Best 88 quotes in «autonomy quotes» category

Technically I can get out of my wheelchair and crawl around and do things, but when I've traveled and they've lost my wheelchair in transit, I feel like I need to be bound to it. My functionality and autonomy are often bound to this.

It seems to me that metaphors come down to a certain idea of interconnectedness - that everything relates to everything else. Metaphors don't believe in autonomy. And in the end, perhaps that idea of interconnectedness is a moral position.

Punishment renders autonomy of conscience impossible.

I recently assured Public Sector Banks they will have total autonomy in taking business decisions.

It’s hard to feel attracted to someone who has abandoned her sense of autonomy.

I want to live with autonomy. That's the essence of sin.

Activity, effort, achievement, or service outside a hierarchical relationship and unmeasured by professional standards, threatens a commodity-intensive society.

A big part of growing up is bringing all of yourself into a space, not just the parts of yourself that relate to the people in the room.

As a woman I am so curious about prostitutes because of the idea that they know men better than you. Also, it's such a strange way to live. But at the same time there are prostitutes who just want to be prostitutes, and this is this woman, nobody pushed her to do it. She's a prostitute because she wants to be a prostitute. It's her philosophy of life.

An ever growing part of our major institutions’ functions is the cultivation and maintenance of three sets of illusions which turn the citizen into a client to be saved by experts...The first enslaving illusion is the idea that people are born to be consumers and that they can attain any of their goals by purchasing goods and services. This illusion is due to an educated blindness to the worth of use-values in the total economy. In none of the economic models serving as national guidelines is there a variable to account for non-marketable use-values any more than there is a variable for nature's perennial contribution.

But there is a critical point about differences between individuals that exerts arguably more influence on worker productivity than any other. The factor is locus of control, a fancy name for how people view their autonomy and agency in the world. People with an internal locus of control believe that they are responsible for (or at least can influence) their own fates and life outcomes. They may or may not feel they are leaders, but they feel that they are essentially in charge of their lives. Those with an external locus of control see themselves as relatively powerless pawns in some game played by others; they believe that other people, environmental forces, the weather, malevolent gods, the alignment of celestial bodies-- basically any and all external events-- exert the most influence on their lives.

As highly sensitive individuals, we simply cannot stand feeling trapped, constricted or smothered in any way. We highly value our freedom and autonomy, making us particularly prone to staying single for long periods of time.

Autonomy becomes one of the most critical characteristics of digital organizations to thrive as well as the symbol of achieving high-level digital maturity.

Because she is the channel of life, woman as mythic mother lives at one remove from life. A woman who defines herself through her fertility has no other option. So a woman who feels she has been deprived of motherhood is trebly deprived—of children; of the value of herself as mother; and of her own self, as autonomous being.

Come, said my Soul Such verses for my Body let us write, (for we are one,) That should I after death invisibly return, Or, long, long hence, in other spheres, There to some group of mates the chants resuming, (Tallying Earth’s soil, trees, winds, tumultuous waves,) Ever with pleas’d smiles I may keep on, Ever and ever yet the verses owning — as, first, I here and now, Signing for Soul and Body, set to them my name,

Come, said my Soul Such verses for my Body let us write, (for we are one,) That should I after death invisibly return, Or, long, long hence, in other spheres, There to some group of mates the chants resuming, (Tallying Earth’s soil, trees, winds, tumultuous waves,) Ever with pleas’d smiles I may keep on, Ever and ever yet the verses owning — as, first, I here and now, Signing for Soul and Body, set to them my name, WALT WHITMAN

Despite the many occasions when its characters feel frustrated before the weight of circumstances, and despite blaming their feeling of impotence on daiva, 'fate', moral autonomy shines through in the epic. Because they have some freedom to choose they can be praised when they follow dharma or blamed when they follow adharma. At the moment of making a decision they become conscious of their freedom, and it is this perception of autonomy that gives them the ability to lead authentic moral lives.

Differences between nations, so long as they do not lead to hostility, are by no means to be deplored. Living for a time in a foreign country makes us aware of merits in which our own country is deficient, and this is true whichever country our own may be. The same thing holds of differences between different regions within one country, and of the differing types produced by different professions. Uniformity of character and uniformity of culture are to be regretted. Biological evolution has depended upon inborn differences between individuals or tribes, and cultural evolution depends upon acquired differences. When these disappear, there is no longer any material for selection. In the modern world, there is a real danger of too great similarity between one region and another in cultural respects. One of the best ways of minimising this evil is an increase in the autonomy of different groups.

