Selecting a challenge and meeting it creates a sense of self-empowerment that becomes the ground for further successful challenges.
The challenge to our liberties comes frequently not from those who consciously seek to destroy our system of government, but from men of goodwill -- good men who allow their proper concerns to blind them to the fact that what they propose to accomplish involves an impairment of liberty.
Without self-discovery, a person may still have self confidence, but it is a self confidence built on ignorance and it melts in the face of heavy burdens. Self discovery is the end product of a great challenge mastered, when the mind commands the body to do the seemingly impossible, when courage and strength are summoned to extraordinary limits for the sake of something outside the self--a principle, an onerous task, another human life.
The American cultural ideal of the self-made man, of everyone standing on his own feet, is as tragic a picture as the initiative – destroying dependence on a benevolent despot. We all need each other. This type of interdependence is the greatest challenge to the maturity of individual and group functioning.
Countrymen, the task ahead is great indeed, and heavy is the responsibility; and yet it is a noble and glorious challenge - a challenge which calls for the courage to dream, the courage to believe, the courage to dare, the courage to do, the courage to envision, the courage to fight, the courage to work, the courage to achieve - to achieve the highest excellencies and the fullest greatness of man. Dare we ask for more in life?
New material demands new methods, and new methods fling a challenge to old convention.
Be determined to handle any challenge in a way that will make you grow.
This is the element that distinguishes applied science from basic. Surprise is what makes the difference. When you are organized to apply knowledge, set up targets, produce a usable product, you require a high degree of certainty from the outset. All the facts on which you base protocols must be reasonably hard facts with unambiguous meaning. The challenge is to plan the work and organize the workers so that it will come out precisely as predicted. For this, you need centralized authority, elaborately detailed time schedules, and some sort of reward system based on speed and perfection. But most of all you need the intelligible basic facts to begin with, and these must come from basic research. There is no other source. In basic research, everything is just the opposite. What you need at the outset is a high degree of uncertainty; otherwise it isn't likely to be an important problem. You start with an incomplete roster of facts, characterized by their ambiguity; often the problem consists of discovering the connections between unrelated pieces of information. You must plan experiments on the basis of probability, even bare possibility, rather than certainty.
How you respond to the challenge in the second half will determine what you become after the game, whether you are a winner or a loser.
Hopefulness is the heartbeat of the relationship between a parent and child. Each time a child overcomes the next challenge of his life, his triumph encourages new growth in his parents. In this sense a child is parent to his mother and father.
This is the point where love becomes possible. We see the other with the eye of the heart, an eye not clouded by fear manifesting as need, jealousy, possessiveness, or manipulation. With the unclouded eye of the heart, we can see the other as other. We can rejoice in the other, challenge the other, and embrace the other without losing our own center or taking anything away from the other. We are always other to each other — soul meeting soul, the body awakened with joy. To love unconditionally requires no contracts, bargains, or agreements. Love exists in the moment-to-moment flux of life.
The Theatre of the Absurd attacks the comfortable certainties of religious or political orthodoxy. It aims to shock its audience out of complacency, to bring it face to face with the harsh facts of the human situation as these writers see it. But the challenge behind this message is anything but one of despair. It is a challenge to accept the human condition as it is, in all its mystery and absurdity, and to bear it with dignity, nobly, responsibly; precisely because there are no easy solutions to the mysteries of existence, because ultimately man is alone in a meaningless world. The shedding of easy solutions, of comforting illusions, may be painful, but it leaves behind it a sense of freedom and relief. And that is why, in the last resort, the Theatre of the Absurd does not provoke tears of despair but the laughter of liberation.
One of the great liabilities of history is that all too many people fail to remain awake through great periods of social change. Every society has its protectors of status quo and its fraternities of the indifferent who are notorious for sleeping through revolutions. Today, our very survival depends on our ability to stay awake, to adjust to new ideas, to remain vigilant and to face the challenge of change.
But today our very survival depends on our ability to stay awake, to adjust to new ideas, to remain vigilant and to face the challenge of change. The large house in which we live demands that we transform this world-wide neighborhood into a world – wide brotherhood. Together we must learn to live as brothers or together we will be forced to perish as fools.
We must work passionately and indefatigably to bridge the gulf between our scientific progress and our moral progress. One of the great problems of mankind is that we suffer from a poverty of the spirit which stands in glaring contrast to our scientific and technological abundance. The richer we have become materially, the poorer we have become morally and spiritually.
Consider calling it a challenge rather than calling it a crisis.
Ere you lie down to sleep in the night, sit still awhile, and nurse again to life your gentler self. Forget the restless, noisy spirit of the day, and encourage to speech the soft voices within you that timidly whisper of the peace of the quiet night; and occasionally look out at the quiet stars. The night will soothe you like a tender mother, folding you against her soft bosom, and hiding you from the harm of the world. Though denied and rejected by men in the light of day, the night will not reject you and in the still of her soft shadows you are free. After the day's struggle there is no freedom like unfettered thoughts, no sound like the music of silence. And though behind you lies a road of dust and heat and discouragement, and before you the challenge and uncertainty of untried paths, in this brief hour you are master of all highways, and the universe nestles in your soul.
There is no doubt that solitude is a challenge and to maintain balance within it a precarious business. But I must not forget that, for me, being with people or even with one beloved person for any length of time without solitude is even worse. I lose my center. I feel dispersed, scattered, in pieces. I must have time alone in which to mull over my encounter, and to extract its juice, its essence, to understand what has really happened to me as a consequence of it.
The necessity of reform mustn’t be allowed to become a form of blackmail serving to limit, reduce, or halt the exercise of criticism. Under no circumstances should one pay attention to those who tell one: “Don’t criticize, since you’re not capable of carrying out a reform.” That’s ministerial cabinet talk. Critique doesn’t have to be the premise of a deduction that concludes, “this, then, is what needs to be done.” It should be an instrument for those for who fight, those who resist and refuse what is. Its use should be in processes of conflict and confrontation, essays in refusal. It doesn’t have to lay down the law for the law. It isn’t a stage in a programming. It is a challenge directed to what is.
A paycheck is a sufficient impetus to motivate some employees to do the minimum amount to get by, and for others, the challenge of getting ahead in the organization provides a satisfactory focus for a while. But these incentives alone are rarely strong enough to inspire workers to give their best to their work. For this a vision is needed, an overarching goal that gives meaning to the job, so that an individual can forget himself in the task and experience flow without doubts or regrets. The most important component of such a vision is an ingredient we call soul.
The entire style of thought in Reform bears the imprint of Protestant theology and philosophy. Jewish Orthodoxy, on the other hand, clearly reflects the style of thought characteristic of Catholic theology. That may explain in party why Orthodoxy attained its greatest strength in the Catholic part of Germany. The reaction of the Orthodox Jews against the modernist emphasis upon reason and the spirit of the times was very similar to that displayed by the Catholics among whom they lived. The spokesmen of Orthodoxy maintained that to recognise the primacy of reason was to place oneself outside of Judaism. They maintained that the authoritative character of traditional Judaism should be sufficient to validate whatever demands it makes on the Jew. Those demands, they argued, are intrinsically meant to be a challenge to whatever happens to be be the spirit of the times, rather than a concession to it. For (Rabbi) Samson Raphael Hirsch, the essence of modernity is the humanist assumption that salvation consists in the achievement of happiness and self-perfection. That assumption, according to him, is morally and spiritually untrue.