READ AND PONDER

[joshgroban]

"If a tiny spark of God's love already burns within you, do not expose it to the wind, for it may get blown out. Keep the stove tightly shut so that it will not lose its heat and grow cold. In other words, avoid distractions as well as you can. Stay quiet with God. Do not spend your time in useless chatter.



@ctan...hehe ngayon ko lang nabuksan thread na to ulit...

[vir]

Failure Doesn't Mean You're A Failure
~anonymous

Failure doesn't mean you're a failure,
it does mean you haven't succeeded yet.

Failure doesn't mean you haven't accomplished something,
it does mean you have learned something.

Failure doesn't mean you've been a fool,
it does mean you have a lot of faith.

Failure doesn't mean you've been disgraced,
it does mean you were willing to try.

Failure doesn't mean you don't have it,
it does mean you have to do something in a different way.

Failure doesn't mean you're inferior,
it does mean you're not perfect.

Failure doesn't mean you've wasted your time,
it does mean you have a reason to start fresh.

Failure doesn't mean you should give up,
it does mean you should try harder.

Failure doesn't mean you'll never make it,
it does mean it will take a little longer.

Failure doesn't mean God has abandoned you,
it does mean he has a better way.

[joshgroban]

nice vir...


eto sa kin kababasa ko lang

"Take the pain like a man now, so you can live like a man later."

[Dong-U]

I've been into politics recently. This one is a good read. I just hope we will have someone like a LKY to lead the Philippines.

"From Third Word to First"
by: Lee Kuan Yew (Prime Minister Emeritus of Singapore)

Few gave tiny Singapore much chance of survival when it was granted independence in 1965. How is it, then, that today the former British colonial trading post is a thriving Asian metropolis with not only the world's number one airline, best airport, and busiest port of trade, but also the world's fourth–highest per capita real income?

The story of that transformation is told here by Singapore's charismatic, controversial founding father, Lee Kuan Yew. Rising from a legacy of divisive colonialism, the devastation of the Second World War, and general poverty and disorder following the withdrawal of foreign forces, Singapore now is hailed as a city of the future. This miraculous history is dramatically recounted by the man who not only lived through it all but who fearlessly forged ahead and brought about most of these changes.

Delving deep into his own meticulous notes, as well as previously unpublished government papers and official records, Lee details the extraordinary efforts it took for an island city–state in Southeast Asia to survive at that time.

Lee explains how he and his cabinet colleagues finished off the communist threat to the fledgling state's security and began the arduous process of nation building: forging basic infrastructural roads through a land that still consisted primarily of swamps, creating an army from a hitherto racially and ideologically divided population, stamping out the last vestiges of colonial–era corruption, providing mass public housing, and establishing a national airline and airport.

In this illuminating account, Lee writes frankly about his trenchant approach to political opponents and his often unorthodox views on human rights, democracy, and inherited intelligence, aiming always "to be correct, not politically correct." Nothing in Singapore escaped his watchful eye: whether choosing shrubs for the greening of the country, restoring the romance of the historic Raffles Hotel, or openly, unabashedly persuading young men to marry women as well educated as themselves. Today's safe, tidy Singapore bears Lee's unmistakable stamp, for which he is unapologetic: "If this is a nanny state, I am proud to have fostered one."

Though Lee's domestic canvas in Singapore was small, his vigor and talent assured him a larger place in world affairs. With inimitable style, he brings history to life with cogent analyses of some of the greatest strategic issues of recent times and reveals how, over the years, he navigated the shifting tides of relations among America, China, and Taiwan, acting as confidant, sounding board, and messenger for them. He also includes candid, sometimes acerbic pen portraits of his political peers, including the indomitable Margaret Thatcher and Ronald Reagan, the poetry–spouting Jiang Zemin, and ideologues George Bush and Deng Xiaoping.

Lee also lifts the veil on his family life and writes tenderly of his wife and stalwart partner, Kwa Geok Choo, and of their pride in their three children –– particularly the eldest son, Hsien Loong, who is now Singapore's deputy prime minister.

For more than three decades, Lee Kuan Yew has been praised and vilified in equal measure, and he has established himself as a force impossible to ignore in Asian and international politics. From Third World to First offers readers a compelling glimpse into this visionary's heart, soul, and mind.

