Moral Disengagement Leads People to Act Immorally and Justify Their Unprincipled Behavior

Temptation of Christ on the First Day of Lent

Rationality Drives Human Behavior Only After Emotion and Impulse Lose Their Hegemony

People adapt moral standards that dissuade them from objectionable behavior. But these moral standards do not serve as a steadfast regulator of their moral actions. Occasionally, circumstances can make people to become selectively disengaged from those moral self-sanctions and end up pursuing unprincipled actions.

Particularly when people feel angry, pressured, or depressed, their mental footing tends to ebb away. Any state of emotional threat can let up their determination to act ethically and resist temptations. They lose discipline, get into a defensive mode, and become susceptible to thinking only about short-term benefits. They are more likely to engage in self-absorbed behaviors that they would otherwise spurn, especially if the payoff for such behavior is high and the odds of getting caught and punished are low.

Circumstances Sometimes Sway People to Engage in Behaviors That Conflict with Their Internalized Moral Standards

Moral disengagement is the psychological phenomenon that describes how people rationalize behavior that is at odds with their own moral principles. For example, suppose a teenager who has a principled framework that forbids theft. If he takes a newspaper without paying for it from a Starbucks store, he may rationalize his actions by telling himself that Starbucks warranted some harm because it overcharges its consumers and, until recently, purchased not all its coffee beans from certified fair trade sources.

'Moral Disengagement' by Albert Bandura (ISBN 1464160058) People engaging in wrongdoing often see that the rules are uncalled-for and unjustifiable. In their judgment, even though they may be breaking the rules and flouting conventions, they’re persuaded that they’re really not doing anything wrong because the rules deserve to be violated.

Moral reasoning usually deprives people when they devalue their prey and malign their victims (“her tattletaling deserved it” or “he brandish a knife, hence I pulled out my gun.”)

Stanford Psychologist Albert Bandura, who introduced the concept of moral disengagement, identified eight cognitive mechanisms (book) that disengage a person’s internal moral standards from his/her actions, thereby causing unethical behavior without conspicuous remorse or self-censure.

Idea for Impact: Be Wary of Suspending Your Moral Standards to Reduce Self-Censure

When circumstances or people provoke you to potentially regretful behavior, realize that you are a self-determining agent, and that you have a moral and ethical responsibility to behave with integrity and pursue wholesome actions. Step back and ask yourself, “Normally, would I judge this contemplated action to be wrong? Are my ways of thinking flawed? Am I defending the harm I am causing by blaming others? Am I criticizing the victim to justify my destructive actions?”

When in doubt, use Warren Buffett’s rule of thumb for personal integrity: “I want [people] to ask themselves whether they are willing to have any contemplated act appear the next day on the front page of their local paper—to be read by their spouses, children and friends—with the reporting done by an informed and critical reporter.”

How to Prevent a Communications Breakdown During Crisis

How to Prevent a Communications Breakdown During Crisis

The ultimate test of a leader’s and an organization’s communication skills is how they deal with a crisis—natural disasters, crisis of confidence, acts of malevolence, strategic errors, acts of deception, management misconduct, and so forth.

It’s not difficult to see why communication is an important element of crisis management: leaders today have to tackle media that is unsympathetic to what it regards as management incompetence, shareholders and customers who are ever more demanding, legislation and regulation that is getting stricter, and competitors eager to pinch customers during times of distress.

Effective crisis communications must be able to have a consistent and clear message and present this message swiftly and regularly following a crisis.

Here are seven elements of effective crisis communication.

  1. Strategic Thinking: Think purposefully about what you want your constituencies (employees, stockholders, customers, suppliers, communities, the media) to know under the given circumstances. Many a routine problem has transformed into a crisis because too many people were told too much and the situation became exaggerated and out of control.
    • What happened
    • Who is responsible
    • Why did it happen
    • Who is affected
    • What should be done
    • Whom can we trust
    • What should we say
    • Who should say it
    • How should we say it
  2. Openness: When a crisis befalls, be prepared to talk about it internally and externally as assertively as you respond to the crisis operationally. Understand the expectations of your constituencies and go beyond what is expected or required. If you are not communicative enough, people may make erroneous assumptions about the crisis. Bad news can travel fast and sell best.
  3. Candor: If your constituencies should know about a crisis that your organization is experiencing, talk about it as quickly and as completely as you can, especially to those most directly affected.
  4. Concern: Keep the people most directly affected by the crisis updated until the crisis is completely resolved. Do not brand a whistle blower a troublemaker.
  5. Sensitivity: At the earliest possible moment, step back and analyze the impact of the crisis. Inform and alert all the constituencies that are affected. Demonstrate concern, compassion, sympathy, remorse, or contrition, whatever the case may require.
  6. Integrity: If you are responsible for the crisis or perceived as such, acknowledge the situation promptly. Be true to your corporate and personal conscience. Share the crisis action plan and seek inputs.
  7. Honesty: Learn from your mistakes and talk openly about what you’ve learned. Demonstrate your commitment to keeping errors and problems from resurfacing.

