If you look at history, great leaders are all very self-confident people. They have extraordinary capacity to make decisions when other people crumble… Yet it never tips over into arrogance. As a matter of fact, the great, great leaders are often described with some astonishment by observers as having a certain humility and willingness to make themselves vulnerable.
I think that the good and the great are only separated by the willingness to sacrifice.
What we call the secret of happiness is no more a secret than our willingness to choose life.
I do not accept any absolute formulas for living. No preconceived code can see ahead to everything that can happen in a man's life. As we live, we grow and our beliefs change. They must change. So I think we should live with this constant discovery. We should be open to this adventure in heightened awareness of living. We should stake our whole existence on our willingness to explore and experience.
Religion represents a bond (Bindung) of man to god. It consists in reverent aw of supernatural might (Macht), to which human life is subordinated [?] and which has in its power (Gewalt) our wellfare and misery (Wohl und Wehe). To remain in permanent contact with this might and keep it all the time inclined to oneself, is the unending effort and the highest goal of believing man. Because only [?] in such a way can one feel himself safe before expected and unexpected dangers, which threaten one in his life, and can take part in the highest happiness – inner psychical peace – which can be attained only [?] by means of strong bond to god and unconditional trust to his omnipotence and willingness to help. As far as here the religion originates in the consciousness of individual man.
Love is not a feeling of happiness. Love is a willingness to sacrifice.
The reward of pain is the willingness to change.
I want people to take thought about their condition and to recognize that the maintenance of a free society is a very difficult and complicated thing and it requires a self-denying ordinance of the most extreme kind. It requires a willingness to put up with temporary evils on the basis of the subtle and sophisticated understanding that if you step in to do something about them you not only may make them worse, you will spread your tentacles and get bad results elsewhere.
David Frost: What would you like people to think about you when you've gone?
Muhammad Ali: I'd like for them to say:
He took a few cups of love.
He took one tablespoon of patience,
One teaspoon of generosity,
One pint of kindness.
He took one quart of laughter,
One pinch of concern.
And then, he mixed willingness with happiness.
He added lots of faith,
And he stirred it up well.
Then he spread it over a span of a lifetime,
And he served it to each and every deserving person he met.
That is the trouble with many inventors; they lack patience. They lack the willingness to work a thing out slowly and clearly and sharply in their mind, so that they can actually 'feel it work.' They want to try their first idea right off; and the result is they use up lots of money and lots of good material, only to find eventually that they are working in the wrong direction. We all make mistakes, and it is better to make them before we begin.
Buddhist words such as compassion and emptiness don't mean much until we start cultivating our innate ability simply to be there with pain with an open heart and the willingness not to instantly try to get ground under our feet. For instance, if what we're feeling is rage, we usually assume that there are only two ways to relate to it. One is to blame others. Lay it all on somebody else; drive all blames into everyone else. The other alternative is to feel guilty about our rage and blame ourselves.
During periods of discontinuous, abrupt change, the essence of adaptation involves a keen sensitivity to what should be abandoned - not what should be changed or introduced. A willingness to depart from the familiar has distinct survival value.
Primum non nocere – first, do no harm – is the first responsibility of a professional, as spelled out in the Hippocratic Oath. As the physicians found out long ago, this apparently modest requirement is far from easy. It requires a far-reaching understanding of the impact of our actions on another person or on a society, and a willingness to think through our effect on others.
The more knowledge-based an institution becomes, the more it depends on the willingness of individuals to take responsibility for contribution to the whole, for understanding the objectives, the values, the performance of the whole, and for making themselves understood by the other professionals, the other knowledge people in the organization.
It is the customer who determines what a business is. It is the customer alone whose willingness to pay for a good or for a service converts economic resources into wealth, things into goods. What the business thinks it produces is not of first importance--especially not to the future of the business and to its success...What the customer thinks he is buying, what he considers value, is decisive--it determines what a business is, what it produces, and whether it will prosper. And what the customer buys and considers value is never a product. It is always utility, that is, what a product or service does for him. And what is value for the customer is, as we shall see, anything but obvious.
The greatest source of mistakes in top management is to ask the same questions most people ask. They all assume that there are the same "right answers" for everyone. But one does not begin with answers. One begins by asking, "What are our questions?"
The issues facing management don't change from year to year. The answers do. The biggest skill needed to address these issues is not really a skill -- it is a basic attitude, a willingness to start not with the question "What do I want to do?" but with the question "What needs to be done?" It was the willingness to ask this question that made the fairly mediocre Harry Truman a great president and the superbly gifted Richard Nixon a failure.
Commitment to the truth… means a relentless willingness to root out the ways we limit or deceive ourselves from seeing what is, and to continually challenge our theories of why things are the way they are. It means continually broadening our awareness. It also means continually deepening our understanding of the structures underlying current events.
The willingness to learn new skills is very high.
The blind willingness to sacrifice people to truth, however, has always been the danger of an ethics abstracted from life.
It is not the psychologists but the literary writers who are ahead of their time. In the last ten years there has been an increase in the number of autobiographical works being written, and it is apparent that this younger generation of writers is less and less inclined to idealize their parents. There has been a marked increase in the willingness of the postwar generation to seek the truth of their childhood and in their ability to bear the truth once they have discovered it.