Source : http://books.google.com.ph/books/about/From_Third_World_to_first.html?id=-Wqq6MFcQrcC&redir_esc=y

[joshgroban]

 


Art of Manliness Schedule cleanup
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Practical Wisdom: The Master Virtue

In 2008, Christopher Ratte and his seven-year-old son were attending a Detroit Tigers game together. When Ratte went to the concession stand, he grabbed a beer for himself and a Mike's Hard Lemonade for his son, unaware that the drink contained 5% alcohol.  When a security guard saw Ratte's son nursing the bottle of the spiked beverage, he immediately took it from him and then rushed the boy to the stadium's medical clinic. The medical clinic called an ambulance, and the boy was sent to an emergency room. The doctors at the ER found no trace of alcohol in his system and were ready to release the boy to his father.

But the police had other plans. According to procedure, the police were required to turn the child over to the county's child protective services. Many of the officers hated the fact they had to do it, but rules are rules. County officials put the boy into a foster home for three days even though the case agents didn't feel it was the right thing to do, but they had to follow procedure.  A judge then ruled that the boy could be released from foster care and into his mother's custody so long as Ratte moved out of the house. Again, the judge was just following the procedure in his ruling. After two long weeks, dad and son were finally reunited.

The police, county workers, and even the judge all agreed that what this family went through because of a dad's honest mistake wasn't an execution of justice. But their hands were tied.

When people hear stories like this one, they're often outraged. It seems like something is wrong with society when these kinds of things happen–and there is. The cause can be traced to the disappearance of what the ancients called the "master virtue"–practical wisdom–a quality that is vitally necessary for the health of both our culture and the lives of individual men.
What Is Practical Wisdom?

The ancient Greek philosophers spent a lot of time walking around in their togas discussing the nature of things, especially the nature of virtue. Take Socrates, for example. Socrates believed that man's purpose in life was to seek sophia, or wisdom. According to Socrates and his student, Plato, achieving sophia gave a man a general understanding of the nature of virtue. And once a man reached an understanding of each of the virtues, he would naturally live them. For example, if a man understood the true nature of justice, he would naturally be just. Thus for Socrates and Plato, becoming a man of virtue was an exercise in abstract thought.

This idea of thinking-your-way-to-a-virtuous-life didn't jibe with Plato's student, Aristotle. While he agreed with his mentor that working to understand the nature of virtue abstractly was necessary to achieve virtue, he didn't believe it was sufficient. For Aristotle, virtuous living also required a different kind of wisdom, one that was more particular and practical than the abstract, ethereal, and general wisdom of sophia. Aristotle calls this different kind of wisdom phronesis.

Phronesis has been translated different ways, "prudence" being the most common one. But the translation that I like best is "practical wisdom." What is practical wisdom? Let's read what Aristotle had to say in his Nicomachean Ethics:

    Practical wisdom is a true characteristic that is bound up with action, accompanied by reason, and concerned with things good and bad for a human being.

    Practical wisdom is not concerned with the universals alone, but must also be acquainted with the particulars: it is bound up with action, and action concerns the particulars.

    Practical wisdom is concerned with human things and with those that about which it is possible to deliberate.

    He who [has practical wisdom] is skilled in aiming, in accord with calculation, at what is best for a human being in things attainable through action.

Particular situations and circumstances. Deliberation. Action. This is the stuff of practical wisdom. It's nitty gritty. In a way, you can say that if sophia represents book smarts, phronesis represents street smarts. You have the information, but can you apply it correctly?
Practical Wisdom: The Master Virtue

    For all the virtues will be present when the one virtue, practical wisdom, is present. -Aristotle

So, to recap: Aristotle believed that to become a virtuous man, in addition to sophia, or abstract wisdom, you needed phronesis, or practical wisdom.

But why did he think phronesis was needed? After all, virtue is good in and of itself, right? How could you go wrong in trying to be virtuous?

But in fact, every virtue can easily become a fault if not correctly applied. Frugality can veer into miserliness. Chastity can shrivel into prudishness. Self-reliance can harden into prideful stubbornness.

For Aristotle, being virtuous meant avoiding these extremes, by following the path between two vices: that of not applying a virtue enough, and that of applying it too much. He called this finding the "mean" of a virtue. For example, courage is the mean between cowardliness and recklessness. Loyalty is the mean between fickleness and blind obedience. Resolution is the mean between determination and obstinacy. And so on and so forth.