Idea for Impact: Reputation and goodwill represent a great part of business value. Protect yourself when faced with attacks on your reputation and competence. If you do not communicate effectively and frequently with your constituents, somebody else will. In the absence of information, your constituents can develop their own perceptions of the problem and its implications.

Expressive Writing Can Help You Heal

Give sorrow words;
the grief that does not speak;
whispers the o’er-fraught heart
and bids it break.
William Shakespeare, Macbeth (Act 4, Scene 3)

Expressive Writing Can Help You Heal

Confronting Upsetting Experiences: Expressive Writing for Healing

People often block out thoughts that provoke negative emotions as a way of reducing their stress and regulating their moods. However, intentional suppression of deep-seated emotions not only increases susceptibility to illness, but also amplifies the emotionality and associated psychological effects of the suppressed thoughts.

Discussing, venting, clarifying, or expressing a trauma is a natural human response. When this necessity is inhibited, emotional stress and physical illness ensue.

Facing up to deeply personal issues can promote physical health, well-being, and beneficial behaviors.

The scientific research on the benefits of putting negative experiences into words is extensive. Studies have shown that expressive writing about oneself and one’s traumatic or stressful experiences does produce significant health benefits. Expressive writing helps ameliorate mood disorders, reduces symptoms among patients with serious illness, improve a person’s physical condition after a heart attack, and even enhance memory.

Writing about Emotional Topics Brings About Improved Physical and Emotional Wellbeing

'Opening Up' by James Pennebaker (ISBN 1572302380) James Pennebaker, a psychology professor at the University of Texas at Austin, first investigated expressive writing as a healing process in the 1980s. Since then, research that spawned from Pennebaker’s pioneering studies, has revealed benefits could accrue to those who were dealing with divorces, lost love, death of loved ones, job rejections, terminal illness, even college students struggling with first-year transitions.

Here are the main points about the expressive writing method:

  • Choose the part of the day when you are most contemplative (that’s the morning for most people.) Sit down at a place where you are not likely to be disturbed.
  • Reflect about a very personal and important event. Consider a significant emotional upheaval that influences your life the most or has in the past. Your topic can be about a distress or failure, lost love, health-, school- or career-related anxiety, relationships, inner conflicts, death of a loved one, or just about any topic that you would like to express.
  • If you’re writing about an experience or an event that involves another person, it can help to organize your writing as a letter to that person, whether alive or dead.
  • Write your deepest thoughts about your chosen event or experience continuously for 20 minutes. If you run out of things to write or reach a mental block, just repeat or recap what you have previously written.
  • In your writing, deeply explore your thoughts about the event and describe its effect on you. In other words, write both about what happened and how you feel about it. Think about how you can handle these events and their consequences now—what you can do specifically.
  • Connect your personal experiences to other parts of your life. How do they relate to your childhood, your parents, people you love, who you are, or who you want to be?
  • Write for yourself as your thoughts arise. Be as direct, intense, and serious as possible. Do not worry about grammar, spelling, comprehensiveness, legibility, or structure. On the opening day of writing, your stories are not very structured, but over the three or four days, you will develop a more structured narrative.
  • After writing for 20 minutes, do not look back over. Simply fold the papers you used, seal them, and put them away (read more about the “worry box technique.”) Unlike psychotherapy, the expressive writing technique does not employ feedback to the participant.
  • 'Writing as a Way of Healing' by Louise Desalvo (ISBN 0807072435) Make a mental note of how you feel. It is not unusual to feel sad or disheartened after writing—these feelings usually fade away in an hour or so. In research experiments, many participants have reported crying or getting upset by the experience of writing about emotional upheavals, but most participants testify that the writing experience was meaningful in helping them organize their experiences.
  • Repeat this exercise for four consecutive days. You can write about the same experience on all four days or about different experiences each day. If you choose to write about the same topic on all the four days, try to wrap everything up by the fourth day.

Note that expressive writing is distinct from keeping a daily journal in that it allows people to step back for a moment and evaluate their lives. Pennebaker once said, “I’m not even convinced that people should write about a horrible event for more than a couple of weeks. You risk getting into a sort of navel gazing or cycle of self-pity. … But standing back every now and then and evaluating where you are in life is really important.”

