self-determination

Listening to music, reading literature, writing, and extended periods of personal introspection provide four prongs of the incitements available to form a conscious and subconscious designation of self. Other potential incentives that contribute to self-identity include religion and cultural events as well as painting, sculpture, dance, films, newspapers, television, Internet surfing, web sites, and online message boards.

May you find the grace to chase your dream with all your might

Money can cloud your vision. Sometimes, God takes away the money and uses times of adversity to refine us like gold.

Daily inspiration is uplifting to the spirit.

Be enthusiastic about your life.

We write to give strength to our soul and to inspire spirit of other souls.

Be motivated.

Whatever you desire is possible. You only need to begin dreaming.

You ought to ask God for a specific task. And He will grant you grace to accomplish it.

Hardships refine a man to what he ought to be.

Each of us is the enactor of our personal saga; we create the phantom of the self. We are the principal character in our personal story, as well as witnesses and reactors to the storylines of other persons whom we adore. We are each the composers of our evolving personal story; we are the protagonist of our personal life story.

We hold within ourselves the medicinal materials to mend self-inflicted injuries sustained while traversing the thorny obstacle course of life.

A person__ outlook on life colors their interpretation of specific events. Human beings_ behavioral and thinking patterns enable people to thrive or cause them to live in despondency and despair.

Self-healing requires tremendous action, a willingness to go beyond the normative to discover something transcending.

Our lives are nothing but a short span of time. And if we spend tons of time earning money that we simply throw away, then we're throwing away part of our potential.

You have to passionately want it to possess it.

A young woman faces the decision of whether to marry a certain man whom she loves but who has deeply rooted, traditional ideas concerning marriage, family life, and the roles of men and women in each. A sober assessment of her future tell the woman that each of the two alternatives offers real but contrasting goods. One life offers the possibility of a greater degree of personal independence, the chance to pursue a career, perhaps more risk and adventure, while the other offers the rewards of parenting, stability, and a life together with a man whom, after all, she is in love with. In order to choose in a self-determined mode the woman must realize that the decision she faces involves more than the choice between two particular actions; it is also a choice between two distinct identities. In posing the questions "Who am I? Which of the two lives is really me?" she asks herself not a factual question about her identity but a fundamental practical question about the relative values of distinct and incommensurable goods. The point I take to be implicit in Tugendhat's (and Fichte's) view of the practical subject is that it would be mistaken to suppose that the woman had at her disposal an already established hierarchy of values that she must simply consult in order to decide whether to marry. Rather, her decision, if self-determined, must proceed from a ranking of values that emerges only in the process of reflecting upon the kind of person she wants to be.

Anyone could see that this woman is living a nightmare. Except that she goes through her daily life wide awake, knowing that she could make a mistake at any moment.