Psychologists from Switzerland

"If children fail to understand one another, it is because they think they understand one another. The explainer believes from the start that the reproducer will grasp everything, will almost know beforehand all that should be known, and will interpret every subtlety. Children are perpetually surrounded by adults who not only know much more than they do, but who also do everything in their power to understand them, who even anticipate their thoughts and desires. Children, therefore... are perpetually under the impression that people can read their thoughts, and in extreme cases, can steal their thoughts away. It is obviously owing to this mentality that children do not take the trouble to express themselves clearly... This mentality does not contradict ego-centric mentality. Both arise from the belief of the child, the belief that he is the centre of the universe. These habits of thought account... for the remarkable lack of precision in the childish style."

"There are no really solipsistic philosophers, and those who think they are deceive themselves. The true solipsist feels at one with the universe, and so very identical to it that he does not even feel the need for two terms. The true solipsist projects all his states of mind onto things. The true solipsist is entirely alone in the world, that is, he has no notion of anything exterior to himself. In other words the true solipsist has no idea of self. There is no self: there is the world. It is in this sense it is reasonable to call a baby a solipsist: the feelings and desires of a baby know no limits since they are a part of everything he sees, touches, and perceives. Babies are, then, obviously narcissistic, but not in the way adults are, not even Spinoza's God, and I am a little afraid that Freud sometimes forgets that the narcissistic baby has no sense of self. Given this definition of solipsism, egocentrism in children clearly appears to be a simple continuation of solipsism in infants.. Egocentrism, as we have seen, is not an intentional or even a conscious process. A child has no idea that he is egocentric. He believes everybody thinks the way he does, and this false universality is due simply to an absence of the sense of limits on his individuality. In this light, egocentrism and solipsism are quite comparable: both stem from the absence or the weakness of the sense of self."

"If a baby really has no awareness of himself and is totally thing-directed and at the same time all his states of mind are projected onto things, our second paradox makes sense: on the one hand, thought in babies can be viewed as pure accommodation or exploratory movements, but on the other this very same thought is only one, long, completely autistic waking dream."

"Every acquisition of accommodation becomes material for assimilation, but assimilation always resists new accommodations."

"Knowing reality means constructing systems of transformations that correspond, more or less adequately, to reality. They are more or less isomorphic to transformations of reality. The transformational structures of which knowledge consists are not copies of the transformations in reality; they are simply possible isomorphic models among which experience can enable us to choose. Knowledge, then, is a system of transformations that become progressively adequate."

"I am convinced that there is no sort of boundary between the living and the mental or between the biological and the psychological. From the moment an organism takes account of a previous experience and adapts to a new situation, that very much resembles psychology."

"As you know, Bergson pointed out that there is no such thing as disorder but rather two sorts of order, geometric and living. Mine is clearly living. The folders I need are within reach, in the order of frequency with which I use them. True, it gets tricky to locate a folder in the lower levels. But if you have to find it, you look for it. That takes less time than putting them away every day."

"Education, for most people, means trying to lead the child to resemble the typical adult of his society... But for me, education means making creators... You have to make inventors, innovators, not conformists."

"The principal goal of education in the schools should be creating men and women who are capable of doing new things, not simply repeating what other generations have done; men and women who are creative, inventive and discoverers, who can be critical and verify, and not accept, everything they are offered."

"The essential functions of the mind consist in understanding and in inventing, in other words, in building up structures by structuring reality."

"From the point of view of the practice or application of rules four successive stages can be distinguished. A first stage of a purely motor and individual character, during which the child handles the marbles at the dictation of his desires and motor habits. This leads to the formation of more or less ritualized schemas, but since play is still purely individual, one can only talk of motor rules and not of truly collective rules. The second may be called egocentric for the following reasons. This stage begins at the moment when the child receives from outside the example of codified rules, that is to say, some time between the ages of two and five. But though the child imitates this example, he continues to play either by himself without bothering to find play-fellows, or with others, but without trying to win, and therefore without attempting to unify the different ways of playing. In other words, children of this stage, even when they are playing together, play each one "on his own " (everyone can win at once) and without regard for any codification of rules. This dual character, combining imitation of others with a purely individual use of the examples received, we have designated by the term Egocentrism. A third stage appears between 7 and 8, which we shall call the stage of incipient cooperation. Each player now tries to win, and all, therefore, begin to concern themselves with the question of mutual control and of unification of the rules. But while a certain agreement may be reached in the course of one game, ideas about the rules in general are still rather vague. In other words, children of 7-8, who belong to the same class at school and are therefore constantly playing with each other, give, when they are questioned separately, disparate and often entirely contradictory accounts of the rules observed in playing marbles. Finally, between the years of 11 and 12, appears a fourth stage, which is that of the codification of rules. Not only is every detail of procedure in the game fixed, but the actual code of rules to be observed is known to the whole society. There is remarkable concordance in the information given by children of 10-12 belonging to the same class at school, when they are questioned on the rules of the game and their possible variations."

"Genetically speaking, the explanation both of rites and of symbols would seem to lie in the conditions of preverbal motor intelligence. When it is presented with any new thing, a baby of 5 to 8 months will respond with a dual reaction; it will accommodate itself to the new object and it will assimilate the object to earlier motor schemas. Give the baby a marble, and it will explore its surface and consistency, but will at the same time use it as something to grasp, to suck, to rub against the sides of its cradle, and so on. This assimilation of every fresh object to already existing motor schemas may be conceived of as the starting point of ritual acts and symbols, at any rate from the moment that assimilation becomes stronger than actual accommodation itself."

