Psychologists from the United States

"It is too often not realized that culture itself is an adaptive tool, one of whose main functions is to make the physiological emergencies come less and less often."

"A musician must make music, an artist must paint, a poet must write, if he is to be ultimately at peace with himself. What a man can be, he must be."

"I am deliberately rejecting our present easy distinction between sickness and health, at least as far as surface symptoms are concerned. Does sickness mean having symptoms? I maintain now that sickness might consist of not having symptoms when you should. Does health mean being symptom-free? I deny it. Which of the Nazis at Auschwitz or Dachau were healthy? Those with a stricken conscience or those with a nice, clear, happy conscience? Was it possible for a profoundly human person not to feel conflict, suffering, depression, rage, etc.?"

"If you tell me you have a personality problem, I am not certain until I know you better whether to say "Good" or "I'm sorry". It depends on the reasons...An example is the changing attitude of psychologists toward popularity, toward adjustment, even toward delinquency. Popular with whom? Perhaps it is better for a youngster to be unpopular with the neighboring snobs or with the local country club set. Adjusted to what? To a bad culture? To a dominating parent? What shall we think of a well-adjusted slave? A well-adjusted prisoner? Even the behavior problem boy is being looked upon with new tolerance. Why is he delinquent? Most often it is for sick reasons. But occasionally it is for good reasons and the boy is simply resisting exploitation, domination, neglect, contempt, and trampling upon. Clearly what will be called personality problems depends on who is doing the calling. The slave owner? The dictator? The patriarchal father? The husband who wants his wife to remain a child?"

"It seems quite clear that personality problems may sometimes be loud protests against the crushing of one's psychological bones, of one's true inner nature. What is sick then is not to protest...Most people do not protest...They...pay years later, in neurotic and psychosomatic symptoms of various kinds, or perhaps in some cases never become aware that they are sick, that they have missed true happiness."

"For our chronically and extremely hungry man, Utopia can be defined simply as a place where there is plenty of food. He tends to think that, if only he is guaranteed food for the rest of his life, he will be perfectly happy and will never want anything more. Life itself tends to be defined in terms of eating. Freedom, love, community feeling, respect, philosophy, may all be waved aside as fripperies that are useless since they fail to fill the stomach. Such a man may fairly be said to live by bread alone. It cannot possibly be denied that such things are true, but their generality can be denied. Emergency conditions are, almost by definition, rare in the normally functioning peaceful society."

"Secrecy, censorship, dishonesty, and blocking of communication threaten all the basic needs."

"The good or healthy society would then be defined as one that permitted people's highest purposes to emerge by satisfying all their basic needs."

"A musician must make music, an artist must paint, a poet must write, if he is to be ultimately at peace with himself. What a man can be, he must be. This need we may call self-actualization. This term, first coined by Kurt Goldstein, is being used in this paper in a much more specific and limited fashion. It refers to the desire for self-fulfillment, namely, to the tendency for him to become actualized in what he is potentially. This tendency might be phrased as the desire to become more and more what one is, to become everything that one is capable of becoming."

"Love, safety, belongingness and respect from other people are almost panaceas for the situational disturbances and even for some of the mild character disturbances."

"Human beings seem to be far more autonomous and self-governed than modern psychological theory allows for."

"The study of crippled, stunted, immature, and unhealthy specimens can yield only a cripple psychology and a cripple philosophy. The study of self-actualizing people must be the basis for a more universal science of psychology"

"One of the goals of education should be to teach that life is precious."

"The concept of the well-adjusted personality or of good adjustment sets a low ceiling upon the possibility for advancement and for growth. The cow, the slave, the robot may all be well adjusted."

"[Concerning] the usual contempt with which an orthodox analytic group treats all outsiders and strangers...I urge you to think of the young psychoanalysts as your colleagues, collaborators and partners and not as spies, traitors and wayward children. You can never develop a science that way, only an orthodox church."

"Human nature is not nearly as bad as it has been thought to be... In fact it can be said that the possibilities of human nature have customarily been sold short."

"The higher people get, the more evolved and psychologically healthy people get, the more will enlightened management policy be necessary in order to survive in competition and the more handicapped will be an enterprise with an authoritarian policy."

"The best product should be bought, the best man should be rewarded more. Interfering factors which befuddle this triumph of virtue, justice, truth, and efficiency, etc., should be kept to an absolute minimum or should approach zero as a limit."

"If swindling pays, then it will not stop. The definition of the good society is one in which virtue pays. I can now add a slight variation on this; you cannot have a good society unless virtue pays. But here we get very close to the whole subject of metaneeds, and also of the ideal conditions where dichotomies are resolved and transcended."

"I suppose it is tempting, if the only tool you have is a hammer, to treat everything as if it were a nail."

"Education is learning to grow, learning what to grow toward, learning what is good and bad, learning what is desirable and undesirable, learning what to choose and what not to choose."

"Since my mother is the type that's called schizophrenogenic in the literature—she's the one who makes crazy people, crazy children—I was awfully curious to find out why I didn't go insane."

"What is necessary to change a person is to change his awareness of himself."

"And I may add that it taught me something about the limitations of the small...orthodox scientist who won't recognize as knowledge, or as reality, any information that doesn't fit into the already existent science."

"The story of the human race is the story of men and women selling themselves short."

"Laugh at what you hold sacred, and still hold it sacred."

"If you plan on being anything less than you are capable of being, you will probably be unhappy all the days of your life."

"The way to recover the meaning of life and the worthwhileness of life is to recover the power of experience, to have impulse voices from within, and to be able to hear these impulse voices from within — and make the point: This can be done."

"You will either step forward into growth, or you will step backward into safety."

"What I had reacted to and totally hated and rejected was not only her physical appearance, but also her values and world view, her stinginess, her total selfishness, her lack of love for anyone else in the world—even her own husband and children—her narcissism, her Negro prejudice, her exploitation of anyone, her assumption that anyone was wrong who disagreed with her, her lack of friends, her sloppiness and dirtiness, her lack of family feeling for her own parents and siblings, her primitive animal-like care for herself and her body alone.I've always wondered where my utopianism, ethical stress, humanism, stress on kindness, love, friendship, and all the rest came from. I knew certainly of the direct consequences of having no mother-love. But the whole thrust of my life-philosophy and all my research and theorizing also has its roots in a hatred for and revulsion against everything she stood for."

"Psychologist Abraham Maslow described an innate human drive beyond basic survival and emotional needs — a hunger for meaning and transcendence. This concept of "self-actualization" rapidly gained adherents. "It is increasingly clear," Maslow wrote, "that a philosophical revolution is under way. A comprehensive system is swiftly developing, like a tree beginning to bear fruit on every branch at the same time." He described a group he thought of as Transcenders, "advance scouts for the race," individuals who far exceeded the traditional criteria for psychological health. He compiled a list of around three hundred creative, intelligent individuals and groups of individuals whose lives were marked by frequent "peak experiences" (a term he coined). This was his Eupsychean Network — literally, "of good soul." Transcenders were irresistibly drawn to each other, he said; two or three such people would find each other in a roomful of a hundred, and they were as likely to be businessmen, engineers, and politicians as poets and priests."

"Dr. Abraham Maslow opened the way to a new look at mental health. He studied several persons whom he saw as self-actualizing and fully human. What he reported about their "peak experiences" rang uncannily like the reports of the mystics. Here at last was someone trying to establish a model of the healthy psyche, and included in it, almost like a stamp of authenticity, was the mystical experience!"

"Lachman says, people miss seeing that he [Maslow) was responsible for a major shift of focus within the discipline. "He really was ground-breaking in his thinking," Lachman says. "He was saying that you weren't acting on the basis of these uncontrollable, unconscious desires. Your behaviour was not just influenced by external rewards and reinforcement, but there were these internal needs and motivations." Unlike the psychoanalysts and behaviourists who preceded him, Maslow was not that interested in mental illness - instead of finding out what went wrong with people, he wanted to find out what could go right with them. This opened the door for later movements such as humanistic psychology and positive psychology, and the "happiness agenda" that preoccupies the current UK government."

"Some years ago, an American psychologist, Abraham Maslow, felt the same kind of instinctive revolt against the 'atmosphere' of Freudian psychology, with its emphasis on sickness and neurosis, and decided that he might obtain some equally interesting results if he studied extremely healthy people. He therefore looked around for the most cheerful and well-adjusted people he could find, and asked for their co-operation in his studies. he soon discovered and interesting fact: that most extremely healthy people frequently experience of intense affirmation and certainty; Maslow called these 'peak experiences.' No one had made this discovery before because it had never struck anyone that a science calling itself 'psychology' and professing to be a science of the human mind (not merely the sick mind), ought to form its estimate of human beings by taking into account healthy minds as well as sick ones. A sick man talks obsessively about his illness; a healthy man never talks about his health; for as Pirandello points out, we take happiness for granted, and only begin to question life when we are unhappy. Hence no psychologist ever made this simple and obvious discovery about peak experiences."

"Maslow's psychology, firmly based upon Freud and Watson, simply points out that the optimistic side of the picture has been overlooked; the deterministic laws of our 'lower nature' hold sway in their won field; but there are other laws. Man's freedom is a reality -- a reality that makes a difference to his physical, as well as his mental health. When Frank's prisoners ceased to believe in the possibility of freedom, they grew sick and died. On the other hand, when they saw that Dachau had no chimney, standing out all night in the rain seemed no great hardship; they laughed and joked. The conclusion needs to be stated in letters ten feet high. In order to realise his possibilities, man must believe in an open future; he must have a vision of something worth doing. And this will not be possible until all the determinism and pessimism that we have inherited from the 19th century -- and which has infected every department of our culture, from poetry to atomic physics -- has been dismissed as fallacious and illogical. Twentieth century science, philosophy, politics, literature -- even music -- has been constructed upon a weltanschauung that leaves half of human nature out of account."

"My writing is done in railroad yards while waiting for a freight, in the fields while waiting for a truck, and at noon after lunch. Towns are too distracting."

"It's disconcerting to realize that businessmen, generals, soldiers, men of action are less corrupted by power than intellectuals... You take a conventional man of action, and he's satisfied if you obey. But not the intellectual. He doesn't want you just to obey. He wants you to get down on your knees and praise the one who makes you love what you hate and hate what you love. In other words, whenever the intellectuals are in power, there's soul-raping going on."

"Our passionate preoccupation with the sky, the stars, and a God somewhere in outer space is a homing impulse. We are drawn back to where we came from."

"It was the craving to be a one and only people which impelled the ancient Hebrews to invent a one and only God whose one and only people they were to be."

"It is probably true that business corrupts everything it touches. It corrupts politics, sports, literature, art, labor unions and so on. But business also corrupts and undermines monolithic totalitarianism. Capitalism is at its liberating best in a noncapitalist environment."

"Wordiness is a sickness of American writing. Too many words dilute and blur ideas."

"There is not an idea that cannot be expressed in 200 words. But the writer must know precisely what he wants to say. If you have nothing to say and want badly to say it, then all the words in all the dictionaries will not suffice."

"It is doubtful if the oppressed ever fight for freedom. They fight for pride and power — power to oppress others. The oppressed want above all to imitate their oppressors; they want to retaliate."

"If anybody asks me what I have accomplished, I will say all I have accomplished is that I have written a few good sentences."

"For though ours is a godless age, it is the very opposite of irreligious. The true believer is everywhere on the march, and both by converting and antagonizing he is shaping the world in his own image. And whether we are to line up with him or against him, it is well that we should know all we can concerning his nature and potentialities."

"Faith in a holy cause is to a considerable extent a substitute for the lost faith in ourselves."

"The less justified a man is in claiming excellence for his own self, the more ready he is to claim all excellence for his nation, his religion, his race or his holy cause."

"A man is likely to mind his own business when it is worth minding. When it is not, he takes his mind off his own meaningless affairs by minding other people's business."

"Unless a man has talents to make something of himself, freedom is an irksome burden. Of what avail is freedom to choose if the self be ineffectual? We join a mass movement to escape individual responsibility, or, in the words of the ardent young Nazi, "to be free from freedom." It was not sheer hypocrisy when the rank-and-file Nazis declared themselves not guilty of all the enormities they had committed. They considered themselves cheated and maligned when made to shoulder responsibility for obeying orders. Had they not joined the Nazi movement in order to be free from responsibility?"

"Where freedom is real, equality is the passion of the masses. Where equality is real, freedom is the passion of a small minority."

"The most incurably frustrated—and, therefore, the most vehement—among the permanent misfits are those with an unfulfilled craving for creative work. Both those who try to write, paint, compose, etcetera, and fail decisively, and those who after tasting the elation of creativeness feel a drying up of the creative flow within and know that never again will they produce aught worthwhile, are alike in the grip of a desperate passion. Neither fame nor power nor riches nor even monumental achievements in other fields can still their hunger. Even the wholehearted dedication to a holy cause does not always cure them. Their unappeased hunger persists, and they are likely to become the most violent extremists in the service of their holy cause."

"Failure in the management of practical affairs seems to be a qualification for success in the management of public affairs."

"We can be absolutely certain only about things we do not understand. A doctrine that is understood is shorn of its strength."

"Mass movements can rise and spread without belief in a God, but never without belief in a devil."

"We do not make people humble and meek when we show them their guilt and cause them to be ashamed of themselves. We are more likely to stir their arrogance and rouse in them a reckless aggressiveness. Self-righteousness is a loud din raised to drown the voice of guilt within us."

"Fanatical orthodoxy is in all movements a late development. It comes when the movement is in full possession of power and can impose its faith by force as well as by persuasion."

"Charlatanism of some degree is indispensable to effective leadership. There can be no mass movement without some deliberate misrepresentation of facts."

"J. B. S. Haldane counts fanaticism among the only four really important inventions made between 3000 B.C and 1400 A.D. It was a Judaic-Christian invention. And it is strange to think that in receiving this malady of the soul the world also received a miraculous instrument for raising societies and nations from the dead—an instrument of resurrection."

"To believe that if we could have but this or that we would be happy is to suppress the realization that the cause of our unhappiness is in our inadequate and blemished selves. Excessive desire is thus a means of suppressing our sense of worthlessness."

"Every extreme attitude is a flight from the self."

"The uncompromising attitude is more indicative of an inner uncertainty than of deep conviction. The implacable stand is directed more against the doubt within than the assailant without."

"A fateful process is set in motion when the individual is released "to the freedom of his own impotence" and left to justify his existence by his own efforts. The autonomous individual, striving to realize himself and prove his worth, has created all that is great in literature, art, music, science and technology. The autonomous individual, also, when he can neither realize himself nor justify his existence by his own efforts, is a breeding call of frustration, and the seed of the convulsions which shake our world to its foundations. The individual on his own is stable only so long as he is possessed of self-esteem. The maintenance of self-esteem is a continuous task which taxes all of the individual's powers and inner resources. We have to prove our worth and justify our existence anew each day. When, for whatever reason, self-esteem is unattainable, the autonomous individual becomes a highly explosive entity. He turns away from an unpromising self and plunges into the pursuit of pride — the explosive substitute for self-esteem. All social disturbances and upheavals have their roots in crises of individual self-esteem, and the great endeavor in which the masses most readily unite is basically a search for pride."

"When people are free to do as we please, they usually imitate each other."

"Pride is a sense of worth derived from something that is not organically part of us, while self-esteem derives from the potentialities and achievements of the self. We are proud when we identify ourselves with an imaginary self, a leader, a holy cause, a collective body or possessions. There is fear and intolerance in pride; it is sensitive and uncompromising. The less promise and potency in the self, the more imperative is the need for pride. The core of pride is self-rejection. It is true that when pride releases energies and serves as a spur to achievement, it can lead to a reconciliation with the self and the attainment of genuine self-esteem."

"Whenever we proclaim the uniqueness of a religion, a truth, a leader, a nation, a race, a part or a holy cause, we are also proclaiming our own uniqueness."

"It has often been said that power corrupts. But it is perhaps equally important to realize that weakness, too, corrupts. Power corrupts the few, while weakness corrupts the many. Hatred, malice, rudeness, intolerance, and suspicion are the faults of weakness. The resentment of the weak does not spring from any injustice done to them but from the sense of inadequacy and impotence. They hate not wickedness but weakness. When it is their power to do so, the weak destroy weakness wherever they see it."

"God alone is satisfied with what He is and can proclaim: "I am what I am." Unlike God, man strives with all his might to be what he is not. He incessantly proclaims: "I am what I am not.""

"To most of us nothing is so invisible as an unpleasant truth. Though it is held before our eyes, pushed under our noses, rammed down our throats — we know it not."

"The weakness of a soul is proportionate to the number of truths that must be kept from it."

"A doctrine insulates the devout not only against the realities around them but also against their own selves. The fanatical believer is not conscious of his envy, malice, pettiness and dishonesty. There is a wall of words between his consciousness and his real self."

"We lie loudest when we lie to ourselves."

"Those in possession of absolute power can not only prophesy and make their prophecies come true, but they can also lie and make their lies come true."

"When we believe ourselves in possession of the only truth, we are likely to be indifferent to common everyday truths."

"Modern man is weighed down more by the burden of responsibility than by the burden of sin. We think him more a savior who shoulders our responsibilities than him who shoulders our sins. If instead of making decisions we have but to obey and do our duty, we feel it as a sort of salvation."

"The remarkable thing is that we really love our neighbor as ourselves: we do unto others as we do unto ourselves. We hate others when we hate ourselves. We are tolerant toward others when we tolerate ourselves. We forgive others when we forgive ourselves. We are prone to sacrifice others when we are ready to sacrifice ourselves. It is not love of self but hatred of self which is at the root of the troubles that afflict our world."

"The pleasure we derive from doing favors is partly in the feeling it gives us that we are not altogether worthless."

"The real "haves" are they who can acquire freedom, self-confidence, and even riches without depriving others of them. They acquire all of these by developing and applying their potentialities. On the other hand, the real "have nots" are they who cannot have aught except by depriving others of it. They can feel free only by diminishing the freedom of others, self-confident by spreading fear and dependence among others, and rich by making others poor."

"Kindness can become its own motive. We are made kind by being kind."

"The sick in soul insist that it is humanity that is sick, and they are the surgeons to operate on it. They want to turn the world into a sickroom. And once they get humanity strapped to the operating table, they operate on it with an ax."

"To find the cause of our ills in something outside ourselves, something specific that can be spotted and eliminated, is a diagnosis that cannot fail to appeal. To say that the cause of our troubles is not in us but in the Jews, and pass immediately to the extermination of the Jews, is a prescription likely to find a wide acceptance."

"Our credulity is greatest concerning the things we know least about. And since we know least about ourselves, we are ready to believe all that is said about us. Hence the mysterious power of both flattery and calumny.... It is thus with most of us: we are what other people say we are. We know ourselves chiefly by hearsay."

"Compassion is probably the only antitoxin of the soul. Where there is compassion even the most poisonous impulses remain relatively harmless. One would rather see the world run by men who set their hearts on toys but are accessible to pity, than by men animated by lofty ideals whose dedication makes them ruthless. In the chemistry of man's soul, almost all noble attributes — courage, honor, hope, faith, duty, loyalty, etc. — can be transmuted into ruthlessness. Compassion alone stands apart from the continuous traffic between good and evil proceeding within us."

"It is compassion rather than the principle of justice which can guard us against being unjust to our fellow men."

"The only index by which to judge a government or a way of life is by the quality of the people it acts upon. No matter how noble the objectives of a government, if it blurs decency and kindness, cheapens human life, and breeds ill will and suspicion — it is an evil government."

"To become different from what we are, we must have some awareness of what we are."

"No one is truly literate who cannot read his own heart."

"There are many who find a good alibi far more attractive than an achievement. For an achievement does not settle anything permanently. We still have to prove our worth anew each day: we have to prove that we are as good today as we were yesterday. But when we have a valid alibi for not achieving anything we are fixed, so to speak, for life. Moreover, when we have an alibi for not writing a book, painting a picture, and so on, we have an alibi for not writing the greatest book and not painting the greatest picture. Small wonder that the effort expended and the punishment endured in obtaining a good alibi often exceed the effort and grief requisite for the attainment of a most marked achievement."

"Rabid suspicion has nothing in it of skepticism. The suspicious mind believes more than it doubts. It believes in a formidable and ineradicable evil lurking in every person."

"With some people solitariness is an escape not from others but from themselves. For they see in the eyes of others only a reflection of themselves."

"To know a person's religion we need not listen to his profession of faith but must find his brand of intolerance."

"Add a few drops of venom to a half truth and you have an absolute truth."

"To spell out the obvious is often to call it in question."

"You can discover what your enemy fears most by observing the means he uses to frighten you."

"Take away hatred from some people, and you have men without faith."

"The fear of becoming a "has been" keeps some people from becoming anything."

"We usually see only the things we are looking for — so much so that we sometimes see them where they are not."

"Rudeness is the weak man's imitation of strength."

"The search for happiness is one of the chief sources of unhappiness."

"A preoccupation with the future not only prevents us from seeing the present as it is but often prompts us to rearrange the past. (1954), p. 75"

"The real persuaders are our appetites, our fears and above all our vanity. The skillful propagandist stirs and coaches these internal persuaders."

"The basic test of freedom is perhaps less in what we are free to do than in what we are free not to do. A ruling intelligentsia, whether in Europe, Asia or Africa, treats the masses as raw material to be experimented on, processed, and wasted at will."