I know mine own!"--Walter Emmett Velvet, the Antichrist

Father had stretched out his long legs and was tilting back in his chair. Mother sat with her knees crossed, in blue slacks, smoking a Chesterfield. The dessert dishes were still on the table. My sisters were nowhere in evidence. It was a warm evening; the big dining-room windows gave onto blooming rhododendrons. Mother regarded me warmly. She gave me to understand that she was glad I had found what I had been looking for, but that she and father were happy to sit with their coffee, and would not be coming down. She did not say, but I understood at once, that they had their pursuits (coffee?) and I had mine. She did not say, but I began to understand then, that you do what you do out of your private passion for the thing itself. I had essentially been handed my own life. In subsequent years my parents would praise my drawings and poems, and supply me with books, art supplies, and sports equipment, and listen to my troubles and enthusiasms, and supervise my hours, and discuss and inform, but they would not get involved with my detective work, nor hear about my reading, nor inquire about my homework or term papers or exams, nor visit the salamanders I caught, nor listen to me play the piano, nor attend my field hockey games, nor fuss over my insect collection with me, or my poetry collection or stamp collection or rock collection. My days and nights were my own to plan and fill.

Hegel’s claim that genuine agency is the collective historical product of earlier, only partially realized attempts at the actualization of such agency (attempts at an unavoidable normative self-regulation) goes well beyond Kant’s self-legislation model but is not fully intelligible without remembering that origin, and without working through what he (and Fichte) adopted from Kant and transformed. Kant’s view that being an agent involves not acting “according to laws” but “according to conceptions of law” still holds great, decisive force in his successors, as does his claim that a law’s authority and so its genuineness as law, can be explained only by some non arbitrary act of self-legislation or self authorization. This will turn out to be a thoroughly “socially mediated” account of human autonomy (as collective autonomy), but the reliance on the German idealist theme of Reason’s self-authorization will be quite prominent.

He moved his line in the sand. This is what it means to have autonomy -- you may not control life's circumstances, but getting to be the author of your life means getting to control what you do with them.

If, in his pride, he considers God as a challenge, he will deny Him; and if God becomes man and therefore makes Himself vulnerable, he will crucify Him.

I have no hobby. As far as my activities beyond the bounds of my recognized profession are concerned, I take them all, without exception, very seriously. So much so, that I should be horrified by the idea that they had anything to do with hobbies—preoccupations in which I had become mindlessly infatuated in order to kill the time—had I not become hardened by experience to such examples of this now widespread, barbarous mentality.

Dressing somebody is easier than letting them dress themselves. It takes less time. It's less aggravation." So unless supporting people's capabilities is made a priority, the staff ends up dressing people like they're rag dolls. Gradually, that's how everything begins to go. The tasks come to matter more than the people.

Excretion is his first concrete production and, through it, the child gains his first experience of labour relations. He may reserve the right to go on excremental strike or to engage in a form of faecal offensive. The excremental faculty is a manipulative device and to be baulked of the free control of it is to be deprived of the first, most elementary, expression of autonomy.

FUCK "UNITY"!! What a pathetic way of thinking. How arrogant of Progressives to think that my hopes and dreams mirror their hopes and dreams. What an absolute bore.... what an total lack of originality or individuality... I believe in individual liberty. I am an extremist on the topic of individual liberty, precisely because I value original thinking and original accomplishments. Fuck unity of purpose. Fuck collectivism. My life is not your life. I have my own path. Get out of my way.

High level of autonomy is the symbol of the digital maturity.

If the Bahreini royal family can have an embassy, a state, and a seat at the UN, why should the twenty-five million Kurds not have a claim to autonomy? The alleviation of their suffering and the assertion of their self-government is one of the few unarguable benefits of regime change in Iraq. It is not a position from which any moral retreat would be allowable.

I know mine own!

... In a ROWE* people don't have schedules. They show up when they want. They don't have to be in the office at certain time, or anytime. They just have to get their work done. How they do it ? When they do it ? Where they do it ? It's totally up to them. Meetings & this kind of environments are Optional. What happens ... ? Almost across the board ! - Productivity goes up - Worker Engagement goes up - Worker Satisfaction goes up - Turnovers goes down - Autonomy .. Mastery .. Purpose - these are the building blocks of new way of doing things." ______________________________________________________________ *ROWE: results-only work environment

It is mainly by resisting authority that the individual defines himself. This is why authorities--whether parental, priestly, political, or psychiatric--must be careful how and where they assert themselves; for while it is true that the more they assert themselves the more they govern, it is also true that the more they assert themselves the more opportunities they offer for being successfully denied.

