you?

Power of Negative Thinking
(The Glass is Half-Empty)

Some of the water spilled. Someone drank on my glass of water. Or there isn’t enough water on the pitcher to fill the glass. Whichever reason, still my glass is half-empty! It may not be enough for me. It may not quench my thirst fully. And darn that person who drank some of my water!

Geez… Is this how you react to a glass of water which is half-filled, or in this case, half-emptied? If you are, your mind is full of negative thoughts. You even cursed a person who drank some of the water in your glass which you are not even sure of. You are filled with opinions that something bad has happened to the water. What’s worse is, they are not even proven to be true and yet you believe them.

Negative thinking, the exact opposite of positive one, is a way of looking at, not necessarily the bad, but definitely not the good things in life. Everything that has happened is due to some undesirable cause. Or if something is not yet happening, you think of something bad that might take place. Your mind is full of worries, fears, discomforts, and you keep asking questions with what if’s.

This kind of thinking is also powerful. It is generated by the mind isn’t it? And the mind is empowering, right? Therefore, negative thinking has its own power. Yes, the same power as positive thinking – power to mold our personality, power to shape our future, and power to create our destiny. The only difference is the outcome it will bring about. So, if positive thinking brings positive reality, does negative thinking bring about negative reality? You Bet!

How To Build Persistence?

Persistence is one of those dynamic powers that can make you a winner when all else fails. Persistence is worth more than a dozen fancy sounding self help tips. It is a colossus of power. Nothing can stand in its way and nothing can stand in your way when you use it as prescribed in this article.

Persistence is known by a number of names such as constancy, tenacity or endurance. However you refer to it, understand that the process and the way it is used is the vital information to know. Persistence is one of the most universally admired qualities by all people.

Do you know why?

The reason is because it is so rare to find.The sad fact is that most people do not persist in their pursuit of anything and as such, they lack self-confidence. Due to this, they respect the man or woman who does persist.They admire the one who day after day works at their own plans until they are brought into reality.

What is your persistence like?

You can judge yourself quite easily.To do so just think of some of the things you wanted to have and what you wanted to attain a year ago. Now then, how many have become a part of you, or, at least, are within sight? Perhaps the most impressive thing to anyone from any walk of life is seeing another person persist in spite of their failures and knock backs. Especially the way in which certain people persist when it seems they are apparently getting nowhere.

Such people have developed a different concept to the word failure. They relate to it differently and do not let anything stop them.All the time they are building their own power of self-confidence within. Actually, such people are assured of success from the very start.Their endurance alone supplies everything else necessary to complete their journey toward their destination. It maintains their confidence, holds their focus, sustains their patience, and energizes their desire to achieve.

Perseverance can be related to building.The process of placing one brick on top of another, not perfectly, not with exact skill, not with total mental clarity, not even with complete confidence that it can be done. It consists of a series of quiet placements that will always develop definite form within a reasonable time.

Thankfully, persistence is one of the easiest of all personal powers to develop to your full strength. It responds quickly to the person who seeks it out and it can be used to full effect by you. If you really believe that your persistence will pay off, you will have no problem going all the way to the end, in the face of any obstacles.The great truth is that you can believe in your own endurance to reach your goal and it will reward you in due time. It always does, in one way or another.

Persistence comes from knowing the outcome of the efforts you make.You can build and cultivate the habit of persistence by using statement like “If I persist in – then I can expect”.

Know that if you persist in any endeavour you will soon come to the realisation that you are moving forward. Understand that you are building character with the action you take and regardless of the outcome, self-confidence is being built.

Action comes with persistence and action demands courage and facing whatever may stop you.As you move toward your goal and take passionate action, new ideas and systems of thinking will be born. A cumulative effect will be built and internal resolve will be created.
Persistence is an old law of success, but it applies today more than ever before.

Be someone who persists no matter what.

Impossible Is Nothing! - How Not To Limit Your Imagination And Aim High

Everyone, at some point of his or her life, has dreamed of being somebody special, somebody big. Who hasn’t dreamed of being rich, or successful, or happy with our relationships? Often, we dream big dreams and have great aspirations. Unfortunately, our dreams remain just that - dreams. And our aspirations easily collect dust in our attic. Instead of experiencing exciting adventures in self actualization, we get caught up in the routine of living from day-to-day just barely existing.

But you know what? Life could be so much better, if only we learned to aim higher. The most common problem to setting goals is the word impossible. Most people get hung up thinking I can’t do this. It’s too hard. It’s too impossible. No one can do this.

However, if everyone thought that, there would be no inventions, no innovations, and no breakthroughs in human accomplishment.

Remember that scientists were baffled when they took a look at the humble bumblebee. Theoretically, they said, it was impossible for the bumblebee to fly. Unfortunately for the bumblebee that no one has told it so. So fly it does.

On the other hand, some people suffer from dreaming totally outrageous dreams and not acting on them. The result? Broken dreams, and tattered aspirations.

If you limit yourself with self-doubt, and self-limiting assumptions, you will never be able to break past what you deem impossible. If you reach too far out into the sky without working towards your goal, you will find yourself clinging on to the impossible dream.