"Vehemence is the expression of a blind effort to support and uphold something that can never stand on its own... Whether it our own meaningless self we are upholding, or some doctrine devoid of evidence, we can do it only in a frenzy of faith."

"There is a powerful craving in most of us to see ourselves as instruments in the hands of others and thus free ourselves from the responsibility for acts which are prompted by our own questionable inclinations and impulses."

"The beginning of thought is in disagreement — not only with others but also with ourselves."

"It is when power is wedded to chronic fear that it becomes formidable."

"Propaganda does not deceive people; it merely helps them to deceive themselves."

"We have to adjust ourselves, and every radical adjustment is a crisis in self-esteem: we undergo a test, we have to prove ourselves."

"Not only are oppression and exploitation an old story in Asia, but the colonial regimes of the British in lndia and of the Dutch in lndonesia were fairly beneficent—more so perhaps than any regime those countries ever had or are likely to have for some time. I am convinced that were the Western colonial powers a hundred times more beneficent, and had they been animated from very beginning by the purest philanthropic motives, their impact on the Orient would still have had the fateful consequences we are witnessing at present."

"It has often been said that power corrupts. But it is perhaps equally important to realize that weakness, too, corrupts. Power corrupts the few, while weakness corrupts the many. Hatred, malice, rudeness, intolerance, and suspicion are the faults of weakness. The resentment of the weak does not spring from any injustice done to them but from the sense of inadequacy and impotence. We cannot win the weak by sharing our wealth with them. They feel our generosity as oppression. St. Vincent De Paul cautioned his disciples to deport themselves so that the poor "will forgive them the bread you give them.""

"There is in even the most selfish passion a large element of self-abnegation. It is startling to realize that what we call extreme self-seeking is actually self-renunciation. The miser, health addict, glory chaser and their like are not far behind the selfless in the exercise of self-sacrifice."

"If in order to keep the wheels turning you have to deafen ears with propaganda, crack the whip of Terror, and keep pushing people around, then you haven't got a machine civilization no matter how numerous and ingenious your machines."

"To dispose a soul to action we must upset its equilibrium."

"It is easier to love humanity as a whole than to love one's neighbor. There may even be a certain antagonism between love of humanity and love of neighbor; a low capacity for getting along with those near us often goes hand in hand with a high receptivity to the idea of the brotherhood of men. About a hundred years ago a Russian landowner by the name of Petrashevsky recorded a remarkable conclusion: "Finding nothing worthy of my attachment either among women or among men, I have vowed myself to the service of mankind." He became a follower of Fourier, and installed a phalanstery on his estate. The end of the experiment was sad, but what one might perhaps have expected: the peasants—Petrashevsky's neighbors—burned the phalanstery. Some of the worst tyrannies of our day genuinely are "vowed" to the service of mankind, yet can function only by pitting neighbor against neighbor. The all-seeing eye of a totalitarian regime is usually the watchful eye of the next-door neighbor. In a Communist state love of neighbor may be classed as counter-revolutionary."

"There can be no freedom without freedom to fail."

"In exceptional cases, like Puerto Rico and Israel, where capital and skills are available, rapid modernization is not incompatible with a considerable measure of individual freedom. To some extent, the present dominant role of the intellectual in the modernization of backward countries also militates against the prevalence of individual freedom. Not only does the intellectual's penchant for tutoring, directing, and regulating promote a regimented social pattern, but his craving for the momentous is bound to foster an austere seriousness inhospitable to the full play of freedom. The intellectual "transforms the prosaic achievements of society into Promethean tasks, glorious defeats, tragic epics." The strained atmosphere of an eternal drama working up toward a climax and a crisis is optimal for heroes and saints but not for the autonomous individual shaping his life to the best of his ability. The chances are that should an advanced country come into the keeping of the intellectual it would begin to show many of the hectic traits which seem to us characteristic of a backward country in the throes of awakening."

"To the intellectual the struggle for freedom is more vital than the actuality of a free society. He would rather "work, fight, talk, for liberty than have it." The fact is that up to now the free society has not been good for the intellectual. It has neither accorded him a superior status to sustain his confidence nor made it easy for him to acquire an unquestioned sense of social usefulness. For he derives his sense of usefulness mainly from directing, instructing, and planning — from minding other people's business — and is bound to feel superfluous and neglected where people believe themselves competent to manage individual and communal affairs, and are impatient of supervision and regulation. A free society is as much a threat to the intellectual's sense of worth as an automated economy is to the workingman's sense of worth. Any social order that can function with a minimum of leadership will be anathema to the intellectual. The intellectual craves a social order in which uncommon people perform uncommon tasks every day. He wants a society throbbing with dedication, reverence, and worship. He sees it as scandalous that the discoveries of science and the feats of heroes should have as their denouement the comfort and affluence of common folk. A social order run by and for the people is to him a mindless organism motivated by sheer physiologism."

"Nothing is so unsettling to a social order as the presence of a mass of scribes without suitable employment and an acknowledged status."

"The explosive component in the contemporary scene is not the clamor of the masses but the self-righteous claims of a multitude of graduates from schools and universities. This army of scribes is clamoring for a society in which planning, regulation, and supervision are paramount and the prerogative of the educated. They hanker for the scribe's golden age, for a return to something like the scribe-dominated societies of ancient Egypt, China, and Europe of the Middle Ages. There is little doubt that the present trend in the new and renovated countries toward social regimentation stems partly from the need to create adequate employment for a large number of scribes. And since the tempo of the production of the literate is continually increasing, the prospect is of ever-swelling bureaucracies."

"It has been often stated that a social order is likely to be stable so long as it gives scope to talent. Actually, it is the ability to give scope to the untalented that is most vital in maintaining social stability. For not only are the untalented more numerous but, since they cannot transmute their grievances into a creative effort, their disaffection will be more pronounced and explosive. Thus the most troublesome problem which confronts social engineering is how to provide for the untalented and, what is equally important, how to provide against them. For there is a tendency in the untalented to divert their energies from their own development into the management, manipulation, and probably frustration of others. They want to police, instruct, guide, and meddle. In an adequate social order, the untalented should be able to acquire a sense of usefulness and of growth without interfering with the development of talent around them. This requires, first, an abundance of opportunities for purposeful action and self advancement. Secondly, a wide diffusion of technical and social skills so that people will be able to work and manage their affairs with a minimum of tutelage. The scribe mentality is best neutralized by canalizing energies into purposeful and useful pursuits, and by raising the cultural level of the whole population so as to blur the dividing line between the educated and the uneducated. If such an arrangement lacks provisions for the encouragement of the talented it yet has the merit of not interfering with them."

"One should see the dominant role of the weak in shaping man's fate not as a perversion of natural instincts and vital impulses, but as the starting point of the deviation which led man to break away from, and rise above, nature — not as degeneration but as the generation of a new order of creation. The corruption inherent in absolute power derives from the fact that such power is never free from the tendency to turn man into a thing, and press him back into the matrix of nature from which he has risen. For the impulse of power is to turn every variable into a constant, and give to commands the inexorableness and relentlessness of laws of nature. Hence absolute power corrupts even when exercised for humane purposes. The benevolent despot who sees himself as a shepherd of the people still demands from others the submissiveness of sheep. The taint inherent in absolute power is not its inhumanity but its anti-humanity."

"The weak are not a noble breed. Their sublime deeds of faith, daring, and self-sacrifice usually spring from questionable motives. The weak hate not wickedness but weakness; and one instance of their hatred of weakness is hatred of self. All the passionate pursuits of the weak are in some degree a striving to escape, blur, or disguise an unwanted self. It is a striving shot through with malice, envy, self-deception, and a host of petty impulses; yet it often culminates in superb achievements. Thus we find that people who fail in everyday affairs often show a tendency to reach out for the impossible. They become responsive to grandiose schemes, and will display unequaled steadfastness, formidable energies and a special fitness in the performance of tasks which would stump superior people. It seems paradoxical that defeat in dealing with the possible should embolden people to attempt the impossible, but a familiarity with the mentality of the weak reveals that what seems a path of daring is actually an easy way out: It is to escape the responsibility for failure that the weak so eagerly throw themselves into grandiose undertakings. For when we fail in attaining the possible the blame is solely ours, but when we fail in attaining the impossible we are justified in attributing it to the magnitude of the task."

"The ratio between supervisory and producing personnel is always highest where the intellectuals are in power. In a Communist country it takes half the population to supervise the other half."

"One would like to see mankind spend the balance of the century in a total effort to clean up and groom the surface of the globe — wipe out the jungles, turn deserts and swamps into arable land, terrace barren mountains, regulate rivers, eradicate all pests, control the weather, and make the whole land mass a fit habitation for Man. The globe should be our and not nature's home, and we no longer nature's guests."

"Free men are aware of the imperfection inherent in human affairs, and they are willing to fight and die for that which is not perfect. They know that basic human problems can have no final solutions, that our freedom, justice, equality, etc. are far from absolute, and that the good life is compounded of half measures, compromises, lesser evils, and gropings toward the perfect. The rejection of approximations and the insistence on absolutes are the manifestation of a nihilism that loathes freedom, tolerance, and equity."

"Up to now, America has not been a good milieu for the rise of a mass movement. What starts out here as a mass movement ends up as a racket, a cult, or a corporation."

"The attitude of the intellectual community toward America is shaped not by the creative few but by the many who for one reason or another cannot transmute their dissatisfaction into a creative impulse, and cannot acquire a sense of uniqueness and of growth by developing and expressing their capacities and talents. There is nothing in contemporary America that can cure or alleviate their chronic frustration. They want power, lordship, and opportunities for imposing action. Even if we should banish poverty from the land, lift up the Negro to true equality, withdraw from Vietnam, and give half of the national income as foreign aid, they will still see America as an air-conditioned nightmare unfit for them to live in."

"The Jews are a peculiar people: things permitted to other nations are forbidden to the Jews. Other nations drive out thousands, even millions of people and there is no refugee problem. Russia did it, Poland and Czechoslovakia did it, Turkey threw out a million Greeks, and Algeria a million Frenchman. Indonesia threw out heaven knows how many Chinese — and no one says a word about refugees. But in the case of Israel the displaced Arabs have become eternal refugees. Everyone insists that Israel must take back every single Arab. Arnold J. Toynbee calls the displacement of the Arabs an atrocity greater than any committed by the Nazis. Other nations when victorious on the battlefield dictate peace terms. But when Israel is victorious it must sue for peace."

"Everyone expects the Jews to be the only real Christians in this world. Other nations when they are defeated survive and recover but should Israel be defeated it would be destroyed. Had Nasser triumphed last June he would have wiped Israel off the map, and no one would have lifted a finger to save the Jews. No commitment to the Jews by any government, including our own, is worth the paper it is written on. There is a cry of outrage all over the world when people die in Vietnam or when two Negroes are executed in Rhodesia. But when Hitler slaughtered Jews no one remonstrated with him. The Swedes, who are ready to break off diplomatic relations with America because of what we do in Vietnam, did not let out a peep when Hitler was slaughtering Jews. They sent Hitler choice iron ore, and ball bearings, and serviced his troop trains to Norway."

"Yet at this moment Israel is our only reliable and unconditional ally. We can rely more on Israel than Israel can rely on us. And one has only to imagine what would have happened last summer had the Arabs and their Russian backers won the war to realize how vital the survival of Israel is to America and the West in general."

"You accept certain unlovely things about yourself and manage to live with them. The atonement for such an acceptance is that you make allowances for others — that you cleanse yourself of the sin of self-righteousness."

"There is, for instance, the fact that there is a greater readiness to work in a society with a high standard of living than in one with a low standard. We are more ready to strive and work for superfluities than for necessities. People who are clear-sighted, undeluded, and sober-minded will not go on working once their reasonable needs are satisfied. A society that refuses to strive for superfluities is likely to end up lacking in necessities. The readiness to work springs from trivial, questionable motives. … A vigorous society is a society made up of people who set their hearts on toys, and who would work for superfluities than for necessities. The self-righteous moralists decry such a society, yet it is well to keep in mind that both children and artists need luxuries more than they need necessities."

"The significant point is that people unfit for freedom — who cannot do much with it — are hungry for power. The desire for freedom is an attribute of a "have" type of self. It says: leave me alone and I shall grow, learn, and realize my capacities. The desire for power is basically an attribute of a "have-not" type of self. If Hitler had had the talents and the temperament of a genuine artist, if Stalin had had the capacity to become a first-rate theoretician, if Napoleon had had the makings of a great poet or philosopher they would hardly have developed the all-consuming lust for absolute power. Freedom gives us a chance to realize our human and individual uniqueness. Absolute power can also bestow uniqueness: to have absolute power is to have the power to reduce all the people around us to puppets, robots, toys, or animals, and be the only man in sight. Absolute power achieves uniqueness by dehumanizing others. To sum up: Those who lack the capacity to achieve much in an atmosphere of freedom will clamor for power."

"A just society must strive with all its might to right wrongs even if righting wrongs is a highly perilous undertaking. But if it is to survive, a just society must be strong and resolute enough to deal swiftly and relentlessly with those who would mistake its good will for weakness."

"When cowardice becomes a fashion its adherents are without number, and it masquerades as forbearance, reasonableness and whatnot."

"Social stability is the product of an equilibrium between a vigorous majority and violent minorities. Disorder does not come from an increased inner pressure or from the interaction of explosive ingredients. There is no reason to believe that the nature of the violent minorities is now greatly different from what it was in the past. What has changed is the will and ability of the majority to react. It is hard to tell what causes the pervasive timidity. One thinks of video-induced stupor, intake of tranquilizers, fear of not living to enjoy the many new possessions and toys, the example of our betters in cities and on campuses who high-mindedly surrender to threats of violence and make cowardice fashionable."

"The elites are finally catching up with us. We can hear the swish of leather as saddles are heaved on our backs. The intellectuals and the young, booted and spurred, feel themselves born to ride us."

"Good and evil grow up together and are bound in an equilibrium that cannot be sundered. The most we can do is try to tilt the equilibrium toward the good."

"Man is a luxury-loving animal. Take away play, fancies, and luxuries, and you will turn man into a dull, sluggish creature, barely energetic enough to obtain a bare subsistence. A society becomes stagnant when its people are too rational or too serious to be tempted by baubles."

"The Savior who wants to turn men into angels is as much a hater of human nature as the totalitarian despot who wants to turn them into puppets. There are similarities between absolute power and absolute faith: a demand for absolute obedience; a readiness to attempt the impossible; a bias for simple solutions — to cut the knot rather than unravel it; the viewing of compromise as surrender; the tendency to manipulate people and "experiment with blood." Both absolute power and absolute faith are instruments of dehumanization. Hence absolute faith corrupts as absolutely as absolute power."

"The central task of education is to implant a will and a facility for learning; it should produce not learned but learning people. The truly human society is a learning society, where grandparents, parents, and children are students together. In a time of drastic change it is the learners who inherit the future. The learned usually find themselves equipped to live in a world that no longer exists."

"It is the malady of our age that the young are so busy teaching us that they have no time left to learn."

"The Paleolithic hunters who painted the unsurpassed animal murals on the ceiling of the cave at Altamira had only rudimentary tools. Art is older than production for use, and play older than work. Man was shaped less by what he had to do than by what he did in playful moments. It is the child in man that is the source of his uniqueness and creativeness, and the playground is the optimal milieu for the unfolding of his capacities."

"Commitment becomes hysterical when those who have nothing to give advocate generosity, and those who have nothing to give up preach renunciation."

"Nature has no compassion. Nature accepts no excuses and the only punishment it knows is death."

"An empty head is not really empty; it is stuffed with rubbish. Hence the difficulty of forcing anything into an empty head."

"It is a talent of the weak to persuade themselves that they suffer for something when they suffer from something; that they are showing the way when they are running away; that they see the light when they feel the heat; that they are chosen when they are shunned."

"Nonconformists travel as a rule in bunches. You rarely find a nonconformist who goes it alone. And woe to him inside a nonconformist clique who does not conform with nonconformity."

"The history of this country was made largely by people who wanted to be left alone. Those who could not thrive when left to themselves never felt at ease in America."

"We take for granted the need to escape the self. Yet the self can also be a refuge. In totalitarian countries the great hunger is for private life. Absorption in the minutiae of an individual existence is the only refuge from the apocalyptic madhouse staged by maniacal saviors of humanity."

"One wonders whether a generation that demands instant satisfaction of all its needs and instant solution of the world's problems will produce anything of lasting value. Such a generation, even when equipped with the most modern technology, will be essentially primitive — it will stand in awe of nature, and submit to the tutelage of medicine men."

"They who lack talent expect things to happen without effort. They ascribe failure to a lack of inspiration or ability, or to misfortune, rather than to insufficient application. At the core of every true talent there is an awareness of the difficulties inherent in any achievement, and the confidence that by persistence and patience something worthwhile will be realized. Thus talent is a species of vigor."

"What monstrosities would walk the streets were some people's faces as unfinished as their minds."

"The ignorant are a reservoir of daring. It almost seems that those who have yet to discover the known are particularly equipped for dealing with the unknown. The unlearned have often rushed in where the learned feared to tread, and it is the credulous who are tempted to attempt the impossible. They know not whither they are going, and give chance a chance."

"To the excessively fearful the chief characteristic of power is its arbitrariness. Man had to gain enormously in confidence before he could conceive an all-powerful God who obeys his own laws."

"The end comes when we no longer talk with ourselves. It is the end of genuine thinking and the beginning of the final loneliness. The remarkable thing is that the cessation of the inner dialogue marks also the end of our concern with the world around us. It is as if we noted the world and think about it only when we have to report it to ourselves."

"The hardest arithmetic to master is that which enables us to count our blessings."

"Our greatest weariness comes from work not done."

"It is the individual only who is timeless. Societies, cultures, and civilizations — past and present — are often incomprehensible to outsiders, but the individual's hunger, anxieties, dreams, and preoccupations have remained unchanged through the millennia. Thus, we are up against the paradox that the individual who is more complex, unpredictable, and mysterious than any communal entity is the one nearest to our understanding; so near that even the interval of millennia cannot weaken our feeling of kinship. If in some manner the voice of an individual reaches us from the remotest distance of time, it is a timeless voice speaking about ourselves."

"Both the revolutionary and the creative individual are perpetual juveniles. The revolutionary does not grow up because he cannot grow, while the creative individual cannot grow up because he keeps growing."

"Our achievements speak for themselves. What we have to keep track of are our failures, discouragements and doubts. We tend to forget the past difficulties, the many false starts, and the painful groping. We see our past achievements as the end result of a clean forward thrust, and our present difficulties as signs of decline and decay."

"A war is not won if the defeated enemy has not been turned into a friend."

"That which is unique and worthwhile in us makes itself felt only in flashes. If we do not know how to catch and savor the flashes we are without growth and exhilaration."

"The monstrous evils of the twentieth century have shown us that the greediest money grubbers are gentle doves compared with money-hating wolves like Lenin, Stalin, and Hitler, who in less than three decades killed or maimed nearly a hundred million men, women, and children and brought untold suffering to a large portion of mankind."

"Ours is a golden age of minorities. At no time in the past have dissident minorities felt so much at home and had so much room to throw their weight around. They speak and act as if they were "the people," and what they abominate most is the dissent of the majority."

"The best education will not immunize a person against corruption by power. The best education does not automatically make people compassionate. We know this more clearly than any preceding generation. Our time has seen the best-educated society, situated in the heart of the most civilized part of the world, give birth to the most murderously vengeful government in history. Forty years ago the philosopher Alfred North Whitehead thought it self-evident that you would get a good government if you took power out of the hands of the acquisitive and gave it to the learned and the cultivated. At present, a child in kindergarten knows better than that."

"I hang onto my prejudices, they are the testicles of my mind."

"The Renaissance was a time of mercenary soldiers, ours is a time of mercenary labor."

"To think out a problem is not unlike drawing a caricature. You have to exaggerate the salient point and leave out that which is not typical. "To illustrate a principle," says Bagehot, "you must exaggerate much and you must omit much." As to the quantity of absolute truth in a thought: it seems to me the more comprehensive and unobjectionable a thought becomes, the more clumsy and unexciting it gets. I like half-truths of a certain kind — they are interesting and they stimulate."

"There is no reason why the profoundest thoughts should not make easy and exciting reading. A profound thought is an exciting thing — as exciting as a detective's deductions or hunches. The simpler the words in which a thought is expressed the more stimulating its effect."

"Perhaps people throw themselves into heated polemics to give content to their lives, to warm their hearts. What Luther said of hatred is true of all quarreling. There is nothing like a feud to make life seem full and interesting."

"It is not good for our efforts at self-realization to know the opinions other people have of us. It is difficult or perhaps impossible to be ourselves if we are known."

"What merit there is in my thinking is derived from two peculiarities: (1) My inability to be familiar with anything. I simply can't take things for granted. (2) My endless patience. I assume that the only way to find an answer is to hang on long enough and keep groping."

"I am more and more convinced that taking life over-seriously is a frivolous thing. There is an affected self-dramatizing in the brooding over one's prospects and destiny. The trifling attitude of an Ecclesiastes is essentially sober and serious. It is in closer touch with the so-called eternal truths than are the most penetrating metaphysical probing and the most sensitive poetic insights."

"This food-and-shelter theory concerning man's efforts is without insight. Our most persistent and spectacular efforts are concerned not with the preservation of what we are but with the building up of an imaginary conception of ourselves in the opinion of others. The desire for praise is more imperative than the desire for food and shelter."