Of course striking this balance is easier said than done! This is because the path between the virtues is not always in the same place–it can lie closer to one end of the spectrum or the other, depending on changing circumstances.  Thus the challenge for the man seeking virtue is to calculate the proper path in a certain situation, and this requires–you guessed it–practical wisdom. Or, as author John Bradshaw puts it in his book, Reclaiming Virtue: Practical wisdom "is the ability to do the right thing, at the right time, for the right reason."

For this reason, Aristotle believed that practical wisdom was the virtue that made all the other virtues possible. Without the correct application of practical wisdom, the other virtues would be lived too much or two little and turn into vices.

This isn't as abstract as you might be thinking. What should you do if your kid gets home past curfew? How does your reaction change if the reason she was late was a party as opposed to losing track of time talking to a friend? What would you do if your spendthrift brother asks for money? What if he has three kids to feed? If you see a crime being committed should you get involved? How would your reaction differ if it's a purse snatching as opposed to a rape? An employee sank a deal with his negligence...how angry should you be at him? Should you fire him or give him another chance?

Whether you're a doctor trying to figure out a course of treatment for a patient based on their unique circumstances, a teacher trying to figure out how to reach your students, or a father trying do your best by your kids, all of our day-to-day deliberations require practical wisdom as we seek to choose the best possible course of action.
Why Seek Practical Wisdom?

Aristotle believed that everything had a telos–its aim, purpose, or maximum potential. Achieving this purpose led to arete or excellence. The telos of man was eudaimonia which is happiness or flourishing–a life lived to its utmost.

The path to eudaimonia is paved with decisions made with practical wisdom. The better your decisions, the more you will progress, the more of your potential you will use, and the more your life will flourish. In short, practical wisdom is the path to true happiness and satisfaction.
The Essential Ingredients of Practical Wisdom

In Book 6 of the Nicomachean Ethics, Aristotle lays out the skills and attributes a person needs to develop in order to become practically wise. According to Aristotle, practical wisdom requires the following:

Knowing the telos of a role or objective. While every person has the general telos of eudaimonia , each individual also has a telos that is unique to their roles in life. The telos of a teacher is to help students learn and enrich their minds–to his utmost. The telos of  janitor is to clean a building–the best he can. The telos of a dad is to raise his children–with excellence. If you don't understand what your aim is, you'll never achieve it.

Perception. Remember, practical wisdom for Aristotle is concerned with particular situations. To know how to act in a particular situation, we need to deftly perceive and understand the circumstances before us. What are the facts in this case? What's the history here? How do others feel about it?

An informed intellect. Many people mistakenly conclude that Aristotle's practical wisdom is some sort of subjective moral relativism in which there is no absolute good or bad. Nothing could be further from the truth. Aristotle believed that an understanding of absolute truth was necessary in order to be practically wise. Absolute truths act as boundaries for us while we exercise practical wisdom. Understanding absolutes requires an informed intellect.  We inform our intellect of these absolutes by contemplating the nature of every virtue and vice. To be practically wise, we need the sophia that Socrates and Plato spent their lives searching for.

Experience. In the Nicomachean Ethics, Aristotle states that "practical wisdom is also of particulars, which come to be known as a result of experience, but a young person is inexperienced: a long period of time creates experience." Aristotle firmly believed that practical wisdom could only be gained through experience. He often likened practical wisdom to a skill like carpentry or masonry. You can't just read a book about carpentry and expect to become a master carpenter. You actually have to get into a shop and start working with tools and wood to do that. So it is with practical wisdom. You become more and more practically wise the more decisions you make, the more you experience, and this is key–the more you learn from your experiences. Getting your degree in practical wisdom requires enrollment in the school of hard knocks.

Deliberative skills. According to Aristotle, "the person skilled in deliberating would in general also be practically wise." The heart of practical wisdom is deliberation. Practical wisdom requires that we deliberate with ourselves the best course of action to take in a given situation. It's a skill that we become more adept at through experience.

Action. All the reasoning and careful deliberation in the world isn't worth a lick to Aristotle if you don't take action. Over and over again in the Nicomachean Ethics, Aristotle states that "practical wisdom is bound up with action." It's not a enough to know what the wise thing to do is, you must actually do it.