Try this exercise. Take a piece of paper and write down some goals in your life. Under one header, list down things ‘you know you can do’. Under another header, write the things ‘you might be able to do.’ And under one more, list the things that are ‘impossible for you to do.’

Now look at all the headers and try to strive every day to accomplish the goals that are under things ‘you know you can do’. Check them when you are able to accomplish them. As you slowly are able to check all of your goals under that heading, try accomplishing the goals under the other header - the one that reads ‘you might be able to do.’

As of the items you wrote under things I could do are accomplished, you can move the goals that are under things that are ‘impossible for you to do’ to the list of things ‘you might be able to do.’ As you iterate through this process, you will find out that the goals you thought were impossible become easier to accomplish. And the impossible begin to seem possible after all.

You see, the technique here is not to limit your imagination. It is to aim high, and start working towards that goal little by little. However, it also is unwise to set a goal that is truly unrealistic. Those who just dream towards a goal without working hard end up disappointed and disillusioned.

On the other hand, if you told someone a hundred years ago that it was possible for man to be on the moon, they would laugh at you. If you had told them that you could send mail from here to the other side of the world in a few seconds, they would say you were out of your mind. But, through sheer desire and perseverance, these impossible dreams are now realities.

Thomas Edison once said that genius is 1% inspiration and 99% perspiration. Nothing could be truer. For one to accomplish his or her dreams, there has to be had work and discipline. But take note that that 1% has to be a think-big dream, and not some easily accomplished one.

Ask any gym rat and he or she will tell you that there can be no gains unless you are put out of your comfort zone. Remember the saying, “No pain, no gain”? That is as true as it can be.

So dream on, friend! Don’t get caught up with your perceived limitations. Think big and work hard to attain those dreams. As you step up the ladder of progress, you will just about find out that the impossible has just become a little bit more possible.

Never Say Never

“Girl, I wouldn’t even put up with that mess.”

You’ve heard it before and most likely have said it on an occasion or two. Well, I have learned that if you live long enough, life will make you recall that statement. Life sure caught up with me and I have had to recall and eat many statements that came out of my mouth in my younger, more carefree days.

Older folks would say, “She’s just wet behind the ears”. I never really understood what that meant. But I was wet all right… more like saturated.

Thinking back, I can remember listening to a girlfriend rant about what her husband did and how stupid she was for staying. Tears rolled down her face as she sobbed uncontrollably. She needed support; her heart was heavy.

“But I Love him” she said while she blew her nose.

All I could think of was, “Love don’t got jack to do with it”

Today, I’ve had to kick myself on a few occasions. Today…I am a different person.

It was a humid, sticky mid August afternoon in 2005…a typical normal, hot August afternoon. But normal it was not. At least it wasn’t for me. My life would never be the same.

Looking at the summons for my husband to appear before the judge for child support was more than I could handle at that time. We, as a team had just gotten caught up on our bills since his return home 7 months prior. To say it was a testing period for me was an understatement. The saying goes; If it’s not one thing it’s another. For me it went like this; If it’s not 5 things it’s 25 things. This was so relevant for my life.

There were days I would just literally scream and cry. It was as if the enemy had just zoomed in on me and I was his target for things I couldn’t even begin to explain. But it was evident: I was chosen to carry many, many crosses. Some crosses didn’t even belong to me. I had to send those back. The ones that were not mine had to get a RETURN TO SENDER stamp.

On this day, I looked at the summons and the name of the child that the support was being requested for. My breath became very short and at that moment, I needed air. It seemed like the room started to spin. My eyes began to fill with tears, my heart felt as if it was going to jump out of my chest. My knees buckled. I had to sit down.

I was all alone.

After I found a chair, my stomach started to turn and dizziness came over me like a rushing wind.

The enemy wanted me to lose my mind.

“How?”“Why?” These were the questions that began to surface in my mind.

It was bad enough to have a baby by a married man but to name the child after him was inexcusable to me. A junior? I would never do that. That to me was just mean. This was beyond my comprehension. I guess because I think differently.

I dialed my Pastor’s phone number. No answer - just voicemail. I dialed my 1st Lady. She answered. She knew who I was from the caller id. It was as if the words would not come out.

“Nicole” Silence. I couldn’t answer. I was in between sobs. “Nicole” The words finally came out but they were muffled. I began to blurt out what just happened.

“My God,” was her first response. “Okay, now let’s get it together,” was her second.

She was not having the pity party thing. For one thing - I was too far away from her (as my church is over 90 miles from my house). Second – she knew my potential. It’s a blessing to have mentors around you that see where you’re going before you see it or believe it. Our Pastors were sent to us for what we have had to endure. Pastors Clifton & Vicki Coward of Agape International Ministries Worldwide in Richmond, Virginia have been that bridge for us.

Pastor Vicki went on to encourage me and give me what the word has promised me.