"Before games are played in common, no rules in the proper sense can come into existence. Regularities and ritualized schemas are already there, but these rites, being the work of the individual, cannot call forth that submission to something superior to the self which characterizes the appearance of any rule."

"Alongside of the rare cases of true conversation where there is a genuine interchange of opinions or commands, one can observe in children between 2 and 6 a characteristic type of pseudo-conversation or "collective monologue", during which the children speak only for themselves, although they wish to be in the presence of interlocutors who will serve as a stimulus. Now here again, each feels himself to be in communion with the group because he is inwardly addressing the Adult who knows and understands everything, but here again, each is only concerned with himself, for lack of having dissociated the "ego" from the "socius"."

"Considering that the square game is only one of the five or ten varieties of the game of marbles, it is almost alarming in face of the complexity of rules and procedure in the square game, to think of what a child of twelve has to store away in his memory. These rules, with their overlapping and their exceptions, are at least as complex as the current rules of spelling. It is somewhat humiliating, in this connection, to see how heavily traditional education sets about the task of making spelling enter into brains that assimilate with such ease the mnemonic contents of the game of marbles. But then, memory is dependent upon activity, and a real activity presupposes interest."

"As far as the game of marbles is concerned, there is therefore no contradiction between the egocentric practice of games and the mystical respect entertained for rules. This respect is the mark of a mentality fashioned, not by free cooperation between equals, but by adult constraint."

"When the child imitates the rules practiced by his older companions he feels that he is submitting to an unalterable law, due, therefore, to his parents themselves. Thus the pressure exercised by older on younger children is assimilated here, as so often, to adult pressure. This action of the older children is still constraint, for cooperation can only arise between equals. Nor does the submission of the younger children to the rules of the older ones lead to any sort of cooperation in action; it simply produces a sort of mysticism, a diffused feeling of collective participation, which, as in the case of many mystics, fits in perfectly well with egocentrism. For we shall see eventually that cooperation between equals not only brings about a gradual change in the child's practical attitude, but that it also does away with the mystical feeling towards authority."

"In certain circumstances where he experiments in new types of conduct by cooperating with his equals, the child is already an adult. There is an adult in every child and a child in every adult. … There exist in the child certain attitudes and beliefs which intellectual development will more and more tend to eliminate: there are others which will acquire more and more importance. The later are not derived from the former but are partly antagonistic to them."

"Between the various types of rules which we shall give there will therefore be at once continuity of function and difference of structure. This renders arbitrary any attempt to cut mental reality up into stages. The matter is further complicated by the "Law of conscious realization" and the resulting time-lag. The appearance of a new type of rule on the practical plane does not necessarily mean that this rule will come into the subject's consciousness, for each mental operation has to be relearned on the different planes of action and of thought."

"A second prefatory question faces us: that of society and the individual. We have sought to contrast the child and the civilized adult on the ground of their respective social attitudes. The baby (at the stage of motor intelligence) is asocial, the egocentric child is subject to external constraint but has little capacity for cooperation, the civilized adult of to-day presents the essential character of cooperation between differentiated personalities who regard each other as equals. There are therefore three types of behavior: motor behavior, egocentric behavior (with external constraint), and cooperation. And to these three types of social behavior there correspond three types of rules: motor rules, rules due to unilateral respect, and rules due to mutual respect. But here again, one must beware of laying down the law: for things are motor, individual and social all at once. As we shall have occasion to show, rules of cooperation are in some respects the outcome of the rules of coercion and of the motor rules. On the other hand, coercion is applied during the first days of an infant's life, and the earliest social relations contain the germs of cooperation. Here again, it is not so much a question of these successive features themselves as of the proportions in which they are present. Moreover, the way in which conscious realization and the time-lag from one level to another come into play is a further bar to our arranging these phenomena in a strict sequence, as though they made a single appearance and then disappeared from the scene once and for all."

"The motor rule. In its beginnings the motor rule merges into habit. During the first few months of an infant's life, its manner of taking the breast, of laying its head on the pillow, etc., becomes crystallized into imperative habits. This is why education must begin in the cradle. To accustom the infant to get out of its own difficulties or to calm it by rocking it may be to lay the foundations of a good or of a bad disposition. But not every habit will give rise to the knowledge of a rule. The habit must first be frustrated, and the ensuing conflict must lead to an active search for the habitual. Above all, the particular succession must be perceived as regular, i.e. there must be judgment or consciousness of regularity (Regelbewusstseiri). The motor rule is therefore the result of a feeling of repetition which arises out of the ritualization of schemas of motor adaptation."

"Mixture of assimilation to earlier schemas and adaptation to the actual conditions of the situation is what defines motor intelligence. But — and this is where rules come into existence — as soon as a balance is established between adaptation and assimilation, the course of conduct adopted becomes crystallized and ritualized. New schemas are even established which the child looks for and retains with care, as though they were obligatory or charged with efficacy."

"Every observer has noted that the younger the child, the less sense he has of his own ego. From the intellectual point of view, he does not distinguish between external and internal, subjective and objective. From the point of view of action, he yields to every suggestion, and if he does oppose to other people's wills — a certain negativism which has been called "the spirit of contradiction" — this only points to his real defenselessness against his surroundings. A strong personality can maintain itself without the help of this particular weapon. The adult and the older child have complete power over him. They impose their opinions and their wishes, and the child accepts them without knowing that he does so. Only — and this is the other side of the picture — as the child does not dissociate his ego from the environment, whether physical or social, he mixes into all his thoughts and all his actions, ideas and practices that are due to the intervention of his ego and which, just because he fails to recognize them as subjective, exercise a check upon his complete socialization. From the intellectual point of view, he mingles his own fantasies with accepted opinions, whence arise pseudo lies (or sincere lies), syncretism, and all the features of child thought. From the point of view of action, he interprets in his own fashion the examples he has adopted, whence the egocentric form of play we were examining above. The only way of avoiding these individual refractions would lie in true cooperation, such that both child and senior would each make allowance for his own individuality and for the realities that were held in common."