"The chief difference between me and others is that I have plenty of time — not only because I am without a multitude of responsibilities and without daily tasks, which demand attention: But also because I am basically without ambition. Neither the present nor the future has claims on me."

"The sense of worth derived from creative work depends upon "recognition" by others, which is never automatic. As a result, the path of self-realization, even when it is the only open one, is taken with reluctance. Men of talent have to be goaded to engage in creative work. The groans and laments of even the most gifted and prolific echo through the ages."

"Thinking with me is like looking for a person whose address I don't know. I stand on a street corner all day long waiting for him to pass by. Certainly there are more efficient ways of locating a person whose address you don't know. But if you have a whole lifetime to wait and enjoy watching things go by, then waiting on street corners is as good a method as any. If you don't find the person you are looking for, you might meet someone else."

"To think for oneself is not only, as Gide said, counterrevolutionary but also apostasy and, at certain times, treason."

"By circumstance and perhaps also by inclination, I think in complete intellectual isolation. To expect others to help me think seems to me almost like expecting them to help me digest my food."

"The most important point is — and remains — not to take oneself seriously. There is no past, and, certainly, no future. There are but a few years — ten at the most. You pass your days as best you can, doing as little harm as possible. Let the desires be few and treat expectations as weeds. You read, scribble as the spirit moves you, hear some new music, see every week the few people you are attached to. Again: guard yourself, above all, against self-dramatization, a feeling of importance, and the sprouting of expectations."

"It is precisely because we can never really know ourselves, but only guess, that we are so vehement about the good and the evil ascribed to us by others. In maintaining ourselves against all comers, we are maintaining something that is unknown, uncertain, and never wholly provable. We need a chorus of consent, and we are engaged in an unceasing proselytizing campaign in our own behalf."

"How terribly hard and almost impossible it is to tell the truth. More than anything else, the artist in us prevents us from telling aught as it really happened. We deal with the truth as the cook deals with meat and vegetables."

"In products of the human mind, simplicity marks the end of a process of refining, while complexity marks a primitive stage. Michelangelo's definition of art as the purgation of superfluities suggests that the creative effort consists largely in the elimination of that which complicates and confuses a pattern"

"A multitude of words is probably the most formidable means of blurring and obscuring thought. There is no thought, however momentous, that cannot be expressed lucidly in 200 words."

"It is the Frenchman's readiness to exaggerate that is at the root of his intellectual lucidity and also of his capacity for acknowledging merit. The English were not afraid to exaggerate in the sixteenth and seventeenth centuries, and they were then not far behind the French in the lucidity of their thinking.... There is hardly a single instance of cultural vigor marked by moderation in expression."

"It has been my experience that there is no substitute for time where thinking is concerned. Why is it so? The answer seems to be that in many cases to think means to be able to allow the mind to stray from the task at hand. The mind must be able to be "elsewhere." This needs time."

"Our doubts about ourselves cannot be banished except by working at that which is the one and only thing we know we ought to do. Other people's assertions cannot silence the howling dirge within us. It is our talents rusting unused within us that secrete the poison of self-doubt into our bloodstream."

"We are ready to die for an opinion but not for a fact: indeed, it is by our readiness to die that we try to prove the factualness of our opinion."

"The impulse to think, to philosophize and spin beauty and brilliance out of mind and soul, is somehow the offspring of resistance — of an effort to overcome an apparently insurmountable obstacle. Hence cultural creativeness is more likely to flourish in an atmosphere of restriction, of an imposed pattern of thought and behavior, than in one of total freedom."

"One is not quite certain that creativeness in the arts, literature, and science functions best in an environment of absolute freedom. Chances are that a relatively mild tyranny stimulates creativeness."

"Actual creativeness is a matter of moments. One has to piece together the minute grains to make a lump. And it is so easy to miss the momentary flashes, it is like sluicing in placer mining. He who lets the flakes float by has nothing to show for his trouble."

"Universities are an example of organizations dominated wholly by intellectuals; yet, outside pure science, they have not been an optimal milieu for the unfolding of creative talents. In neither art, music, literature, technology and social theory, nor planning have the Universities figured as originators or as seedbeds of new talents and energies."

"It is apparently vital that we should be in the dark about ourselves — not to be clear about our intentions, fears, and hopes. There is a stubborn effort in us to set up a compact screen between consciousness and the self."

"To overestimate the originality of one's thoughts is perhaps a less serious defect than being unaware of their newness. There is a more pronounced lack of sensitivity in underestimating (ourselves and others) than in overestimating."

"Good writing, like gold, combines lustrous lucidity with high density. What this means is good writing is packed with hints."

"I have never felt that I had a thought too profound for others to understand. On the contrary, it always seemed to me axiomatic that what was clear to me should be clear and easy to everyone else. This despite the fact that it often took me years to grope my way to an idea.... I can spend days and even months on a single sentence. I do not know how to skip. To think and write with me is like putting brick on brick."

"How rare it is to come across a piece of writing that is unambiguous, unqualified, and also unblurred by understatements or subtleties, and yet at the same time urbane and tolerant. It is a vice of the scientific method when applied to human affairs that it fosters hemming and hawing and a scrupulousness that easily degenerates into obscurity and meaninglessness."

"Flaubert and Nietzsche have emphasized the importance of standing up and walking in the process of thinking. The peripatetics were perhaps motivated by the same awareness. Yet purposeful walking — what we call marching — is an enemy of thought and is used as a powerful instrument for the suppression of independent thought and the inculcation of unquestioned obedience."

"Total innovation is a flight from comparison and also from imitation. Those who discover things for themselves and express them in their own way are not overly bothered by the fact that others have already discovered these things — have even discovered them over and over again — and have expressed what they found in all manner of ways."

"What counts most is holding on. The growth of a train of thought is not a direct forward flow. There is a succession of spurts separated by intervals of stagnation, frustration, and discouragement. If you hold on, there is bound to come a certain clarification. The unessential components drop off and a coherent, lucid whole begins to take shape."

"Originality is not something continuous but something intermittent — a flash of the briefest duration. One must have the time and be watchful (be attuned) to catch the flash and fix it. One must know how to catch and preserve these scant flakes of gold sluiced out of the sand and rocks of everyday life. Originality does not come nugget-size."

"A good sentence is a key. It unlocks the mind of the reader."

"As a full-time longshoreman I am necessarily more a scribbler than a writer. But I am also so by inclination. The writing I can enjoy is the sketching of an idea in a few dozen words — two hundred at most. Elaboration and expansion are for me hard going. An article of several thousand words becomes inevitably a mosaic of ideas — a series of ideas stuck together."

"Some people have no original ideas because they do not think well enough of themselves to consider their ideas worth noticing and developing."

"Disraeli felt that "nothing could compensate his obscure youth, not even a glorious old age." Practically all writers and artists are aware of their destiny and see themselves as actors in a fateful drama. With me, nothing is momentous: obscure youth, glorious old age, fateful coincidences — nothing really matters. I have written a number of good sentences. I have kept free of delusions. I know I am going to die soon."

"I could never figure out — or probably did not take the trouble to figure out — what the great philosophical problems are about. The momentous statements I come across are at best a storm in a teacup. There are quite a number of people who have a vested interest in the stuff, make a noble living out of it, and they conspire with one another to keep it alive."

"In all my life I never competed for fortune, for a woman, or for fame. I learned to write in total isolation. My first work was also my best, and the first thing published. I never belonged to a circle or clique. I did not know I was writing a book until it was written. When my first book was published there was no one near me, an acquaintance let alone a friend, to congratulate me. I have never savored triumph, never won a race."

"America meant freedom and what is freedom? To Hoffer it is the capacity to feel like oneself. He felt like Eric Hoffer; sometimes like Eric Hoffer, working man. It could be said, I believe, that he is the first important American writer, working class born, who remained working class — in his habits, associations, environment. I cannot think of another. Therefore, he was a national resource. The only one of its kind in the nation's possession."

"In fact, at this point in history, the most radical, pervasive, and earth-shaking transformation would occur simply if everybody truly evolved to a mature, rational, and responsible ego, capable of freely participating in the open exchange of mutual self-esteem. There is the "edge of history". There would be a real New Age."

"Modern science is no longer denying spirit. And that, that is epochal. As Hans Küng remarked, the standard answer to "Do you believe in Spirit?" used to be, "Of course not, I'm a scientist", but it might very soon become, "Of course I believe in Spirit. I'm a scientist.""

"Prana is implicate to matter but explicate to mind; mind is implicate to prana but explicate to soul; soul is implicate to mind but explicate to spirit; and the spirit is the source and suchness of the entire sequence."

"An argument can be legitimately sustained only if the participants are speaking about the same level. Argumentation would—for the most part—be replaced with something akin to Niels Bohr's principle of complementarity. Information from and about the different vibratory levels of bands of consciousness—although superficially as different as X-Rays and radio waves—would be integrated and synthesized into one spectrum, one rainbow. … Each band or level, being a particular manifestation of the spectrum, is what it is only by virtue of the other bands. The color blue is no less beautiful because it exists along side the other colors of a rainbow, and "blueness" itself depends upon the existence of the other colors, for if there were no color but blue, we would never be able to see it. In this type of synthesis, no approach, be it Eastern or Western, has anything to lose—rather, they all gain a universal context."

"The real intent of my writing is not to say, you must think in this way. The real intent is: here are some of the many important facets of this extraordinary Kosmos; have you thought about including them in your own worldview? My work is an attempt to make room in the Kosmos for all of the dimensions, levels, domains, waves, memes, modes, individuals, cultures, and so on ad infinitum. I have one major rule: Everybody is right. More specifically, everybody—including me—has some important pieces of truth, and all of those pieces need to be honored, cherished, and included in a more gracious, spacious, and compassionate embrace. To Freudians I say, Have you looked at Buddhism? To Buddhists I say, Have you studied Freud? To liberals I say, Have you thought about how important some conservative ideas are? To conservatives I say, Can you perhaps include a more liberal perspective? And so on, and so on, and so on… At no point I have ever said: Freud is wrong, Buddha is wrong, liberals are wrong, conservatives are wrong. I have only suggested that they are true but partial. My critical writings have never attacked the central beliefs of any discipline, only the claims that the particular discipline has the only truth—and on those grounds I have often been harsh. But every approach, I honestly believe, is essentially true but partial, true but partial, true but partial. And on my own tombstone, I dearly hope that someday they will write: He was true but partial…"

"My ankle hurts from dancing last night, so there is pain, but the pain doesn't hurt me, for there is no me."

"In other words, all of my books are lies. They are simply maps of a territory, shadows of a reality, gray symbols dragging their bellies across the dead page, suffocated signs full of muffled sound and faded glory, signifying absolutely nothing. And it is the nothing, the Mystery, the Emptiness alone that needs to be realized: not known but felt, not thought but breathed, not an object but an atmosphere, not a lesson but a life."

"An integral approach is based on one basic idea: no human mind can be 100% wrong. Or, we might say, nobody is smart enough to be wrong all the time. And that means, when it comes to deciding which approaches, methodologies, epistemologies, or ways or knowing are "correct", the answer can only be, "All of them." That is, all of the numerous practices or paradigms of human inquiry—including physics, chemistry, hermeneutics, collaborative inquiry, meditation, neuroscience, vision quest, phenomenology, structuralism, subtle energy research, systems theory, shamanic voyaging, chaos theory, developmental psychology—all of those modes of inquiry have an important piece of the overall puzzle of a total existence that includes, among other many things, health and illness, doctors and patients, sickness and healing."

"It is the integrative power of vision-logic, I believe, and not the indissociation of tribal magic or the imperialism of mythic involvement that is desperately needed on a global scale. For it is vision-logic with its centauric/planetary worldview that, in my opinion, holds the only hope for the integration of the biosphere and the noosphere, the supranational organization of planetary consciousness, the genuine recognition of ecological balance, the unrestrained and unforced forms of global discourse, the nondominating and noncoercive forms of federated states, the unrestrained flow of worldwide communicative exchange, the production of genuine world citizens, and the enculturation of female agency (i.e., the integration of male and female, in both the noosphere and the biosphere)—all of which, in my opinion, is nevertheless simply the platform for the truly interesting forms of higher and transpersonal states of consciousness lying in our collective future—if there is one."

"The single greatest world transformation would simply be the embrace of global reasonableness and pluralistic tolerance—the global embrace of egoic-rationality (on the way to centauric vision-logic)."

"In other words, the real problem is not exterior. The real problem is interior. The real problem is how to get people to internally transform, from egocentric to sociocentric to worldcentric consciousness, which is the only stance that can grasp the global dimensions of the problem in the first place, and thus the only stance that can freely, even eagerly, embrace global solutions."

"Global consciousness is not an objective belief that can be taught to anybody and everybody, but a subjective transformation in the interior structures that can hold belief in the first place, which itself is the product of a long line of inner consciousness development."

"The more we emphasize teaching a merely Right-Hand map of systems theory or a Gaia Web of Life, instead of equally emphasizing the importance of interior development from egocentric to sociocentric to worldcentric, then the more we are contributing to Gaia's demise."

""Saving the biosphere" depends first and foremost on human beings reaching mutual understanding and unforced agreement as to common ends. And that intersubjective accord occurs only in the noosphere. Anything short of that noospheric accord will continue to destroy the biosphere."

"Studies on testosterone … all point to a simple conclusion. I don't mean to be crude, but it appears that testosterone basically has two, and only two, major drives: fuck it or kill it.And males are saddled with this biological nightmare almost from day one, a nightmare women can barely imagine (except when they are given testosterone injections for medical purposes, which drives them nuts. As one woman put it, "I can't stop thinking about sex. Please, can't you make this stop?")."

"Are the mystics and sages insane? Because they all tell variations on the same story, don't they? The story of awakening one morning and discovering you are one with the All, in a timeless and eternal and infinite fashion. Yes, maybe they are crazy, these divine fools. Maybe they are mumbling idiots in the face of the Abyss. Maybe they need a nice, understanding therapist. Yes, I'm sure that would help. But then, I wonder. Maybe the evolutionary sequence really is from matter to body to mind to soul to spirit, each transcending and including, each with a greater depth and greater consciousness and wider embrace. And in the highest reaches of evolution, maybe, just maybe, an individual's consciousness does indeed touch infinity—a total embrace of the entire Kosmos—a Kosmic consciousness that is Spirit awakened to its own true nature. It's at least plausible. And tell me: is that story, sung by mystics and sages the world over, any crazier than the scientific materialism story, which is that the entire sequence is a tale told by an idiot, full of sound and fury, signifying absolutely nothing? Listen very carefully: just which of those two stories actually sounds totally insane?"

"Gaia's main problems are not industrialization, ozone depletion, overpopulation, or resource depletion. Gaia's main problem is the lack of mutual understanding and mutual agreement in the noosphere about how to proceed with those problems. We cannot rein in industry if we cannot reach mutual understanding and mutual agreement based on a worldcentric moral perspective concerning the global commons. And we reach the worldcentric moral perspective through a difficult and laborious process of interior growth and transcendence."

"Spirit slumbers in nature, awakens in mind, and finally recognizes itself as Spirit in the transpersonal domains."

"There is intersubjectivity woven into the very fabric of the Kosmos at all levels."

"We move from part to whole and back again, and in that dance of comprehension, in that amazing circle of understanding, we come alive to meaning, to value, and to vision: the very circle of understanding guides our way, weaving together the pieces, healing the fractures, mending the torn and tortured fragments, lighting the way ahead—this extraordinary movement from part to whole and back again, with healing the hallmark of each and every step, and grace the tender reward."

"The integral approach is committed to the full spectrum of consciousness as it manifests in all its extraordinary diversity. This allows the integral approach to recognize and honor the Great Holarchy of Being first elucidated by the perennial philosophy and the great wisdom traditions in general. … The integral vision embodies an attempt to take the best of both worlds, ancient and modern. But that demands a critical stance willing to reject unflinchingly the worst of both as well."

"An acknowledgment of the full spectrum of consciousness would profoundly alter the course of every one of the modern disciplines it touches—and that, of course, is an essential aspect of integral studies… A full-spectrum approach to human consciousness and behavior means that men and women have available to them a spectrum of knowing—a spectrum that includes, at the very least, the eye of flesh, the eye of mind, and the eye of spirit."

"The integral vision, I believe, is more than happy to welcome empirical science as a part—a very important part—of the endeavor to befriend the Kosmos, to be attuned to its many moods and flavors and facets and forms. But a more integral psychology goes beyond that … With science we touch the True, the "It" of Spirit. With morals we touch the Good, the "We" of Spirit. What, then, would an integral approach have to say about the Beautiful, the "I" of Spirit itself? What is the Beauty that is in the eye of the Beholder? When we are in the eye of Spirit, the I of Spirit, what do we finally see?"

"Anybody can they say they are being "spiritual"—and they are, because everybody has some type and level of concern. Let us therefore see their actual conception, in thought and action, and see how many perspectives it is in fact concerned with, and how many perspectives it actually takes into account, and how many perspectives it attempts to integrate, and thus let us see how deep and how wide runs that bodhisattva vow to refuse rest until all perspectives whatsoever are liberated into their own primordial nature."

"The Realization of the Nondual traditions is uncompromising: There is only Spirit, there is only God, there is only Emptiness in all its radiant wonder. All the good and all the evil, the very best and the very worst, the upright and the degenerate—each and all are radically perfect manifestations of Spirit precisely as they are. There is nothing but God, nothing but the Goddess, nothing but Spirit in all directions, and not a grain of sand, not a speck of dust, is more or less Spirit than any other."

"There is arguably no more important and pressing topic than the relation of science and religion in the modern world. Science is clearly one of the most profound methods that humans have yet devised for discovering truth, while religion remains the single greatest force for generating meaning. Truth and meaning, science and religion; but we still cannot figure out how to get the two of them together in a fashion that both find acceptable."

"These two enormous forces—truth and meaning—are at war in today's world. … And something sooner or later has to give."

"Within the scientific skeleton of truth, religious meaning attempts to flourish, often by denying the scientific framework itself—rather like sawing off the branch where you cheerily perch. The disgust is mutual because modern science gleefully denies virtually all the basic tenets of religion in general. According to the typical view of modern science, religion is not much more than a holdover from the childhood of humanity, with about as much reality as, say, Santa Claus. Whether the religious claims are more literal (Moses parting the Red Sea) or more mystical (religion involves direct spiritual experience), modern science denies them all, simply because there is no credible empirical evidence for any of them."

"This is a massive and violent schism and rupture in the internal organs of today's global culture and this is exactly why many social analysts believe that if some sort of reconciliation between science and religion is not forthcoming, the future of humanity is, at best, precarious."

"What's my philosophy? In a word, integral. And what on earth—or in heaven—do I mean by "integral"? The dictionary meaning is fairly simple: "comprehensive, balanced, inclusive, essential for completeness." Short definition, tall order."

"We have, for the first time in history, easy access to all of the world's great religions. Examine the many great traditions—from Christianity to Buddhism, Islam to Taoism, Paganism to Neoplatonism—and you are struck by two items: there are an enormous number of differences between them, and a handful of striking similarities. When you find a few essential items that all, or virtually all, of the world's great religions agree on, you have probably found something incredibly important about the human condition, at least as important as, say, a few things that physicists can manage to agree on (which nowadays, by the way, ain't all that impressive)."

"These similarities would seem to suggest, among other things, that there are spiritual patterns at work in the universe, at least as far as we can tell, and these spiritual patterns announce themselves with impressive regularity wherever human hearts and minds attempt to attune themselves to the cosmos in all its radiant dimensions."

"The human organism itself seems to be hardwired for these deep spiritual patterns, although not necessarily for the specific ways that they show up in a particular religion important as those are. Rather, the human being seems imbued by the realities suggested by these cross-cultural spiritual currents and patterns, with which individual religions and spiritual movements resonate, according to their own capacities and to their own degrees of fidelity."

"Attunement could occur through any of the great religions, but would be tied exclusively to none of them. A person could be attuned to an "integral spirituality" while still being a practicing Christian, Buddhist, New-Age advocate, or Neopagan. This would be something added to one's religion, not subtracted from it. The only thing it would subtract (and there's no way around this) is the belief that one's own path is the only true path to salvation."

"Finally, integral spirituality—as the very name "integral" implies—transcends and includes science, it does not exclude, repress, or deny science. To say that the spiritual currents of the cosmos cannot be captured by empirical science is not to say that they deny science, only that they show their face to other methods of seeking knowledge, of which the world has an abundance."

"Let me start with a short and simple list. This is not the last word on the topic, but the first word, a simple list of suggestions to get the conversation going. Most of the great wisdom traditions agree that: 1. Spirit, by whatever name, exists. 2. Spirit, although existing "out there", is found "in here", or revealed within to the open heart and mind. 3. Most of us don't realize this Spirit within, however, because we are living in a world of sin, separation, or duality—that is, we are living in a fallen, illusory, or fragmented state. 4. There is a way out of this fallen state (of sin or illusion or disharmony), there is a Path to our liberation. 5. If we follow this Path to its conclusion, the result is a Rebirth or Enlightenment, a direct experience of Spirit within and without, a Supreme Liberation, which 6. marks the end of sin and suffering, and 7. manifests in social action of mercy and compassion on behalf of all sentient beings. Does a list something like that make sense to you? Because if there are these general spiritual patterns in the cosmos, at least wherever human beings appear, then this changes everything. You can be a practicing Christian and still agree with that list; you can be a practicing Neopagan and still agree with that list."