Translating an Emotional Experience Into Language Makes the Experience Graspable: it Can Help You Find New Meaning in Life’s Ordeals

New research has shown that expressive writing—followed by expressive rewriting—can improve happiness and lead to behavioral changes. Narrative storytelling of an unpleasant and chaotic experience may make the experience and its effects more controllable. For instance, according this New York Times article,

At the Johnson & Johnson Human Performance Institute, life coaches ask clients to identify their goals, then to write about why they haven’t achieved those goals. Once the clients have written their old stories, they are asked to reflect on them and edit the narratives to come up with a new, more honest assessment. While the institute doesn’t have long-term data, the intervention has produced strong anecdotal results.

Expressive Writing Can Help Change the Way You Feel About Traumatic Events and About Yourself

Idea for Impact: Expressive Writing Can Help Change the Way You Feel About Traumatic Events and About Yourself

Expressive writing is a method of self-help that supplements the value of therapeutic talking to someone accepting and non-judgmental.

By exploring your deepest thoughts and feelings with a reflective, inquiring, honest attitude, you can shift perspective. Standing back and reflecting on your suffering from different points of view can bring about an improved emotional state. You can create your greatest opportunities for change by confronting the realities, reframing your experiences in terms of your values and priorities, and identifying impediments that stand in the way of purpose, joy, and contentment.

For more on the means and methods of expressive writing, as well its many confirmed physiological and behavioral benefits, read James Pennebaker’s Opening Up: the Healing Power of Expressing Emotion (1997) and Louise DeSalvo’s Writing as a Way of Healing (1999)

How People Defend Themselves in a Crisis

How People Defend Themselves in a Crisis The desire to protect and enhance one’s self-image is among the strongest motives of human behavior. No wonder scientific literature is laden with discussions on the ways in which people invoke self-deception in the interest of maintaining a favorable sense of their selves.

People have a propensity to avoid conscious awareness of fear-triggering worries, conflicts, and uncertainties. They engage in thought patterns that distort the external realities as a way of coping with distress.

Psychologists use the term “ego defense mechanisms” to describe the pattern of thought and behavior that arises in response to the perception of psychical danger.

Defense Mechanisms Play an Important Role in Self-Preservation

Sigmund Freud (1856–1939) wrote in The Ego and the Id (1923,) “We have come upon something in the ego itself which is also unconscious, which behaves exactly like the repressed—that is, which produces powerful effects without itself being conscious and which requires special work before it can be made conscious.” Freud’s daughter, Anna Freud (1895–1982,) and other psychologists identified twelve primary defense mechanisms:

  1. Denial: explicitly refusing to acknowledge the threatening reality even when presented with indisputable data (e.g. someone with a terminal illness rejecting the imminence of his death.) Denial may give the respondent some time to evaluate the meaning and seriousness of the threatening reality before reacting to it.
  2. Disavowal: acknowledging the threatening reality but downplaying its significance
  3. Suppression: intentionally engaging distractions to eliminate from consciousness any thoughts of the threatening reality
  4. Fixation: committing inflexibly to one specific mind-set or course of action
  5. Substitution: replacing an unattainable or unacceptable instinctual object or emotion with one that is more accessible or tolerable
  6. Displacement / Transference: redirecting emotions from their original object to a substitute object that is somehow associated with the original one.
  7. Compensation: making amends for a perceived deficiency that cannot be eliminated (e.g., a physical defect) by excelling in some other way.
  8. Grandiosity: exaggerated feeling of power or influence over the threatening reality
  9. Idealization: ascribing power or influence to an existent or imaginary “savior” (an individual or a organization)
  10. Defense Mechanisms Play an Important Role in Self-Preservation Intellectualization: thoroughly rationalizing a particular thought or action, by means of a misleading, but self-serving justification
  11. Projection: incorrectly attributing to others any objectionable thoughts or actions. According to Sigmund Freud, projection makes a person perceive his objectionable character traits in others as a means of avoiding seeing those very faults in himself. For example, a man who cannot accept his own anger may cope with his feelings by accusing others as angry.
  12. Splitting: fragmenting, isolating, and focusing on only certain elements of the threatening reality, instead of considering the complexity brought about by the crisis as a coherent whole

Idea for Impact: It pays to familiarize yourself with these twelve defense mechanisms and be able to identify them in how you (and others) react to emotionally charged situations, especially in close relationships. Defense mechanisms are natural forms of self-protection. However, used excessively, they can turn out to be pathological.

