The Idealist Temperament

The Idealist temperament is one of four temperaments defined by David Keirsey. Correlating with the NF (intuitive–feeling) Myers-Briggs types, the Idealist temperament comprises the following role variants (listed with their corresponding Myers-Briggs types): Champion (ENFP), Counselor (INFJ), Healer (INFP), and Teacher (ENFJ).

Keirsey combines those Jung personality types with the iNtuitive and Feeling (N and F) preferences into a Temperament called the Idealists. He describes the NF group’s primary objective as “identity seeking” since they use their Feelings, which is about as personal to each person’s identity as anything gets, to determine the possibilities and changes they see as being necessary in the world. The NF Temperament includes these types and their symbolic names:

  • ENFJ – Teachers
  • INFJ – Counselors
  • ENFP – Champions
  • INFP – Healers

Only 15-20% of the general population are of the Idealist Temperament.

Idealists, as a temperament, are passionately concerned with personal growth and development. Idealists strive to discover who they are and how they can become their best possible self – always this quest for self-knowledge and self-improvement drives their imagination. And they want to help others make the journey. Idealists are naturally drawn to working with people, and whether in education or counseling, in social services or personnel work, in journalism or the ministry, they are gifted at helping others find their way in life, often inspiring them to grow as individuals and to fulfill their potentials.

The people having an Idealist temperament tend to be future oriented. They are interested in new ideas particularly ones that relate to people. They are eternally optimistic that the world is going to get better and that everyone will live in peace and harmony. While they are concerned about everyday things like seeing that everyone is fed, they are more concerned about seeing that everyone has the opportunity to develop their full potential. For Idealists, rules are only guidelines. If there are special circumstances then rules are made to be bent a little or even broken.

Often their speech is peppered with abstract concepts such as truth, love and peace. They can rhapsodize over a good theory. They are less concerned about the details of day-to-day living. The details have to be taken care of, but seeing the big picture is much more fascinating.

 All Idealists share the following core characteristics:

  • Idealists are enthusiastic, they trust their intuition, yearn for romance, and seek their true self, prize meaningful relationships, and dream of attaining wisdom.
  • Idealists pride themselves on being loving, kindhearted, and authentic.
  • Idealists tend to be giving, trusting, spiritual, and they are focused on personal journeys and human potentials.
  • Idealists make intense mates, nurturing parents, and inspirational leaders.

Idealists are relatively rare, making up no more than 15 to 20 percent of the population. But their ability to inspire people with their enthusiasm and their idealism has given them influence far beyond their numbers.


Art & Entertainment / Sports /Journalism / Literature

  • Oprah Winfrey (Teacher)
  • Jane Fonda (Teacher)
  • Richard Gere (Healer)
  • Mia Farrow (Healer)
  • Charles Dickens (Champion)

Science / Education / Humanities / Philosophy / Religion

  • Siddhartha [Buddha]
  • Karen Armstrong (Healer)
  • Carl Rogers (Champion)
  • Pope John Paul II (Teacher)
  • Abraham Maslow
  • Carl Jung (Counselor)
  • Plato

Politics / Government / Military

  • Mohandas Gandhi (Counselor)
  • Eleanor Roosevelt (Counselor)
  • Nelson Mandela (Champion)
  • Vladimir Lenin (Teacher)
  • Princess Diana (Healer)

Idealists long to be authentic. They don’t like to pretend they are something they are not as it is usually very stressful for them. They are not very interested in social position and just want to be accepted for who they are. Wearing a uniform or following a dress code is not comfortable for them, although they will do so to please others who are important to them. They don’t see the need to dress in certain ways just to impress others, e.g. teachers wearing suits and ties to set them apart from their students.

Another core need is to be empathic to those around them. Often Idealists end up in work that involves counselling, teaching and psychology. Even if they are working as an accountant, Idealists bring that element of human compassion that belies the more usual bottom line approach to the job.

Above all, life must have meaning for Idealists. What is the meaning of life and what is their part in the grand scheme of things is a lifelong quest for Idealists.

Idealists are abstract in speech and cooperative in pursuing their goals. Their greatest strength is diplomatic integration. Their best developed intelligence role is either mentoring (Counselors and Teachers) or advocacy (Healers and Champions).