Then, I called my girlfriend Lena. I remember the day like it was yesterday. Summons in one hand, phone in another, and standing outside on our deck. I was pacing back and forth at this time. She immediately began to pray. She was at Farm Fresh at the time. A few weeks later, she told me she was praying so loudly in the store that she had to go outside before the people put her out. (LOL)

For over a year I would not talk about it. I couldn’t. I would literally get sick just thinking about it. The pain was so deep…it was like an open wound that would try to close but couldn’t. As soon as I thought I was all healed, something would happen and those feelings would resurface and the tears would start flowing. Even my heart would begin the racing all over again. Panic and anxiety, were the twins out to get me. Sometimes I would think, “This is just too much for me to handle.” But the word of God says he would not put more on me than I can bear.

The child support was a subject by itself. Our household went without on many occasions because of the child support. At times, I thought it was so unfair. My children went without. That by itself really bothered me. But I would never voice it aloud. We as wives have the power to build up or tear down. It’s our choice. I knew what it was when I accepted my husband back.

This is a decision I made. No gun was put to my head. Don’t get me wrong. My flesh wanted to lash out. My flesh wanted to go up one side of him and down the other. I wanted to point fingers, accuse and blame. But my spirit would say, “BE STILL”.

One of my very favorite scriptures is Isaiah 61:7 – You shall have double for your shame”.

I quoted that scripture over and over again. The word, the peace of God and my Pastors – are what kept me during that period in my life.

Today, the little boy is a part of our family. He and our baby girl are just a year apart in age but you would think they are twins. They absolutely adore each other. I run around the house, play hide and go seek, and act goofy with him just like I do with my own. And he is the cutest little button. (He looks just like my husband).

By sharing this part of my life, my hope is to open a door for women who have had to endure similar circumstances. If your husband has had a child out of wedlock while married to you, please contact me. I want you to know that you are not alone. I would like to start a support group, especially for women who are being faced with this. The easy part is leaving. It’s harder to stay and endure.

General Conditions of Thought

There are multitudinous conditions of concrete thought of an accidental sort, both physiological and psychological; and there are certain other conditions given in the very structure of thought itself. Only the latter concern us here. And as consciousness is the absolute condition of all thought, it seems as if a discussion of consciousness were a necessary preliminary to the theory of thought.

This seeming, however, is misleading. Since consciousness is an accompaniment of all mental states, it is easy to think that it is a distinct element by itself. This is a logical illusion. The spatial figures also in which we speak of consciousness lead to the fancy that consciousness is something which contains other mental states, or which furnishes the stage for their operations. But in fact consciousness is no simple, homogeneous mental state antecedent to objects, or apart from objects; it arises only in connection with particular objects, and is nothing by itself. When consciousness is empty of objects there is nothing left.

Consciousness may, indeed, exist in varying grades of clearness, from a vague sense of subjectivity and objectivity up to the distinct consciousness of self and the definite apprehension of an object; but in every case the vagueness of the consciousness is the vagueness of the apprehension; and an attempt to make the consciousness more distinct could only direct itself to making the conception more distinct. If there be a vague, undifferentiated, unrecognized somehowness of feeling which we choose to call consciousness, it is plainly nothing for intelligence so long as it remains in this state. In order to attain to rationality this general consciousness, which is a consciousness of nothing, must in some way become a consciousness of something. Hence the question, How we come to rational and articulate consciousness, is identical with the question, How we get objects of thought and knowledge.

Thought, as apprehending truth, exists only in the form of the judgment. The presence of ideas in consciousness, or their passage through it, is neither truth nor error, but only a mental event. Truth or error emerges only when we reach the judgment. The fundamental conditions of the judgment, therefore, must be fundamental conditions of thought itself. These are three: the unity and identity of the thinking self, the law of identity and contradiction, and the fact of connection among the objects of thought.

The first is the condition of any rational consciousness whatever. The second is the condition of our thoughts having any constant and consistent meaning. The third refers to that objective connection which thought aims to reproduce, and without which thought loses all reference to truth. As the first relates to the constitution of the subject, it might be called the subjective condition; the second might be called the formal condition; and the third, as relating to the constitution of the object, might be called the objective condition. Or, without too great inaccuracy, they might be called, respectively, the psychological, the logical, and the ontological condition of thought. The name, however, is of no moment, provided we understand the thing.

We consider first the unity of the mental subject as the condition of thought. Let us take the judgment a is b, where a and b are any two particular states of consciousness. How is this judgment possible?
The answer is, It is possible only as there is a conscious subject M, which is neither a nor b, but embraces both in the unity of its own consciousness. Then, by distinguishing, comparing, and uniting them in the unity of one conscious act, it reaches the judgment a is b. But so long as we have only the particular states a and b, they remain external to each other, and the judgment is non-existent and impossible.

A demurrer is sometimes raised against this conclusion. That the external juxtaposition of particular thoughts can never become a thought of the particulars in their mutual relations is manifest. A conception of all the parts of a watch in separation is not a conception of the watch. The conception of the watch is not a congeries of component conceptions, but it is rather a single, unitary conception. In like manner, it is urged, the judgment is also one. It is not built out of particular states, and needs nothing beyond the one judging act itself.

This claim is subtle rather than profound. There is a clear conception of the impossibility of building complex conceptions out of simple ones by mere juxtaposition; but along with this there is a confusion of logical simplicity with psychological simplicity. Psychologically, no doubt, the conception of plurality is as truly a single act as the conception of unity. The conception of a watch is as truly one as the conception of a single wheel. But logically the one conception has a plurality of elements; and there can be no true thought until the unity of the conception is distinguished into the plurality of its implications. Over against the plurality we must affirm a unity; and, equally, over against the unity we must affirm plurality.