Reference: Cheryl Travers, “Handling the Stress” in Michael Bland (Ed.) Communicating out of a Crisis (1998)

How to Combat Burnout at Work

Employee burnout, the slow and steady physical and psychological fatigue and depletion caused by one’s work-life, reflects a fundamental challenge of working life.

How to nurse your exhaustion before it escalates into a burnout Burnout is characterized by reduced personal accomplishment, physical exhaustion and unremitting weariness, feelings of despair and helplessness, and cynical attitudes toward work, life, and people.

Many people work in situations that are conducive to burnout. The prevalence of demanding job characteristics and the pressures of collegial and supervisory relationships, together with inadequate job resources and motivational job characteristics can trigger burnout.

If you’re feeling worn out, overwhelmed, even depressed at work, here’s how to nurse your exhaustion before it escalates into a burnout:

  • Investigate ways to limit or disconnect exposure to stress-initiators. First, understand and rank all the triggers of stress. Reflect on your existing responsibilities and relationships at work, and identify any element that strains your enthusiasm or diminishes your energy.
  • Restructure your work. If you’re dealing with excessive job demands and are provided with inadequate job resources, try to discard low-gain and high-pain tasks and responsibilities. Ask for more resources, and reach out to people you find supportive and motivating. If all else fails, lower your standards.
  • Seek opportunities for psychological detachment from work. Stop thinking about work during your leisure time and disengage yourself mentally from work.
  • Nurture yourself. Your needs belong to the top. As you make your way through a busy life, don’t ignore prioritizing taking care of yourself. Don’t surrender, settle, or lose hope. Don’t compromise yourself and become what you can settle for.

Anger is the Hardest of the Negative Emotions to Subdue

Anger is the Hardest of the Negative Emotions to Subdue

The Lekha Sutta, an aphorism of the historical Buddha that has been preserved orally by his followers, identifies three distinct ways that anger manifests in individuals:

  • Firstly, the Buddha refers to the individual who is like an inscription on a rock. His anger stays with him for a long time; it does not war away by wind or water.
  • Secondly, the Buddha relates an individual who is habitually angered, but whose anger does not stay with him for a elongated time, to an inscription in soil that rubs away by wind or water.
  • Finally, the Buddha identifies an individual who is like water. When he is spoken to or treated rudely, he stays impervious, pleasant, and courteous—in the vein of an inscription in water that disappears right away.

Here’s a translation of the Lekha Sutta from the Pali by the eminent American Buddhist monk and prolific author Thanissaro Bhikkhu:

Monks, there are these three types of individuals to be found existing in the world. Which three? An individual like an inscription in rock, an individual like an inscription in soil, and an individual like an inscription in water.

And how is an individual like an inscription in rock? There is the case where a certain individual is often angered, and his anger stays with him a long time. Just as an inscription in rock is not quickly effaced by wind or water and lasts a long time, in the same way a certain individual is often angered, and his anger stays with him a long time. This is called an individual like an inscription in rock.

'Dhammapada: A Translation' by Thanissaro Bhikkhu (ISBN B000K6C8NG) And how is an individual like an inscription in soil? There is the case where a certain individual is often angered, but his anger doesn’t stay with him a long time. Just as an inscription in soil is quickly effaced by wind or water and doesn’t last a long time, in the same way a certain individual is often angered, but his anger doesn’t stay with him a long time. This is called an individual like an inscription in soil.

And how is an individual like an inscription in water? There is the case where a certain individual—when spoken to roughly, spoken to harshly, spoken to in an unpleasing way—is nevertheless congenial, companionable, & courteous. Just as an inscription in water immediately disappears and doesn’t last a long time, in the same way a certain individual—when spoken to roughly, spoken to harshly, spoken to in an unpleasing way—is nevertheless congenial, companionable, & courteous. This is called an individual like an inscription in water.

These are the three types of individuals to be found existing in the world.

Idea for Impact: Learn to Corral Your Anger and Manage Your Emotions

Like everything else in the world, anger surfaces and passes away, restoring your previous sense of calm and stillness. Not identifying the nature of anger and allowing it to take over your state of being can lead to disastrous outcomes. Verse 222 of the Dhammapada (tr. Thanissaro Bhikkhu) states,

When anger arises,
whoever keeps firm control
as if with a racing chariot:
him
I call a master charioteer.
    Anyone else,
    a rein-holder—
    that’s all.

Anger destroys careers. It destroys relationships. As long as you lack the capacity to withstand negative emotions such as anger, you will be at a marked disadvantage in life.