In their writing on education, Deci and Ryan proceed from the principle that humans are natural learners and children are born creative and curious, “intrinsically motivated for the types of behaviors that foster learning and development.” This idea is complicated, however, by the fact that part of learning anything, be it painting or programming or eighth-grade algebra, involves a lot of repetitive practice, and repetitive practice is usually pretty boring. Deci and Ryan acknowledge that many of the tasks that teachers ask students to complete each day are not inherently fun or satisfying; it is the rare student who feels a deep sense of intrinsic motivation when memorizing her multiplication tables. It is at these moments that extrinsic motivation becomes important: when behaviors must be performed not for the inherent satisfaction of completing them, but for some separate outcome. Deci and Ryan say that when students can be encouraged to internalize those extrinsic motivations, the motivations become increasingly powerful. This is where the psychologists return to their three basic human needs: autonomy, competence, and relatedness. When teachers are able to create an environment that promotes those three feelings, they say, students exhibit much higher levels of motivation. And how does a teacher create that kind of environment? Students experience autonomy in the classroom, Deci and Ryan explain, when their teachers “maximize a sense of choice and volitional engagement” while minimizing students’ feelings of coercion and control. Students feel competent, they say, when their teachers give them tasks that they can succeed at but that aren’t too easy — challenges just a bit beyond their current abilities. And they feel a sense of relatedness when they perceive that their teachers like and value and respect them.

I thought of Bobby, of the last look he had given me, and at that moment I understood one of the differences between man and cat: man knows he's going to die, so he can get ready and be willing, even eager, to go. A cat knows the end is near, but that's all. He can't accept death: he can't trust in it; cats are perhaps too metaphysical an entity to need to believe in the idea of a beyond; a cat is his own god and man his creation.

in flow, the relationship between what a person had to do and what he could do was perfect. The challenge wasn't too easy. Nor was it too difficult. It was a notch or two beyond his current abilities, which stretched the body and mind in a way that made the effort itself the most delicious reward. That balance produced a degree of focus and satisfaction that easily surpassed other, more quotidian, experiences. In flow, people lived so deeply in the moment, and felt so utterly in control, that their sense of time, place, and even self melted away. They were autonomous, of course. But more than that, they were engaged.

I personally am tired of being a subject of study and rescue. A subject that is not imagined upon to have their own thought patterns.

It is not commercial success but originality and proof of autonomy which are admired.

I told her a bit about unicycles. “The unicycle is the ultimate symbol of autonomy—with the adversity of only having one wheel, there is a struggle to move forward. When you grow more comfortable with your knowledge of the mechanics of the bike and the lay of the land, you learn to manoeuvre gracefully on any terrain life can throw at you. It’s the same as the test of gaining your own autonomy.

I was excited because getting to know oneself was exciting. I was beginning to believe that I had the power to influence my own personality.

Live and act within the limit of your knowledge and keep expanding it to the limit of your life. Redeem your mind from the hockshops of authority. Accept the fact that you are not omniscient, but playing a zombie will not give you omniscience—that your mind is fallible, but becoming mindless will not make you infallible—that an error made on your own is safer than ten truths accepted on faith, because the first leaves you the means to correct it, but the second destroys your capacity to distinguish truth from error.

Malcolm X and Edmund Burke shared an appreciation of this important insight, this painful truth--that the state wants men to be weak and timid, not strong and proud.

Movement away from defensive destructiveness and towards greater social responsibility is a characteristic of this [actualising] tendency. The political implication of this position is that we do not need to be controlled by authority. We, individually and collectively, not only have the right to self-determination and group determination but, given the necessary conditions, can be trusted to use our power responsibly.

Part of the discipline of the person-centred approach is not to make assumptions about the client's appropriate process, but to follow the process laid out by the client.

Much of contemporary "realism" turns out to be just a variation on good old fashioned fatalism: people feel relieved of responsibility by recourse to the concept of 'nature'. By nature, however, we are born ignorant. Therefore should we try not to learn? Some people produce more than the usual amount of androgens and therefore become excessively aggressive. Does that mean we should freely express violence? We cannot. Submission to genetic programming can become dangerous, because it leaves us helpless.

My family subscribed to this rigid belief system. They were unaware of the reality that gender, like sexuality, exists on a spectrum. By punishing me, they were performing the socially sanctioned practice of hammering the girl out of me, replacing her with tenets of gender-appropriate behavior. Though I would grow up to fit neatly into the binary, I believe in self-determination, autonomy, in people having the freedom to proclaim who they are and define gender for themselves. Our genders are as unique as we are. No one's definition is the same, and compartmentalizing a person as either a boy or a girl based entirely on the appearance of genitalia at birth undercuts our complex life experiences.

Never your bird, never finch never graceful feathered thing.

Nine out of ten eugenicists in the 20th Century were also Progressives or Socialists, as central to the eugenic creed is the desire to engineer and centrally plan human reproduction and heredity. These were not people that believed in individual liberty. They certainly didn't believe the individual had the right to chose their own mate freely. They were statists, They were totalitarians at heart.

No job descriptions or supervisors are needed in the system which creates a virtuous balance between responsibility and reciprocity

People are more likely to object to nudges that appeal to unconscious or subconscious processes.

Person-centred counselling may be thought of as 'not enough'. In my experience it is. It allows for self-determination through an acknowledgement of a person's human rights.