"It seems as if there are almost two different kinds of religion, one of which brutally divides, and one of which unites (or can unite). How do we tell them apart, and how might we begin to switch allegiance from the former to the latter?"

"In my previous column I didn't spell out, or really indicate what an "integral approach" to spirituality would include. Many readers naturally assumed that this was simply another version of "universalism"—the belief that there are certain truths contained in all the world's religions. But the integral approach emphatically does not make that suggestion. Other readers maintained that I was offering a version of the "perennial philosophy" espoused by Aldous Huxley or Huston Smith. Does the integral approach believe that all religions are saying essentially the same thing from a different perspective? No, almost the opposite. Yet the integral approach does claim to be able to "unite", in some sense, the world's great spiritual traditions, which is what has caused much of the interest in this approach. If humanity is ever to cease its swarming hostilities and be united in one family, without squashing the significant and important differences among us, then something like an integral approach seems the only way. Until that time, religions will continue to brutally divide humanity, as they have throughout history, and not unite, as they must if they are to be a help, not a hindrance, to tomorrow's existence."

"If you are talking to me about your new car, you are the first person, I am the second person, and the car is the third person. These pronouns actually represent three perspectives that human beings can take when they talk about the world or attempt to know the world… The fascinating part is that these three perspectives might actually give rise to art, morals, and science. Or the Beautiful, the Good, and the True: the Beauty that is in the eye (or the "I") of the beholder; the Good or moral actions that can exist between you and me as a "we"; and the objective Truth about third-person objects (or "its") that you and I might discover: hence, art ("I"), morals ("we"), and science ("it")."

"I began my previous Beliefnet column with the line, "Throughout history, religion has been the single greatest source of human-caused wars, suffering, and misery. In the name of God, more suffering has been inflicted than by any other manmade cause." I was, of course, using the word "religion" in its sociological meaning, as any belief invested with "ultimate concern", in which case not only Islam, Christianity, and Shintoism are religions, but Marxism, Nazism, and Eco-terrorism are all versions of religions or religiously held beliefs. Seen as such, the opening sentence is obviously true."

"There are several different meanings of the words "religion" and "spirituality", all of which are important. The whole point about an integral or comprehensive approach is that it must find a way to believably include all of those important meanings in a coherent whole."

"Human beings undergo psychological development. At each level or stage of development, they will see the world in a different way. Hence, each level of development has, as it were, a different religious belief or worldview. This does not make God or Spirit the result of human development; it does, however, make the ways in which humans conceive of God or Spirit the result of development. And this is where it gets really interesting."

"Put bluntly, there is an archaic God, a magic God, a mythic God, a mental God, and an integral God. Which God do you believe in? An archaic God sees divinity in any strong instinctual force. A magic God locates divine power in the human ego and its magical capacity to change the animistic world with rituals and spells. A mythic God is located not on this earth but in a heavenly paradise not of this world, entrance to which is gained by living according to the covenants and rules given by this God to his peoples. A mental God is a rational God, a demythologized Ground of Being that underlies all forms of existence. And an integral God is one that embraces all of the above. Which of those Gods is the most important? According to an integral view, all of them, because each "higher" stage actually builds upon and includes the lower, so the lower stages are more fundamental and the higher stages are more significant, but leave out any one of them and you're in trouble. You are, that is, less than integral, less than comprehensive, less than inclusive in your understanding of God."

"I am in the awkward situation of writing a foreword to a book by a gay person. This is an awkward situation not because Joe Perez is gay, but because I have to point it out. I feel the same damn irritation as having to refer to, say, Edmund White as a "gay writer". Nobody has to point out that I am heterosexual, although now I hear that I am not a heterosexual but a metrosexual, although, in fact, I have never had sex with a metro in my life. But I'm sure it is a wonderful experience."

"The last item—the occasional trip into realms labeled madness—can mean, especially if you are a writer, that you are given to telling the unvarnished, brutal, searing truth, whether society likes it or not. And not the Sylvia Plath look-at-me kinds of truth, but the spiritual-seer and mad-shaman types of truth, the truths that really hurt, the truths that get into society's craw and stick there, causing festering metaphysical sores indicative of social cancers or worse—but also the types of truth that speak to you deeply, authentically, radiantly, if you have the courage to listen."

"What often happens if you study this integral map is that it begins to make room in your psyche, in your being, in your soul, for all the parts of you that were disowned, whether by society, your parents, your peers, whomever. An integral approach even makes room for those who did the disowning to you."

"An integral approach acknowledges that all views have a degree of truth, but some views are more true than others, more evolved, more developed, more adequate. And so let's get that part out of the way right now: homophobia in any form, as far as I can tell, stems from a lower level of human development—but it is a level, it exists, and one has to make room in one's awareness for those lower levels as well, just as one has to include third grade in any school curriculum. Just don't, you know, put those people in charge of anything important."

"A synthesis of science and spirituality seemed like a dream destined to remain unfulfilled. Until I came upon a little book called Quantum Questions. Alone in a small cabin that sits in an enchanted forest on the slopes of the world’s largest active volcano, I encountered something extraordinary. It was a collection of what can only be called mystical writings — and yet these sagacious musings came not from Buddhist monks or Christian saints, but from the founders of quantum physics."

"I think that yesterday was a crisis in my life. I finished the first part of Renouvier's second Essais and see no reason why his definition of free will—"the sustaining of a thought because I choose to when I might have other thoughts"—need be the definition of an illusion. At any rate, I will assume for the present—until next year—that it is no illusion. My first act of free will shall be to believe in free will."

"But even the distant reader must allow that Clifford's mental personality belonged to the highest possible type to say no more. The union of the mathematician with the poet, fervor with measure, passion with correctness, this surely is the ideal. And if in these modern days we are to look for any prophet or saviour who shall influence our feelings towards the universe as the founders and renewers of past religions have influenced the minds of our fathers, that prophet, if he ever come, must, like Clifford, be no mere sentimental worshipper of science, but an expert in her ways. And he must have what Clifford had in so extraordinary a degree—that lavishly generous confidence in the worthiness of average human nature to be told all truth, the lack of which in Goethe made him an inspiration to the few but a cold riddle to the many."

"All our scientific and philosophic ideals are altars to unknown gods."

"Freedom is only necessity understood."

"What interest, zest, or excitement can there be in achieving the right way, unless we are enabled to feel that the wrong way is also a possible and a natural way, — nay, more, a menacing and an imminent way? And what sense can there be in condemning ourselves for taking the wrong way, unless we need have done nothing of the sort, unless the right way was open to us as well? I cannot understand the willingness to act, no matter how we feel, without the belief that acts are really good and bad."

"The most any one can do is to confess as candidly as he can the grounds for the faith that is in him, and leave his example to work on others as it may."

"Old-fashioned determinism was what we may call hard determinism. It did not shrink from such words as fatality, bondage of the will, necessitation, and the like. Nowadays, we have a soft determinism which abhors harsh words, and, repudiating fatality, necessity, and even predetermination, says that its real name is freedom; for freedom is only necessity understood, and bondage to the highest is identical with true freedom"

"The stronghold of the determinist argument is the antipathy to the idea of chance...This notion of alternative possibility, this admission that any one of several things may come to pass is, after all, only a roundabout name for chance."

""What is meant by saying that my choice of which way to walk home after the lecture is ambiguous and matter of chance?...It means that both Divinity Avenue and Oxford Street are called but only one, and that one either one, shall be chosen."

"We have nothing to do but to receive, resting absolutely upon the merit, power, and love of our Redeemer."

"Every way of classifying a thing is but a way of handling it for some particular purpose."

"The necessity of faith as an ingredient in our mental attitude is strongly insisted on by the scientific philosophers of the present day; but by a singularly arbitrary caprice they say that it is only legitimate when used in the interests of one particular proposition, — the proposition, namely, that the course of nature is uniform. That nature will follow to-morrow the same laws that she follows to-day is, they all admit, a truth which no man can know; but in the interests of cognition as well as of action we must postulate or assume it."

"Pretend what we may, the whole man within us is at work when we form our philosophical opinions. Intellect, will, taste, and passion co-operate just as they do in practical affairs; and lucky it is if the passion be not something as petty as a love of personal conquest over the philosopher across the way."

"The concrete man has but one interest — to be right. That to him is the art of all arts, and all means are fair which help him to it."

"How you produce volume after volume the way you do is more than I can conceive. ...But you haven't to forge every sentence in the teeth of irreducible and stubborn facts as I do. It is like walking through the densest brush wood."

"We are all ready to be savage in some cause. The difference between a good man and a bad one is the choice of the cause."

"There is but one indefectibly certain truth, and that is the truth that pyrrhonistic scepticism itself leaves standing, — the truth that the present phenomenon of consciousness exists."

"In my individual heart I fully believe my faith is as robust as yours. The trouble with your robust and full bodied faiths, however, is, that they begin to cut each others throats too soon, and for getting on in the world and establishing a modus vivendi these pestilential refinements and reasonablenesses and moderations have to creep in."

"I am against bigness and greatness in all their forms, and with the invisible molecular moral forces that work from individual to individual, stealing in through the crannies of the world like so many soft rootlets, or like the capillary oozing of water, and yet rending the hardest monuments of man's pride, if you give them time. The bigger the unit you deal with, the hollower, the more brutal, the more mendacious is the life displayed. So I am against all big organizations as such, national ones first and foremost; against all big successes and big results; and in favor of the eternal forces of truth which always work in the individual and immediately unsuccessful way, under-dogs always, till history comes, after they are long dead, and puts them on top. — You need take no notice of these ebullitions of spleen, which are probably quite unintelligible to anyone but myself."

"Wherever you are it is your own friends who make your world."

"Tell him to live by yes and no — yes to everything good, no to everything bad."

"Romeo wants Juliet as the filings want the magnet; and if no obstacles intervene he moves towards her by as straight a line as they. But Romeo and Juliet, if a wall be built between them, do not remain idiotically pressing their faces against its opposite sides like the magnet and the filings with the card. Romeo soon finds a circuitous way, by scaling the wall or otherwise, of touching Juliet's lips directly. With the filings the path is fixed; whether it reaches the end depends on accidents. With the lover it is the end which is fixed, the path may be modified indefinitely."

"Habit is thus the enormous fly-wheel of society, its most precious conservative agent. It alone is what keeps us all within the bounds of ordinance, and saves the children of fortune from the envious uprisings of the poor."

"The great thing, then, in all education, is to make our nervous system our ally instead of our enemy."

"There is no more miserable human being than one in whom nothing is habitual but indecision."

"Keep the faculty of effort alive in you by a little gratuitous exercise every day. That is, be systematically ascetic or heroic in little unnecessary points, do every day or two something for no other reason than that you would rather not do it, so that when the hour of dire need draws nigh, it may find you not unnerved and untrained to stand the test. So with the man who has daily inured himself to habits of concentrated attention, energetic volition, and self-denial in unnecessary things. He will stand like a tower when everything rocks around him, and when his softer fellow-mortals are winnowed like chaff in the blast."

"The hell to be endured hereafter, of which theology tells, is no worse than the hell we make for ourselves in this world by habitually fashioning our characters in the wrong way."

"We are spinning our own fates, good or evil, and never to be undone. Every smallest stroke of virtue or of vice leaves its never so little scar. ...Nothing we ever do is, in strict scientific literalness, wiped out."

"The study a posteriori of the distribution of consciousness shows it to be exactly such as we might expect in an organ added for the sake of steering a nervous system grown too complex to regulate itself."

"The total possible consciousness may be split into parts which co-exist but mutually ignore each other."

"Consciousness, then, does not appear to itself chopped up in bits ... A 'river' or a 'stream' are the metaphors by which it is most naturally described. In talking of it hereafter, let us call it the stream of thought, of consciousness, or of subjective life."

"As we take, in fact, a general view of the wonderful stream of our consciousness, what strikes us first is this different pace of its parts. Like a bird's life, it seems to be made of an alternation of flights and perchings."

"As the brain-changes are continuous, so do all these consciousnesses melt into each other like dissolving views. Properly they are but one protracted consciousness, one unbroken stream."

"The last peculiarity of consciousness to which attention is to be drawn in this first rough description of its stream is that it is always interested more in one part of its object than in another, and welcomes and rejects, or chooses, all the while it thinks."

"An act has no ethical quality whatever unless it be chosen out of several all equally possible."

"In its widest possible sense, however, a man's Self is the sum total of all that he can call his, not only his body and his psychic powers, but his clothes and his house, his wife and children, his ancestors and friends, his reputation and works, his lands and horses, and yacht and bank-account. All these things give him the same emotions. If they wax and prosper, he feels triumphant; if they dwindle and die away, he feels cast down."

"Properly speaking, a man has as many social selves as there are individuals who recognise him."

"So our self-feeling in this world depends entirely on what we back ourselves to be and do."

"Creatures extremely low in the intellectual scale may have conception. All that is required is that they should recognize the same experience again. A polyp would be a conceptual thinker if a feeling of 'Hello! thingumbob again!' ever flitted through its mind."

"The baby, assailed by eyes, ears, nose, skin, and entrails at once, feels it all as one great blooming, buzzing confusion; and to the very end of life, our location of all things in one space is due to the fact that the original extents or bignesses of all the sensations which came to our notice at once, coalesced together into one and the same space."

"Let any one try, I will not say to arrest, but to notice or attend to, the present moment of time. One of the most baffling experiences occurs. Where is it, this present? It has melted in our grasp, fled ere we could touch it, gone in the instant of becoming."

"In the practical use of our intellect, forgetting is as important a function as recollecting."

"If we remembered everything, we should on most occasions be as ill off as if we remembered nothing. It would take as long for us to recall a space of time as it took the original time to elapse, and we should never get ahead with our thinking. All recollected times undergo, accordingly, what M. Ribot calls foreshortening; and this foreshortening is due to the omission of an enormous number of the facts which filled them."

"A thing forgotten on one day will be remembered on the next. Something we have made the most strenuous efforts to recall, but all in vain, will, soon after... saunter into the mind... [T]he sphere of possible recollection may be wider than we think, and... apparent oblivion is no proof against possible recall under other conditions."

"[M]ost of what happens actually is forgotten."

"When memory begins to decay, proper names are what go first ...[[wikt:common#Adjective|[C]ommon]] qualities and names have contracted an infinitely greater number of associations ...than the names of most of the persons ...Their memory is better organized. ...'Organization' means numerous associations; and the more numerous the associations, the greater the number of paths of recall. For the same reason... words... which form the grammatical framework of all our speech, are the very last to decay."

"We have ...as M. Ribot says, not memory so much as memories. The visual... tactile... muscular... auditory memory may all vary independently... and different individuals may have them developed in different degrees. As a rule, a man’s memory is good in the departments in which his interest is strong; but those departments are apt to be those in which his discriminative sensibility is high. ...[D]ifferences in men’s imagining power... the machinery of memory must be largely determined thereby."

"Mr. Galton ...in his English Men of Science, has given ...cases showing individual variations in the type of memory... Some have it verbal. Others... for facts and figures, others for form. Most say... [it] must first be rationally conceived and assimilated."

"Setting the mind to remember... involves a continual minimal irradiation of excitement into paths which lead thereto... the continued presence of the thing in the 'fringe' of our consciousness. Letting the thing go involves withdrawal of the irradiation, unconsciousness of the thing, and... obliteration of the paths."

"[T]hings are impressed better by active than by passive repetition. ...[I]t pays better to wait and recollect by an effort from within, than to look at the book again."

"Genius, in truth, means little more than the faculty of perceiving in an unhabitual way."

"The impulse to take life strivingly is indestructible in the race."

"If belief consists in an emotional reaction of the entire man on an object, how can we believe at will? We cannot control our emotions.... But gradually our will can lead us to the same results by a very simple method: we need only in cold blood act as if the thing in question were real, and keep acting as if it were real, and it will infallibly end by growing into such a connection with our life that it will become real. It will become so knit with habit and emotion that our interests in it will be those which characterize belief."

"My thinking is first and last and always for the sake of my doing."

"The art of being wise is the art of knowing what to overlook."

"The more rational statement is that we feel sorry because we cry, angry because we strike, afraid because we tremble, and not that we cry, strike, or tremble, because we are sorry, angry, or fearful, as the case may be. Without the bodily states following on the perception, the latter would be purely cognitive in form, pale, colorless, destitute of emotional warmth."

"A purely disembodied human emotion is a nonentity."

"We know what it is to get out of bed on a freezing morning in a room without a fire, and how the very vital principle within us protests against the idea. Probably most persons have lain on certain mornings for an hour at a time unable to brace themselves to the resolve. We think how late we shall be, how the duties of the day will suffer; we say, “I must get up, this is ignominious,” and so on. But still the warm couch feels too delicious, and the cold outside too cruel, and resolution faints away and postpones itself again and again just as it seemed on the verge of the decisive act. Now how do we ever get up under such circumstances? If I may generalize from my own experience, we more often than not get up without any struggle or decision at all. We suddenly find that we have got up. A fortunate lapse of consciousness occurs, we forget both the warmth and the cold; we fall into some reverie connected with the day's life, in the course of which the idea flashes across us, “Hollo! I must lie here no longer” – an idea which at that lucky instant awakes no contradictory or paralyzing suggestions, and consequently produces immediately its appropriate motor effects. It was our acute consciousness of both the warmth and the cold during the period of struggle which paralyzed our activity. This case seems to me to contain in miniature form the data for an entire psychology of volition."

"This world might be a world in which all things differed, and in which what properties there were were ultimate and had no farther predicates. In such a world there would be as many kinds as there were separate things. We could never subsume a new thing under an old kind; or if we could, no consequences would follow. Or, again, this might be a world in which innumerable things were of a kind, but in which no concrete thing remained of the same kind long, but all objects were in a flux. Here again, though we could subsume and infer, our logic would be of no practical use to us, for the subjects of our propositions would have changed whilst we were talking. In such worlds logical relations would obtain, and be known (doubtless) as they are now, but they would form a merely theoretic scheme and be of no use for the conduct of life. But our world is no such world. It is a very peculiar world, and plays right into logic's hands. Some of the things, at least, which it contains are of the same kind as other things; some of them remain always of the kind of which they once were; and some of the properties of them cohere indissolubly and are always found together. Which things these latter things are we learn by experience in the strict sense of the word, and the results of the experience are embodied in 'empirical propositions.' Whenever such a thing is met with by us now, our sagacity notes it to be of a certain kind; our learning immediately recalls that kind's kind, and then that kind's kind, and so on; so that a moment's thinking may make us aware that the thing is of a kind so remote that we could never have directly perceived the connection. The flight to this last kind over the heads of the intermediaries is the essential feature of the intellectual operation here. Evidently it is a pure outcome of our sense for apprehending serial increase; and, unlike the several propositions themselves which make up the series (and which may all be empirical), it has nothing to do with the time- and space-order in which the things have been experienced."

"A thing is important if anyone think it important."

"In the deepest heart of all of us there is a corner in which the ultimate mystery of things works sadly."

"Need and struggle are what excite and inspire us; our hour of triumph is what brings the void. Not the Jews of the captivity, but those of the days of Solomon's glory are those from whom the pessimistic utterances in our Bible come."

"It is only by risking our persons from one hour to another that we live at all. And often enough our faith beforehand in an uncertified result is the only thing that makes the result come true."

"This life is worth living, we can say, since it is what we make it, from the moral point of view."

"If this life be not a real fight, in which something is eternally gained for the universe by success, it is no better than a game of private theatricals from which one may withdraw at will. But it feels like a real fight."

"Be not afraid of life. Believe that life is worth living, and your belief will help create the fact."

"Man's chief difference from the brutes lies in the exuberant excess of his subjective propensities — his preeminence over them simply and solely in the number and in the fantastic and unnecessary character of his wants, physical, moral, aesthetic, and intellectual. Had his whole life not been a quest for the superfluous, he would never have established himself as inexpugnably as he has done in the necessary."

"All the higher, more penetrating ideals are revolutionary. They present themselves far less in the guise of effects of past experience than in that of probable causes of future experience."

"There is but one unconditional commandment, which is that we should seek incessantly, with fear and trembling, so to vote and to act as to bring about the very largest total universe of good which we can see. Abstract rules indeed can help; but they help the less in proportion as our intuitions are more piercing, and our vocation is the stronger for the moral life. For every real dilemma is in literal strictness a unique situation; and the exact combination of ideals realized and ideals disappointed which each decision creates is always a universe without a precedent, and for which no adequate previous rule exists."

"An unlearned carpenter of my acquaintance once said in my hearing: "There is very little difference between one man and another; but what little there is, is very important." This distinction seems to me to go to the root of the matter."

"As a rule we disbelieve all the facts and theories for which we have no use."

"Objective evidence and certitude are doubtless very fine ideals to play with, but where on this moonlit and dream-visited planet are they found?"

"No concrete test of what is really true has ever been agreed upon."

"Everything which is demanded is by that fact a good."

"Possibilities that fail to get realized are, for determinism, pure illusions: they never were possibilities at all. There is nothing inchoate, it says, about this universe of ours, all that was or is or shall be actual having been from eternity virtually there. The cloud of alternatives our minds escort this mass of actuality withal is a cloud of sheer deceptions, to which 'impossibilities' is the only name that rightfully belongs."

"Instinct leads, intelligence does but follow."