Everything in Life Has an Opportunity Cost

“Opportunity cost is a huge filter in life. If you’ve got two suitors who are really eager to have you and one is way the hell better than the other, you do not have to spend much time with the other. And that’s the way we filter out buying opportunities.”
Charlie Munger, Investor

Everything in Life Has an Opportunity Cost

Doing One Thing Makes You Sacrifice the Opportunity to Do Something Else of Value

In economics, opportunity cost is the cost of not choosing the next best alternative for your money, time, or some other resource.

One of the foundational principles in economics is affirmed by the popular American aphorism, “There ain’t no such thing as a free lunch.” Resources are scarce. When resources (time, money, mindshare, autonomy, and all that) are scarce, selecting one opportunity necessitates forgoing other opportunities.

Life is all about values and priorities. You face trade-offs. Life requires of you to make choices among mutually exclusive alternatives. Every time you select something, you forfeit other alternatives and the concomitant benefits. The cost of something is what you will give up to get it. This is opportunity cost.

You Can Do Anything but Not Everything … What Will You Sacrifice When You Choose One Option Over the Others?

When mulling over multiple choices, the quality of any option cannot be assessed in isolation from its alternatives. The price you pay (or the sacrifice you make, or the benefits you give up) for doing what you’ve chosen to do instead of doing something else is the opportunity cost.

In sum, an opportunity cost is the cost of passing up the opportunities that a different option would have afforded.

Many costs are calculated in terms of money. However, just because you don’t have to spend money to do something does not imply that the options you face are without their costs. For example, you don’t have to spend money to go for a hike or watch a sunset, but there is an opportunity cost there too. You could have used that time to do something else you value—visiting a friend or reading a book, perhaps.

  • If you decide to invest two years and some $100,000 getting an MBA at a brand-name business school, there’s an opportunity cost; it costs you lost wages and all the things you could have pursued during that time and with that money. But you anticipate that getting your MBA will pay off by way of a better job in a better company with a better salary.
  • If you spend your weeklong vacation taking your parents to a beach destination in Florida, there’s the opportunity cost of not going to Paris with your spouse.
  • Opportunity Costs Apply to All Your Choices If you decide to wake up twenty minutes earlier in the mornings to leave home sooner to work and beat the horrendous traffic, there’s the opportunity cost of twenty minutes of extra snoozing.
  • When the refrigerator at home breaks down and needs replacement, you will have to give up buying that latest big-screen TV you’ve been coveting.
  • There’s an opportunity cost to even reading this article at this moment. You could have been watching TV, taking a nap, calling up a friend, or moving on to another article in the time you’re devoting to reading this article.

In a nutshell, even decisions that appear to be no-brainers carry the hidden costs of the options you will decline. Thinking about opportunity costs may not change the decision you make, but it will give you a more rational assessment of the full implications of your decision.

Opportunity Costs Apply to All Your Choices—Big and Small

Opportunity cost is a concept of great magnitude. It is one of those apparently simple concepts in social sciences that are difficult to master and tough to put into consistent practice. Tim Harford, the British author of The Undercover Economist offers a particularly instructive example of appreciating opportunity costs in his Financial Times column:

Consider the following puzzle, a variant of which was set by Paul J Ferraro and Laura O Taylor to economists at a major academic conference back in 2005. Imagine that you have a free ticket (which you cannot resell) to see Radiohead performing. But, by a staggering coincidence, you could also go to see Lady Gaga—there are tickets on sale for £40. You’d be willing to pay £50 to see Lady Gaga on any given night, and her concert is the best alternative to seeing Radiohead. Assume there are no other costs of seeing either gig. What is the opportunity cost of seeing Radiohead? (a) £0, (b) £10, (c) £40 or (d) £50.

Answer: Going to see Lady Gaga would cost £40 but you’re willing to pay £50 any time to see her; therefore the net benefit of seeing Gaga is £10. If you use your free Radiohead ticket instead, you’re giving up that benefit, so the opportunity cost of seeing Radiohead is £10.

Learn to Evaluate Life Choices Via the Lens of Opportunity Costs—The Stakes Become Clearer

Evaluate Life Choices Via the Lens of Opportunity Costs You live in a world of scarcity and must therefore make choices. You cannot avoid regret since there are opportunity costs for every choice you will make.

Everything in life is about opportunity costs. Every time you say “yes” to a choice, you are also saying “no” to everything else you may have accomplished with your time, money, and resources.

Opportunity cost is a commanding tool that you should be wise to apply to all decision-making. If you integrate this concept into your thought process, you will not only make judicious choices, but also better understand the world in which you live.