"Egocentrism in so far as it means confusion of the ego and the external world, and egocentrism in so far as it means lack of cooperation, constitute one and the same phenomenon. So long as the child does not dissociate his ego from the suggestions coming from the physical and from the social world, he cannot cooperate, for in order to cooperate one must be conscious of one's ego and situate it in relation to thought in general. And in order to become conscious of one's ego, it is necessary to liberate oneself from the thought and will of others. The coercion exercised by the adult or the older child is therefore inseparable from the unconscious egocentrism of the very young child."

"There is little mysticism without an element of transcendence, and conversely, there is no transcendence without a certain degree of egocentrism. It may be that the genesis of these experiences is to be sought in the unique situation of the very young child in relation to adults. The theory of the filial origin of the religious sense seems to us singularly convincing in this connection."

"If mutual respect does derive from unilateral respect, it does so by opposition."

"Generally speaking, one can say that motor intelligence contains the germs of completed reason. But it gives promise of more than reason pure and simple. From the moral as from the intellectual point of view, the child is born neither good nor bad, but master of his destiny. Now, if there is intelligence in the schemas of motor adaptation, there is also the element of play. The intentionality peculiar to motor activity is not a search for truth but the pursuit of a result, whether objective or subjective; and to succeed is not to discover a truth."

"The discussion of the game of marbles seems to have led us into rather deep waters. But in the eyes of children the history of the game of marbles has quite as much importance as the history of religion or of forms of government. It Is a history, moreover, that is magnificently spontaneous; and it was therefore perhaps not entirely useless to seek to throw light on the child's judgment of moral value by a preliminary study of the social behaviour of children amongst themselves."

"In real life the child is in the presence, not of isolated acts, but of personalities that attract or repel him as a global whole. He grasps people's intentions by direct intuition and cannot therefore abstract from them. He allows, more or less justly, for aggravating and attenuating circumstances. This is why the stories told by the children themselves often give rise to different evaluations from those suggested by the experimenter's stories."

"It is when the child is accustomed to act from the point of view of those around him, when he tries to please rather than to obey, that he will judge in terms of intentions. So that taking intentions into account presupposes cooperation and mutual respect. Only those who have children of their own know how difficult it is to put this into practice. Such is the prestige of parents in the eyes of the very young child, that even if they lay down nothing in the form of general duties, their wishes act as law and thus give rise automatically to moral realism (independently, of course, of the manner in which the child eventually carries out these desires). In order to remove all traces of moral realism, one must place oneself on the child's own level, and give him a feeling of equality by laying stress on one's own obligations and one's own deficiencies. In this way the child will find himself in the presence, not of a system of commands requiring ritualistic and external obedience, but of a system of social relations such that everyone does his best to obey the same obligations, and does so out of mutual respect. The passage from obedience to cooperation thus marks a progress analogous to that of which we saw the effects in the evolution of the game of marbles: only in the final stage does the morality of intention triumph over the morality of objective responsibility. When parents do not trouble about such considerations as these, when they issue contradictory commands and are inconsistent in the punishments they inflict, then, obviously, it is not because of moral constraint but in spite of and as a reaction against it that the concern with intentions develops in the child. Here is a child, who, in his desire to please, happens to break something and is snubbed for his pains, or who in general sees his actions judged otherwise than he judges them himself. It is obvious that after more or less brief periods of submission, during which he accepts every verdict, even those that are wrong, he will begin to feel the injustice of it all. Such situations can lead to revolt. But if, on the contrary, the child finds in his brothers and sisters or in his playmates a form of society which develops his desire for cooperation and mutual sympathy, then a new type of morality will be created in him, a morality of reciprocity and not of obedience. This is the true morality of intention and of subjective responsibility."

"The child who defines a lie as being a "naughty word" knows perfectly well that lying consists in not speaking the truth. He is not, therefore, mistaking one thing for another, he is simply identifying them one with another by what seems to us a quaint extension of the word "lie"."

"The need to speak the truth and even to seek it for oneself is only conceivable in so far as the individual thinks and acts as one of a society, and not of any society (for it is just the constraining relations between superior and inferior that often drive the latter to prevarication) but of a society founded on reciprocity and mutual respect, and therefore on cooperation."

"In this way things, external objects, are assimilated to more or less ordered motor schemas, and in this continuous assimilation of objects the child's own activity is the starting point of play. Not only this, but when to pure movement are added language and imagination, the assimilation is strengthened, and wherever the mind feels no actual need for accommodating itself to reality, its natural tendency will be to distort the objects that surround it in accordance with its desires or its fantasy, in short to use them for its satisfaction. Such is the intellectual egocentrism that characterizes the earliest form of child thought."

"It is as his own mind comes into contact with others that truth will begin to acquire value in the child's eyes and will consequently become a moral demand that can be made upon him. As long as the child remains egocentric, truth as such will fail to interest him and he will see no harm in transposing facts in accordance with his desires."

"Thus we see that the child is almost led to tell lies — or what seem to us lies from our point of view — by the very structure of his spontaneous thought. Given this situation, what will be the result of the laws laid down by adults about truthfulness? On the occasion of the first very obvious lies, or of those connected with some offense or other and told therefore with the object of averting punishment or scolding, the parents point out to the child that he has just done something very wrong and thus inculcate in him the respect for truth."