As the identity-seeking temperament, Idealists long for meaningful communication and relationships. They search for profound truths hidden beneath the surface, often expressing themselves in metaphor. Focused on the future, they are enthusiastic about possibilities, and they continually strive for self-renewal.

Interests: They seek careers facilitating the personal improvement of lives of others, whether through education, counseling, or other pursuits that promotes the happiness and fulfillment of individuals and society. Idealists are sure that friendly cooperation is the best way for people to achieve their goals. Conflict and confrontation upset them because they seem to put up angry barriers between people. Idealists dream of creating harmonious, even caring personal relations, and they have a unique talent for helping people get along with each other and work together for the good of all. Such interpersonal harmony might be a romantic ideal, but then Idealists are incurable romantics who prefer to focus on what might be, rather than what is. The real, practical world is only a starting place for Idealists; they believe that life is filled with possibilities waiting to be realized, rich with meanings calling out to be understood.

Orientation: The lives of Idealists are guided by their devotion to their personal ethics. They are altruistic, taking satisfaction in the well-being of others. They believe in the basic goodness of the world and of the people in it. They take a holistic view toward suffering and misfortune, regarding them as part of a larger, unknowable truth, a mystical cause-and-effect. With an eye toward the future, they view life as a journey toward a deeper spiritual knowledge.

Self-image: The Idealists’ self-esteem is rooted in empathetic action; their self-respect in their benevolence; and their self-confidence in their personal authenticity.

Values: The emotions of Idealists “are both easily aroused and quickly discharged. Their general demeanor is enthusiastic. They trust their intuition and yearn for romance. They seek deeper self-knowledge and want to be understood for who they are behind the social roles they are forced to play. They aspire to wisdom that transcends ego and the bounds of the material world. Highly ethical in their actions, Idealists hold themselves to a strict standard of personal integrity. They must be true to themselves and to others, and they can be quite hard on themselves when they are dishonest, or when they are false or insincere. More often, however, Idealists are the very soul of kindness. Particularly in their personal relationships, Idealists are without question filled with love and good will.

Social roles: Idealists seek mutuality in their personal relationships. Romantically, they want a soulmate with whom they can share a deep spiritual connection. As parents, they encourage their children to form harmonious relationships and engage in imaginative play. In their professional and social lives, Idealists strive to be catalysts of positive change. They believe in giving of themselves to help others; they cherish a few warm, sensitive friendships; they strive for a special rapport with their children; and in marriage they wish to find a “soulmate,” someone with whom they can bond emotionally and spiritually, sharing their deepest feelings and their complex inner worlds.


Idealists experience stress when their desire for cooperation and harmony within their group conflicts with their desire for personal authenticity. Since Idealists often go to great lengths to try to ensure that everyone’s needs are met, they can become frustrated when others fail to do the same, either by acting independently of the wishes of the group, or by trying to enforce the wishes of the group without regard to individual needs. This tension is especially evident in the two mentoring types (Counselors and Teachers).

Idealists tend to come by their best ideas through a combination of intuition and feeling, so they may have difficulty explaining how they reached their conclusions. They may become frustrated, or even insulted, when others fail to share their enthusiasm and instead want an explanation of the reasoning behind the Idealist’s insights. Since inspiration is not a conscious process, the Idealists may not have an immediate explanation, even though their reasoning is sound, and so may feel dismissed and undervalued. They know they love someone but can’t really explain; oftentimes misunderstood causing a great deal of inner stress.

Idealists have a strong drive to work for the betterment of a group or organization, and can feel as though they are losing their identity if stuck in an environment that requires conformity. This is especially evident in the two advocating types (Champions and Healers).

Relationship: In relationships Idealists are very caring and considerate. They are usually more aware of their partners’ needs and will do everything they can to satisfy those needs. They are more likely to suffer in silence if they cannot get their partners to understand what the problem is between them. Above all they want a harmonious relationship. They will put up with a great deal before admitting a relationship has come to an end. Idealists are often attracted to Rationals particularly for their intellectual approach to life. Even Idealists have to learn to appreciate the differences of others. In other words, NF’s are looking for more than life partners in their mates-they want soul partners, persons with whom they can bond in some special spiritual sense sharing their complex inner lives and communicating intimately about what most concerns them; their feelings and their causes, their romantic fantasies and their ethical dilemmas, their inner division, and their search for wholeness. Idealists firmly believe in such deep and meaningful relationships-they settle for nothing less-and in some cases they try to create them.

