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This extends to far more than birthing; I could blame myself for the foods I fed my children when I thought they were healthy, the opinions I formed that I now find shocking, or the things I said that I would love to take back. But I could also just say “Kutch par wa nay” and know that after I received different information, I behaved differently. I mostly did the best I could with what I had at the time. I made the choices I made with love, and I choose to live without regret. Everyone faces regret—the question is, how long should we hold on to it?
The Well-Lived Life
Gladys McGarey and Mark Hyman
Having said that, it is in fact also possible at times to gently encourage the feeling of pleasure or well-being to spread – for instance by simply opening up the space of the awareness to embrace a larger area of the body. Sometimes then the pleasant feeling will automatically start to expand to fill that space.
Seeing That Frees
Rob Burbea
Now, if you are going to highlight only one single section from this book, here is the one. The interventionista case is central to our story because it shows how absence of skin in the game has both ethical and epistemological effects (i.e., related to knowledge). We saw that interventionistas don’t learn because they are not the victims of their mistakes, and, as we hinted at with pathemata mathemata: The same mechanism of transferring risk also impedes learning. More practically, You will never fully convince someone that he is wrong; only reality can.
Skin in the Game
Nassim Nicholas Taleb
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