"The child is a realist in every domain of thought, and it is therefore natural that in the moral sphere he should lay more stress on the external, tangible element than on the hidden motive."

"One must have felt a real desire to exchange thoughts with others in order to discover all that a lie can involve. And this interchange of thoughts is from the first not possible between adults and children, because the initial inequality is too great and the child tries to imitate the adult and at the same time to protect himself against him rather than really to exchange thoughts with him. The situation we have described is thus almost the necessary outcome of unilateral respect. The spirit of the command having failed to be assimilated, the letter alone remains. Hence the phenomenon we have been observing. The child thinks of a lie as "what isn't true," independently of the subject's intentions. He even goes so far as to compare lies to those linguistic taboos, "naughty words." As for the judgment of responsibility, the further a lie is removed from reality, the more serious is the offense. Objective responsibility is thus the inevitable result of unilateral respect in its earliest stage."

"The notion of good, which generally speaking, appears later than the notion of pure duty, particularly in the case of the child, is perhaps the final conscious realization of something that is the primary condition of the moral life — the need for reciprocal affection. And since moral realism is, on the contrary, the result of constraint exercised by the adult on the child, it may perhaps be a secondary growth in comparison to the simple aspiration after good, while still remaining the first notion to be consciously realized when the child begins to reflect upon morality and to attempt formulation."

"For the fundamental fact of human psychology is that society, instead of remaining almost entirely inside the individual organism as in the case of animals prompted by their instincts, becomes crystallized almost entirely outside the individuals. In other words, social rules, as Durkheim has so powerfully shown, whether they be linguistic, moral, religious, or legal, etc., cannot be constituted, transmitted or preserved by means of an internal biological heredity, but only through the external pressure exercised by individuals upon each other."

"As Bovet has demonstrated in the field of morals, rules do not appear in the mind of the child as innate facts, but as facts that are transmitted to him by his seniors, and to which from his tenderest years he has to conform by means of a sui generis form of adaptation. This, of course, does not prevent some rules from containing more than others an element of rationality, thus corresponding to the deepest fundamental constants of human nature. But whether they be rational or simply a matter of usage and consensus of opinion, rules imposed on the childish mind by adult constraint do begin by presenting a more or less uniform character of exteriority and sheer authority. So that instead of passing smoothly from an early individualism (the "social" element of the first months is only biologically social, so to speak, inside the individual, and therefore individualistic) to a state of progressive cooperation, the child is from his first year onwards in the grip of coercive education which goes straight on and ends by producing what Claprède has so happily called a veritable "short circuit.""

"To perceive is to construct intellectually, and if the child draws things as he conceives them, it is certainly because he cannot perceive them without conceiving them. But to give up gradually the spurious absolutes situated away and apart from the context of relations that has been built up during experience itself is the work of a superior kind of rationality. When the child comes to draw things as he sees them, it will be precisely because he has given up taking isolated objects in and for themselves and has begun to construct real systems of relations which take account of the true perspective in which things are connected."

"The majority of parents are poor psychologists and give their children the most questionable moral trainings. It is perhaps in this domain that one realized most how keenly how immoral it can be to believe too much in morality, and how much more precious is a little humanity than all the rules in the world. Thus the adult leads the child to the notion of objective responsibility, and consolidates in consequence a tendency that is already natural to the spontaneous mentality of little children."

"The relations between parents and children are certainly not only those of constraint. There is spontaneous mutual affection, which from the first prompts the child to acts of generosity and even of self-sacrifice, to very touching demonstrations which are in no way prescribed. And here no doubt is the starting point for that morality of good which we shall see developing alongside of the morality of right or duty, and which in some persons completely replaces it."

"There are in existence two distinct ideas of justice. We say that an award is unjust when it penalizes the innocent, rewards the guilty, or when, in general, it fails to be meted out in exact proportion to the merit or guilt in question. On the other hand, we say that a division is unjust when it favors some at the expense of others. In this second adaptation of the term, the idea of justice implies only the idea of equality. In the first acceptation of the term, the notion of justice is inseparable from that of the reward and punishment, and is defined by the correlation between acts and their retribution."

"At one time, many philosophers held that faultless "laws of thought" were somehow inherent, a priori, in the very nature of mind. This belief was twice shaken in the past century; first when Russell and his successors showed how the logic men employ can be defective, and later when Freud and Piaget started to reveal the tortuous ways in which our minds actually develop."

"Much research in psychology has been more concerned with how large groups of people behave than about the particular ways in which each individual person thinks... too statistical. I find this disappointing because, in my view of the history of psychology, far more was learned, for example, when Jean Piaget spent several years observing the ways that three children developed, or when Sigmund Freud took several years to examine the thinking of a rather small number of patients."

"The ego must be able to listen attentively and to give itself, without any further design or purpose, to that inner urge toward growth. ... People living in cultures more securely rooted than our own have less trouble in understanding that it is necessary to give up the utilitarian attitude of conscious planning in order to make way for the inner growth of the personality."

"Number is therefore the most primitive instrument of bringing an unconscious awareness of order into consciousness; from it you can best tap the unconscious constellation. This probably why it is used in most mantic methods."

