Sentences with phrase «not achieve in life»

The bottom line is this: counsel your students through the options and speak frankly, but don't make damaging, misguided statements about what they will and will not achieve in life.

Not exact matches

When you put first things first, you empower yourself and your team to enjoy every day of this beautiful journey and achieve heights that can't be reached by neglecting what is important in life.»

Perhaps it's not a bad idea to take the holiday season an occasion to formally and fully switch off, but the best use of the time, if Rosen is to be believed, is to think deeply about how you want to live, your priorities, and how you can draw up strategies (or boundaries) to help you achieve that vision in the coming year.

Although Periscope has attracted a certain number of passionate users — and has been cited in the past by influential users such as Deray McKesson, one of the founders of the Black Lives Matter movement — it hasn't really achieved anything close to mainstream acceptance.

Work is a life long journey whose light can not dim once we achieved some success; there, we fall in the grips of ego.

He argues that success in life is not just achieving the next immediate goal, but rather, as finding satisfaction in the many dimensions of your life.»

In her blog, Wilson says «Goals you set out for yourself might be achieved and they might not... we (Fred and I) made decisions that made sense for our life and our kids.

«Because changing these circumstantial factors can be monetarily and temporally costly — if not impossible — the results of these studies provide limited assistance to individuals who wish to achieve greater happiness in their daily lives.»

It's an established principle in psychology that ideal work / life balance tends to be achieved when the individual feels busy but not rushed.

The first step to achieving something vastly important but fuzzily defined like work - life balance isn't soul - searching or reading up on the issue, it's nailing down what you mean by the term in the first place.

If, on the other hand, you have a job you don't love that you leave every day at 4 o'clock to pursue a rich and varied personal life and you're still unhappy, then you haven't embraced the fact — and in this case it is a fact — that what you chose to do for a living is not helping you achieve your personal and professional goals.

As with everything in life, if you don't have an objective, if you don't have a dream, you will not be able to achieve it.

But this book isn't so much about success in achieving big goals as it is about living a principled and balanced life.

Michael lives by TELUS» philosophy to Give Where You Live, and when he isn't cheering on his kids at a soccer game, hiking in the local mountains, or hitting the ski hills, he can be found helping others achieve their goals.

Tony explains that money itself isn't wealth, it's a vehicle — a tool you can use to achieve financial freedom, to go after the dreams you didn't think were possible, to design your life in a way that makes you feel alive and fulfilled.

If you are afraid of taking risks, you can't achieve much in your life.

It suggests that macroeconomic policies can and have provided a measure of counter-cyclical stabilisation, but that they can't serve as a magic bullet to achieve sustained growth in living standards.

That's why we're focused on introducing young people to careers in health care and pharmacy, two significantly expanding fields, and ensuring that they are armed with the skills they need to achieve success in not only their careers, but also in life.

Take a small hint from a Catholic - everyone of you who isn't Catholic IS a heretic - however, all who lead a good, moral, ethical life and show compassion, courage, and conviction in working for the best interest of their families, neighbors, and mankind CAN achieve salvation.

I mean the recognition that to be a creature of wants — of desires that can not have more than a temporary satisfaction because each satisfaction, however easily achieved, leads only to new wants — is itself a curse, a condemnation to a life in which every achievement is also a frustration.

Yet Christians are commanded to be «prepared to make a defense to anyone who asks you for a reason for the hope that is in you» (1 Peter 3:15), and unless one is determined to do no more than mutely wave people towards the nearest church, this can only be achieved by giving some account of the coherence (not perfection) and development (not fulfillment) one discerns in one's own life.

This would assume an «imaginative,» not a historical, disposition: a divine intent in history, God - gifted immutable laws of morality, to which man has a duty to conform; order as a first requirement of good governance, achieved best by a restraint and respect for custom and tradition; variety as more desirable than systematic uniformity and liberty more desirable than equality; the honor and duty of a good life in a good community as taking precedence over individual desire; an embrace of a skepticism toward reason and abstract principle.