Catholic theologian and philosopher Thomas Aquinas agreed with Aristotle that practical wisdom was an essential virtue for human flourishing. In Question 49 of his Summa Theologica, he built on Aristotle's list of the skills and attributes essential for practical wisdom and added ones of his own, like humility, shrewdness, and circumspection.
The Decline of Practical Wisdom

The exercise of practical wisdom comes from an individual's freedom to deliberate the best course of action to take in a set of particular circumstances.

As our society has become more complex, specialized, and bureaucratic, the opportunity to exercise practical wisdom has increasingly been replaced with reliance on rules, regulations, and incentives to achieve our goals. But, as the example of Chris Ratte in the introduction shows, relying on rules and incentives to control behavior instead of encouraging people to exercise practical wisdom has led to acutely unfortunate and unintended consequences.

Adherence to unbending rules eliminates the importance of context in our decision making. Instead of taking into account all the circumstances of a particular case, you just do whatever the rule says, consequences be damned. Take for example the zero tolerance for weapons policies at some schools that have gotten kindergartners expelled for accidentally bringing a pocketknife in their backpack. Instead of principals having the leeway to determine the proper punishment, they are locked into a certain course of action.

Incentives can also sap practical wisdom because they can cause people to do the wrong thing at the wrong time and for the wrong reason. Take our healthcare system. Aristotle would say that the telos of a doctor is to make the patient healthy and that a doctor should use practical wisdom to determine the right amount of medicine or surgeries to achieve that goal. But instead of being paid a flat salary, some doctors get paid more for recommending more expensive procedures, whether or not the patient really needs them. And on the other hand, HMO's reward some doctors for coming in under budget in their care. So the way our healthcare system is set up, doctors are incentivized to either provide too much or too little healthcare, instead of being rewarded for finding the mean and actually doing the best thing for the patient.

While all this talk of rules and regulations might make this seem like a political issue, it's really not. It's not that there should never be any rules and regulations, but that the enforcer of the rules should have discretion in how they are applied. A conservative might argue that citizens should have the discretion to determine which kinds of guns they can own, and liberals might argue that mandatory sentencing and three-strikes laws keep judges from giving out punishments that are humane and fair. Liberals and conservatives will of course argue about which rules and regulations are indeed necessary, but people on both sides of the aisle should be able to get behind the idea that the rules which do exist should be executed with wisdom.

And rules, regulations, and incentives don't just sap the exercise of practical wisdom in our organizations and professions either, but in our personal lives as well. A lot of young men grow up with parents these days that schedule out their lives and make all their decisions for them. Then when they get out on their own and have to choose their own path, they feel paralyzed, so afraid they'll make the wrong decision. They want someone to tell them what to do, because they haven't gotten any experience cultivating their own practical wisdom.
Nurturing Practical Wisdom in Your Life

We won't get into the nitty gritty about which business or government regulations are a good idea because that would get quite political. But we will offer some thoughts on cultivating practical wisdom in your own life.

There are many things you can do to develop your own practical wisdom, such as learning critical thinking skills, refining your goals and core values, expanding your intellect, and always being sure to understand the circumstances of a situation as much as possible before making a decision.

But the real key is experience.

I get a lot of emails from men asking questions like, "What should I major in in college?" "Should I go to medical school?" "Should I join the military?" They don't know which path to take. I'd love to be able to tell them which way to go, but it's not possible for me to know what would be best for these men. It's good to seek advice and study out your options, but you eventually just have to jump in and see how it goes. It's sort of a catch 22–you want to know what to do, but you can't know what to do before you've ever done anything. You've got to fail and make mistakes in order to earn your practical wisdom.

For example–does it kind of suck that I had to go to three years of law school to become a blogger? Yes and no. I had to go through it in order to know what I really wanted to do, and it was not without its benefits. So what I try to tell men is this: don't worry about whether or not it's the right choice to join the military or major in X or whatever, because anything that gives you life experience will never be entirely bad, even if you decide it's not something you want to do forever. Don't be so afraid of making mistakes! Just get going and do something! Start heading down the path and give it your absolute all, and, if after doing that, you decide you need to change direction, that's okay–as long as you learn from the experience, you've added to your store of practical wisdom. The next time you set course, your calculations with be more accurate in moving you towards your telos. The more decisions you make, the more practical wisdom you will gain, the better and better your choices will become and the closer and closer you'll get to achieving true human flourishing.