"A difference which makes no difference is no difference at all."

"The most violent revolutions in an individual's beliefs leave most of his old order standing. Time and space, cause and effect, nature and history, and one's own biography remain untouched. New truth is always a go-between, a smoother-over of transitions. It marries old opinion to new fact so as ever to show a minimum of jolt, a maximum of continuity."

"Act as if what you do makes a difference. It does."

"Out of my experience, such as it is (and it is limited enough) one fixed conclusion dogmatically emerges, and that is this, that we with our lives are like islands in the sea, or like trees in the forest. The maple and the pine may whisper to each other with their leaves. ... But the trees also commingle their roots in the darkness underground, and the islands also hang together through the ocean's bottom. Just so there is a continuum of cosmic consciousness, against which our individuality builds but accidental fences, and into which our several minds plunge as into a mother-sea or reservoir."

"Reduced to their most pregnant difference, empiricism means the habit of explaining wholes by parts, and rationalism means the habit of explaining parts by wholes. Rationalism thus preserves affinities with monism, since wholeness goes with union, while empiricism inclines to pluralistic views. No philosophy can ever be anything but a summary sketch, a picture of the world in abridgment, a foreshortened bird's-eye view of the perspective of events. And the first thing to notice is this, that the only material we have at our disposal for making a picture of the whole world is supplied by the various portions of that world of which we have already had experience. We can invent no new forms of conception, applicable to the whole exclusively, and not suggested originally by the parts. All philosophers, accordingly, have conceived of the whole world after the analogy of some particular feature of it which has particularly captivated their attention. Thus, the theists take their cue from manufacture, the pantheists from growth. For one man, the world is like a thought or a grammatical sentence in which a thought is expressed. For such a philosopher, the whole must logically be prior to the parts; for letters would never have been invented without syllables to spell, or syllables without words to utter. Another man, struck by the disconnectedness and mutual accidentality of so many of the world's details, takes the universe as a whole to have been such a disconnectedness originally, and supposes order to have been superinduced upon it in the second instance, possibly by attrition and the gradual wearing away by internal friction of portions that originally interfered. Another will conceive the order as only a statistical appearance, and the universe will be for him like a vast grab-bag with black and white balls in it, of which we guess the quantities only probably, by the frequency with which we experience their egress. For another, again, there is no really inherent order, but it is we who project order into the world by selecting objects and tracing relations so as to gratify our intellectual interests. We carve out order by leaving the disorderly parts out; and the world is conceived thus after the analogy of a forest or a block of marble from which parks or statues may be produced by eliminating irrelevant trees or chips of stone. Some thinkers follow suggestions from human life, and treat the universe as if it were essentially a place in which ideals are realized. Others are more struck by its lower features, and for them, brute necessities express its character better. All follow one analogy or another; and all the analogies are with some one or other of the universe's subdivisions. Every one is nevertheless prone to claim that his conclusions are the only logical ones, that they are necessities of universal reason, they being all the while, at bottom, accidents more or less of personal vision which had far better be avowed as such; for one man's vision may be much more valuable than another's, and our visions are usually not only our most interesting but our most respectable contributions to the world in which we play our part. What was reason given to men for, said some eighteenth century writer, except to enable them to find reasons for what they want to think and do?—and I think the history of philosophy largely bears him out, "The aim of knowledge," says Hegel, "is to divest the objective world of its strangeness, and to make us more at home in it." Different men find their minds more at home in very different fragments of the world."

"Pluralism lets things really exist in the each-form or distributively. Monism thinks that the all-form or collective-unit form is the only form that is rational. The all-form allows of no taking up and dropping of connexions, for in the all the parts are essentially and eternally co-implicated. In the each-form, on the contrary, a thing may be connected by intermediary things, with a thing with which it has no immediate or essential connexion. It is thus at all times in many possible connexions which are not necessarily actualized at the moment. They depend on which actual path of intermediation it may functionally strike into: the word "or" names a genuine reality. Thus, as I speak here, I may look ahead or to the right or to the left, and in either case the intervening space and air and ether enable me to see the faces of a different portion of this audience. My being here is independent of any one set of these faces. If the each-form be the eternal form of reality no less than it is the form of temporal appearance, we still have a coherent world, and not an incarnate incoherence, as is charged by so many absolutists."

"To plead the organic causation of a religious state of mind, then, in refutation of its claim to possess superior spiritual value, is quite illogical and arbitrary, unless one have already worked out in advance some psycho-physical theory connecting spiritual values in general with determinate sorts of physiological change. Otherwise none of our thoughts and feelings, not even our scientific doctrines, not even our dis-beliefs, could retain any value as revelations of the truth, for every one of them without exception flows from the state of their possessor's body at the time."

"There are moments of sentimental and mystical experience. . . that carry an enormous sense of inner authority and illumination with them when they come. But they come seldom, and they do not come to everyone; and the rest of life makes either no connection with them, or tends to contradict them more than it confirms them. Some persons follow more the voice of the moment in these cases, some prefer to be guided by the average results. Hence the sad discordancy of so many of the spiritual judgments of human beings; a discordancy which will be brought home to us acutely enough before these lectures end."

"Immediate luminousness, in short, philosophical reasonableness and moral helpfulness are the only available criteria. Saint Teresa might have had the nervous system of the placidest cow, and it would not now save her theology, if the trial of the theology by these other tests should show it to be contemptible. And conversely if her theology can stand these other tests, it will make no difference how hysterical or nervously off balance Saint Teresa may have been when she was with us here below."

"Who does not see that we are likely to ascertain the distinctive significance of religious melancholy and happiness, or of religious trances, far better by comparing them as conscientiously as we can with other varieties of melancholy, happiness, and trance, than by refusing to consider their place in any more general series, and treating them as if they were outside of nature's order altogether?"

"Religion, therefore, as I now ask you arbitrarily to take it, shall mean for us the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine. Since the relation may be either moral, physical, or ritual, it is evident that out of religion in the sense in which we take it, theologies, philosophies, and ecclesiastical organizations may secondarily grow."

"Religion...is a man's total reaction upon life."

"Modern transcendental idealism, Emersonianism, for instance, also seems to let God evaporate into abstract Ideality. Not a deity in concreto, not a superhuman person, but the immanent divinity in things, the essentially spiritual structure of the universe, is the object of the transcendentalist cult. In that address of the graduating class at Divinity College in 1838 which made Emerson famous, the frank expression of this worship of mere abstract laws was what made the scandal of the performance."

"There must be something solemn, serious, and tender about any attitude which we denominate religious. If glad, it must not grin or snicker; if sad, it must not scream or curse. It is precisely as being solemn experiences that I wish to interest you in religious experiences. ... The divine shall mean for us only such a primal reality as the individual feels impelled to respond to solemnly and gravely, and neither by a curse nor a jest."

"It makes a tremendous emotional and practical difference to one whether one accepts the universe in the drab discolored way of stoic resignation to necessity, or with the passionate happiness of Christian saints."

"But such a straight identification of religion with any and every form of happiness leaves the essential peculiarity of religious happiness out. The more commonplace happinesses which we get are 'reliefs,' occasioned by our momentary escapes from evils either experienced or threatened. But in its most characteristic embodiments, religious happiness is no mere feeling of escape. It cares no longer to escape. It consents to the evil outwardly as a form of sacrifice — inwardly it knows it to be permanently overcome. ... In the Louvre there is a picture, by Guido Reni, of St. Michael with his foot on Satan's neck. The richness of the picture is in large part due to the fiend's figure being there. The richness of its allegorical meaning also is due to his being there — that is, the world is all the richer for having a devil in it, so long as we keep our foot upon his neck."

"When all is said and done, we are in the end absolutely dependent on the universe; and into sacrifices and surrenders of some sort, deliberately looked at and accepted, we are drawn and pressed as into our only permanent positions of repose. Now in those states of mind which fall short of religion, the surrender is submitted to as an imposition of necessity, and the sacrifice is undergone at the very best without complaint. In the religious life, on the contrary, surrender and sacrifice are positively espoused: even unnecessary givings-up are added in order that the happiness may increase. Religion thus makes easy and felicitous what in any case is necessary; and if it be the only agency that can accomplish this result, its vital importance as a human faculty stands vindicated beyond dispute. It becomes an essential organ of our life, performing a function which no other portion of our nature can so successfully fulfill."

"We can act as if there were a God; feel as if we were free; consider Nature as if she were full of special designs; lay plans as if we were to be immortal; and we find then that these words do make a genuine difference in our moral life."

"The sentiment of reality can indeed attach itself so strongly to our object of belief that our whole life is polarized through and through, so to speak, by its sense of the existence of the thing believed in, and yet that thing, for the purpose of definite description, can hardly be said to be present to our mind at all."

"Quoting an unnamed writer: "To this day," she writes, "I cannot understand dallying with religion and the commandments of God. The very instant I heard my Father's cry calling unto me, my heart bounded in recognition. I ran, I stretched forth my arms, I cried aloud, 'Here, here I am, my Father.' Oh, happy child, what should I do? 'Love me', answered my God. 'I do, I do," I cried passionately. 'Come unto me,' called my Father. 'I will,' my heart panted. Did I stop to ask a single question? Not one. It never occurred to me to ask whether I was good enough, or to hesitate over my unfitness, or to find out what I thought of his church, or . . . to wait until I should be satisfied. Had I not found my God and my Father? Did he not love me? Had he not called me? Was there not a Church into which I might enter? . . . Since then I have had direct answers to prayer — so significant as to be almost like talking with God and hearing his answer. The idea of God's reality has never left me for one moment.""

"The advance of liberalism, so-called, in Christianity, during the past fifty years, may fairly be called a victory of healthy-mindedness within the church over the morbidness with which the old hell-fire theology was more harmoniously related. We have now whole congregations whose preachers, far from magnifying our consciousness of sin, seem devoted rather to making little of it. They ignore, or even deny, eternal punishment, and insist on the dignity rather than on the depravity of man. They look at the continual preoccupation of the old-fashioned Christian with the salvation of his soul as something sickly and reprehensible rather than admirable; and a sanguine and 'muscular' attitude, which to our forefathers would have seemed purely heathen, has become in their eyes an ideal element of Christian character. I am not asking whether or not they are right, I am only pointing out the change."

"Let sanguine healthy-mindedness do its best with its strange power of living in the moment and ignoring and forgetting, still the evil background is really there to be thought of, and the skull will grin in at the banquet."

"Take the happiest man, the one most envied by the world, and in nine cases out of ten his inmost consciousness is one of failure. Either his ideals in the line of his achievements are pitched far higher than the achievements themselves, or else he has secret ideals of which the world knows nothing, and in regard to which he inwardly knows himself to be found wanting."

"The normal process of life contains moments as bad as any of those which insane melancholy is filled with, moments in which radical evil gets its innings and takes its solid turn. The lunatic's visions of horror are all drawn from the material of daily fact. Our civilization is founded on the shambles, and every individual existence goes out in a lonely spasm of helpless agony. If you protest, my friend, wait till you arrive there yourself! ... Here on our very hearths and in our gardens the infernal cat plays with the panting mouse, or holds the hot bird fluttering in her jaws. Crocodiles and rattlesnakes and pythons are at this moment vessels of life as real as we are; their loathsome existence fills every minute of every day that drags its length along; and whenever they or other wild beasts clutch their living prey, the deadly horror which an agitated melancholiac feels is the literally right reaction on the situation."

"Now in all of us, however constituted, but to a degree the greater in proportion as we are intense and sensitive and subject to diversified temptations, and to the greatest possible degree if we are decidedly psychopathic, does the normal evolution of character chiefly consist in the straightening out and unifying of the inner self. The higher and the lower feelings, the useful and the erring impulses, begin by being a comparative chaos within us — they must end by forming a stable system of functions in right subordination. Unhappiness is apt to characterize the period of order-making and struggle."

"Conversion is in its essence a normal adolescent phenomenon, incidental to the passage from the child's small universe to the wider intellectual and spiritual life of maturity."

"Pray go back and recollect one of the conclusions to which I sought to lead you in my very first lecture. You may remember how I there argued against the notion that the worth of a thing can be decided by its origin. Our spiritual judgment, I said, our opinion of the significance and value of a human event or condition, must be decided on empirical grounds exclusively. If the fruits for life of the state of conversion are good, we ought to idealize and venerate it, even though it be a piece of natural psychology; if not, we ought to make short work of it, no matter what supernatural being may have infused it."

"The believers in the non-natural character of sudden conversion have had practically to admit that there is no unmistakable class-mark distinctive of all true converts. The super-normal incidents, such as voices and visions and overpowering impressions of the meaning of suddenly presented scripture texts, the melting emotions and tumultuous affections connected with the crisis of change, may all come by way of nature, or worse still, be counterfeited by Satan. The real witness of the spirit to the second birth is to be found only in the disposition of the genuine child of God, the permanently patient heart, the love of self eradicated. And this, it has to be admitted, is also found in those who pass no crisis, and may even be found outside of Christianity altogether."

"The characteristics of the affective experience which, to avoid ambiguity, should, I think, be called the state of assurance rather than the faith-state, can be easily enumerated, though it is probably difficult to realize their intensity, unless one has been through the experience one's self. The central one is the loss of all the worry, the sense that all is ultimately well with one, the peace, the harmony, the willingness to be, even though the outer conditions should remain the same. The certainty of God's 'grace,' of 'justification,' 'salvation,' is an objective belief that usually accompanies the change in Christians; but this may be entirely lacking and yet the affective peace remain the same — you will recollect the case of the Oxford graduate: and many might be given where the assurance of personal salvation was only a later result. A passion of willingness, of acquiescence, of admiration, is the glowing centre of this state of mind. The second feature is the sense of perceiving truths not known before. The mysteries of life become lucid, as Professor Leuba says; and often, nay usually, the solution is more or less unutterable in words. But these more intellectual phenomena may be postponed until we treat of mysticism. A third peculiarity of the assurance state is the objective change which the world often appears to undergo. 'An appearance of newness beautifies every object,' the precise opposite of that other sort of newness, that dreadful unreality and strangeness in the appearance of the world, which is experienced by melancholy patients, and of which you may recall my relating some examples. This sense of clean and beautiful newness within and without one is one of the commonest entries in conversion records."

"One mode of emotional excitability is exceedingly important in the composition of the energetic character, from its peculiarly destructive power over inhibitions. I mean what in its lower form is mere irascibility, susceptibility to wrath, the fighting temper; and what in subtler ways manifests itself as impatience, grimness, earnestness, severity of character. Earnestness means willingness to live with energy, though energy bring pain. The pain may be pain to other people or pain to one's self — it makes little difference; for when the strenuous mood is on one, the aim is to break something, no matter whose or what. Nothing annihilates an inhibition as irresistibly as anger does it; for, as Moltke says of war, destruction pure and simple is its essence."

"The collective name for the ripe fruits of religion in a character is Saintliness. The saintly character is the character for which spiritual emotions are the habitual centre of the personal energy; and there is a certain composite photograph of universal saintliness, the same in all religions, of which the features can easily be traced."

"A paradise of inward tranquility seems to be faith's usual result."

"The transition from tenseness, self-responsibility, and worry, to equanimity, receptivity, and peace, is the most wonderful of all those shiftings of inner equilibrium, those changes of personal centre of energy, which I have analyzed so often; and the chief wonder of it is that it so often comes about, not by doing, but by simply relaxing and throwing the burden down. This abandonment of self-responsibility seems to be the fundamental act in specifically religious, as distinguished from moral practice. It antedates theologies and is independent of philosophies. Mind-cure, theosophy, stoicism, ordinary neurological hygiene, insist on it as emphatically as Christianity does, and it is capable of entering into closest marriage with every speculative creed. Christians who have it strongly live in what is called 'recollection,' and are never anxious about the future, nor worry over the outcome of the day. Of Saint Catharine of Genoa it is said that 'she took cognizance of things, only as they were presented to her in succession, moment by moment.' To her holy soul, 'the divine moment was the present moment, . . . and when the present moment was estimated in itself and in its relations, and when the duty that was involved in it was accomplished, it was permitted to pass away as if it had never been, and to give way to the facts and duties of the moment which came after.' Hinduism, mind-cure, and theosophy all lay great emphasis upon this concentration of the consciousness upon the moment at hand."

"The gods we stand by are the gods we need and can use, the gods whose demands on us are reinforcements of our demands on ourselves and on one another. What I then propose to do is, briefly stated, to test saintliness by common sense, to use human standards to help us decide how far the religious life commends itself as an ideal kind of human activity . ... It is but the elimination of the humanly unfit, and the survival of the humanly fittest, applied to religious beliefs; and if we look at history candidly and without prejudice, we have to admit that no religion has ever in the long run established or proved itself in any other way. Religions have approved themselves; they have ministered to sundry vital needs which they found reigning. When they violated other needs too strongly, or when other faiths came which served the same needs better, the first religions were supplanted."

"Is dogmatic or scholastic theology less doubted in point of fact for claiming, as it does, to be in point of right undoubtable? And if not, what command over truth would this kind of theology really lose if, instead of absolute certainty, she only claimed reasonable probability for her conclusions? If we claim only reasonable probability, it will be as much as men who love the truth can ever at any given moment hope to have within their grasp. Pretty surely it will be more than we could have had, if we were unconscious of our liability to err."

"I am well aware of how anarchic much of what I say may sound. Expressing myself thus abstractly and briefly, I may seem to despair of the very notion of truth. But I beseech you to reserve your judgment until we see it applied to the details which lie before us. I do indeed disbelieve that we or any other mortal men can attain on a given day to absolutely incorrigible and unimprovable truth about such matters of fact as those with which religions deal. But I reject this dogmatic ideal not out of a perverse delight in intellectual instability. I am no lover of disorder and doubt as such. Rather do I fear to lose truth by this pretension to possess it already wholly."

"A genuine first-hand religious experience like this is bound to be a heterodoxy to its witnesses, the prophet appearing as a mere lonely madman. If his doctrine prove contagious enough to spread to any others, it becomes a definite and labeled heresy. But if it then still prove contagious enough to triumph over persecution, it becomes itself an orthodoxy; and when a religion has become an orthodoxy, its day of inwardness is over: the spring is dry; the faithful live at second hand exclusively and stone the prophets in their turn. The new church, in spite of whatever human goodness it may foster, can be henceforth counted on as a staunch ally in every attempt to stifle the spontaneous religious spirit, and to stop all later bubblings of the fountain from which in purer days it drew its own supply of inspiration."

"The plain fact is that men's minds are built, as has been often said, in water-tight compartments. Religious after a fashion, they yet have many other things in them beside their religion, and unholy entanglements and associations inevitably obtain. The basenesses so commonly charged to religion's account are thus, almost all of them, not chargeable at all to religion proper, but rather to religion's wicked practical partner, the spirit of corporate dominion. And the bigotries are most of them in their turn chargeable to religion's wicked intellectual partner, the spirit of dogmatic dominion, the passion for laying down the law in the form of an absolutely closed-in theoretic system. The ecclesiastical spirit in general is the sum of these two spirits of dominion."

"This practically amounts to saying that much that it is legitimate to admire in this field need nevertheless not be imitated, and that religious phenomena, like all other human phenomena, are subject to the law of the golden mean. Political reformers accomplish their successive tasks in the history of nations by being blind for the time to other causes. Great schools of art work out the effects which it is their mission to reveal, at the cost of a one-sidedness for which other schools must make amends. We accept a John Howard, a Mazzini, a Botticelli, a Michael Angelo, with a kind of indulgence. We are glad they existed to show us that way, but we are glad there are also other ways of seeing and taking life. So of many of the saints we have looked at. We are proud of a human nature that could be so passionately extreme, but we shrink from advising others to follow the example."

"There is no worse lie than a truth misunderstood by those who hear it."

"We must frankly confess, then, using our empirical common sense and ordinary practical prejudices, that in the world that actually is, the virtues of sympathy, charity, and non-resistance may be, and often have been, manifested in excess. ... You will agree to this in general, for in spite of the Gospel, in spite of Quakerism, in spite of Tolstoi, you believe in fighting fire with fire, in shooting down usurpers, locking up thieves, and freezing out vagabonds and swindlers."

"If things are ever to move upward, some one must take the first step, and assume the risk of it. No one who is not willing to try charity, to try non-resistance as the saint is always willing, can tell whether these methods will or will not succeed."

"One conclusion was forced upon my mind at that time, and my impression of its truth has ever since remained unshaken. It is that our normal waking consciousness, rational consciousness as we call it, is but one special type of consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different. We may go through life without suspecting their existence; but apply the requisite stimulus, and at a touch they are there in all their completeness, definite types of mentality which probably somewhere have their field of application and adaptation. No account of the universe in its totality can be final which leaves these other forms of consciousness quite disregarded. How to regard them is the question,—for they are so discontinuous with ordinary consciousness. Yet they may determine attitudes though they cannot furnish formulas, and open a region though they fail to give a map. At any rate, they forbid a premature closing of our accounts with reality."

"But petitional prayer is only one department of prayer; and if we take the word in the wider sense as meaning every kind of inward communion or conversation with the power recognized as divine, we can easily see that scientific criticism leaves it untouched. Prayer in this wide sense is the very soul and essence of religion."

"The pivot round which the religious life... revolves, is the interest of the individual in his private personal destiny. Religion, in short, is a monumental chapter in the history of human egotism. The gods believed in—whether by crude savages or by men disciplined intellectually—agree with each other in recognizing personal calls. Religious thought is carried on in terms of personality, this being, in the world of religion, the one fundamental fact. To-day, quite as much as at any previous age, the religious individual tells you that the divine meets him on the basis of his personal concerns."