The Idealists’ desire that their relationships be deep and meaningful (that is, intense, enduring, and all-important in their lives) is very much in evidence in the way they go about dating. NFs do not usually choose to play the field to any great extent, but prefer to go out with one person at a time and to explore the potential for special closeness in each relationship. Never casual or occasional about dating, NFs typically look past surface relations to more deeply-felt connections, and they lose interest rather quickly with dates which center around social events and physical activities. Idealists can enjoy this skin-deep sort of date for a while, of course, but they usually try to find their own kind of enjoyment as the evening wears on. At parties, for example, NFs will often look for a quiet corner where they can talk with their date (or someone else) on a more personal, intimate level. And at amusement parks or sporting events, Idealists will eventually separate themselves mentally from the rides, the sights, and the action, and begin to observe people around them, wondering about their personalities and fantasizing about their personal lives.

Indeed Idealists would usually rather talk with their dates than do things or go places, although chatting about concrete, literal, or factual things doesn’t particularly interest them either. Idealists want to talk about abstract matters-ideas, insights, personal philosophies, spiritual beliefs, dreams, goals, family relationships, altruistic causes, and the like-inwardly felt topics that break through social surfaces and connect two people heart to heart.

Finding the rare person with whom they can share their inner world is difficult for Idealists, a painful process or trial and error, and often they vow not to date at all for periods of time rather than go through the search. For NFs, dating someone means more than physical fun or social experience; it is an opening of their heart and mind to the other person, in some cases a baring of their soul, and carries with it both promise and an expectation of deep regard and mutual understanding. And because they are offering so much of themselves to the other, and expecting so much in return, NFs are highly sensitive to rejection, and can be deeply hurt when spurned by another, or when having to break off a relationship themselves. The trauma of breaking up can be so difficult for Idealists that at times they will avoid getting involved with others for fear of things not working out. At the other extreme, they will remain in a relationship longer than they should be in it, just to put off the soul-hurting scene of rejection.


Romance and the Male Idealist

Idealist men find it relatively easy to express tender feelings, sympathize with others, and have female friends. Some even enjoy shopping. Many women find this intensely appealing while others view them as effeminate.

Idealist men are the most likely to provide romantic dates, an empathetic listening ear, and kindness. Women are likely to appreciate their ability to simply listen without trying to solve problems although they are likely to need to share the stage with the Idealist man who also wants to be heard. Along with sensitivity, Idealists are the most likely type of man to be moody, responding to the moods of those around them.

Tom is a Teacher (ENFJ) Idealist. When he met his wife, he threw himself in front of her car so he could ask her on a date. He says that he knew the first time they dated that she was “the one”. Almost every day, he leaves her a note about something different he loves about her. Although both he and his wife work hard to take care of their family including their four daughters, his wife says that he actually sacrifices more. He’s very protective and fears many things that could harm his girls.

Ian is a Counselor (INFJ) Idealist. He had many female friends in high school, some of whom were interested in him. He dated a couple but didn’t find it very satisfying. In college, he was convinced he’d found the woman of his dreams. They hit it off right away and dated for two years before he found out she’d been cheating on him almost the whole time. She told him she felt trapped because he idealized her so much. Now he’s dating a new woman and is working to view their relationship more realistically.

P.J. is a Champion (ENFP) Idealist. He never lacks for female companionship. Women seek him out because he’s cheerful and believes in them. His tendency has been to have very intense relationships which burn out quickly. He’s decided that it’s probably best to date casually to avoid flash-in-the-pan romances. P.J. figures he’ll eventually settle down and have a family but, for now, he enjoys the experience of femininity in many different forms.

Julius is a Healer (INFP) Idealist. In high school, his closest friends were girls. He and his friends were forever finding a cause, such as a homeless family or students’ rights. They worked hard to right the wrongs they found. His wife says she was drawn to his activism, his caring for the oppressed and the environment. She jokes that they have their roles reversed. She says she’s logical, stable, and hard-headed while he is romantic, moody, and compassionate.



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Strong Sense of Community: Secret to Longevity?

Outlier! What we fail to realize about Health and Long Life! Be inspired!