Idea for Impact: Whether you’re choosing graduate school, mulling over switching careers, starting a business, investing your money, buying a car, or frittering away your evening watching TV, considering the value of forgone alternatives will help you make better choices. Make the lens of opportunity costs the underpinning of your decision-making processes.

The More You Can Manage Your Emotions, the More Effective You’ll Be

The More You Can Manage Your Emotions, the More Effective You'll Be

Understanding the deep-rooted basis of our negative emotions and their destructive consequences can help us navigate the turmoil that sorrow, love, anger, greed, envy, pride, and fear can invoke in our lives.

American Philosopher William James on Emotions The pioneering American psychologist William James argued in his famous 1884 essay “What is an Emotion?” that emotions and their effects on our attitudes and our behaviors is bidirectional. That is to say, “bodily disturbances” are manifestations of our emotions and those reverberations are really the fount of the emotions themselves.

Our natural way of thinking about these standard emotions is that the mental perception of some fact excites the mental affection called the emotion, and that this latter state of mind gives rise to the bodily expression. My thesis on the contrary is that the bodily changes follow directly the PERCEPTION of the exciting fact, and that our feeling of the same changes as they occur IS the emotion. Common sense says, we lose our fortune, are sorry and weep; we meet a bear, are frightened and run; we are insulted by a rival, are angry and strike. The hypothesis here to be defended says that this order of sequence is incorrect, that the one mental state is not immediately induced by the other, that the bodily manifestations must first be interposed between, and that the more rational statement is that we feel sorry because we cry, angry because we strike, afraid because we tremble, and not that we cry, strike, or tremble, because we are sorry, angry, or fearful, as the case may be. Without the bodily states following on the perception, the latter would be purely cognitive in form, pale, colourless, destitute of emotional warmth. We might then see the bear, and judge it best to run, receive the insult and deem it right to strike, but we could not actually feel afraid or angry.

“Geological Upheavals of Thought”

American Philosopher Martha Nussbaum on Upheavals of Thought I’ve been reading American philosopher Martha Nussbaum‘s outstanding—albeit demanding—book Upheavals of Thought: The Intelligence of Emotions. The initial chapters contemplate the power of emotions and the manifestation of emotions in all aspects of our thought stream.

One of the central positions of Nussbaum’s book is that our sentiments and emotions spring from internal narratives—the stories we ponder within ourselves about who we are and how we feel. Emotions are acknowledgments of our indigence and lack of self-reliance.

Emotions are not just the fuel that powers the psychological mechanism of a reasoning creature, they are parts, highly complex and messy parts, of this creature’s reasoning itself.

Emotions … involve judgments about important things, judgments in which, appraising an external object as salient for our own well-being, we acknowledge our own neediness and incompleteness before parts of the world that we do not fully control.

Emotions should be understood as “geological upheavals of thought”: as judgments in which people acknowledge the great importance, for their own flourishing, of things that they do not fully control—and acknowledge thereby their neediness before the world and its events.

Human beings … are the only emotional beings who wish not to be emotional, who wish to withhold these acknowledgments of neediness and to design for themselves a life in which these acknowledgments have no place. This means that they frequently learn to reject their own vulnerability and to suppress awareness of the attachments that entail it. We might also say … that they are the only animals for whom neediness is a source of shame, and who take pride in themselves to the extent to which they have allegedly gotten clear of vulnerability.

'Upheavals of Thought' by Martha Nussbaum (ISBN 0521462029) Nussbaum notes that our strong emotions stem from our intolerance and from the disruption to our internal narratives about what comprises perfection:

The emotions of the adult life sometimes feel as if they flood up out of nowhere, in ways that don’t match our present view of our objects or their value. This will be especially true of the person who maintains some kind of false self-defense, and who is in consequence out of touch with the emotions of neediness and dependence, or of anger and aggression, that characterize the true self.

Idea for Impact: People who lack the capacity to withstand psychological distresses such as anger, fear, frustration, and sadness are at a marked disadvantage in life. Learn to manage your negative emotions.

Learn to Manage Your Negative Emotions and Yourself

Negative emotions not only take their toll on our mind, body, and spirit, but also hinder your liberation from suffering, according to the Buddhist way of life.

People who lack the capacity to withstand psychological distresses such as anger, fear, frustration, and sadness are at a marked disadvantage in life. When faced with life’s unceasing challenges, they respond with greater emotional distress. Worse yet, rather than deal with the challenge at hand wisely, they engage in destructive behaviors, often with verbal and physical aggression toward themselves and others.