Analysis is as necessary as synthesis. The judgment, then, may be psychologically one, but logically it involves the distinction of a and b as well as their union. Without this distinction the judgment is impossible. And for this logical distinction and union alike we need something which is neither a nor b, but which comprehends and acts upon both. This something we call the self. By it we mean not anything sensuously or imaginatively presentable, but only that unitary and abiding principle revealed in thought, and without which thought is impossible.

The judgment as an act is unique and lonely. Physical images only serve to obscure it, or, rather, contradict it. The field of consciousness is spaceless and partitionless. Our objects are separated, but not in space or time. They are united, but not spatially or temporally. The relation is logical, not physical, and does not admit of being pictured. The attempt to construe it to the imagination misses its true nature, and leads to that mechanical externalism which seeks to build up mind from without. How the judging act is possible is the unparalleled mystery of consciousness. But then it is a fact; and the unity of the thinking self is not an hypothesis for its explanation, but its analytically necessary condition. Without this a and b fall asunder, and the judgment is impossible.

Over against the plurality of coexistent particular states the self must be one; over against the plurality of successive particular states the self must be both one and abiding. The latter necessity is as manifest as the former. For if we suppose the particular states to be in time, they vanish as fast as they are born; and if there be nothing which abides across this flow and unites the past and the present in the unity of its continuous and identical existence, once more the judgment becomes impossible.

We conclude, then, that the unity and identity of the thinking self is an absolutely necessary condition of the simplest and most elementary judgment.

This account of the matter is not accepted by all. A very general claim of the sensational and physiological school is that a simple passive consciousness is possible which is made up of particular units of feeling or impressions; and these impressions, when united by association, are supposed to give us the judgment as a matter of course. On this view there is no unitary self which judges; but there are particular impressions grouped by association, and this grouping is the judgment.

Self Improvement and Self Growth

Nowadays the terms self-improvement, self-growth and self-help have become popular. We find many books about these subjects and many websites too. It seems that people are turning inside to find the solution to their problems. They seek knowledge, techniques, workshops, lectures and teachers who can show them the way. People begin to understand that self improvement and self growth improve the quality of life.

The subconscious mind is one of the major keys to self-improvement and self-growth. By changing the contents of the subconscious mind you change your habits, behavior and attitudes. This is brought about by thinking, meditation, visualization and affirmations.

The process of inner change requires inner work. It is not enough to read, you have to practice what you read, and this needs time and effort. There is no such thing as instant self improvement. Any inner change takes time, and there must be motivation, desire, ambition, perseverance and dedication. Outer and inner resistance and opposition must be taken into account too. Upon starting any self improvement program, most people usually encounter inner resistance that come from their old habits and their subconscious mind, and also resistance and opposition from the people around them.

The desire to change, build new habits and improve must be strong enough to resist any laziness, desire to give up and the ridicule or opposition from family, friends or colleagues.

Let me tell you something about myself. I have been drawn to self-improvement techniques from an early age, and have regarded them as a source for inner strength, happiness and a way to a better life. One of the most useful techniques that I have discovered was a simple, but very effective technique. It consisted of watching how people behaved and acted in various situations, and then looking inside myself, to find out if I behaved in the same way under the same conditions.

When I saw people with some traits of character, or a certain kind of behavior that I did not like, I examined myself to see if I possessed them too. If I did, I visualized and rehearsed in my mind a different sort of behavior. In my mind's eye I saw myself with the opposite traits of character. I visualized myself in situations, where I manifested the new behavior.

When I encountered traits of character or behavior, which I liked, I used to think about their advantages and benefits and their importance in my life. Here too, I used visualization and affirmations and endeavored to act in this way in daily life.

In this way I have learned and benefited a lot from the behavior and actions of the people around me, at work, at home, in the street and everywhere else, from people in real life, and from watching people on the screen. It was never for the purpose of judging them or taking advantage of them, but for learning how to act, react and behave in a better way. This process had another benefit. It increased the knowledge about how the mind and thoughts influence the behavior and actions of people.

How can you too take advantage of this technique for self improvement and growth?

1. Look around you and watch how people behave in various circumstances. Watch the people you meet at home, work, at the supermarket, on the bus, train and on the street. Watch and learn also from people interviewed on TV, and also from movies.

2. Watch how people talk, walk, and react, and how they are treated by others.

3. Pay attention to the way people use their voice and how they react to others' voices. Watch how you feel and act when people shout or speak softly. Watch what happens when people get angry, restless and upset and what happens if they are calm and relaxed.

4. If you do not like what you see, analyze what and why you do not like it, and then analyze your own behavior to find out whether you behave in the same way. Be honest and impartial in your analysis.

5. If you find that you possess some traits that you do not like, affirm to yourself frequently that every time this happens you are going to become conscious of this behavior, actions or reactions, and endeavor to avoid behaving in that way.