Sources:

Practical Wisdom: The Right Way to Do The Right Thing by Barry Schwartz and Kenneth Sharp

[joshgroban]

 God's Word brings us a comforting promise, along with an insightful command as we face a new year: "Let your conversation be without covetousness; and be content with such things as ye have: for He hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, I will not fear what man shall do unto me" (Hebrews 13:5-6).

[joshgroban]

The Thousandth Man
By Rudyard Kipling

One man in a thousand, Solomon says,
Will stick more close than a brother.
And it's worth while seeking him half your days
If you find him before the other.
Nine hundred and ninety-nine depend
On what the world sees in you,
But the Thousandth Man will stand your friend
With the whole round world agin you.

'Tis neither promise nor prayer nor show
Will settle the finding for 'ee.
Nine hundred and ninety-nine of 'em go
By your looks or your acts or your glory.
But if he finds you and you find him,
The rest of the world don't matter;
For the Thousandth Man will sink or swim
With you in any water.

You can use his purse with no more talk
Than he uses yours for his spendings,
And laugh and meet in your daily walk
As though there had been no lendings.
Nine hundred and ninety-nine of 'em call
For silver and gold in their dealings;
But the Thousandth Man he's worth 'em all,
Because you can show him your feelings.

His wrong's your wrong, and his right's your right,
In season or out of season.
Stand up and back it in all men's sight—
With that for your only reason!
Nine hundred and ninety-nine can't bide
The shame or mocking or laughter,
But the Thousandth Man will stand by your side
To the gallows-foot—and after!

[joshgroban]

"Self-control is self-mastery. It is kingship over all life. At the center of your being sits yourself. Your seat ought to be a throne. If you are not in control, if there are any forces in your nature that are unruly, that do not acknowledge your sway, you are not the king you should be. Part of your kingdom is in insurrection. The strength of your life is divided. The strong man is he whose whole being is subject to him." -James Russell Miller, The Beauty of Self-Control, 1911

[pong]

SAND & STONE

A story tells that two friends were walking through the desert. During some point of the journey they had an argument, and one friend slapped the other one in the face.
The one who got slapped was hurt, but without saying anything, wrote in the sand "TODAY MY BEST FRIEND SLAPPED ME IN THE FACE."
They kept on walking until they found an oasis, where they decided to take a bath. The one who had been slapped got stuck in the mire and started drowning, but the friend saved him. After he recovered from the near drowning, he wrote on a stone "TODAY MY BEST FRIEND SAVED MY LIFE."

The friend who had slapped and saved his best friend asked him, "After I hurt you, you wrote in the sand and now, you write on a stone, why?" The other friend replied: "When someone hurts us we should write it down in sand where winds of Forgiveness can erase it away. But, when someone does something good for us, we must engrave it in stone where no wind can ever erase it."

LEARN TO WRITE YOUR HURTS IN THE SAND AND TO CARVE YOUR BENEFITS
IN STONE.

A Special Person - They say it takes a minute to find a special person, an hour to appreciate them, a day to love them, but then an entire life to forget them. Take the time to live!!!

[joshgroban]

lagay ko to fb...nice...

[enzoafterdark]

tapos re-share natin

gawin natin chain message..lagyan mo sa dulo na pass this to blah blah blah or else you will die with an heart attack in 3 seconds nyahaha

[joshgroban]

Holy Land Moments    
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Cultivating a Grateful Heart
November 24, 2011

"Come, let us sing for joy to the LORD;
let us shout aloud to the Rock of our salvation.
Let us come before him with thanksgiving
and extol him with music and song." — Psalm 95:1-2

How do you tell God thank you? Do you do so privately during your quiet time with Him? Or maybe you write it down in your journal? Maybe it's just a fleeting thought, a whispered thanks, as you arrive safely home from a long journey, or as you witness the beauty of the setting sun.

The writer of Psalm 95 encourages us to tell God thanks in quite a different way. He invites us to "sing for joy," to "shout aloud," to come before God with thanksgiving on our lips, and to worship Him with music and song. According to the psalm writer, our hearts should be so brimming with gratitude to God for all that He has done that we can't help but bubble over with joy and shout out our thanks.

Is that how we tell God thanks?