Swami Chinmayananda Saraswati on resilience and equanimity

There’s great strength in learning to divorce yourself from negative emotions

People with lower tolerance for distress usually spin their wheels and find as many escapes—including substance abuse and binging—as their troubled minds can conjure up. Instead of allowing themselves a modest amount of grieving, rebounding quickly, and moving on with their lives, they feel victimized. They avoid people and situations that may provoke frustration, discomfort, embarrassment, and uncertainty. In due course, their mind, body, and spirit start to atrophy.

Speaking of the need to expand the human capacity of resilience and equanimity and learn from adversity to achieve success, the renowned Hindu spiritual teacher Swami Chinmayananda Saraswati (1916–93) once said, “The secret of success behind all men of achievement, lies in the faculty of applying their intellect in all their activities, without being mislead by any surging emotions or feelings. The secret of success in life lies in keeping the head above the storms of the heart.”

Having a propensity to react negatively will hurt your career and personal life

When the celebrated American tennis player Andre Agassi (who was infamous for his temperaments) was asked in a Harvard Business Review interview if he learned to manage his emotions when he played, Agassi replied,

I’ve seen people use emotion, positive or negative, as a tool, and it works for them. But typically, the more you can remove emotion, the more efficient you’ll be. You can be an inch from winning but still miles away if you allow emotion to interfere with the last step. So you have to accept the weather, heat, rain, stops and starts, the line calls, whatever your opponent is giving you, however tired or injured you are. There are so many things that can distract you from taking care of business. The only thing you can control is your engagement.

Equanimity is thus at the center of Buddhist practice

When you learn to better understand, tolerate, and harness negative emotions, you become empowered.

Learn to manage your negative emotions and yourself. From Buddhist perspective, learn to thoughtfully attend to your negative emotions with an emphasis on neither suppressing them nor acting them out. According to verse 4.34 in Udāna, eighty stories that contain eighty utterances of the Buddha,

Whose mind is like rock, steady, unmoved,
dispassionate for things that spark passion,
unangered by things that spark anger:
When one’s mind is developed like this,
from where can there come suffering & stress?

Equanimity is thus at the center of Buddhist practice, which prescribes many forms of disciplined practices to overcoming the harmful effects of destructive emotions. According to the Therīgāthā (“verses of the female elders”,) a set of principles composed by senior nuns during the lifetime of the Buddha,

If your mind becomes firm like a rock
And no longer shakes
In a world where everything is shaking,
Your mind will be your greatest friend
And suffering will not come your way.

Idea for Impact: Negative emotions and the destructive behaviors they breed are essentially always wrong—they are psychological errors you’ll do well to eliminate in yourself.

Book Summary of ‘The Organized Mind: Thinking Straight in the Age of Information Overload’

'The Organized Mind' by Daniel Levitin (ISBN 0147516315) In the best-selling The Organized Mind: Thinking Straight in the Age of Information Overload, neuroscientist Daniel Levitin argues that the problem with the proliferation of information isn’t as much about the storage of the information as it is about organizing and retrieving that information. The human brain is incredible at storing data; the challenge is summoning up the right stuff at the right time, while not being distracted by the rest.

To be efficacious, we not only need to limit the information we consume (by simplifying, limiting our sources, quitting social media, taking digital Sabbaths, etc.) but also need to develop systems to take the strain off our befuddled brains. To do this, Levitin says, we must organize our personal environments to better channel our brains’ unique approach to doing things.

According to The Organized Mind, the trick to efficiently organize and manage information is to “shift the burden of organizing from our brains to the external world.” Levitin uses the latest brain science to propose “organization principles”—methods and disciplines to regain a sense of mastery over the way we can organize our time, home, and office.

Organization Principle #1: Conquer information overload

The information age is drowning us with an exceptional deluge of data. Simultaneously, we’re expected to make more decisions quickly than ever before. To survive information overload, Levitin suggests:

  • Be much more discerning at what you allow in. Not all input is worthy of being let in. Exercise control and discipline regarding your input choices. Don’t keep what you can’t use.
  • Develop and put into practice an organization system that works for you: to-do lists, 3×5 cards, etc. Whatever that system is, it needs to offload, classify, and be easy to retrieve. A mislabeled item or misplaced location is worse than an unlabeled item.
  • Organize in all areas and facets of your life. “Too much stuff” is fatiguing, no matter which part of your life has the “too much stuff” problem.