For students like Rachel the Ethics is not a self - help book or a road map leading them in so many stages to achieving the good life.

Oddly enough I tend to thank only those people that actually helped me achieve what I want in life, not something that did nothing.

And whoever does not value excellence, especially if it is achieved by discipline, will not strive for it in one's own life.

none of these prayers are dangerous, for example if you pray to become like jesus, and god downgrades your life and you lose your house and car etc, this is good, as God is happier with those who don't value the material things in this temporary world, and your only going to achieve heaven with Gods happiness

Self - contempt is not redeemed by self - esteem, but only by mercy and love, which give us the «courage to make definitive decisions indispensable for growth, and in order to achieve something great in life, in particular, to cause love to mature in all its beauty» [6], in a truly feminine woman.

Jews and Muslims believe that it is far better to teach people how, practically and realistically, it is best to live in our actual world than to hold before them an ideal way of living that can not be achieved.

The religious insight is the grasp of truth: that the order of the world, the value of the world in its whole and in its parts, the beauty of the world, the zest of life, and the mastery of evil, are all bound up together — not accidentally, but by reason of this truth: that the universe exhibits a creativity with infinite freedom, and a realm of forms with infinite possibilities; but that this creativity and these forms together are impotent to achieve actuality apart from the complete ideal harmony, which is God.61

He said the pessimist in him mocked his receipt of a degree in law when «law is ever more a hollow word, resonant but empty, in a world increasingly dominated by force, by violence, by fraud, by injustice, by avarice — in a word, by egoism»; when civil law permits «the progressive and rapid increase of oppressed people who continue being swept toward ghettos, without work, without health, without instruction, without diversion and, not rarely, without God»; when under so - called international law «more than two - thirds of humanity (exist) in situations of misery, of hunger, of subhuman life»; and when agrarian law or spatial law permits «today's powerful landowners to continue to live at the cost of misery for unhappy pariahs»; and whereby «modern technology achieves marvels from the earth with an ever - reduced number of rural workers (while) those not needed in the fields live sublives in depressing slums on the outskirts of nearly all the large cities.»

The person acquires strength, not by achieving depth insight, but by the exercise of making decisions, taking responsibilities (often small, at the beginning), and handling the stresses of his life - situation while in a supportive relationship.

In this second conclusion, Schweitzer boldly demands a moratorium on all further efforts to achieve a scholarly, historical reconstruction of the life of Jesus; He claims that his research has proved the futility of all such attempts, and in any case, such studies are not what the modern world or Christianity needIn this second conclusion, Schweitzer boldly demands a moratorium on all further efforts to achieve a scholarly, historical reconstruction of the life of Jesus; He claims that his research has proved the futility of all such attempts, and in any case, such studies are not what the modern world or Christianity needin any case, such studies are not what the modern world or Christianity needs.

That's a very small part of a goal, and in the end, life is more than what we have or haven't achieved.

For each individual the business, the duty and the interest of life consist in achieving, in opposition to others, his own utmost uniqueness and personal freedom; so that perfection, beatitude, supreme greatness belong not to the whole but to the least part.

Enemies do not automatically cause us to achieve greater Godliness in our lives.

Atheism offers nothing to me, it never has and never will, it doesn't make me feel good or comfort me, it's not there for me when I'm sick or ill, it won't intervene in my times of need or protect me from hate, it doesn't care if I fail or succeed, it won't wipe the tears from my eyes, it does nothing when I have no where to run, it won't give me wise words or advice, it has no teaches for me to learn, it can't show me what's bad or nice, it's never inspired or excited anyone, it won't help me fulfill all my goals, it won't tell me to stop when I'm having fun, it's never saved one single soul, it doesn't take credit for everything I achieve, it won't make me get down on bended knee, it doesn't demand that I have to believe, it won't torture me for eternity, it won't teach me to hate or despise others, it won't tell me what's right or wrong, it can't tell nobody not to be lovers, it's told no one they don't belong, it won't make you think life is worth living, it has nothing to offer me, that's true, but the reason Atheism offers me nothing is because I've never asked it to, Atheism offers nothing because it doesn't need to, Religion promises everything because you want it to, You don't need a Religion or to have faith, You just want it because you need to feel safe, I want to feel reality and nothing more, Atheism offers me everything that Religion has stolen before.