1. Roseto Valfortore lies one hundred miles southeast of Rome, in the Apennine foothills of the Italian province of Foggia. In the style of medieval villages, the town is organized around a large central square. Facing the square is the Palazzo Marchesale, the palace of the Saggese family, once the great landowner of those parts. An archway to one side leads to a church, the Madonna del Carmine—Our Lady of Mount Carmine. Narrow stone steps run up the hillside, flanked by closely-clustered two-story stone houses with red tile roofs.
For centuries, the paesani of Roseto worked in the marble quarries in the surrounding hills, or cultivated the fields in the terraced valley below, walking four and five miles down the mountain in the morning and then making the long journey back up the hill at night. It was a hard life. The townsfolk were barely literate and desperately poor and without much hope for economic betterment—until word reached Roseto at the end of the nineteenth century of the land of opportunity across the ocean.

In January of 1882, a group of eleven Rosetans—ten men and one boy—set sail for New York. They spent their first night in America sleeping on the floor of a tavern on Mulberry Street, in Manhattan’s Little Italy. Then they ventured west, ending up finding jobs in a slate quarry ninety miles west of the city in Bangor, Pennsylvania. The following year, fifteen Rosetans left Italy for America, and several members of that group ended up in Bangor as well, joining their compatriots in the slate quarry. Those immigrants, in turn, sent word back to Roseto about the promise of the New World, and soon one group of Rosetans after another packed up their bags and headed for Pennsylvania, until the initial stream of immigrants became a flood. In 1894 alone, some twelve hundred Rosetans applied for passports to America, leaving entire streets of their old village abandoned.
The Rosetans began buying land on a rocky hillside, connected to Bangor only by a steep, rutted wagon path. They built closely clustered two story stone houses, with slate roofs, on narrow streets running up and down the hillside. They built a church and called it Our Lady of Mount Carmel, and named the main street on which it stood Garibaldi Avenue, after the great hero of Italian unification. In the beginning, they called their town New Italy. But they soon changed it to something that seemed more appropriate, given that in the previous decade almost all of them had come from the same village in Italy. They called it Roseto.

In 1896, a dynamic young priest—Father Pasquale de Nisco—took over at Our Lady of Mount Carmel. De Nisco set up spiritual societies and organized festivals. He encouraged the townsfolk to clear the land, and plant onions, beans, potatoes, melons and fruit trees in the long backyards behind their houses. He gave out seeds and bulbs. The town came to life. The Rosetans began raising pigs in their backyard, and growing grapes for homemade wine. Schools, a park, a convent and a cemetery were built. Small shops and bakeries and restaurants and bars opened along Garibaldi Avenue. More than a dozen factories sprang up, making blouses for the garment trade. Neighboring Bangor was largely Welsh and English, and the next town over was overwhelmingly German, which meant—given the fractious relationships between the English and Germans and Italians, in those years—that Roseto stayed strictly for Rosetans: if you wandered up and down the streets of Roseto in Pennsylvania, in the first few decades after 1900, you would have heard only Italian spoken, and not just any Italian but the precise southern, Foggian dialect spoken back in the Italian Roseto. Roseto Pennsylvania was its own tiny, self-sufficient world—all but unknown by the society around it—and may well have remained so but for a man named Stewart Wolf.

Wolf was a physician. He studied digestion and the stomach, and taught in the medical school at the University of Oklahoma. He spent summers at a farm he’d bought in Pennsylvania. His house was not far from Roseto—but that, of course, didn’t mean much since Roseto was so much in its own world that you could live one town over and never know much about it. “One of the times when we were up there for the summer—this would have been in the late 1950’s, I was invited to give a talk at the local medical society,” Wolf said, years later, in an interview. “After the talk was over, one of the local doctors invited me to have a beer. And while we were having a drink he said, ‘You know, I’ve been practicing for seventeen years. I get patients from all over, and I rarely find anyone from Roseto under the age of sixty-five with heart disease.'”

Wolf was skeptical. This was the 1950’s, years before the advent of cholesterol lowering drugs, and aggressive prevention of heart disease. Heart attacks were an epidemic in the United States. They were the leading cause of death in men under the age of sixty-five. It was impossible to be a doctor, common sense said, and not see heart disease. But Wolf was also a man of deep curiosity. If somebody said that there were no heart attacks in Roseto, he wanted to find out whether that was true.