Organization Principle #2: Quit multi-tasking and become fanatical about focused work

Quit Multi-tasking Levitin’s pet hate is multitasking, which he describes as “the ultimate empty-caloried brain candy.” Our brains are not designed for multitasking; he writes, “When people think they’re multitasking, they’re actually just switching from one task to another very rapidly. And every time they do, there’s a cognitive cost in doing so.”

  • Allow no distractions when you are in “focused work mode.”
  • Limit the interruption caused by email, text messages, visitors, and callers.

Organization Principle #3: Rest more, work less

In our chronically sleep-deprived society, sleep deficit is a performance killer. The general effects of sleep deprivation on cognitive performance are well-known: scientists have documented that when we are sleep-deprived our immune system suffers, our thinking and judgments are impaired, and our fuse becomes very short.

Studies have found that productivity goes up when the number of hours per week of work goes down, strongly suggesting that adequate leisure and refueling time pays off for employers and for workers. Overwork—and its companion, sleep deprivation—have been shown to lead to mistakes and errors that take longer to fix than the overtime hours worked. A sixty-hour work week, although 50% longer than a forty-hour work week, reduces productivity by 25%, so it takes two hours of overtime to accomplish one hour of work. A ten-minute nap can be equivalent to an extra hour and a half of sleep at night.

  • A calm, well-rested mind is a fruitful mind. Don’t overlook sleep, rest, and vacation as stress busters.

Organization Principle #4: Organize your physical environment into categories so it helps your mind

Organize Your Physical Environment One principle that Levitin emphasizes repeatedly is “offloading the information from your brain and into the environment” so you can “use the environment itself to remind you of what needs to be done.” One appealing example he offers is, “If you’re afraid you’ll forget to buy milk on the way home, put an empty milk carton on the seat next to you in the car or in the backpack you carry to work on the subway (a note would do, of course, but the carton is more unusual and so more apt to grab your attention).”

  • Levitin also emphasizes the importance of putting things away in their designated places, because there’s a special part of our brain dedicated to remembering the spatial location of things.
  • Neuroscientists have proved that the human brain is good at creating and thinking in categories. “The fact that our brains are inherently good at creating categories is a powerful lever for organizing our lives.” Further, “productivity and efficiency depend on systems that help us organize through categorization.”

Organization Principle #5: Spend only as much time on decisions, tasks, and actions as they are worth.

Significantly, Levitin suggests the practice of satisficing—a decision-making approach that aims for acceptable or “good enough” results, rather than the optimal solutions:

Satisficing [is] a term coined by the Nobel Prize winner Herbert Simon, one of the founders of the fields of organization theory and information processing. Simon wanted a word to describe not getting the very best option but one that was good enough. For things that don’t matter critically, we make a choice that satisfies us and is deemed sufficient. You don’t really know if your dry cleaner is the best—you only know that they’re good enough. And that’s what helps you get by. You don’t have time to sample all the dry cleaners within a twenty-four-block radius of your home. … Satisficing is one of the foundations of productive human behavior; it prevails when we don’t waste time on decisions that don’t matter, or more accurately, when we don’t waste time trying to find improvements that are not going to make a significant difference in our happiness or satisfaction. … Recent research in social psychology has shown that happy people are not people who have more; rather, they are people who are happy with what they already have. Happy people engage in satisficing all of the time, even if they don’t know it.

Organization Principle #6: A Zen mind is an organized mind

Conquer Information Overload Beyond the productivity hacks and the tweaks, Levitin suggests a spiritual composure in favor of mental organization. He advocates practicing Zen-like mindfulness not only to relieve the anxiety that comes with worries over undone tasks and unease over future uncertainties, but also to allot more of your limited attention to the present moment.

  • Instead of seeking to cope with information overload and travel at warp speed, focus on the things you can do to put yourself on the right path to better wellbeing—one thought, one bite, one task, one project, and one breath at a time.

Recommendation: Read Daniel Levitin’s ‘The Organized Mind’

In today’s “age of information overload” you may find yourself continuously distracted and swamped with demands for multitasking. Daniel Levitin’s fascinating The Organized Mind: Thinking Straight in the Age of Information Overload explains how to organize your mind, systematize your home and office, and gain control over your life.

Even if The Organized Mind is somewhat meandering and ill-organized (which is ironic for a book getting organized,) Levitin discusses noteworthy capabilities and limitations of the human brain and how to effectively deal with them.

Idea for Impact: Develop a comprehensive plan to audit, simplify, and structure how information flows through your life. Develop personal habits and organizational systems to lead your mind effortlessly to good decision-making. As Levitin suggests, “The task of organizational systems is to provide maximum information with the least cognitive effort.”