"Our whole tradition has trained us to think always of God as being outside the world and shaping its dead material in some form. But upon making a general survey of creation myths, we see that this type of God mirrors a rare and specific situation; it mirrors a state where consciousness has already markedly withdrawn, as an independent entity, out of the unconscious and therefore can turn toward the rest of the material as if it were its dead object. It also already shows a definite separation between subject and object; God is the subject of the creation and the world, and its material is the dead objects with which he deals. Naturally we must correct this viewpoint by putting it into its right context, namely, that the craftsman in primitive societies never imagined himself to be doing the work himself. Nowadays if you watch a carpenter or a smith, he is in a position to feel himself as a human being with independent consciousness, who has acquired from his teacher a traditional skill with which he handles dead material. He feels that his skill is a man-made possession, which he owns. If we look at the folklore and mythology of the different crafts in more primitive societies, we see that they have a much more adequate view of it. They all still have tales which show that; man never invented any craft or skill, but that it was revealed to him, that it is the Gods who produced the knowledge which man now uses if he does anything practical."

"There is a beautiful tale among the Australian aborigines which says that the bow and arrow were not man's invention, but an ancestor God turned himself into a bow and his wife became the bowstring, for she constantly has her hands around his neck, as the bowstring embraces the bow. So the couple came down to earth and appeared to a man, revealing themselves as bow and bowstring, and from that the man understood how to construct a bow. The bow ancestor and his wife then disappeared again into a hole in the earth. So man, like an ape, only copied, but did not invent, the bow and arrow. And so the smiths originally, or so it seems from Eliade's rather plausible argument, did not feel that they had invented metallurgy; rather, they learned how to transform metals on the basis of understanding how God made the world."

"Always at bottom there is a divine revelation, a divine act, and man has only had the bright idea of copying it. That is how the crafts all came into existence and is why they all have a mystical background. In primitive civilizations one is still aware of it, and this accounts for the fact that generally they are better craftsmen than we who have lost this awareness. If we think that every craft, whether carpenter's or smith's or weaver's, was a divine revelation, then we understand better the mystical process which certain creation myths characterize as God creating the world like a craftsman. By creating the world through such a craft he manifests a secret of his own mysterious skill."

"In one African myth the word for God is even identical with skill and capacity. The Godhead is defined as that thing which appears in man as the mystery of an unusual skill or capacity. It is something divine, a spark of the divinity in him, not his own possession or achievement, but a miracle."

"In other words, the idea of the philosopher's stone of the alchemists is identical with the idea of the glorified body. This offers an archetypal approach to some Eastern ideas, because in different Eastern yoga practices and meditation the goal is to produce within oneself the so-called diamond body which is an immortal nucleus of the personality."

"There existed long ago in Tibetan, Indian, and partly also in Chinese Buddhism the idea that the religious practice of meditation serves the goal of producing within the still-living and mortal body the diamond body into which you move, so to speak. Already in this lifetime you use your diamond body more and more as a dwelling place, so that at the moment of death, like a skin which falls off from a fruit, this mortal body falls away and the glorified body -or in Eastern language, the diamond body- is already there. The glorified body, a sort of immortal substance as carrier of the individual personality, is already produced by religious practice during one's lifetime. This same idea, which is strange to official Christian teaching, does come up vigorously in alchemical philosophy. The alchemists, too, strove from the beginning to produce such a glorified or diamond body, and Christian alchemists from the beginning identified it with the glorified body. In order to build up this glorified body, called the philosopher's stone, you must repeat the whole process of creation."

"To sum up: numbers appear to represent both an attribute of matter and the unconscious foundation of our mental process. For this reason, number forms, according to Jung, that particular element that unites the realms of matter and psyche. It is “real” in a double sense, as an archetypal image and as a qualitative manifestation in the realm of outer-world experience."

"It [number] preconsciously orders both psychic thought processes and the manifestations of material reality."

"Nevertheless, this individual aspect [just-so-ness] of number appears to contain the mysterious factor that enables it to organize psyche and matter jointly."

"…Jung even asserted that he would have no objection to regarding the psyche as a quality of matter and matter as a concrete aspect of the psyche, provided that the psyche was understood to be the collective unconscious."

"As physics is a mental reconstruction of material processes, perhaps a physical reconstruction of psychic processes is possible in nature itself."

"Number, as it were, lies behind the psychic realm as a dynamic ordering principle, the primal element of which Jung called spirit. As an archetype, number becomes not only a psychic factor, but more generally, a world-structuring factor. In other words, numbers point to a background reality in which psyche and matter are no longer distinguishable."

"The mathematical forms of order which the mind of a physicist manipulates coincides "miraculously" with experimental measurements."

"We could all be mediums, and all have absolute knowledge, if the bright light of our ego consciousness would not dim it. … I have myself observed that in states of extreme fatigue, when I am really dangerously physically exhausted, I suddenly get absolute knowledge; …"

"The "ultimate" questions referred to above do not always come up in the encounter with the shadow. Much more often behind him or her another inner figure emerges as a personification of the unconscious. This takes the form of a woman in a man, and in a woman, that of a man. Often it is they who are at work behind the shadow, throwing up new problems. C. G. Jung called them anima and animus. The anima embodies all feminine psychic qualities in a man-moods, feelings, intuitions, receptivity to the irrational, his personal capacity for love, his sense of nature, and most important of all, his relationship to the unconscious."

"It is no accident that, in ancient times many peoples used priestesses (think, for example, of the Greek Sibyls) to enter into relationship with the will of the gods."