"Science... has ended by utterly repudiating the personal point of view. She catalogues her elements and records her laws indifferent as to what purpose may be shown forth by them, and constructs her theories quite careless of their bearing on human anxieties and fates. Though the scientist may individually nourish a religion, and be a theist in his irresponsible hours, the days are over when it could be said that for Science herself the heavens declare the glory of God and the firmament showeth his handiwork. Our solar system, with its harmonies, is seen now as but one passing case of a certain sort of moving equilibrium in the heavens, realized by a local accident in an appalling wilderness of worlds where no life can exist. In a span of time which as a cosmic interval will count but as an hour, it will have ceased to be. The Darwinian notion of chance production, and subsequent destruction, speedy or deferred, applies to the largest as well as to the smallest facts. It is impossible, in the present temper of the scientific imagination, to find in the driftings of the cosmic atoms, whether they work on the universal or on the particular scale, anything but a kind of aimless weather, doing and undoing, achieving no proper history, and leaving no result. Nature has no one distinguishable ultimate tendency with which it is possible to feel a sympathy. In the vast rhythm of her processes... she appears to cancel herself. The books of natural theology which satisfied the intellects of our grandfathers seem to us quite grotesque, representing, as they did, a God who conformed the largest things of nature to the paltriest of our private wants. The God whom science recognizes must be a God of universal laws exclusively, a God who does a wholesale, not a retail business. He cannot accommodate his processes to the convenience of individuals. The bubbles on the foam which coats a stormy sea are floating episodes, made and unmade by the forces of the wind and water. Our private selves are like those bubbles—epiphenomena, as Clifford, I believe, ingeniously called them; their destinies weigh nothing and determine nothing in the world's irremediable currents of events."

"The world of our experience consists at all times of two parts, an objective and a subjective part, of which the former may be incalculably more extensive than the latter, and yet the latter can never be omitted or suppressed. The objective part is the sum total of whatsoever at any given time we may be thinking of, the subjective part is the inner "state" in which the thinking comes to pass."

"Both thought and feeling are determinants of conduct, and the same conduct may be determined either by feeling or by thought. When we survey the whole field of religion, we find a great variety in the thoughts that have prevailed there; but the feelings on the one hand and the conduct on the other are almost always the same, for Stoic, Christian, and Buddhist saints are practically indistinguishable in their lives. The theories which Religion generates, being thus variable, are secondary; and if you wish to grasp her essence, you must look to the feelings and the conduct as being the more constant elements. It is between these two elements that the short circuit exists on which she carries on her principal business, while the ideas and symbols and other institutions form loop-lines which may be perfections and improvements, and may even some day all be united into one harmonious system, but which are not to be regarded as organs with an indispensable function, necessary at all times for religious life to go on. This seems to me the first conclusion which we are entitled to draw from the phenomena we have passed in review."

"Religion must be considered vindicated in a certain way from the attacks of her critics. It would seem that she cannot be a mere anachronism and survival, but must exert a permanent function, whether she be with or without intellectual content, and whether, if she have any, it be true or false. We must next pass beyond the point of view of merely subjective utility, and make inquiry into the intellectual content itself. First, is there, under all the discrepancies of the creeds, a common nucleus to which they bear their testimony unanimously? And second, ought we to consider the testimony true? I will take up the first question first, and answer it immediately in the affirmative. The warring gods and formulas of the various religions do indeed cancel each other, but there is a certain uniform deliverance in which religions all appear to meet. It consists of two parts: — 1. An uneasiness; and 2. Its solution. 1. The uneasiness, reduced to its simplest terms, is a sense that there is something wrong about us as we naturally stand. 2. The solution is a sense that we are saved from the wrongness by making proper connection with the higher powers."

"The individual, so far as he suffers from his wrongness and criticizes it, is to that extent consciously beyond it, and in at least possible touch with something higher, if anything higher exist. Along with the wrong part there is thus a better part of him, even though it may be but a most helpless germ. With which part he should identify his real being is by no means obvious at this stage; but when stage 2 (the stage of solution or salvation) arrives, the man identifies his real being with the germinal higher part of himself; and does so in the following way. He becomes conscious that this higher part is coterminous and continuous with a more of the same quality, which is operative in the universe outside of him, and which he can keep in working touch with, and in a fashion get on board of and save himself when all his lower being has gone to pieces in the wreck."

"This thoroughly 'pragmatic' view of religion has usually been taken as a matter of course by common men. They have interpolated divine miracles into the field of nature, they have built a heaven out beyond the grave. It is only transcendentalist metaphysicians who think that, without adding any concrete details to Nature, or subtracting any, but by simply calling it the expression of absolute spirit, you make it more divine just as it stands. I believe the pragmatic way of taking religion to be the deeper way. It gives it body as well as soul, it makes it claim, as everything real must claim, some characteristic realm of fact as its very own. What the more characteristically divine facts are, apart from the actual inflow of energy in the faith-state and the prayer-state, I know not. But the over-belief on which I am ready to make my personal venture is that they exist. The whole drift of my education goes to persuade me that the world of our present consciousness is only one out of many worlds of consciousness that exist, and that those other worlds must contain experiences which have a meaning for our life also; and that although in the main their experiences and those of this world keep discrete, yet the two become continuous at certain points, and higher energies filter in. By being faithful in my poor measure to this over-belief, I seem to myself to keep more sane and true. I can, of course, put myself into the sectarian scientist's attitude, and imagine vividly that the world of sensations and scientific laws and objects may be all. But whenever I do this, I hear that inward monitor of which W. K. Clifford once wrote, whispering the word 'bosh!' Humbug is humbug, even though it bear the scientific name, and the total expression of human experience, as I view it objectively, invincibly urges me beyond the narrow 'scientific' bounds. Assuredly, the real world is of a different temperament — more intricately built than physical science allows. So my objective and my subjective conscience both hold me to the over-belief which I express. Who knows whether the faithfulness of individuals here below to their own poor over-beliefs may not actually help God in turn to be more effectively faithful to his own greater tasks?"

"The ideal power with which we feel ourselves in connection, the 'God' of ordinary men, is, both by ordinary men and by philosophers, endowed with certain of those metaphysical attributes which in the lecture on philosophy I treated with such disrespect. He is assumed as a matter of course to be 'one and only,' and to be 'infinite'; and the notion of many finite gods is one which hardly any one thinks it worth while to consider, and still less to uphold. Nevertheless, in the interests of intellectual clearness, I feel bound to say that religious experience, as we have studied it, cannot be cited as unequivocally supporting the infinitist belief. The only thing that it unequivocally testifies to is that we can experience union with something larger than ourselves and in that union find our greatest peace. Philosophy, with its passion for unity, and mysticism with its monoideistic bent, both 'pass to the limit' and identify the something with a unique God who is the all-inclusive soul of the world. Popular opinion, respectful to their authority, follows the example which they set."

"The war against war is going to be no holiday excursion or camping party. The military feelings are too deeply grounded to abdicate their place among our ideals until better substitutes are offered than the glory and shame that come to nations as well as to individuals from the ups and downs of politics and the vicissitudes of trade."

"In modern eyes, precious though wars may be they must not be waged solely for the sake of the ideal harvest. Only when forced upon one, is a war now thought permissible. It was not thus in ancient times. The earlier men were hunting men, and to hunt a neighboring tribe, kill the males, loot the village and possess the females, was the most profitable, as well as the most exciting, way of living. Thus were the more martial tribes selected, and in chiefs and peoples a pure pugnacity and love of glory came to mingle with the more fundamental appetite for plunder. Modern war is so expensive that we feel trade to be a better avenue to plunder; but modern man inherits all the innate pugnacity and all the love of glory of his ancestors. Showing war's irrationality and horror is of no effect on him. The horrors make the fascination. War is the strong life; it is life in extremis; war taxes are the only ones men never hesitate to pay, as the budgets of all nations show us."

"History is a bath of blood."

"Alexander's career was piracy pure and simple, nothing but an orgy of power and plunder, made romantic by the character of the hero. There was no rational purpose in it, and the moment he died his generals and governors attacked one another."

"We inherit the warlike type; and for most of the capacities of heroism that the human race is full of we have to thank this cruel history. Dead men tell no tales, and if there were any tribes of other type than this they have left no survivors. Our ancestors have bred pugnacity into our bone and marrow, and thousands of years of peace won't breed it out of us. The popular imagination fairly fattens on the thought of wars. Let public opinion once reach a certain fighting pitch, and no ruler can withstand it. In the Boer war both governments began with bluff, but they couldn't stay there; the military tension was too much for them."

"At the present day, civilized opinion is a curious mental mixture. The military instincts and ideals are as strong as ever, but they are confronted by reflective criticisms which sorely curb their ancient freedom. Innumerable writers are showing up the bestial side of military service. Pure loot and mastery seem no longer morally allowable motives, and pretexts must be found for attributing them solely to the enemy."

"It would seem that common sense and reason ought to find a way to reach agreement in every conflict of honest interests. I myself think it our bounden duty to believe in such international rationality as possible. But, as things stand, I see how desperately hard it is to bring the peace-party and the war-party together, and I believe that the difficulty is due to certain deficiencies in the program of pacifism which set the military imagination strongly, and to a certain extent justifiably, against it. In the whole discussion both sides are on imaginative and sentimental ground. It is but one utopia against another, and everything one says must be abstract and hypothetical."

"The militarily-patriotic and the romantic-minded everywhere, and especially the professional military class, refuse to admit for a moment that war may be a transitory phenomenon in social evolution. The notion of a sheep's paradise like that revolts, they say, our higher imagination. Where then would be the steeps of life? If war had ever stopped, we should have to re-invent it, on this view, to redeem life from flat degeneration. Reflective apologists for war at the present day all take it religiously. It is a sort of sacrament. It's profits are to the vanquished as well as to the victor; and quite apart from any question of profit, it is an absolute good, we are told, for it is human nature at its highest dynamic."

"Without risks or prizes for the darer, history would be insipid indeed; and there is a type of military character which every one feels that the race should never cease to breed, for everyone is sensitive to its superiority. The duty is incumbent on mankind, of keeping military character in stock — if keeping them, if not for use, then as ends in themselves and as pure pieces of perfection, — so that Roosevelt's weaklings and mollycoddles may not end by making everything else disappear from the face of nature."

"Pacifists ought to enter more deeply into the aesthetical and ethical point of view of their opponents. ... So long as antimilitarists propose no substitute for war's disciplinary function, no moral equivalent of war, analogous, as one might say, to the mechanical equivalent of heat, so long they fail to realize the full inwardness of the situation. And as a rule they do fail. The duties, penalties, and sanctions pictured in the utopias they paint are all too weak and tame to touch the military-minded."

"Inferiority is always with us, and merciless scorn of it is the keynote of the military temper."

"I will now confess my own utopia. I devoutly believe in the reign of peace and in the gradual advent of some sort of socialistic equilibrium. The fatalistic view of the war function is to me nonsense, for I know that war-making is due to definite motives and subject to prudential checks and reasonable criticisms, just like any other form of enterprise. And when whole nations are the armies, and the science of destruction vies in intellectual refinement with the science of production, I see that war becomes absurd and impossible from its own monstrosity. Extravagant ambitions will have to be replaced by reasonable claims, and nations must make common cause against them."

"I look forward to a future when acts of war shall be formally outlawed as between civilized peoples. All these beliefs of mine put me firmly into the anti-military party. But I do not believe that peace either ought to be or will be permanent on this globe, unless the states, pacifically organized, preserve some of the old elements of army-discipline. A permanently successful peace-economy cannot be a simple pleasure-economy. In the more or less socialistic future toward which mankind seems drifting we must still subject ourselves collectively to those severities which answer to our real position upon this only partly hospitable globe. We must make new energies and hardihoods continue the manliness to which the military mind so faithfully clings."

"The war-party is assuredly right in affirming and reaffirming that the martial virtues, although originally gained by the race through war, are absolute and permanent human goods. Patriotic pride and ambition in their military form are, after all, only specifications of a more general competitive passion. They are its first form, but that is no reason for supposing them to be its last form. Men are now proud of belonging to a conquering nation, and without a murmur they lay down their persons and their wealth, if by so doing they may fend off subjection. But who can be sure that other aspects of one's country may not, with time and education and suggestion enough, come to be regarded with similarly effective feelings of pride and shame? Why should men not some day feel that is it worth a blood-tax to belong to a collectivity superior in any respect? Why should they not blush with indignant shame if the community that owns them is vile in any way whatsoever? Individuals, daily more numerous, now feel this civic passion. It is only a question of blowing on the spark until the whole population gets incandescent, and on the ruins of the old morals of military honor, a stable system of morals of civic honor builds itself up. What the whole community comes to believe in grasps the individual as in a vise. The war-function has grasped us so far; but the constructive interests may some day seem no less imperative, and impose on the individual a hardly lighter burden."

"There is nothing to make one indignant in the mere fact that life is hard, that men should toil and suffer pain. The planetary conditions once for all are such, and we can stand it. But that so many men, by mere accidents of birth and opportunity, should have a life of nothing else but toil and pain and hardness and inferiority imposed upon them, should have no vacation, while others natively no more deserving never get any taste of this campaigning life at all, — this is capable of arousing indignation in reflective minds. It may end by seeming shameful to all of us that some of us have nothing but campaigning, and others nothing but unmanly ease. If now — and this is my idea — there were, instead of military conscription, a conscription of the whole youthful population to form for a certain number of years a part of the army enlisted against Nature, the injustice would tend to be evened out, and numerous other goods to the commonwealth would remain blind as the luxurious classes now are blind, to man's relations to the globe he lives on, and to the permanently sour and hard foundations of his higher life."

"Such a conscription, with the state of public opinion that would have required it, and the many moral fruits it would bear, would preserve in the midst of a pacific civilization the manly virtues which the military party is so afraid of seeing disappear in peace. We should get toughness without callousness, authority with as little criminal cruelty as possible, and painful work done cheerily because the duty is temporary, and threatens not, as now, to degrade the whole remainder of one's life. I spoke of the "moral equivalent" of war. So far, war has been the only force that can discipline a whole community, and until and equivalent discipline is organized, I believe that war must have its way. But I have no serious doubt that the ordinary prides and shames of social man, once developed to a certain intensity, are capable of organizing such a moral equivalent as I have sketched, or some other just as effective for preserving manliness of type. It is but a question of time, of skilful propogandism, and of opinion-making men seizing historic opportunities."

"For the philosophy which is so important in each of us is not a technical matter; it is our more or less dumb sense of what life honestly and deeply means. It is only partly got from books; it is our individual way of just seeing and feeling the total push and pressure of the cosmos. ...I have heard friends and colleagues try to popularize philosophy... but they soon grew dry, and then technical, and the results were only partially encouraging. So my enterprise is a bold one. The founder of pragmatism... gave... lectures... with that very word in its title,—flashes of brilliant light relieved against Cimmerian darkness! None of us... understood all that he said—yet here I stand making a very similar venture. ...There is... a curious fascination in hearing deep things talked about, even though neither we nor the disputants understand them. We get the problematic thrill, we feel the presence of the vastness."

"No particular results then, so far, but only an attitude of orientation, is what the pragmatic method means. The attitude of looking away from first things, principles, 'categories,' supposed necessities; and of looking towards last things, fruits, consequences, facts."

"The trail of the human serpent is thus over everything."

"There can be no difference anywhere that doesn't make a difference elsewhere - no difference in abstract truth that doesn't express itself in a difference in concrete fact and in conduct consequent upon that fact, imposed on somebody, somehow, somewhere and somewhen."

"Matter is indeed infinitely and incredibly refined. To anyone who has ever looked on the face of a dead child or parent the mere fact that matter could have taken for a time that precious form, ought to make matter sacred ever after. It makes no difference what the principle of life may be, material or immaterial, matter at any rate co-operates, lends itself to all life's purposes. That beloved incarnation was among matter's possibilities."

"I myself believe that the evidence for God lies primarily in inner personal experiences."

"The mere word 'design' by itself has no consequences and explains nothing. It is the barrenest of principles. The old question of whether there is design is idle. The real question is what is the world, whether or not it have a designer – and that can be revealed only by the study of all nature's particulars."

"Our minds thus grow in spots; and like grease-spots, the spots spread. But we let them spread as little as possible: we keep unaltered as much of our old knowledge, as many of our old prejudices and beliefs, as we can. We patch and tinker more than we renew. The novelty soaks in; it stains the ancient mass; but it is also tinged by what absorbs it."

"First, you know, a new theory is attacked as absurd; then it is admitted to be true, but obvious and insignificant; finally it is seen to be so important that its adversaries claim that they themselves discovered it."

"Pragmatism, on the other hand, asks its usual question. "Grant an idea or belief to be true," it says, "what concrete difference will its being true make in anyone's actual life? How will the truth be realized? What experiences will be different from those which would obtain if the belief were false? What, in short, is the truth's cash-value in experiential terms?""

"Truth happens to an idea. It becomes true, is made true by events. Its verity is in fact an event, a process: the process namely of its verifying itself, its veri-fication. Its validity is the process of its valid-ation."

"Truth lives, in fact, for the most part on a credit system. Our thoughts and beliefs 'pass,' so long as nothing challenges them, just as bank-notes pass so long as nobody refuses them."

"The "through-and-through" universe seems to suffocate me with its infallible impeccable all-pervasiveness. Its necessity, with no possibilities; its relations, with no subjects, make me feel as if I had entered into a contract with no reserved rights ... It seems too buttoned-up and white-chokered and clean-shaven a thing to speak for the vast slow-breathing unconscious Kosmos with its dread abysses and its unknown tides."

"The practical consequence of such a[n individualistic] philosophy is the well-known democratic respect for the sacredness of individuality,—is, at any rate, the outward tolerance of whatever is not itself intolerant. These phrases are so familiar that they sound now rather dead in our ears. Once they had a passionate inner meaning. Such a passionate inner meaning they may easily acquire again if the pretension of our nation to inflict its own inner ideals and institutions vi et armis upon Orientals should meet with a resistance as obdurate as so far it has been gallant and spirited. Religiously and philosophically, our ancient national doctrine of live and let live may prove to have a far deeper meaning than our people now seem to imagine it to possess."

"Worry means always and invariably inhibition of associations and loss of effective power. Of course, the sovereign cure for worry is religious faith; and this, of course, you also know. The turbulent billows of the fretful surface leave the deep parts of the ocean undisturbed, and to him who has a hold on vaster and more permanent realities the hourly vicissitudes of his personal destiny seem relatively insignificant things. The really religious person is accordingly unshakable and full of equanimity, and calmly ready for any duty that the day may bring forth."

"Every Jack sees in his own particular Jill charms and perfections to the enchantment of which we stolid onlookers are stone-cold. And which has the superior view of the absolute truth, he or we? Which has the more vital insight into the nature of Jill's existence, as a fact? Is he in excess, being in this matter a maniac? or are we in defect, being victims of a pathological anesthesia as regards Jill's magical importance? Surely the latter; surely to Jack are the profounder truths revealed; surely poor Jill's palpitating little life-throbs are among the wonders of creation, are worthy of this sympathetic interest; and it is to our shame that the rest of us cannot feel like Jack. For Jack realizes Jill concretely, and we do not. He struggles toward a union with her inner life, divining her feelings, anticipating her desires, understanding her limits as manfully as he can, and yet inadequately, too; for he also is afflicted with some blindness, even here. Whilst we, dead clods that we are, do not even seek after these things, but are contented that that portion of eternal fact named Jill should be for us as if it were not. Jill, who knows her inner life, knows that Jack's way of taking it - so importantly - is the true and serious way; and she responds to the truth in him by taking him truly and seriously, too. May the ancient blindness never wrap its clouds about either of them again! Where would any of us be, were there no one willing to know us as we really are or ready to repay us for our insight by making recognizant return? We ought, all of us, to realize each other in this intense, pathetic, and important way."

"If you say that this is absurd, that we cannot be in love with everyone at once, I merely point out to you that, as a matter of fact, certain persons do exist with an enormous capacity for friendship and for taking delight in other people's lives; and that such person know more of truth than if their hearts were not so big. The vice of ordinary Jack and Jill affection is not its intensity, but its exclusions and its jealousies. Leave those out, and you see that the ideal I am holding up before you, however impracticable to-day, yet contains nothing intrinsically absurd."

"The truth remains that, after adolescence has begun, "words, words, words," must constitute a large part, and an always larger part as life advances, of what the human being has to learn."

"It is an odd circumstance that neither the old nor the new, by itself, is interesting; the absolutely old is insipid; the absolutely new makes no appeal at all. The old in the new is what claims the attention,—the old with a slightly new turn."

"What we really need the poet's and orator's help to keep alive in us is not, then, the common and gregarious courage which Robert Shaw showed when he marched with you, men of the Seventh Regiment. It is that more lonely courage which he showed when he dropped his warm commission in the glorious Second to head your dubious fortunes, negroes of the Fifty-fourth. That lonely kind of courage (civic courage as we call it in times of peace) is the kind of valor to which the monuments of nations should most of all be reared."

