NAMBIKKAIYE TUMBIKKAI Optimism is an attitude reflecting a belief or hope that the outcome of some specific endeavor, or outcomes in general, will be positive, favorable, and desirable. A common idiom used to illustrate optimism versus pessimism is a glass filled with water to the halfway point: an optimist is said to see the glass as half full, while a pessimist sees the glass as half empty. Variation in optimism between people is somewhat heritable and reflects biological trait systems to some degree. A person's optimism is also influenced by environmental factors, including family environment, and may be learnable. Optimism may also be related to health. Explanatory style is distinct from dispositional theories of optimism. While related to life-orientation measures of optimism, attributional style theory suggests that dispositional optimism and pessimism are reflections of the ways people explain events, i.e., that attributions cause these dispositions. An optimist would view defeat as temporary, as something that does not apply to other cases, and as something that is not their fault. Measures of attributional style distinguish three dimensions among explanations for events: Whether these explanations draw on internal versus external causes; whether the causes are viewed as stable versus unstable; and whether explanations apply globally versus being situationally specific. In addition, the measures distinguish attributions for positive and negative events. Furthermore, the correlation appears to be attributable to coping style: "That is, optimists seem intent on facing problems head-on, taking active and constructive steps to solve their problems; pessimists are more likely to abandon their effort to attain their goals."
2 One of the earliest forms of philosophical optimism was Socrates' theory of moral intellectualism, which formed part of his model of enlightenment through the process of self-improvement. According to the philosopher, it is possible to live a virtuous life by attaining moral perfection through philosophical self-examination. He maintained that knowledge of moral truth is necessary and sufficient for leading a good life. In his philosophical investigations, Socrates followed a model that did not merely focus on the intellect or reason but a balanced practice that also considered emotion as an important contributor to the richness of human experience. Distinct from a disposition to believe that things will work out, there is a philosophical idea that, perhaps in ways that may not be fully comprehended, the present moment is in an optimum state. This view that all of nature—past, present, and future—operates by laws of optimization along the lines of Hamilton's principle in the realm of physics is countered by views such as idealism, realism, and philosophical pessimism. 3 Psychological optimalism, as defined by the positive psychologist Tal Ben-Shahar, means willingness to accept failure while remaining confident that success will follow, a positive attitude he contrasts with negative perfectionism. Perfectionism can be defined as a persistent compulsive drive toward unattainable goals and valuation based solely in terms of accomplishment. Perfectionists reject the realities and constraints of human ability. They cannot accept failures, delaying any ambitious and productive behavior in fear of failing again. This neuroticism can even lead to clinical depression and low productivity As an alternative to negative perfectionism, Ben-Shahar suggests the adoption of optimalism. Optimalism allows for failure in pursuit of a goal, and expects that while the trend of activity is towards the positive, it is not necessary always to succeed while striving towards goals. This basis in reality, prevents the optimalist from being overwhelmed in the face of failure. Optimalists accept failures and learn from them, encouraging further pursuit of achievement. Ben-Shahar believes that optimalists and perfectionists show distinct motives. Optimalists tend to have more intrinsic, inward desires, with a motivation to learn, while perfectionists are highly motivated by a need to prove themselves worthy consistently. Two additional facets of optimalism have been described: product optimalism and process optimalism. The former is described as an outlook that seeks to realize the best possible result, while the latter seeks maximization of the chances of achieving the best possible result. Some sources also distinguish the concept from optimism since it does not focus on how things are going well but on whether things are going as well as possible B g STYLE: श्री भगवानुवाच अशोच्यनन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ ११ ॥ śrī-bhagavān uvāca aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead. II TEXT 12: Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. TEXT 13: As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change. TEXT 14: O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. TEXT 32: O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets. TEXT 33: If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter. TEXT 34: People will always speak of your infamy, and for a respectable person, dishonor is worse than death. TEXT 35: The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant. TEXT 36: Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you? TEXT 37: O son of Kuntī, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight. TEXT 38: Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat – and by so doing you shall never incur sin. TEXT 39: Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works. 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