Wolf approached the mayor of Roseto and told him that his town represented a medical mystery. He enlisted the support of some of his students and colleagues from Oklahoma. They pored over the death certificates from residents of the town, going back as many years as they could. They analyzed physicians’ records. They took medical histories, and constructed family genealogies. “We got busy,” Wolf said. “We decided to do a preliminary study. We started in 1961. The mayor said—all my sisters are going to help you. He had four sisters. He said, ‘You can have the town council room.’ I said, ‘Where are you going to have council meetings?’ He said, ‘Well, we’ll postpone them for a while.’ The ladies would bring us lunch. We had little booths, where we could take blood, do EKGs. We were there for four weeks. Then I talked with the authorities. They gave us the school for the summer. We invited the entire population of Roseto to be tested.”
The results were astonishing. In Roseto, virtually no one under 55 died of a heart attack, or showed any signs of heart disease. For men over 65, the death rate from heart disease in Roseto was roughly half that of the United States as a whole. The death rate from all causes in Roseto, in fact, was something like thirty or thirty-five percent lower than it should have been.

Wolf brought in a friend of his, a sociologist from Oklahoma named John Bruhn, to help him. “I hired medical students and sociology grad students as interviewers, and in Roseto we went house to house and talked to every person aged twenty one and over,” Bruhn remembers. This had happened more than fifty years ago but Bruhn still had a sense of amazement in his voice as he remembered what they found. “There was no suicide, no alcoholism, no drug addiction, and very little crime. They didn’t have anyone on welfare. Then we looked at peptic ulcers. They didn’t have any of those either. These people were dying of old age. That’s it.”
Wolf’s profession had a name for a place like Roseto—a place that lay outside everyday experience, where the normal rules did not apply. Roseto was an outlier.

2. Wolf’s first thought was that the Rosetans must have held on to some dietary practices from the old world that left them healthier than other Americans. But he quickly realized that wasn’t true. The Rosetans were cooking with lard, instead of the much healthier olive oil they used back in Italy. Pizza in Italy was a thin crust with salt, oil, and perhaps some tomatoes, anchovies or onions. Pizza in Pennsylvania was bread dough plus sausage, pepperoni, salami, ham and sometimes eggs. Sweets like biscotti and taralli used to be reserved for Christmas and Easter; now they were eaten all year round. When Wolf had dieticians analyze the typical Rosetan’s eating habits, he found that a whopping 41 percent of their calories came from fat. Nor was this a town where people got up at dawn to do yoga and run a brisk six miles. The Pennsylvanian Rosetans smoked heavily, and many were struggling with obesity.
If it wasn’t diet and exercise, then, what about genetics? The Rosetans were a close knit group, from the same region of Italy, and Wolf next thought was whether they were of a particularly hardy stock that protected them from disease. So he tracked down relatives of the Rosetans who were living in other parts of the United States, to see if they shared the same remarkable good health as their cousins in Pennsylvania. They didn’t.
He then looked at the region where the Rosetans lived. Was it possible that there was something about living in the foothills of Eastern Pennsylvania that was good for your health? The two closest towns to Roseto were Bangor, which was just down the hill, and Nazareth, a few miles away. These were both about the same size as Roseto, and populated with the same kind of hard-working European immigrants. Wolf combed through both towns’ medical records. For men over 65, the death rates from heart disease in Nazareth and Bangor were something like three times that of Roseto. Another dead end.

What Wolf slowly realized was that the secret of Roseto wasn’t diet or exercise or genes or the region where Roseto was situated. It had to be the Roseto itself. As Bruhn and Wolf walked around the town, they began to realize why. They looked at how the Rosetans visited each other, stopping to chat with each other in Italian on the street, or cooking for each other in their backyards. They learned about the extended family clans that underlay the town’s social structure. They saw how many homes had three generations living under one roof, and how much respect grandparents commanded. They went to Mass at Our Lady of Mt. Carmel Church and saw the unifying and calming effect of the church. They counted twenty-two separate civic organizations in a town of just under 2000 people. They picked up on the particular egalitarian ethos of the town, that discouraged the wealthy from flaunting their success and helped the unsuccessful obscure their failures.