"The way the anima initially manifests in an individual man usually bears the stamp of his mother's character. If he experienced her in a negative way, then his anima often takes the form of depressive moods, irritability, perpetual malcontent, and excessive sensitivity. If the man is able to overcome these, precisely these things can strengthen his manliness. Such a negative mother anima will endlessly whisper within a man: "I'm a nothing," "It doesn't make sense anyhow," "It's different for other people," "Nothing * gives me any pleasure," and so on. Continual fear of disease, impotence, or accidents are her work, and she constellates a general sense of gloom. Troubled moods like these can intensify to the point of temptations to suicide; thus the anima can become a demoness of death. She appears in this role in Cocteau's film Orpheus."

"The French call such an anima figure a femme fatale. The sirens of the Greeks and the Lorelei of the Germans embody these dangerous aspects of the anima-in a word, destructive illusions. The following Siberian tale gives a particularly apt portrayal of such a destructive anima:"

"The embodiment of the unconscious of a woman as a figure of the opposite sex, the animus, also has positive and negative features. The animus, however, does not express itself so often in women as an erotic fantasy or mood, but rather as "sacred" convictions. When these latter are expressed loudly and energetically in a masculine style, this masculine side of a woman is easily recognizable. However, it can also manifest in a woman who appears very feminine externally as a quiet but relentless power that is hard as iron. Suddenly one comes up against something in her that is cold, stubborn, and completely inaccessible."

"The favorite themes that the animus of the woman dredges up within her sound like this: "I am seeking nothing but love, but 'he' doesn't love me." Or, "There are only two possibilities in this situation," both of which of course are unpleasant (the negative animus never believes in exceptions). One can seldom contradict the animus, for it/he is always right; the only problem is that his opinion is not based on the actual situation. For the most part he gives utterance to seemingly reasonable views, which, however, are slightly at a tangent to what is under discussion."

"Just as the mother influence is formative with a man's anima, the father has a determining influence on the animus of a daughter. The father imbues his daughter's mind with the specific coloring conferred by those indisputable views mentioned above, which in reality are so often missing in the daughter. For this reason the animus is also sometimes represented as a demon of death. A gypsy tale, for example, tells of a woman living alone who takes in an unknown handsome wanderer and lives with him in spite of the fact that a fearful dream has warned her that he is the king of the dead. Again and again she presses him to say who he is. At first he refuses to tell her, because he knows that she will then die, but she persists in her demand. Then suddenly he tells her he is death. The young woman is so frightened that she dies. Looked at from the point of view of mythology, the unknown wanderer here is clearly a pagan father and god figure, who manifests as the leader of the dead (like Hades, who carried off Persephone). He embodies a form of the animus that lures a woman away from all human relationships and especially holds her back from love with a real man. A dreamy web of thoughts, remote from life and full of wishes and judgments about how things "ought to be," prevents all contact with life. The animus appears in many myths, not only as death, but also as a bandit and murderer, for example, as the knight Bluebeard, who murdered all his wives."

"Many myths and fairy tales tell of a prince, who has been turned into an animal or a monster by sorcery, being saved by a woman. This is a symbolic representation of the development of the animus toward consciousness. Often the heroine may ask no questions of her mysterious lover, or she is only allowed to meet him in darkness. She is to save him through her blind faith and love, but this never works. She always breaks her promise and is only able to find her beloved again after a long quest."

"As the anima does with men, the animus also creates states of possession in women. In myths and fairy tales this condition is often represented by the devil or an "old man of the mountain," that is, a troll or ogre, holding the heroine prisoner and forcing her to kill all men who approach her or to deliver them into the hands of the demon; or else the father shuts up the heroine in a tower or a grave or sets her on a glass mountain, so that no one can get near her. In such cases, the heroine can often do nothing but wait patiently for a savior to deliver her from her plight. Through her suffering, the animus (for both the demon and the savior are two aspects of the same inner power) can be gradually transformed into a positive inner force."

"In real life, too, it takes a long time for a woman to bring the animus into consciousness, and it costs her a great deal of suffering. But if she succeeds in freeing herself from his possession, he changes into an "inner companion" of the highest value, who confers on her positive masculine qualities such as initiative, courage, objectivity, and intellectual clarity. Like the anima in a man, the animus also commonly exhibits four stages of development. In the first stage he manifests as a symbol of physical force, for example, a sports hero. In the next stage, in addition he possesses initiative and focused ability to act. In the third stage, he becomes "the word" and is therefore frequently projected onto noteworthy intellectuals, like doctors, ministers, and professors."

"On the fourth level, he embodies the mind and becomes a mediator of creative and religious inner experiences, through which life acquires an individual meaning. At this stage he confers on a woman a spiritual and intellectual solidity that counterbalances her essentially soft nature. He can then act as a liaison connecting her with the spiritual life of the time. When this occurs, women are often more open to new, creative ideas than men. That is why in the past women were often used as mediums able to make knowledge of the future available to the world of the spirit. The creative courage in the truth conferred by the animus gives a woman the daring to enunciate new ideas that can inspire men to new enterprises. Often in history women have recognized the value of new creative ideas earlier than men, who are more emotionally conservative. The nature of woman is more closely related to the irrational, and this makes a woman better able to open to new inspirations from the unconscious. The very fact that women normally participate less in public life than men do makes it possible for their animus to act as a "hidden prince" in the darkness of private life and bring about beneficial results."

"When a person has inwardly struggled with his anima or with her animus for a sufficiently long time and has reached the point where he or she is no longer identified with it in an unconscious fashion, the unconscious once again takes on a new symbolic form in relating with the ego. It then appears in the form of the psychic core, that is, the Self. In the dreams of a woman, the Self, when it personifies itself, manifests as a superior female figure, for example, as a priestess, a sorceress, an earth mother, or a nature or love goddess. In the dreams of a man, it takes the form of some-one who confers initiations (an Indian guru), a wise old man, a nature spirit, a hero, and so forth. An Austrian fairy tale recounts the following:"

"The mother can feel herself the center of attention, for her child's eyes follow her everywhere. A child cannot run away from her as her own mother once did."