6. Play in your mind a mental scene of how you would like to behave. Repeat it several times a day, every day.

7. When you detect a sort of behavior or character traits you like and desire to possess, try to act in a similar way. Here too, visualize several times each day a scene, where you act and behave in that different way.

8. You can also decide to change some habit and behavior patterns and develop new ones, because you believe they are necessary and beneficial, even without seeing them in others first.

9. Think and visualize over and over again in your mind how you would like to act and behave. Constantly remind yourself of the changes you desire to make, and strive to act according to them. Each time that you find yourself acting according to your old habit, remember your decision to change and improve, and act accordingly.

10. Do not be disappointed or frustrated if you do not attain fast results. It does not matter how many times you fail or forget to behave as you desired. Persist in your efforts and never give up, and you will begin to see how you and your life improve.

There are many self improvement and self growth techniques, but the one described here is simple, effective and easily performed.

Remez Sasson

A Starter Guide To Self Improvement

Staying calm, composed and maintaining strong self esteem in today's tough environment can be difficult but is not impossible if you follow a few simple guidelines. Here are 6 tips you can use as a starter guide to self improvement.

Everything and everyone else around you can affect your self esteem. Other people can deliberately or inadvertently damage your self image. Unchecked people and circumstances can ultimately destroy your self esteem and pull you down in ways you won't even notice. Don't let these influences get the best of you. But what should you avoid?

1 : A Negative Work Environment

Beware of a "dog eat dog" environment where everyone else is fighting just to get ahead. This is where non-appreciative people usually thrive and working extra is expected and not rewarded. In this environment no one will appreciate your contributions even if you miss lunch, dinner, and stay at work late into the night. Unless you are very fortunate most of the time you will work too hard with no help from others around you. This type of atmosphere will ruin your self esteem. This is not just healthy competition, at its worst it is brutal and very damaging.

2: Other Peoples Behaviour

Bulldozers, brown nosers, gossipmongers, whiners, backstabbers, snipers, people walking wounded, controllers, naggers, complainers, exploders, patronizers, sluffers - whatever you want to call them, all have one thing in common - an overriding desire to prosper at the expense of others. Avoid them and do not be tempted to join them. They may get some short term advantage with their behaviour but deep down most are very insecure, unhappy and ashamed of their behaviour. For most their self esteem disappeared a long time ago. Seeing someone like this prosper is sickening but do not join them - you are better than that!

3: A Changing Environment

In today's fast moving society it is difficult if not impossible to avoid change. Changes challenge our paradigms and tests our flexibility, adaptability and alter the way we think. Changes can make your life difficult and may cause stress but, if it's inevitable, you must accept it, don't fight it and in time find ways to improve your life. Try to manage change and try to avoid multiple changes at the same time. If a particular change can't be avoided welcome it. Change will be with us forever, we must learn to live with it.

4: Past Experience

We all carry "baggage" - past experiences which have moulded us to who we are today, but some people live in their past experiences - usually something that hurt and still hurts. It's okay to cry out when you experience pain but don't let pain dominate your life as it will transform itself into fears and phobias. If something painful happens, or has happened to you, find a way to minimise the effects. Discuss it with a friend, a family member or a professional if necessary and move on. Don't let it continue to dominate your life and dictate your future actions. Because something bad has happened doesn't mean it will happen again. Learn what you can from any bad experience and move on.

5: Negative World View

The television news is full of doom and gloom and it is true that around the world there are many people suffering war, famine or other natural or man-made disasters. Whilst I do not suggest you should not care and do nothing, remember that there are many beautiful positive things happening too. Don't wrap yourself up with all the negative aspects around the world. Learn to look for beauty too for, in building self esteem, we must learn how to be positive in a negative world.

6: Determination Theory

Are we a product of our biological inherited characteristics (nature) or a result of the influences we absorb throughout out lives (nurture)? I believe how we are is due to a mixture of both nurture and nature and as a result our behavioural traits are not fixed. Whilst it is true that some things are dictated by genetics (for example race, color and many inherited conditions) your environment and the people in your life have a major effect on your behaviour. You are your own person, you have your own identity and make your own choices. The characteristics your mother or father display are not your destiny. Learn from other people's experience, so you don't suffer the same mistakes.

Are some people are born leaders or positive thinkers? I don't believe so. Being positive, and staying positive is a choice. Building self esteem and drawing on positive experiences for self improvement is a choice, not a rule or a talent. No-one will come to you and give you permission to build your self esteem and improve your self. It is in your control.

It can be hard to keep positive, especially when others and circumstances seem to be conspiring to pull you down. You need to protect yourself and give yourself a chance to stay positive. Improving your self esteem gives you that protection.

One way to stay positive is to minimise your exposure to harmful influences while using affirmations to boost the positive influences in your life. Constantly reminding yourself of the good things in your life will keep the impact of negative influences to a minimum.

