Grammatical correctness ≠ Voice

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The function of most punctuation—commas, colons and semicolons, dashes, and so on—is to help organize the relationships among the parts of a sentence. Its role is semantic: to add precision and complexity to meaning. It increases the information potential of strings of words.

What most punctuation does not do is add color, texture, or flavor to the writing. Those are all things that belong to the aesthetics, and literary aesthetics are weirdly intangible. You can’t taste writing. It has no color and makes no sound. Its shape has no significance. But people say that someone’s prose is “colorful” or “pungent” or “shapeless” or “lyrical.” When written language is decoded, it seems to trigger sensations that are unique to writing but that usually have to be described by analogy to some other activity. 

One of the most mysterious of writing’s immaterial properties is what people call “voice.” Editors sometimes refer to it, in a phrase that underscores the paradox at the heart of the idea, as “the voice on the page.” Prose can show many virtues, including originality, without having a voice. It may avoid cliché, radiate conviction, be grammatically so clean that your grandmother could eat off it. But none of this has anything to do with this elusive entity the “voice.” There are probably all kinds of literary sins that prevent a piece of writing from having a voice, but there seems to be no guaranteed technique for creating one. Grammatical correctness doesn’t insure it. 

Louis Menard writing in The New Yorker

Love and do what you will

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In the early fifth century, Saint Augustine summarized all of human ethics in the dictum “Love and do what you will.” The happiest people have lives focused on love: of family, of friends, of others through work that serves, and in some cases of the divine as well. Research on people who wind up happy (and healthy) as they grow old shows that the most important part of life to cultivate is a series of stable, long-term love relationships.

Aquinas defines love as “to will the good of the other.” You can’t choose how much love you will get, but happiness depends more on how much you give. And what you give your love to matters just as much. 

Arthur C. Brooks writing in The Atlantic

Top five regrets of the dying

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What would your biggest regret be if this was your last day of life? An Australian nurse who counsels the dying recorded the most common regrets she heard from people at the end of theirs lives. Bronnie Ware put them in a book called The Top Five regrets of the Dying.

1. I wish I'd had the courage to live a life true to myself, not the life others expected of me.

This was the most common regret of all. When people realize that their life is almost over and look back clearly on it, it is easy to see how many dreams have gone unfulfilled. Most people had not honored even a half of their dreams and had to die knowing that it was due to choices they had made, or not made. Health brings a freedom very few realize, until they no longer have it.

2. I wish I hadn't worked so hard.

This came from every male patient that I nursed. They missed their children's youth and their partner's companionship. Women also spoke of this regret, but as most were from an older generation, many of the female patients had not been breadwinners. All of the men I nursed deeply regretted spending so much of their lives on the treadmill of a work existence.

3. I wish I'd had the courage to express my feelings.

Many people suppressed their feelings in order to keep peace with others. As a result, they settled for a mediocre existence and never became who they were truly capable of becoming. Many developed illnesses relating to the bitterness and resentment they carried as a result. 

4. I wish I had stayed in touch with my friends.

Often they would not truly realize the full benefits of old friends until their dying weeks and it was not always possible to track them down. Many had become so caught up in their own lives that they had let golden friendships slip by over the years. There were many deep regrets about not giving friendships the time and effort that they deserved. Everyone misses their friends when they are dying. 

5. I wish that I had let myself be happier.

This is a surprisingly common one. Many did not realize until the end that happiness is a choice. They had stayed stuck in old patterns and habits. The so-called 'comfort' of familiarity overflowed into their emotions, as well as their physical lives. Fear of change had them pretending to others, and to their selves, that they were content, when deep within, they longed to laugh properly and have silliness in their life again.

Happiness v Meaning

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In a study published in the Journal of Positive Psychology, psychological scientists asked nearly 400 Americans aged 18 to 78 whether they thought their lives were meaningful and/or happy. Examining their self-reported attitudes toward meaning, happiness, and many other variables -- like stress levels, spending patterns, and having children -- over a month-long period, the researchers found that a meaningful life and happy life overlap in certain ways, but are ultimately very different. Leading a happy life, the psychologists found, is associated with being a "taker" while leading a meaningful life corresponds with being a "giver."  

"Happiness without meaning characterizes a relatively shallow, self-absorbed or even selfish life, in which things go well, needs and desire are easily satisfied, and difficult or taxing entanglements are avoided," the authors write.  

