Friendships exists into three forms: of pleasure, of utility, and of virtue
In friendships of pleasure, you and another person are friends because of the direct pleasure your friendship brings — for instance, you like and befriend people who are good conversationalists, or with whom you can go to concerts, and so on.
Friendships of utility are those in which you gain a tangible benefit, either economic or political, from the relationship. Exploitation of other people is not necessarily implied by the idea of utility friendships — first, because the advantage can be reciprocal, and second, because a business or political relation doesn’t preclude having genuine feelings of affection for each other.
For Aristotle, however, the highest kind of friendship was one of virtue: you are friends with someone because of the kind of person he is, that is, because of his virtues (understood in the ancient Greek sense of virtue ethics [and] not in the much more narrow modern sense, which is largely derived from the influence of Christianity.)
The layperson's social understanding, we suggest, rests on three related convictions about the relation between his or her subjective experience ...
The results (ed. of the study): only 1 percent of the executives said managers should bother showing employees that their work makes a difference. If anything, many companies try to explain the value our work will have in our own lives, the benefits we will reap if we hit a goal, as opposed to the benefit that others will derive.
But remember our biology we are more inspired and motivated when we know we are helping biologically others.
The sensed presence usually happens to individuals who have become isolated in an extreme or unusual environment, often when high ...
If one compares the behaviour of the bird at the top of the pecking list, the despot, with that of one very far down, the second or third from the last, then one finds the latter much more cruel to the few others over whom he lords it than the former in his treatment of all members. As soon as one removes from the group all members above the penultimate, his behaviour becomes milder and may even become very friendly... it is not difficult to find analogies to this in human societies, and therefore one side of such behaviour must be primarily the effects of the social groupings, and not of individual characteristics.
Nobody realizes that some people expend tremendous energy merely to be normal.