John Edmond

The Values of Thought

I. Thought affords the sole method of escape from purely impulsive or purely routine action. A being without capacity for thought is moved only by instincts and appetites, as these are called forth by outward conditions and by the inner state of the organism. A being thus moved is, as it were, pushed from behind. This is what we mean by the blind nature of brute actions. The agent does not see or foresee the end for which he is acting, nor the results produced by his behaving in one way rather than in another. He does not "know what he is about." Where there is thought, things present act as signs or tokens of things not yet experienced. A thinking being can, accordingly, act on the basis of the absent and the future. Instead of being pushed into a mode of action by the sheer urgency of forces, whether instincts or habits, of which he is not aware, a reflective agent is drawn (to some extent at least) to action by some remoter object of which he is indirectly aware.

An animal without thought may go into its hole when rain threatens, because of some immediate stimulus to its organism. A thinking agent will perceive that certain given facts are probable signs of a future rain, and will take steps in the light of this anticipated future. To plant seeds, to cultivate the soil, to harvest grain, are intentional acts, possible only to a being who has learned to subordinate the immediately felt elements of an experience to those values which these hint at and prophesy. Philosophers have made much of the phrases "book of nature," "language of nature." Well, it is in virtue of the capacity of thought that given things are significant of absent things, and that nature speaks a language which may be interpreted. To a being who thinks, things are records of their past, as fossils tell of the prior history of the earth, and are prophetic of their future, as from the present positions of heavenly bodies remote eclipses are foretold. Shakespeare's "tongues in trees, books in the running brooks," expresses literally enough the power superadded to existences when they appeal to a thinking being. Upon the function of signification depend all foresight, all intelligent planning, deliberation, and calculation.

II. By thought man also develops and arranges artificial signs to remind him in advance of consequences, and of ways of securing and avoiding them. As the trait just mentioned makes the difference between savage man and brute, so this trait makes the difference between civilized man and savage. A savage who has been shipwrecked in a river may note certain things which serve him as signs of danger in the future. But civilized man deliberately makes such signs; he sets up in advance of wreckage warning buoys, and builds lighthouses where he sees signs that such events may occur. A savage reads weather signs with great expertness; civilized man institutes a weather service by which signs are artificially secured and information is distributed in advance of the appearance of any signs that could be detected without special methods. A savage finds his way skillfully through a wilderness by reading certain obscure indications; civilized man builds a highway which shows the road to all. The savage learns to detect the signs of fire and thereby to invent methods of producing flame; civilized man invents permanent conditions for producing light and heat whenever they are needed. The very essence of civilized culture is that we deliberately erect monuments and memorials, lest we forget; and deliberately institute, in advance of the happening of various contingencies and emergencies of life, devices for detecting their approach and registering their nature, for warding off what is unfavorable, or at least for protecting ourselves from its full impact and for making more secure and extensive what is favorable. All forms of artificial apparatus are intentionally designed modifications of natural things in order that they may serve better than in their natural estate to indicate the hidden, the absent, and the remote.

III. Finally, thought confers upon physical events and objects a very different status and value from that which they possess to a being that does not reflect. These words are mere scratches, curious variations of light and shade, to one to whom they are not linguistic signs. To him for whom they are signs of other things, each has a definite individuality of its own, according to the meaning that it is used to convey. Exactly the same holds of natural objects. A chair is a different object to a being to whom it consciously suggests an opportunity for sitting down, repose, or sociable converse, from what it is to one to whom it presents itself merely as a thing to be smelled, or gnawed, or jumped over; a stone is different to one who knows something of its past history and its future use from what it is to one who only feels it directly through his senses. It is only by courtesy, indeed, that we can say that an unthinking animal experiences an object at all so largely is anything that presents itself to us as an object made up by the qualities it possesses as a sign of other things.

An English logician (Mr. Venn) has remarked that it may be questioned whether a dog sees a rainbow any more than he apprehends the political constitution of the country in which he lives. The same principle applies to the kennel in which he sleeps and the meat that he eats. When he is sleepy, he goes to the kennel; when he is hungry, he is excited by the smell and color of meat; beyond this, in what sense does he see an object? Certainly he does not see a house i.e. a thing with all the properties and relations of a permanent residence, unless he is capable of making what is present a uniform sign of what is absent unless he is capable of thought. Nor does he see what he cats as meat unless it suggests the absent properties by virtue of which it is a certain joint of some animal, and is known to afford nourishment. Just what is left of an object stripped of all such qualities of meaning, we cannot well say; but we can be sure that the object is then a very different sort of thing from the objects that we perceive. There is moreover no particular limit to the possibilities of growth in the fusion of a thing as it is to sense and as it is to thought, or as a sign of other things. The child today soon regards as constituent parts of objects qualities that once it required the intelligence of a Copernicus or a Newton to apprehend.

These various values of the power of thought may be summed up in the following quotation from John Stuart Mill. "To draw inferences," he says, "has been said to be the great business of life. Every one has daily, hourly, and momentary need of ascertaining facts which he has not directly observed: not from any general purpose of adding to his stock of knowledge, but because the facts themselves are of importance to his interests or to his occupations. The business of the magistrate, of the military commander, of the navigator, of the physician, of the agriculturist, is merely to judge of evidence and to act accordingly... As they do this well or ill, so they discharge well or ill the duties of their several callings. It is the only occupation in which the mind never ceases to be engaged."