"Accommodation to parental needs often (but not always) leads to the "as-if personality." This person develops in such a way that he reveals only what is expected of him and fuses so completely with what he reveals that one could scarcely guess how much more there is to him behind this false self. He cannot develop and differentiate his true self, because he is unable to live it. Understandably, this person will complain of a sense of emptiness, futility, or homelessness, for the emptiness is real. A process of emptying, impoverishment, and crippling of his potential actually took place. The integrity of the child was injured when all that was alive and spontaneous in him was cut off."

"The true self cannot communicate because it has remained unconscious, and therefore undeveloped, in its inner prison. The company of prison warders does not encourage lively development. It is only after it is liberated that the self begins to be articulate, to grow, and to develop its creativity. Where there had been only fearful emptiness or equally frightening grandiose fantasies, an unexpected wealth of vitality is now discovered. This is not a homecoming, since this home has never before existed. It is the creation of home."

"Clinging uncritically to traditional ideas and beliefs often serves to obscure or deny real facts of our life history."

"Everyone probably knows about depressive moods from personal experience since they may be expressed as well as hidden by psychosomatic suffering. It is easy to notice, if we pay attention, that they hit almost with regularity—whenever we suppress an impulse or an unwanted emotion."

"If a person is able … to experience the reality that he was never loved as a child for what he was but was instead needed and exploited for his achievements, success, and good qualities—and that he sacrificed his childhood for this form of love—he will be very deeply shaken, but one day he will feel the desire to end these efforts. He will discover in himself a need to live according to his true self and no longer be forced to earn “love” that always leaves him empty-handed, since it is given to his false self—something he has begun to identify and relinquish."

"The true opposite of depression is neither gaiety nor absence of pain, but vitality—the freedom to experience spontaneous feelings. It is part of the kaleidoscope of life that these feelings are not only happy, beautiful, or good but can reflect the entire range of human experience, including envy, jealousy, rage, disgust, greed, despair, and grief. But this freedom cannot be achieved if its childhood roots are cut off."

"When our children can consciously experience their early helplessness and rage, they will no longer need to ward off these feelings, in turn, with the exercise of power over others."

"Parents are indeed capable of routinely torturing their children without anyone interceding."

"Hard as it is to believe, in the entire world there is not a single faculty in which a degree is offered in the study of psychic injuries in childhood."

"Psychoanalysis does not distort the truth by accident. It does so by necessity. It is an effective system for the suppression of the truth about childhood, a truth feared by our entire society. Not surprisingly, it enjoys great esteem among intellectuals... Fear of the truth about child abuse is a leitmotif of nearly all forms of therapy known to me."

"The danger does not lie with individuals, however criminal they may be. Far more, it lies in the ignorance of our entire society, which confirms these people in the lies that they were obliged to believe in childhood. Teachers, attorneys, doctors, social workers, priests, and other respected representatives of society protect parents from the mistreated child's every accusation and see to it that the truth about child abuse remains concealed. Even the child protection agencies insist that this crime, and this crime alone, should go unpunished."

"It is the resentment of the past, we are told, that is making us ill. In those by now familiar groups in which addicts and their relations go into therapy together, the following belief is invariably expressed. Only when you have forgiven your parents for everything they did to you can you get well. Even if both your parents were alcoholic, even if they mistreated, confused, exploited, beat, and totally overloaded you, you must forgive."

"The majority of therapists work under the influence of destructive interpretations culled from both Western and Oriental religions, which preach forgiveness to the once-mistreated child. Thereby, they create a new vicious circle for people who, from their earliest years, have been caught in the vicious circle of pedagogy. For forgiveness does not resolve latent hatred and self-hatred but rather covers them up in a very dangerous way."

"In my own therapy it was my experience that it was precisely the opposite of forgiveness —namely, rebellion against mistreatment suffered, the recognition and condemnation of my parents' destructive opinions and actions, and the articulation of my own needs— that ultimately freed me from the past."

"By refusing to forgive, I give up all illusions. Why should I forgive, when no one is asking me to? I mean, my parents refuse to understand and to know what they did to me. So why should I go on trying to understand and forgive my parents and whatever happened in their childhood, with things like psychoanalysis and transactional analysis? What's the use? Whom does it help? It doesn't help my parents to see the truth. But it does prevent me from experiencing my feelings, the feelings that would give me access to the truth. But under the bell-jar of forgiveness, feelings cannot and may not blossom freely."

"I cannot conceive of a society in which children are not mistreated, but respected and lovingly cared for, that would develop an ideology of forgiveness for incomprehensible cruelties. This ideology is indivisible with the command "Thou shalt not be aware" [of the cruelty your parents inflicted to you] and with the repetition of that cruelty on the next generation."

"The possibility of change depends on whether there is a sufficient number of enlightened witnesses to create a safety net for the growing consciousness of those who have been mistreated as children, so that they do not fall into the darkness of forgetfulness, from which they will later emerge as criminals or the mentally ill."

"But who is there to help when all the "helpers" fear their own personal history? Bogus traditional morality, destructive religious interpretations, and confusion in our methods of childrearing all make this experience harder and hinder our initiative. Without a doubt, the pharmaceutical industry also profits from our blindness and despondency."

"If one day the secret of childhood were to become no longer a secret, the state would be able to save immense sums that it spends on hospitals, psychiatric clinics, and prisons maintaining our blindness. That this might deliberately happen is almost too incredible a thought."