Just how such a radical alteration of personal behavior in so intimate a sphere of life is to be achieved is not clear to outside observers; it may not even be apparent to the planners who envision these targets.

A well lived life according to Torah law (we can't ever hope to achieve that, but we can continually ask for forgiveness), and a sacrifice which ends in death.

Those who do develop a conception of the final good, of the good to be achieved in a life as a whole, often avoid mistakes in practical reasoning and choice, but not even they are immune from disaster striking or from unforeseen future contingencies forcing them to radically alter their plans.

As is well known, Aristotle agrees that some natural processes have final as well as material and efficient causes, but the events in a person's life are not goal - directed merely because they achieve some result that might have been their goal: rain may spoil the crops on the threshing floor, but that was not necessarily the goal of the rain.

We shall not achieve it immediately, but we shall strive,» even his slight qualification of optimism gave warning of a radical shift toward a realistic temper.1 Whatever realism there has been in the spirit of democracy, and there has been a great deal, it has generally had superimposed upon it a vision of perfection, and with a notion of man's life as continually moving toward a higher and higher good.

In the last analysis Job protests, not his suffering, but an order of existence in which he is unable by his own devices to maintain his life in security and to achieve its fulfillment.17 It is his role against which he rebelIn the last analysis Job protests, not his suffering, but an order of existence in which he is unable by his own devices to maintain his life in security and to achieve its fulfillment.17 It is his role against which he rebelin which he is unable by his own devices to maintain his life in security and to achieve its fulfillment.17 It is his role against which he rebelin security and to achieve its fulfillment.17 It is his role against which he rebels.

It is important to note that these themes not only mark a life that succeeds in being faithful — which is what it is all about — but these are also the ingredients we need in our lives in order to achieve a deep sense of satisfaction and meaning, to experience joy in the wonders of the world, and — dare I say it?

His critique of liberalism, as he puts it in After Virtue, «derives from a judgment that the best type of human life, that in which the tradition of the virtues is most adequately embodied, is lived by those engaged in constructing and sustaining forms of community directed towards the shared achievement of those common goods without which the ultimate human good can not be achieved.

James Madison, that staunch advocate of free speech, insisted that the right of people to speak and to listen is not an end in itself, but is a means of achieving «popular government,» by which he meant the democratic process whereby people have the opportunity to take a real part in the decisions which affect their lives.

Though he is not exempt from temptation and conflict, [yet] in that inner sphere in which his true life lies, the struggle is over, the victory already achieved.

Bonhoeffer treats sanctification in three aspects of the saints» lives: (1) holy living will be achieved only by not being conformed to the world; (2) Christian living will be a result of walking with Christ; (3) «their sanctification will be hidden, and they must wait for the day of Jesus Christ.

The moral treason of the «conservative» leaders lies in the fact that they are hiding behind that camouflage: they do not have the courage to admit that the American way of life was capitalism, that that was the politico - economic system born and established in the United States, the system which, in one brief century, achieved a level of freedom, of progress, of prosperity, of human happiness, unmatched in all the other systems and centuries combined — and that that is the system which they are now allowing to perish by silent default.

The Church can not exemplify «the full humanity revealed in Christ,» bear witness to the interdependence of humankind, or achieve unity in diversity if it continues to acquiesce in the social isolation of disabled persons and to deny them full participation in its life.

He concludes his critical investigation in The Historical Jesus: The Life of a Mediterranean Jewish Peasant with the astonishing sentence «If you can not believe in something produced by reconstruction, you may have nothing left to believe in...» [5] Yet no critical reconstruction of any kind can achieve a representation of the original reality of Jesus» career beyond the realm of probability.