Importance of Direction in order to Realise these Values

What a person has not only daily and hourly, but momentary need of performing, is not a technical and abstruse matter; nor, on the other hand, is it trivial and negligible. Such a function must be congenial to the mind, and must be performed, in an unspoiled mind, upon every fitting occasion. Just because, however, it is an operation of drawing inferences, of basing conclusions upon evidence, of reaching belief indirectly, it is an operation that may go wrong as well as right, and hence is one that needs safeguarding and training. The greater its importance the greater are the evils when it is ill-exercised.

An earlier writer than Mill, John Locke ( 1632-1704), brings out the importance of thought for life and the need of training so that its best and not its worst possibilities will be realized, in the following words: "No man ever sets himself about anything but upon some view or other, which serves him for a reason for what he does; and whatsoever faculties he employs, the understanding with such light as it has, well or ill informed, constantly leads; and by that light, true or false, all his operative powers are directed. . . Temples have their sacred images, and we see what influence they have always had over a great part of mankind. But in truth the ideas and images in men's minds are the invisible powers that constantly govern them, and to these they all, universally, pay a ready submission. It is therefore of the highest concernment that great care should be taken of the understanding, to conduct it aright in the search of knowledge and in the judgments it makes." If upon thought hang all deliberate activities and the uses we make of all our other powers, Locke's assertion that it is of the highest concernment that care should be taken of its conduct is a moderate statement. While the power of thought frees us from servile subjection to instinct, appetite, and routine, it also brings with it the occasion and possibility of error and mistake. In elevating us above the brute, it opens to us the possibility of failures to which the animal, limited to instinct, cannot sink.

Concrete and Abstract Thinking

The maxim enjoined upon teachers, "to proceed from the concrete to the abstract," is perhaps familiar rather than comprehended. Few who read and hear it gain a clear conception of the starting-point, the concrete; of the nature of the goal, the abstract; and of the exact nature of the path to be traversed in going from one to the other. At times the injunction is positively misunderstood, being taken to mean that education should advance from things to thought as if any dealing with things in which thinking is not involved could possibly be educative. So understood, the maxim encourages mechanical routine or sensuous excitation at one end of the educational scale the lower-and academic and unapplied learning at the upper end.

Actually, all dealing with things, even the child's, is immersed in inferences; things are clothed by the suggestions they arouse, and are significant as challenges to interpretation or as evidences to substantiate a belief. Nothing could be more unnatural than instruction in things without thought; in sense-perceptions without judgments based upon them. And if the abstract to which we are to proceed denotes thought apart from things, the goal recommended is formal and empty, for effective thought always refers, more or less directly, to things.

Yet the maxim has a meaning which, understood and supplemented, states the line of development of logical capacity. What is this signification? Concrete denotes a meaning definitely marked off from other meanings so that it is readily apprehended by itself. When we hear the words, table, chair, stove, coat, we do not have to reflect in order to grasp what is meant. The terms convey meaning so directly that no effort at translating is needed. The meanings of some terms and things, however, are grasped only by first calling to mind more familiar things and then tracing out connections between them and what we do not understand. Roughly speaking, the former kind of meanings is concrete; the latter abstract.

To one who is thoroughly at home in physics and chemistry, the notions of atom and molecule are fairly concrete. They are constantly used without involving any labor of thought in apprehending what they mean. But the layman and the beginner in science have first to remind themselves of things with which they already are well acquainted, and go through a process of slow translation; the terms atom and molecule losing, moreover, their hard-won meaning only too easily if familiar things, and the line of transition from them to the strange, drop out of mind. The same difference is illustrated by any technical terms: coefficient and exponent in algebra, triangle and square in their geometric as distinct from their popular meanings; capital and value as used in political economy, and so on.

The difference as noted is purely relative to the intellectual progress of an individual; what is abstract at one period of growth is concrete at another; or even the contrary, as one finds that things supposed to be thoroughly familiar involve strange factors and unsolved problems. There is, nevertheless, a general line of cleavage which, deciding upon the whole what things fall within the limits of familiar acquaintance and what without, marks off the concrete and the abstract in a more permanent way. These limits are fired mainly by the demands of practical life. Things such as sticks and stones, meat and potatoes, houses and trees, are such constant features of the environment of which we have to take account in order to live, that their important meanings are soon learnt, and indissolubly associated with objects. We are acquainted with a thing (or it is familiar to us) when we have so much to do with it that its strange and unexpected corners are rubbed off. The necessities of social intercourse convey to adults a like concreteness upon such terms as taxes, elections, wages, the law, and so on. Things the meaning of which I personally do not take in directly, appliances of cook, carpenter, or weaver, for example, are nevertheless unhesitatingly classed as concrete, since they are so directly connected with our common social life.

By contrast, the abstract is the theoretical, or that not intimately associated with practical concerns. The abstract thinker (the man of pure science as he is sometimes called) deliberately abstracts from application in life; that is, he leaves practical uses out of account. This, however, is a merely negative statement. What remains when connections with use and application are excluded? Evidently only what has to do with knowing considered as an end in itself. Many notions of science are abstract, not only because they cannot be understood without a long apprenticeship in the science (which is equally true of technical matters in the arts), but also because the whole content of their meaning has been framed for the sole purpose of facilitating further knowledge, inquiry, and speculation. When thinking is used as a means to some end, good, or value beyond itself, it is concrete; when it is employed simply as a means to more thinking, it is abstract. To a theorist an idea is adequate and self-contained just because it engages and rewards thought; to a medical practitioner, an engineer, an artist, a merchant, a politician, it is complete only when employed in the furthering of some interest in life health, wealth, beauty, goodness, success, or what you will.