"A genuine relationship is possible only if both partners can admit their feelings, experience them and communicate them to each other without fear."

"Our own vitality as well as that of others frightens us, if it still manages to surface, we respond with rage and turn against our own freedom. It is vitality itself that we are opposing."

"These are the people who hate themselves because they haven't come to terms with their helplessness. They feel threatened by helplessness itself, not by those who caused or reinforced the feeling, and this is what produces their boundless rage. Therefore, they repress their helplessness, which has made them feel rejected and despised, at the same time oppressing their 'oppressors' contempt for them."

"A key characteristic of the engineering culture is that the individual engineer’s commitment is to technical challenge rather than to a given company. There is no intrinsic loyalty to an employer as such. An employer is good only for providing the sandbox in which to play. If there is no challenge or if resources fail to be provided, the engineer will seek employment elsewhere. In the engineering culture, people, organization, and bureaucracy are constraints to be overcome. In the ideal organization everything is automated so that people cannot screw it up. There is a joke that says it all. A plant is being managed by one man and one dog. It is the job of the man to feed the dog, and it is the job of the dog to keep the man from touching the equipment. Or, as two Boeing engineers were overheard to say during a landing at Seattle, “What a waste it is to have those people in the cockpit when the plane could land itself perfectly well.” Just as there is no loyalty to an employer, there is no loyalty to the customer. As we will see later, if trade-offs had to be made between building the next generation of “fun” computers and meeting the needs of “dumb” customers who wanted turnkey products, the engineers at DEC always opted for technological advancement and paid attention only to those customers who provided a technical challenge."

"We must become better at asking and do less telling in a culture that overvalues telling. It has always bothered me how even ordinary conversations tend to be defined by what we tell rather than by what we ask. Questions are taken for granted rather than given a starring role in the human drama. Yet all my teaching and consulting experience has taught me that what builds a relationship, what solves problems, what moves things forward is asking the right questions."

"Organizational cultures are created by leaders, and one of the decisive functions of leadership may well be the creation, the management, and--if and when that may become necessary--the destruction of culture."

"A deeper understanding of cultural issues in organizations is necessary not only to decipher what goes on in them but, even more important, to identify what may be the priority issues for leaders and leadership. Organizational cultures are created by leaders, and one of the most decisive functions of leadership may well be the creation, the management, and--if and when that may become necessary--the destruction of culture. Culture and leadership, when one examines them closely, are two sides of the same coin, and neither can really be understood by itself. In fact, there is a possibility--underemphasized in leadership research--that the only thing of real importance that leaders do is to create and manage culture and that the unique talent of leaders is their ability to work with culture."

"A pattern of basic assumptions--invented, discovered, or developed by a given group as it learns to cope with its problems of external adaptation and internal integration--that has worked well enough to be considered valid and, therefore, to be taught to new members as the correct way to perceive, think, and feel in relation to those problems."

"Culture is the deeper level of basic assumptions and beliefs that are shared by members of an organization, that operate unconsciously and define in a basic 'taken for granted' fashion an organization's view of its self and its environment."

"The only thing of real importance that leaders do is to create and manage culture.. The unique talent of leaders is their ability to understand and work with culture; and that it is an ultimate act of"

"[ Organizational culture is] a pattern of shared basic assumptions that the group learned as it solved its problems of external adaptation and internal integration, that has worked well enough to be considered valid and, therefore, to be taught to new members as the correct way to perceive, think, and feel in relation to those problems."

"With the changes in technological complexity, especially in information technology, the leadership task has changed. Leadership in a networked organization is a fundamentally different thing from leadership in a traditional hierarchy."

"The only thing of real importance that leaders do is to create and manage culture. If you do not manage culture, it manages you, and you may not even be aware of the extent to which this is happening."

"All groups and organizations need to know how they are doing against their goals and periodically need to check to determine whether they are performing in line with their mission. This process involves three areas in which the group needs to achieve consensus leading to cultural dimensions that later drop out of awareness and become basic assumptions. Consensus must be achieved on what to measure, how to measure it, and what to do when corrections are needed. The cultural elements that form around each of these issues often become the primary focus for what newcomers to the organization will be concerned about because such measurements inevitably become linked to how each employee is doing his or her job."

"One of the best mechanisms that founders, leaders, managers, or even colleagues have available for communicating what they believe in or care about is what they systematically pay attention to."

"Edgar H. Schein is considered one of the founders of the field of organizational psychology."

"I want to read people....the most interesting thing in nature is the human soul, and the greatest thing a person can do is to heal these souls, sick souls."

"Hold tight to the conviction that a woman is a human being too, who can be independent....Also realize that equality must exist between men and women."

"I had to get married to learn how to see the world properly."

"[Regarding looking at his inkblots:] Color is the enemy of form."

"[Said as he was dying:] In a way it is a beautiful thing, to leave in the middle of life, but it is bitter. I have done my part, now let other do theirs."

"He said to me [his wife]: "Tell me, what kind of person was I? You know, when you're living your life you don't think much about the soul, about your self. But when you're dying, that's what you want to know." I told him: "You were a noble, faithful, honest, gifted man.""

"The subject is given one plate [inkblot] after the other and asked, "What might this be?""

"Almost all subjects regard the experiment as a test of imagination. This conception is so general that it becomes, practically, a condition of the experiment. Nevertheless, the interpretation of the figures actually has little to do with imagination, and it is unnecessary to consider imagination a prerequisite....The interpretation of the chance forms falls in the field of perception and apperception rather than imagination."