Emily Esfahani Smith writing in The Atlantic

Does refusing to act your age delay aging?

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In a UK study, researchers found "people who thought old age began earlier were more likely to have had a heart attack, to be suffering from heart disease or be in poor physical health generally when they were followed up six to nine years later."

Becca Levy of The Yale School of Public Health "followed more than a thousand people who were at least 50 at the time. She found that people who had positive ideas about their own ageing (who agreed with comments such as "I have as much pep as last year" and who disagreed that as you get older you get less useful) lived for an average of 22.6 years after they first participated in the study, while the people who felt less positively about ageing lived for just 15 years more on average."

Claudia Hammond writing for BBC Future suggests "People who think old age starts later in life may be more conscious about their health and fitness and therefore take active steps to stay in better shape. They think they are younger and so behave in younger ways, creating a virtuous circle."

What does it means for a human being to possess the truth

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Kierkegaard’s concern is really not with the adequacy of a philosophical theory of truth, but with the question of what it means for a human being to possess the truth. To grasp the significance of this, we must not think of truth in the way characteristic of contemporary philosophy, focusing on the properties of propositions, but in the way ancient thinkers conceived of truth. For Socrates and Plato, at least as Kierkegaard understood them, having the truth meant having the key to human life, possessing that which makes it possible to live life as it was intended to be lived.

C Stephen Evans, Introduction: Kierkegaard’s life and works

Was there nothing worth fighting for?

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You’ve probably heard the story of the guy who climbs up the steep steps to the Golden Gate to presents himself to St. Peter and St. Peter says, “So, show me your scars!” “Scars?” the guy says, “Uh, I...I don’t have any scars..” “No scars?!” St. Peter asks incredulously.” Was there nothing worth fighting for?”

What is worth fighting for? As the American rock singer, actor, author and poet, Henry Rollins says, “Scar tissue is stronger than regular tissue. Realize the strength and move on...”  

Gail Blanke

 

Is it Hard for You to Ask for Help?

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If you are inclined to avoid requesting help, it’s important to examine any thoughts or beliefs that might be getting in your way. These could include: 

·      Negative associations: you might think that someone is lazy if they can’t do something themselves.

·      Self-criticism: you could think that asking for help means you are incapable or weak.

·      Concerns about how you will be perceived: you might worry that someone will think less favourably of you if you ask for help.

·      Self-sacrificing beliefs: you might worry about burdening someone with your needs.

·      Overestimating the likelihood of rejection: ‘No one is going to want to help me out,’ you might assume – ‘why would they?’

Research suggests that we tend to underestimate the likelihood of someone saying yes to a request for help. Most people feel good when they do helpful things for others, and prefer to think of themselves as generous and willing to help when they can. If you fear that someone will like you less if you ask them for help, consider the opposite possibility: people might actually like you more if they’ve done you a favour. Expressing vulnerability and openness, by acknowledging that you could use help, can lead to deeper connection.

Debbie Sorensen writing in Psyche

Is Learning a Struggle?

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Embrace the fact that significant learning is often, or even usually, somewhat difficult. You will experience setbacks. These are signs of effort, not of failure. Effortful learning changes your brain, making new connection, building mental models, increasing your capacity. The implication of this is powerful: your intellectual abilities lie to a large degree within your own control. Knowing that this is so makes the difficulties worth tackling. 

Peter C. Brown and Henry L. Roediger III, Make It Stick: The Science of Successful Learning

Embracing Uncertainty

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Research by Saras Sarasvathy, an associate professor of business administration at the University of Virginia, suggests that learning to accommodate feelings of uncertainty is not just the key to a more balanced life but often leads to prosperity as well.

For one project, she interviewed 45 successful entrepreneurs, all of whom had taken at least one business public. Almost none embraced the idea of writing comprehensive business plans or conducting extensive market research.

They practiced instead what Prof. Sarasvathy calls "effectuation." Rather than choosing a goal and then making a plan to achieve it, they took stock of the means and materials at their disposal, then imagined the possible ends. Effectuation also includes what she calls the "affordable loss principle." Instead of focusing on the possibility of spectacular rewards from a venture, ask how great the loss would be if it failed. If the potential loss seems tolerable, take the next step.

Oliver Burkeman writing in the Wall Street Journal