In transplanting the paesani culture of southern Italy to the hills of eastern Pennsylvania the Rosetans had created a powerful, protective social structure capable of insulating them from the pressures of the modern world. The Rosetans were healthy because of where they were from, because of the world they had created for themselves in their tiny little town in the hills.

“I remember going to Roseto for the first time, and you’d see three generational family meals, all the bakeries, the people walking up and down the street, sitting on their porches talking to each other, the blouse mills where the women worked during the day, while the men worked in the slate quarries,” Bruhn said. “It was magical.”

When Bruhn and Wolf first presented their findings to the medical community, you can imagine the kind of skepticism they faced. They went to conferences, where their peers were presenting long rows of data, arrayed in complex charts, and referring to this kind of gene or that kind of physiological process, and they talked instead about the mysterious and magical benefits of people stopping to talk to each other on the street and having three generations living under one roof. Living a long life, the conventional wisdom said at the time, depended to a great extent on who we were—that is, our genes. It depended on the decisions people made—on what they chose to eat, and how much they chose to exercise, and how effectively they were treated by the medical system. No one was used to thinking about health in terms of a place.

Wolf and Bruhn had to convince the medical establishment to think about health and heart attacks in an entirely new way: they had to get them to realize that you couldn’t understand why someone was healthy if all you did was think about their individual choices or actions in isolation. You had to look beyond the individual. You had to understand what culture they were a part of, and who their friends and families were, and what town in Italy their family came from. You had to appreciate the idea that community—the values of the world we inhabit and the people we surround ourselves with—has a profound effect on who we are. The value of an outlier was that it forced you to look a little harder and dig little deeper than you normally would to make sense of the world. And if you did, you could learn something from the outlier than could use to help everyone else.

In Outliers, I want to do for our understanding of success what Stewart Wolf did for our understanding of health.

Copyright © 2008 by Malcolm Gladwell

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Bee Inspired!

Bee Inspired!

Daily dose of motivation!

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A Future Not Our Own

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In memory of Oscar Romero (1917–1980) (Oscar A. Romero, Archbishop of San Salvador, in El Salvador, was assassinated on March 24, 1980, while celebrating Mass in a small chapel in a cancer hospital where he lived. He had always been close … Continue reading

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The Paradox of Our Age



We have bigger houses but smaller families;

more conveniences, but less time;

We have more degrees, but less sense;

more knowledge, but less judgement;

more experts, but more problems;

more medicines, but less healthiness;

We’ve been all the way to the moon and back, but have trouble crossing the street to meet the new neighbour.

We built more computers to hold more information to produce more copies than ever, but have less communication;

We have become long on quantity, but short on quality.

These are times of fast foods but slow digestion;

Tall man but short character;

Steep profits but shallow relationships.

It’s a time when there is much in the window, but nothing in the room.


By: Dalai Lama

Dare to live differently! 

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I am a crack, a patch and a keygen!


A computer is pretty much-like modern society. The computer has a lot of programs/applications that allows computer to do certain tasks. The programs/applications are the people in a society that perform specific tasks also. There are applications that are immediately perceived as important just like MS Office, Nero Burning software, Adobe Photoshop and etc. the same as there are people immediately perceived as important because of their functions like the government officials and others.

There are also applications that are not immediately seen as important, such as explorer.exe, winlogon.exe and dwm.exe that run pretty much of the interfacing, program installations and opening and closing files and browser etc. in the computer ecosystem. These are the people that are not often acknowledged but do pretty much of the important work in the society, these are cashiers, policemen, social workers, teachers. They are not known by many but they make world go round.

Finally there are programs outside the computer and outside the usual recognized applications, and these are the cracks, the patch and the keygens. They are made by hackers responsible for cracking programs thus allowing you to use programs to its full capacity without paying. Some may have viruses but there are those that do not cause actual harm to the computer but most antivirus sees them as potential threats because they “do actions not normal to a computer system”.  Some like the cracks patch and keygens in the computer do contain viruses the same with people, not all serve a good purpose so still be careful.  But generally, these are the people who live outside the norms, the people who are seen as “unusual” because of the things they do and what they believe in. Some of them are even seen as potential threats due to hassles they sometimes cause and irregularities that they cause. These are the people who make difficult things happen and these are the advocates. But majority these are the change-makers and the game-changers. The people not restricted by conventional thinking but fueled by purpose and meaning!

By: Rex Villavelez

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