English writer and author Gladys Bronwyn Stern once wrote that silent gratitude is of use to no one. And inspirational writer William Arthur Ward put it this way, "Feeling gratitude and not expressing it is like wrapping a present and not giving it." Expressing our thankfulness is meant to be shared with others, aloud. We need to tell the object of our gratitude what we're feeling, not just think about it. Not only is the recipient of gratitude blessed when we say "thank you," but we also are lifted up when we see the effects our words have on others and when we focus on the good things in our lives.

When we consider giving thanks as a gift to be given, as words to be shouted, as a song to sing in joy, it helps us to cultivate that attitude in our hearts. It is more than just an automatic response; giving thanks becomes a lifestyle that can inspire and encourage others. Rabbi Abraham Joshua Heschel, a great Jewish theologian, once said that gratitude is the only response that can sustain us through life's ups and downs. He summed up the necessity for giving thanks to God in this way: "It is gratefulness which makes the soul great."

So as we gather around the Thanksgiving table this year with our family and friends, let's shout out our gratitude for the many blessings God has bestowed upon us. Let's sing with joy for all He has done to protect us and secure us for yet one more year. But let's also leave the table with a desire to cultivate gratefulness in our hearts not just today, but every day, so that our souls might be great and that we will be a blessing to others.

Thank you for your faithfulness and support in following Holy Land Moments devotionals. Your comments and gratitude have been an encouragement to me.

[pong]

The most memorable people in your life will be the people who loved you when you were not loving yourself...

[pong]

Faith keeps you strong.
Love keeps you whole
and happiness keeps you alive.
So don't be a downer!
Be happy,
be strong, be free, be alive!

[joshgroban]

Be Faithful
From Courage, 1894
By Charles Wagner

Steadfastness is the indispensable quality of every man who one day does not wish to be obliged to say: "I have wasted my life."

A man should not incessantly change with every impression of the moment, but should remain steadfast when he has once determined upon what is right. Of what use are the flowers if they do not produce fruits, and of good ideas if they are not transmuted into deeds? We must encourage stability, habituate ourselves to remain constant, and when we are sure that we are right, must fortify ourselves against invasion. Do not let criticisms or attacks disturb you.

Nothing is so difficult as to remain faithful. At each step of the way outside influences are brought to bear upon us to make us deviate or retrograde. And if there were only difficulties from without, it would not matter so much; but there are those from within. Our dispositions vacillate. We promise one thing with the best intentions in the world; but when the time comes to keep it, everything is changed–the circumstances, men, ourselves; and what duty demands of us seems so different from what we had foreseen, that we hesitate. Those who will fulfill on a rainy day a promise which they have made on a sunny one, are few and far between.

And so we go on casting our hearts to the four winds, giving it and taking it back again, breaking with our past, separating ourselves from ourselves, so to speak. And when we look behind, we no longer recognize ourselves. We see ourselves in the days that are past as a stranger, or rather as several strangers.

There is nothing like a steadfast man, one in whom you can have confidence, one who is found at his post, who arrives punctually, and who can be trusted when you rely on him. He is worth his weight in gold. You can take your bearings from him, because he is sure to be where he ought to be, and nowhere else. The majority of individuals, on the contrary, are sure to be anywhere but where they ought to be. You have only to take them into your calculations to be deceived. Some of them are changeable from weakness of character; they cannot resist attacks, insinuations, and, above all, cannot remain faithful to a lost cause. A defeat in their eyes is a demonstration of the fact that their adversary was right and that they were wrong. When they see their side fail, instead of closing up the ranks, they go over to the enemy. These are the men who are always found on the winning side, and not in their hearts would be found the courageous device: Victrix causa diis placuit, sed victa Catoni.

A profound duplicity, a discrepancy between words and deeds, between appearance and reality, a sort of moral dilettantism which makes us according to the hour sincere or hypocritical, brave or cowardly, honest or unscrupulous–this is the disease which consumes us. What moral force can germinate and grow under these conditions? We must again become men who have only one principle, one word, one work, one love; in a word, men with a sense of duty. This is the source of power. And without this there is only the phantom of a man, the unstable sand, and hollow reed which bends beneath every breath. Be faithful; this is the changeless northern star which will guide you through the vicissitudes of life, through doubts and discouragements, and even mistakes.