"The deadliest enemies of nations are not their foreign foes; they always dwell within their borders. And from these internal enemies civilization is always in need of being saved. The nation blest above all nations is she in whom the civic genius of the people does the saving day by day, by acts without external picturesqueness; by speaking, writing, voting reasonably; by smiting corruption swiftly; by good temper between parties; by the people knowing true men when they see them, and preferring them as leaders to rabid partisans or empty quacks."

"Democracy is still upon its trial. The civic genius of our people is its only bulwark."

"Every one is familiar with the phenomenon of feeling more or less alive on different days. Every one knows on any given day that there are energies slumbering in him which the incitements of that day do not call forth, but which he might display if these were greater. Most of us feel as if we lived habitually with a sort of cloud weighing on us, below our highest notch of clearness in discernment, sureness in reasoning, or firmness in deciding. Compared with what we ought to be, we are only half-awake. Our fires are damped, our drafts are checked. We are making use of only a small part of our possible mental and physical resources."

"So long as antimilitarists propose no substitute for war's disciplinary function, no moral equivalent of war, analogous, as one might say, to the mechanical equivalent of heat, so long they fail to realize the full inwardness of the situation."

"Our colleges ought to have lit up in us a lasting relish for the better kind of man, a loss of appetite for mediocrities, and a disgust for cheapjacks. We ought to smell, as it were, the difference of quality in men and their proposals when we enter the world of affairs about us."

"Real culture lives by sympathies and admirations, not by dislikes and disdain — under all misleading wrappings it pounces unerringly upon the human core."

"The union of the mathematician with the poet, fervor with measure, passion with correctness, this surely is the ideal."

"I wished, by treating Psychology like a natural science, to help her to become one."

"I have often thought that the best way to define a man's character would be to seek out the particular mental or moral attitude in which, when it came upon him, he felt himself most deeply and intensely active and alive. At such moments there is a voice inside which speaks and says: "This is the real me!""

"Nothing is so fatiguing as the eternal hanging on of an uncompleted task."

"The difference between the first- and second-best things in art absolutely seems to escape verbal definition — it is a matter of a hair, a shade, an inward quiver of some kind — yet what miles away in the point of preciousness!"

"Most people live, whether physically, intellectually or morally, in a very restricted circle of their potential being. They make use of a very small portion of their possible consciousness, and of their soul's resources in general, much like a man who, out of his whole bodily organism, should get into a habit of using and moving only his little finger. Great emergencies and crises show us how much greater our vital resources are than we had supposed."

"The moral flabbiness born of the exclusive worship of the bitch-goddess SUCCESS. That — with the squalid cash interpretation put on the word success — is our national disease."

"I saw a moving sight the other morning before breakfast in a little hotel where I slept in the dusty fields. The young man of the house shot a little wolf called coyote in the early morning. The little heroic animal lay on the ground, with his big furry ears, and his clean white teeth, and his little cheerful body, but his little brave life was gone. It made me think how brave all living things are. Here little coyote was, without any clothes or house or books or anything, with nothing to pay his way with, and risking his life so cheerfully — and losing it — just to see if he could pick up a meal near the hotel. He was doing his coyote-business like a hero, and you must do your boy-business, and I my man-business bravely, too, or else we won't be worth as much as a little coyote."

"Man alone, of all the creatures on earth, can change his own patterns. Man alone is the architect of his destiny. The greatest revolution in our generation is the discovery that human beings, by changing the inner attitudes of their minds, can change the outer aspects of their lives ... It is too bad that most people will not accept this tremendous discovery and begin living it."

"Many people think they are thinking when they are merely rearranging their prejudices."

"Overall there is a smell of fried onions."

"The most significant characteristic of modern civilization is the sacrifice of the future for the present, and all the power of science has been prostituted to this purpose."

"The "unhappy" or "contrite" consciousness (das unglückliche Bewusstsein) is a phase or stage of consciousness which is subjectively idealistic in its interpretation of reality, but which is abstract and dualistic in its view of its relations to truth. It is therefore concerned not with external nature, but with its own private ideals, and with a search for personal perfection. It is, in brief, what Professor William James might call a "variety of religious experience." This experience is here that of a lonely devotee, whose world consists of his search for inner spiritual perfection, together with the goal of this search, namely his far-off "changeless" or divine consciousness. Both the social and the more technically theological aspects of religion play no essential part in the phase of consciousness here in question. The illustrations are obviously derived from mediaeval cloister life; but this part of the setting of the phase in question is accidental. Any lonely religious experience might present essentially the same features."

"Certainly, as everyone has pointed out, the manner, if not the substance, of James's thinking was specifically and uniquely American. The American lust for movement and acquisition fills the sails of his style and thought, and gives them a buoyant and almost aerial motility. Huneker calls it “a philosophy for philistines,” and indeed there is something that smacks of salesmanship in it: James talks of God as of an article to be sold to a materialistically-minded consumer by every device of optimistic advertising; and he counsels us to believe as if he were recommending long-term investments, with high dividends, in which there was nothing to lose, and all the (other) world to win. It was young America's defense-reaction against European metaphysics and European Science...When some pragmatists speak of a belief having been true once because they were useful (though now disproved), they utter nonsense learnedly; it was a useful error, not a truth. Pragmatism is correct only if it is a platitude."

"[of William James] a writer of vivid and lucid scientific papers, of works in psychology and philosophy, in a vigorous, muscular style that abounded in image and example and created an effect of rich spontaneous talk."

"In Principles of Psychology James suggests a way of focusing on the issue of consciousness by contrasting comparable conscious and unconscious events. James himself was hindered in carrying out this program because he believed that psychology should not deal with unconscious processes; unconscious events, he thought, were physiological."

"Consider William James' 'self as observer'. It is hard to see anything impossible about it if we think of observers as pattern recognizers. Many brain systems 'observe' the output of another, and we now know a great deal about pattern recognizers in the brain. There seems to be plentiful brain and psychological evidence regarding self-systems."

"Of all the non-European philosophers, William James probably best deserves to be an Existentialist."

"Berkeley, Hume, Kant, Fichte, Hegel, James, Bergson all are united in one earnest attempt, the attempt to reinstate man with his high spiritual claims in a place of importance in the cosmic scheme."

"The American psychologist William James discussed consciousness at some length. In his monumental work The Principles of Psychology... he described five properties of what he called "thought." Every thought, he wrote, tends to be part of personal consciousness. Thought is always changing, is sensibly continuous, and appears to deal with objects independent of itself. In addition, thought focuses on some objects to the exclusion of others. In other words, it involves attention. Of attention he wrote, in an oft-quoted passage: "Everyone knows what attention is. It is the taking possession by the mind, in clear and vivid form, of one out of what seem several possible objects or trains of thought. ...It implies withdrawal from some things in order to deal effectively with others."

"I revelled in the keen analysis of William James, Josiah Royce and young George Santayana. But it was James with his pragmatism and Albert Bushnell Hart with his research method, that turned me back from the lovely but sterile land of philosophic speculation, to the social sciences as the field for gathering and interpreting that body of fact which would apply to my program for the Negro. As undergraduate, I had talked frankly with William James about teaching philosophy, my major subject. He discouraged me, not by any means because of my record in his classes. He used to give me A's and even A-plus, but as he said candidly, there is "not much chance for anyone earning a living as a philosopher.""

"Little is written about revolutionaries, let alone Jews who became atheists, "idealists," some people might term them, not "realists." I like to quote William James, who said, "The world can and has been changed by those to whom the ideal and the real are dynamically contiguous." It was their struggle to do this and make needed changes."

"Ruburt tuned in to the world view of a man known dead. He was not directly in communication with William James. He was aware, however, of the universe through William James' world view. As you might tune into a program on a television set, Ruburt tuned into the view of reality now held in the mind of William James. Because that view necessarily involved emotions, Ruburt felt some sense of emotional contact — but only with the validity of the emotions. Each person has such a world view, whether living or dead in your terms, and that "living picture" exists despite tome or space. It can be perceived by others."

"The dogma is one of repetition; a ritual nonsense is uttered, in a loud voice; and suitable tests for the conforming of other scientists and the rest of the citizenry are performed by these, who-working scientists, educators, politicians, critics of all forms-now will swear they are behaving scientifically. William James met one such, in the person of a lady from Boston. As F. O. Matthiessen tells it, James was presenting one of his lucid, cogent arguments, and paused to say ironically, "That is like asking 'What holds the world up?"" The lady from Boston, impatient with all the talk, answered with clipped decision, "A rock." James wanted to take this farther-"What holds the rock up?" he asked. The lady said, "Another rock." "And that rock," James pursued, "what holds it up?" The lady stiffened. "Young man," she said in a voice that a dog-hater might use on an off-bounds Pekinese, "let me make myself clear: it's rocks, all the way!""

"Philosophy to him was rather like a maze in which he happened to find himself wandering, and what he was looking for was the way out."

"If the vapid writings . . . did indeed emanate from him, I can only say that this implies a terrible post-mortem reduction of personal capacities. (Survival of death with such an appalling decay of personality makes it, at least to me, a rather unattractive prospect.)"

"He was inventive and he was positive, quick to affirm the latest ideas that flashed upon him without asking the consent of the ideas which he had already affirmed--- more concerned with the new wine than the old bottles. Nevertheless there is in James's thought that unconscious self-consistency which is the miracle of creative minds."

"Suppose Jonathan Edwards had been born a woman; suppose William James, for that matter, had been born a woman? (The invalid seclusion of his sister Alice is suggestive.) Even from men, New England took its psychic toll; many of its geniuses seemed peculiar in one way or another, particularly along the lines of social intercourse...Emily Dickinson-viewed by her bemused contemporary Thomas Higginson as "partially cracked," by the twentieth century as fey or pathological-has increasingly struck me as a practical woman, exercising her gift as she had to, making choices."

"As a therapist, Jeanna Eichenbaum works deep in trenches of the LGBTQQI community, offering trauma therapy as well as psychedelic integration support, which she has been trained in extensively...She said one of the qualities of religious experience as described by William James in The Varieties of Religious Experience is, "A feeling that one has somehow encountered "the true self" (a sense that mystical experiences reveal the nature of our true, cosmic self: one that is beyond life and death, beyond difference and duality, and beyond ego and selfishness.""

"Society attacks early, when the individual is helpless."

"Man's power appears to have increased out of all proportion to his wisdom. He has never been in a better position to build a healthy, happy, and productive world; yet things have perhaps never seemed so black."

"The strengthening of behavior which results from reinforcement is appropriately called "conditioning". In operant conditioning we "strengthen" an operant in the sense of making a response more probable or, in actual fact, more frequent."

"Let men be happy, informed, skillful, well behaved, and productive."

"Education is what survives when what has been learned has been forgotten."

"We shouldn't teach great books; we should teach a love of reading. Knowing the contents of a few works of literature is a trivial achievement. Being inclined to go on reading is a great achievement."

"The real question is not whether machines think but whether men do. The mystery which surrounds a thinking machine already surrounds a thinking man."

"Ethical control may survive in small groups, but the control of the population as a whole must be delegated to specialists—to police, priests, owners, teachers, therapists, and so on, with their specialized reinforcers and their codified contingencies."

"We admire people to the extent that we cannot explain what they do, and the word "admire" then means "marvel at.""

"A person who has been punished is not thereby simply less inclined to behave in a given way; at best, he learns how to avoid punishment."

"It is a mistake to suppose that the whole issue is how to free man. The issue is to improve the way in which he is controlled."

"Many instructional arrangements seem "contrived", but there is nothing wrong with that. It is the teacher's function to contrive conditions under which students learn. Their relevance to a future usefulness need not be obvious. It is a difficult assignment. The conditions the teacher arranges must be powerful enough to compete with those under which the student tends to behave in distracting ways."

"I do not admire myself as a person. My successes do not override my shortcomings."

"The way positive reinforcement is carried out is more important than the amount."

"It has always been the task of formal education to set up behavior which would prove useful or enjoyable later in a student's life."

"I did not direct my life. I didn't design it. I never made decisions. Things always came up and made them for me. That's what life is."

"Today behaviourists like Skinner imprison the very concept of man within the limits of what they conclude from their artificial tests with animals."

"I have heard the lies before, but seeing them in black and white in a respected Sunday newspaper felt as if somebody had punched me hard in the stomach. Admittedly, the facts of my unusual upbringing sound dodgy: esteemed psychologist BF Skinner, who puts rats and pigeons in experimental boxes to study their behaviour, also puts his baby daughter in a box. This is good fodder for any newspaper. ... The early rumours were simple, unembellished: I had gone crazy, sued my father, committed suicide. My father would come home from lecture tours to report that three people had asked him how his poor daughter was getting on. I remember family friends returning from Europe to relate that somebody they had met there had told them I had died the year before. The tale, I later learned, did the rounds of psychology classes across America. One shy schoolmate told me years later that she had shocked her college psychology professor, who was retelling the rumour about me, by banging her fist on her desk, standing up and shouting, "She's not crazy!" Slater's sensationalist book rehashes some of the old stuff, but offers some rumours that are entirely new to me. ... My early childhood, it's true, was certainly unusual — but I was far from unloved. I was a much cuddled baby. Call it what you will, the "aircrib" ,"baby box", "heir conditioner" (not my father's term) was a wonderful alternative to the cage-like cot. My father's intentions were simple, and based on removing what he and my mother saw as the worst aspects of a baby's typical sleeping arrangements: clothes, sheets and blankets. These not only have to be washed, but they restrict arm and leg movement and are a highly imperfect method of keeping a baby comfortable."

"I loved my father dearly. He was fantastically devoted and affectionate. But perhaps the stories about me would never have started if he had done a better job with his public image. He believed that, although our genes determine who we are, it is mostly our environment that shapes our personality. A Time magazine cover story ran the headline "BF Skinner says we can't afford freedom". All he had said was that controls are an everyday reality — traffic lights and a police force, for instance — and that we need to organise our social structures in ways that create more positive controls and fewer aversive ones. As is clear from his utopian novel, Walden Two, the furthest thing from his mind was a totalitarian or fascist state. His careless descriptions of the aircrib might have contributed to the public's common misconception as well. He was too much the scientist and too little the self-publicist — especially hazardous when you are already a controversial figure."

"Suppose that an engineer is presented with a device whose functioning he does not understand, and suppose that through experiment he can obtain information about input-output relations of this device. He would not hesitate, if rational, to construct a theory of the internal states of the device and to test it against further evidence. ... By objecting, a priori, to this research strategy, Skinner merely condemns his strange variety of “behavioral science” to continued ineptitude."

"I was lucky in the ‘60s to also be taking a class in Classical Ethology by a professor named Tom Evans, where I learned that operant conditioning does not explain all animal behavior. He explained how fixed action patterns and hardwired instinctual behavior works. And I remember going on a visit to Dr. Skinner and I felt like I was visiting, you know, the grand temple of psychology. And I went up to his office and, you know, he seemed, I'm like, "oh, you mean he's actually an ordinary person?" And we got to talking and of course back then I wore a dress you know ‘cause, you know, ladies had to be, like, dressed up, and I had a very conservative dress on, and B.F. Skinner touched my legs. And I said "You may look at them, but you may not touch them" and that ended that. And that is as he was showing me around the rat lab, I said "Dr. Skinner if we can just learn about the brain then we really would know some things". And Dr. Skinner says to me "We don't need to know anything about the brain, we have operant conditioning". And I just never really could accept that. You know, especially after taking Tom Evans' class at the same time."

"For practical or theoretical reasons, dictators, Organization Men and certain scientists are anxious to reduce the maddening diversity of men's natures to some kind of manageable uniformity. In the first flush of his Behaviouristic fervour, J. B. Watson roundly declared that he could find "no support for hereditary patterns of behaviour, nor for special abilities (music, art, etc.) which are supposed to run in families." And even today we find a distinguished psychologist, Professor B.F. Skinner of Harvard, insisting that, "as scientific explanation becomes more and more comprehensive, the contribution which may be claimed by the individual himself appears to approach zero. Man's vaunted creative powers, his achievements in art, science and morals, his capacity to choose and our right to hold him responsible for the consequences of his choice — none of these is conspicuous in the new scientific self-portrait."

"When you start thinking about art and creativity, rationality is not big enough to contain it all. Otherwise you end up at a B.F. Skinner hypothesis where it is all purely to do with stimulus and response. B. F. Skinner actually put forward — and this is a measure of scientific desperation over consciousness — the idea that consciousness was a weird vibrational by-product of the vocal cords. That we did not actually think. We thought we thought because of this weird vibration caused by the vocal cords. This shows the lengths that hard science will go to to banish the ghost from the machine."

"There are occasions when a worthless, insignificant book acquires significance as a scrap of litmus paper exposing a culture's intellectual state. Such a book is Beyond Freedom and Dignity by B.F. Skinner.... The book itself is like Boris Karloff's embodiment of Frankenstein's monster: a corpse patched with nuts, bolts and screws from the junkyard of philosophy (Pragmatism, Social Darwinism, Positivism, Linguistic Analysis, with some nails by Hume, threads by Russell, and glue by the New York Post). The book's voice, like Karloff's, is an emission of inarticulate, moaning growls — directed at a special enemy: "Autonomous Man.""

"We always have urged people: Don't take LSD unless you are very well prepared, unless you are specifically prepared to go out of your mind. Don't take it unless you have someone that's very experienced with you to guide you through it. And don't take it unless you are ready to have your perspective on yourself and your life radically changed, because you're gonna be a different person, and you should be ready to face this possibility."

"People use the word "natural" … What is natural to me is these botanical species which interact directly with the nervous system. What I consider artificial is four years at Harvard, and the Bible, and Saint Patrick's cathedral, and the sunday school teachings."

"Art's certainly made a lot of money, and got on a lot of shows — he got himself into the Nixon White House riding on the death of his daughter. And I think that's ghoulish! That's ghoulish."

"I declare that The Beatles are mutants. Prototypes of evolutionary agents sent by God, endowed with a mysterious power to create a new human species, a young race of laughing freemen."

"To describe externals, you become a scientist. To describe experience, you become an artist. The old distinction between artists and scientists must vanish. Every time we teach a child correct usage of an external symbol, we must spend as much time teaching him how to fission and reassemble external grammar to communicate the internal. The training of artists and creative performers can be a straightforward, almost mechanical process. When you teach someone how to perform creatively (ie, associate dead symbols in new combinations), you expand his potential for experiencing more widely and richly."

"If you want to change the way people respond to you, change the way you respond to people."

"Turn on" meant go within to activate your neural and genetic equipment. Become sensitive to the many and various levels of consciousness and the specific triggers that engage them. Drugs were one way to accomplish this end. "Tune in" meant interact harmoniously with the world around you — externalize, materialize, express your new internal perspectives. Drop out suggested an elective, selective, graceful process of detachment from involuntary or unconscious commitments. "Drop Out" meant self-reliance, a discovery of one's singularity, a commitment to mobility, choice, and change. Unhappily my explanations of this sequence of personal development were often misinterpreted to mean "Get stoned and abandon all constructive activity."

"Women who seek to be equal with men lack ambition."

"We are dealing with the best-educated generation in history. They are a hundred times better educated than their grandparents, and ten times more sophisticated. There has never been such an open-minded group. The problem is that no one is giving them anything fresh. They've got a brain dressed up with nowhere to go."

"Think for yourself and question authority."

"That’s the left wing of the CIA debating the right wing of the CIA."

"I have always considered myself, when I learned what the word meant, I've always considered myself a Pagan."

"The universe is an intelligence test"

"Throughout human history, as our species has faced the frightening, terrorizing fact that we do not know who we are, or where we are going in this ocean of chaos, it has been the authorities — the political, the religious, the educational authorities — who attempted to comfort us by giving us order, rules, regulations, informing — forming in our minds — their view of reality. To think for yourself you must question authority and learn how to put yourself in a state of vulnerable open-mindedness, chaotic, confused vulnerability to inform yourself."

"I am 100 percent in favor of the intelligent use of drugs, and 1,000 percent against the thoughtless use of them, whether caffeine or LSD. And drugs are not central to my life."

"A psychedelic experience is a journey to new realms of consciousness. The scope and content of the experience is limitless, but its characteristic features are the transcendence of verbal concepts, of space-time dimensions, and of the ego or identity. Such experiences of enlarged consciousness can occur in a variety of ways: sensory deprivation, yoga exercises, disciplined meditation, religious or aesthetic ecstasies, or spontaneously. Most recently they have become available to anyone through the ingestion of psychedelic drugs such as LSD, psilocybin, mescaline, DMT, etc. Of course, the drug does not produce the transcendent experience. It merely acts as a chemical key — it opens the mind, frees the nervous system of its ordinary patterns and structures."

"He's basically a romantic comedian. …. He was a government agent entering our bedroom at midnight. We had every right to shoot him. But I've never owned a weapon in my life, and I have no intention of owning a weapon, although I was a master sharpshooter at West Point on both the Garand, the Springfield rifle and the machine-gun. I was a howitzer expert. I know how to operate these lethal gadgets but I have never had and never will have a gun around."

"Monotheism is the primitive religion which centers human consciousness on Hive Authority. There is One God and His Name is _______ (substitute Hive-Label). If there is only One God then there is no choice, no option, no selection of reality. There is only Submission or Heresy. The word Islam means "submission". The basic posture of Christianity is kneeling. Thy will be done."

"Each religion has got their own way of making you feel like a victim. The Christians say "you are a sinner", and you better just zip up your trousers and give the money to the pope and we'll give you a room up in the hotel in the sky."