For the great majority of men under ordinary circumstances, the practical exigencies of life are almost, if not quite, coercive. Their main business is the proper conduct of their affairs. Whatever is of significance only as affording scope for thinking is pallid and remote almost artificial. Hence the contempt felt by the practical and successful executive for the "mere theorist"; hence his conviction that certain things may be all very well in theory, but that they will not do in practice; in general, the depreciatory way in which he uses the terms abstract, theoretical, and intellectual-as distinct from intelligent.

This attitude is justified, of course, under certain conditions. But depreciation of theory does not contain the whole truth, as common or practical sense recognizes. There is such a thing, even from the commonsense standpoint, as being "too practical," as being so intent upon the immediately practical as not to see beyond the end of one's nose or as to cut off the limb upon which one is sitting. The question is one of limits, of degrees and adjustments, rather than one of absolute separation. Truly practical men give their minds free play about a subject without asking too closely at every point for the advantage to be gained; exclusive preoccupation with matters of use and application so narrows the horizon as in the long run to defeat itself. It does not pay to tether one's thoughts to the post of use with too short a rope. Power in action requires some largeness and imaginativeness of vision. Men must at least have enough interest in thinking for the sake of thinking to escape the limits of routine and custom. Interest in knowledge for the sake of knowledge, in thinking for the sake of the free play of thought, is necessary then to the emancipation of practical life-to make it rich and progressive.

The Central Factor in Thinking

There are, however, no sharp lines of demarcation between the various operations just outlined. The problem of attaining correct habits of reflection would be much easier than it is, did not the different modes of thinking blend insensibly into one another. So far, we have considered rather extreme instances of each kind in order to get the field clearly before us. Let us now reverse this operation; let us consider a rudimentary case of thinking, lying between careful examination of evidence and a mere irresponsible stream of fancies. A man is walking on a warm day. The sky was clear the last time he observed it; but presently he notes, while occupied primarily with other things, that the air is cooler. It occurs to him that it is probably going to rain; looking up, he sees a dark cloud between him and the sun, and he then quickens his steps. What, if anything, in such a situation can be called thought? Neither. the act of walking nor the noting of the cold is a thought. Walking is one direction of activity; looking and noting are other modes of activity. The likelihood that it will rain is, however, something suggested. The pedestrian feels the cold; he thinks of clouds and a coming shower.

So far there is the same sort of situation as when one looking at a cloud is reminded of a human figure and face. Thinking in both of these cases (the cases of belief and of fancy) involves a noted or perceived fact, followed by something else which is not observed but which is brought to mind, suggested by the thing seen. One reminds us, as we say, of the other. Side by side, however, with this factor of agreement in the two cases of suggestion is a factor of marked disagreement. We do not believe in the face suggested by the cloud; we do not consider at all the probability of its being a fact. There is no reflective thought. The danger of rain, on the contrary, presents itself to us as a genuine possibility--as a possible fact of the same nature as the observed coolness. Put differently, we do not regard the cloud as meaning or indicating a face, but merely as suggesting it, while we do consider that the coolness may mean rain. In the first case, seeing an object, we just happen, as we say, to think of something else; in the second, we consider the possibility and nature of the connection between the object seen and the object suggested. The seen thing is regarded as in some way the ground or basis of belief in the suggested thing; it possesses the quality of evidence.

This function by which one thing signifies or indicates another, and thereby leads us to consider how far one may be regarded as warrant for belief in the other, is, then, the central factor in all reflective or distinctively intellectual thinking. By calling up various situations to which such terms as signifies and indicates apply, the student will best realize for himself the actual facts denoted by the words reflective thought. Synonyms for these terms are: points to, tells of, betokens, prognosticates, represents, stands for, implies. We also say one thing portends another; is ominous of another, or a symptom of it, or a key to it, or (if the connection is quite obscure) that it gives a hint, clue, or intimation.

Reflection thus implies that something is believed in (or disbelieved in), not on its own direct account, but through something else which stands as witness, evidence, proof, voucher, warrant; that is, as ground of belief. At one' time, rain is actually felt or directly experienced; at another time, we infer that it has rained from the looks of the grass and trees, or that it is going to rain because of the condition of the air or the state of the barometer. At one time, we see a man (or suppose we do) without any intermediary fact; at another time, we are not quite sure what we see, and hunt for accompanying facts that will serve as signs, indications, tokens of what is to be believed.

Thinking, for the purposes of this inquiry, is defined accordingly as that operation in which present facts suggest other facts (or truths) in such a way as to induce be-lief in the latter upon the ground or warrant of the former. We do not put beliefs that rest simply on inference on the surest level of assurance. To say "I think so" implies that I do not as yet know so. The inferential belief may later be confirmed and come to stand as sure, but in itself it always has a certain element of supposition.