"We saw ourselves as anthropologists from the twenty-first century inhabiting a time module set somewhere in the dark ages of the 1960s. On this space colony we were attempting to create a new paganism and a new dedication to life as art."

"You're only as young as the last time you changed your mind."

"In the information age, you don't teach philosophy as they did after feudalism. You perform it. If Aristotle were alive today he'd have a talk show."

"At one point consciousness-altering devices like the microscope and telescope were criminalized for exactly the same reasons that psychedelic plants were banned in later years. They allow us to peer into bits and zones of Chaos."

"Civilization is unbearable, but it is less unbearable at the top."

"I've left specific instructions that I do not want to be brought back during a Republican administration."

"Seven million people I turned on, and only one hundred thousand have come by to thank me."

"The Tibetan Book of the Dead is ostensibly a book describing the experiences to be expected at the moment of death, during an intermediate phase lasting forty-nine (seven times seven) days, and during rebirth into another bodily frame. This however is merely the exoteric framework which the Tibetan Buddhists used to cloak their mystical teachings. … The esoteric meaning, as it has been interpreted in this manual, is that it is death and rebirth of the ego that is described, not of the body. Lama Govinda indicates this clearly in his introduction when he writes: "It is a book for the living as well as the dying." The book's esoteric meaning is often concealed beneath many layers of symbolism. It was not intended for general reading. It was designed to be understood only by one who was to be initiated personally by a guru into the Buddhist mystical doctrines, into the pre-mortem-death-rebirth experience. These doctrines have been kept a closely guarded secret for many centuries, for fear that naive or careless application would do harm."

"Giger’s work disturbs us, spooks us, because of its enormous evolutionary time span. It shows us, all too clearly, where we come from and where we are going."

"An enormous amount of energy from every fiber of your body is released under LSD — especially sexual energy. There is no question that LSD is the most powerful aphrodisiac ever discovered by man."

"The only abuse of drugs is the control of drugs by other people. ...The only control is self-control."

"What I feel or believe or experience is my business, and what I do is all our businesses; and reward or punish me according to whether I play the game well — ethically and rightly — or unethically."

"There's one uneasy borderline between what is external and what is internal, and this borderline is defined exactly by the sense organs and the skin and the introduction of external things within my own body. Consciousness is altered by physical events and physical objects, which impinge upon my sense organs, or which I introduce into my body. Now the name traditionally given to external objects or processes which change you internally is sacrament. Sacraments are the visible and tangible techniques for bringing you close to your own divinity."

"The language of God is not English or Latin; the language of God is cellular and molecular."

"Anything that affects your senses … is your business. If you want to kill yourself through nicotine or cyanide, it's your business."

"That intermediate manifestation of the divine process which we call the DNA code has spent the last 2 billion years making this planet a Garden of Eden. An intricate web has been woven, a delicate fabric of chemical-electrical-seed-tissue=organism=species. A dancing, joyous harmony of energy transactions is rooted in the 12 inches of topsoil which covers the rock"

"Individual societies begin in harmonious adaptation to the environment and, like individuals, quickly get trapped into nonadaptive, artificial, repetitive sequences. When the individual's behavior and consciousness get hooked to a routine sequence of external actions, he is a dead robot, and it is time for him to die and be reborn. Time to "drop out," "turn on," and "tune in." This period of robotization is called the Kali Yuga, the Age of Strife and Empire..."

"Actions which are conscious expressions of the turn-on, tune-in, drop-out rhythm are religious. The wise person devotes his life exclusively to the religious search — for therein is found the only ecstasy, the only meaning. Anything else is a competitive quarrel over (or Hollywood-love sharing of) studio props."

"Drugs Are the Religion of the People — The Only Hope is Dope"

"If you are serious about your religion, if you really wish to commit yourself to the spiritual quest, you must learn how to use psychochemicals. Drugs are the religion of the twenty-first century. Pursuing the religious life today without using psychedelic drugs is like studying astronomy with the naked eye because that's how they did it in the first century A.D., and besides telescopes are unnatural."

"My advice to myself and to everyone else, particularly young people, is to turn on, tune in and drop out. By drop out, I mean to detach yourself from involvement in secular, external social games. But the dropping out has to occur internally before it can occur externally. I'm not telling kids just to quit school; I'm not telling people to quit their jobs. That is an inevitable development of the process of turning on and tuning in."

"My advice to people today is as follows: If you take the game of life seriously, if you take your nervous system seriously, if you take your sense organs seriously, if you take the energy process seriously, you must turn on, tune in, and drop out."

"John asked what he could do to help my campaign for governor. "Write a campaign song," I replied. "Okay," said John, "what's the theme?" "Our campaign slogan is 'Come together, join the party.'" "Great title," said John. He grabbed his guitar and started improvising."

"While sitting in my prison cell, I was astonished to hear the local rock station play a new song by the Beatles entitled "Come Together." Although the new version was certainly a musical and lyrical improvement on my campaign song, I was a bit miffed that Lennon had passed me over this way. (I must explain that even the most good-natured persons tend to be a bit touchy about social neglect while in prison). When I sent a mild protest to John, he replied with typical Lennon charm and wit: that he was a tailor and I was a customer who had ordered a suit and never returned. So he sold it to someone else."

"The mark of a basic shit is that he can’t mind his own business."

"But they all do sort of the same thing, and that is rearrange what you thought was real, and they remind you of the beauty of pretty simple things. You forget, because you're so busy going from A to Z, that there's 24 letters in between... You turn on... tune in... and you drop out..."

"LSD is a psychedelic drug which occasionally causes psychotic behavior in people who have NOT taken it."

"Negative stereotypes about Jewish women permeated the Left and counterculture, making it even harder for radical women to identify as Jews. Naomi Weisstein recalled an incident when, while a doctoral student in Harvard's graduate psychology program, gurus Timothy Leary and Richard Alpert handed out magic mushrooms. Many students became delusional; Weisstein had a paranoid nightmare and hallucinated for a month. "We knew you would," Leary commented. "You're an uptight Jewish female who can't let herself go." Weisstein called them "sleazeballs.""

"Leary can get a part of my mind that's kind of rusted shut grinding again, just by being around him and talking, 'cause that's where he works. He knows that area of the mind and the brain, and he knows the difference between the two areas. He's a real master at getting your old wheel squeaking again. … When we first broke into that forbidden box in the other dimension, we knew that we had discovered something as surprising and powerful as the New World when Columbus came stumbling onto it. It is still largely unexplored and uncharted. People like Leary have done the best they can to chart it sort of underground, but the government and the powers do not want this world charted, because it threatens established powers. It always has."

"Leary was different things to different people. He was reviled. He was revered. He was a prophet. He was a phony. He was a brilliant, innovative thinker. He was a fool. He captured the irreverent, rebellious spirit of the sixties. He was a fame-seeking, manipulative con artist. Who was he? Perhaps The Trickster said it best when he quipped, “You get the Timothy Leary you deserve.”"

"The most dangerous man alive."

"He really understood my generation. He called us "free agents in the Age of Information." What I learned from Tim didn't have anything to do with drugs, but it had everything to do with getting high. His die-hard fascination with the human brain was not all about altering it, but about using it to its fullest. And he showed us that that process-that journey-was our most important one. However we did it, as long as we did it. "You are the owner and operator of your brain," he reminded us. Tim was a huge influence on me-not just with his revolutionary ideas about human potential, but as someone who read me stories, encouraged me, took me to baseball games-you know, godfather stuff. He was the first person outside my family-who you never tend to believe while growing up-to make me believe I could do anything. He had an incredible way of making you feel special and completely supported. F. Scott Fitzgerald wrote a letter to his daughter in which he said that he hoped his life had achieved some sort of "epic grandeur." Tim's life wasn't "some sort of" epic grandeur. It was flat-out epic grandeur. It's easy sometimes to get lost in all the drug stuff that Tim's famous for all the "Turn on, tune in, drop out" stuff, especially in a society that loves a sound bite. But it wasn't Tim's only legacy. It was his vitality, enthusiasm, curiosity, humor, and humanity that made Tim great and those are the real ingredients of a mad scientist."

"Timothy Leary's dead. No, no no no, he's outside, looking in."

"We are all wired into a survival trip now. No more of the speed that fueled the Sixties. Uppers are going out of style. This was the fatal flaw in Tim Leary's trip. He crashed around America selling "consciousness expansion" without ever giving a thought to the grim meat-hook realities that were lying in wait for all the people who took him too seriously. After West Point and the Priesthood, LSD must have seemed entirely logical to him … but there is not much satisfaction in knowing that he blew it very badly for himself, because he took too many others down with him. Not that they didn't deserve it: No doubt they all Got What Was Coming To Them. All those pathetically eager acid freaks who thought they could buy Peace and Understanding for three bucks a hit. But their loss and failure is ours, too. What Leary took down with him was the central illusion of a whole lifestyle that he helped to create … a generation of permanent cripples, failed seekers, who never understood the essential old-mystic fallacy of the Acid Culture: the desperate assumption that somebody—or at least some force—is tending that Light at the end of the tunnel."

"There was an optimism that was ungrounded. Vietnam was happening, all this real stuff was going on, and the psychedelic movement wasn't really addressing that in a real way. Timothy and that bunch sold us a false bill of goods that didn't really work."

"Timothy Leary really so discredited a scientific approach to studying this, because he may have started off doing interesting research, and then got into advocating use in a way that was incredibly threatening. Culturally, we reacted, and politically, it became impossible to do this sort of research. Funding agencies didn't make resources available. Regulatory agencies increased the practical hurdles for initiating this kind of research. And I think people who had interest in research of this type largely were discredited because of their interest in the research. Social, political and scientific issues that came together pushed these drugs out of the scientific marketplace."

"We are dealing with the most educated generation in history But their mindslink."

"Learning how to deal with spirit personalities takes time."

"[P]ain is a marvelous purifier. . . It is not necessary to beat the child into submission; a little bit of pain goes a long way for a young child. However, the spanking should be of sufficient magnitude to cause the child to cry genuinely."

"Some strong-willed children absolutely demand to be spanked, and their wishes should be granted. . . [T]wo or three stinging strokes on the legs or buttocks with a switch are usually sufficient to emphasize the point, 'You must obey me.'"

"KING: You're an outspoken supporter of Israel. You and Bill Bennett co-authored an op-ed piece on the subject, responding to a letter from a group of prominent Evangelical Christians who urged George W. Bush to employ an even handed policy toward Israel and Palestine. You don't want an even handed policy?"

"DOBSON: Well, I do. It depends on what you mean by that. I feel very strongly about Israel. You know it is surrounded by its enemies. And it exists primarily because God has willed it to exist, I think, according to scripture, but also, because America has stood with Israel. If we ever abandon it, it's gone. There are six million Jews in Israel. There are 400 million Muslims around them that hate them and want many of them -- hate them and want to drive them into the sea. And that is a major concern to me. It's the only democracy in the Middle East. Why wouldn't we support them?"

"KING: And the Palestinian people are the only people without a state..."

"DOBSON: Yes."

"KING: … of any kind. Should they have a state? Do you agree with the president there? There should be a Palestinian state?"

"KING: Franklin Graham called Islam a very wicked and evil religion. More recently, he said that Muslim leaders haven't done enough to show their sorrow over 9/11. Do you agree with that?"

"DOBSON: Well, I certainly agree that many factions within Islam are very, very violent. I mean, how can we deny that? The war against the west and against Israel certainly didn't start with 9/11. For us, it began really in 1979 when the Iranians, you know, invaded the embassy there. And from that point on, they've been doing things like this, so there's a lot of violence within the Islamic faith."

"KING: But you don't think the faith is violent? You don't think American Muslims are, by nature, violent, or Muslims are by nature violent or do you?"

"DOBSON: I think some Muslims are, but certainly..."

"KING: Well, some Christians are."

"DOBSON: Yes, but that..."

"KING: There's a lot of killing in the name of Christ in history."

"DOBSON: Yes, there has been down through the years, but I don't think that's the predominant factor. I mean, if you look at the teachings of Christ, the centerpiece is love. That's been the essence of what He has thought."

"KING: Not Mohammed — Mohammed did not teach love?"

"DOBSON: Not to that degree, no. There's a lot — you know I'm not an expert on this subject. I told you that last time we were here, and so I can just give you my impressions about it. And there are very, very violent people within the Islamic faith. There are also some that are not violent."

"Homosexuals are not monogamous. They want to destroy the institution of marriage. It will destroy marriage. It will destroy the Earth."

"GEORGE STEPHANOPOULOS: Dr. Dobson, ...in the Daily Oklahoman, [you were] quoted saying, "Patrick Leahy is a God's people hater. I don't know if he hates God, but he hates God's people." Now, Dr. Dobson, that doesn't sound like a particularly Christian thing to say. Do you think you owe Senator Leahy an apology?"

"DR JAMES DOBSON: George, you think you ought to lecture me on what a Christian is all about? You know, I think -I think I'll stand by the things I have said. Patrick Leahy has been in opposition to most of the things that I believe. He is the one that took the reference to God out of the oath."

"GEORGE STEPHANOPOULOS: But Dr. Dobson, excuse me for a second. You use the word hate. You said that he's a "God's people hater." How do you back that up?"

"DR JAMES DOBSON: Well, there's been an awful lot of hate expressed in this election. And most of it has been aimed at those who hold to conservative Christian views. He is certainly not the only one to take a position like that. But I think that that is -that's where he's coming from. He has certainly opposed most of the things that conservative Christians stand for."

"GEORGE STEPHANOPOULOS: So no apology?"

"DR JAMES DOBSON: No apology."

"By learning to yield to the loving authority... of his parents, a child learns to submit to other forms of authority which will confront him later in his life — his teachers, school principal, police, neighbors and employers."

"Into that world comes a young William Wilberforce — a young Parliamentarian — who saw this and said this is evil, this is wrong, I will do what I can to fight it. In some ways, it's very similar to our situation here with regard to abortion because that's a multi-million dollar industry. You know the money that even our own Congress gives to Planned Parenthood is reminiscent of the evil that was expressed in that day because other Parliament members didn't want to touch that very lucrative business. And so here you've got Wilberforce standing up and saying "this is wrong" and he was vilified and attacked and discredited and marginalized. It sounds kind of familiar to what happens to pro-life people today."

"...and Britain was saved, because of a national day of prayer. Ladies and gentlemen, we desperately need our own Miracle of Dunkirk today."

"And a lot of these things are happening around us, and somebody is going to get mad at me for saying what I am about to say right now, but I am going to give you my honest opinion: I think we have turned our back on the Scripture and on God Almighty and I think he has allowed judgment to fall upon us. I think that's what's going on."

"The "child-centered" proselytizers were met by a "parent-centered" corps of self-proclaimed "Judeo-Christian" experts loudly condemning the decadent state of American culture. Dr. James Dobson, psychologist and the author in 1970 of the popular Dare to Discipline, had long been active in the cause. The founder of the Focus on the Family, a right-wing Christian radio "ministry" with a following in the millions, he emerged as a prime mover in the conservative family values crusade that crested as the century ended."

"The most likely reason for the adoption of a relatively small number of discrete intervals as the tonal material for music is that discretization or categorization is a typical, if not universal, strategy used by animals in order to reduce information overload and facilitate processing when subjected to the high-information-conetent signals and/or high information rates from a highly developed sensory system (e.g., Estes, 1972; Terhardt, 1991). An obvious example is the processing of speech information by humans, wherein each language selects a relatively small portion of the available timbral-differences that can be produced by the vocal tract as information-carrying units (phonemes) in the language. A related reason for discrete scales, and another obvious analogy with speech perception, lies in the social aspect of music. Music first developed as, and still largely remains, a social phenomenon associated with religious or other rituals that, like language, necessitated an easily remembered common framework."

"We have to a considerable extent, given up thinking of this life as merely a preparation for another life. Very largely, however, we think of some parts of this life as merely preparatory to other later stages of it. It is so very largely as to the process of education; and if I were asked to name the most needed of all reforms in the spirit of education, I should say: 'Cease conceiving of education as mere preparation for later life, and make it the full meaning of the present life.' And to add that only in this case does it become truly a preparation for after life is not the paradox it seems. An activity which does not have worth enough to be carried on for its own sake cannot be very effective as a preparation for something else. By making the present activity the expression of the full meaning of the case, that activity is, indeed, an end in itself, not a mere means to something beyond itself; but, in being a totality, it is also the condition of all future integral action. It forms the habit of requiring that every act be an outlet of the whole self, and it provides the instruments of such complete functioning."

"It is no accident that all democracies have put a high estimate upon education; that schooling has been their first care and enduring charge. Only through education can equality of opportunity be anything more than a phrase. Accidental inequalities of birth, wealth, and learning are always tending to restrict the opportunities of some as compared with those of others. Only free and continued education can counteract those forces which are always at work to restore, in however changed a form, feudal oligarchy. Democracy has to be born anew every generation, and education is its midwife."

"While they denounce as subversive anarchy signs of independent thought, of thinking for themselves on the part of others lest such thought disturb the conditions by which they profit, they think quite literally for themselves, that is of themselves."

"Every great advance in science has issued from a new audacity of imagination."

"As long as politics is the shadow cast on society by big business, the attenuation of the shadow will not change the substance."

"Legislation is a matter of more or less intelligent improvisation aiming at palliating conditions by means of patchwork policies."

"Democracy means the belief that humanistic culture should prevail."

"This intelligence-testing business reminds me of the way they used to weigh hogs in Texas. They would get a long plank, put it over a cross-bar, and somehow tie the hog on one end of the plank. They'd search all around till they found a stone that would balance the weight of the hog and they'd put that on the other end of the plank. Then they'd guess the weight of the stone."

"So we are always esthetically disappointed when the sensuous qualities and the intellectual properties of an object do not coalesce."

"In reading a novel, even one written by an expert craftsman, one may get a feeling early in the story that hero or heroine is doomed, doomed not by anything inherent in situations and character but by the intent of the author who makes the character a puppet to set forth his own cherished idea. The painful feeling that results is resented not because it is painful but because it is foisted upon us by something that we feel comes from outside the movement of the subject matter. A work may be much more tragic and yet leave us with an emotion of fulfillment instead of irritation. We are reconciled to the conclusion because we feel it is inherent in the movement of the subject matter portrayed. The incident is tragic but the world in which such fateful things happen is not an arbitrary and imposed world. The emotion of the author and that aroused in us are occasioned by scenes in that world and they blend with subject matter. It is for similar reasons that we are repelled by the intrusion of a moral design in literature while we esthetically accept any amount of moral content if it is held together by a sincere emotion that controls the material. A white flame of pity or indignation may find material that feeds it and it may fuse everything assembled into a vital whole."

"Just because emotion is essential to that act of expression which produces a work of art, it is easy for inaccurate analysis to misconceive its mode of operation and conclude that the work of art has emotion for its significant content. One may cry out with joy or even weep upon seeing a friend from whom one has been long separated. The outcome is not an expressive object -- save to the onlooker. But if the emotion leads one to gather material that is affiliated to the mood which is aroused, a poem may result. In the direct outburst, an objective situation is the stimulus, the cause, of the emotion. In the poem, objective material becomes the content and matter of the emotion, not just its evocative occasion."

"In the development of an expressive act, the emotion operates like a magnet drawing to itself appropriate material: appropriate because it has an experienced emotional affinity for the state of mind already moving. Selection and organization of material are at once a function and a test of the quality of the emotion experienced. In seeing a drama, beholding a picture, or reading a novel, we may feel that the parts do not hang together. Either the maker had no experience that was emotionally toned, or, although having at the outset a felt emotion, it was not sustained, and a succession of unrelated emotions dictated the work. In the latter case, attention wavered and shifted, and an assemblage of incongruous parts ensued. The sensitive observer or reader is aware of junctions and seams, of holes arbitrarily filled in. Yes, emotion must operate. But it works to effect continuity of movement, singleness of effect amid variety. It is selective of material and directive of its order and arrangement. But it is not what is expressed. Without emotion, there may be craftsmanship, but not art; it may be present and be intense, but if it is directly manifested the result is also not art."

"The determination of the mot juste, of the right incident in the right place, of exquisiteness of proportion, of the precise tone, hue, and shade that helps unify the whole while it defines a part, is accomplished by emotion. Not every emotion, however, can do this work, but only one informed by material that is grasped and gathered. Emotion is informed and carried forward when it is spent indirectly in search for material and in giving it order, not when it is directly expended."

"I do not think that the dancing and singing of even little children can be explained wholly on the basis of unlearned and unformed responses to then existing objective conditions. Clearly there must be something in the present to evoke happiness. But the act is expressive only a there is in it a unison of something stored from past experience, something therefore generalized, with present conditions. In the case of expressions of happy children the marriage of past values and present incidents takes place easily; there are few obstructions to be overcome, few wounds to heal, few conflicts to resolve. With maturer persons, the reverse is the case. Accordingly the achievement of complete unison is rare; but when it occurs it is so on a deeper level and with a fuller content of meaning. And then, even though after long incubation and after precedent pangs of labor, the final expression may issue with the spontaneity of the cadenced speech or rhythmic movement of happy childhood."

"There are in our minds in solution a vast number of emotional attitudes, feelings ready to be re-excited when the proper stimulus arrives, and more than anything else it is these forms, this residue of experience, which, fuller and richer than in the mind if the ordinary man, constitute the artist’s capital. What is called the magic of the artist resides in his ability to transfer these values from one field of experience to another, to attach them to objects of our common life, and by his imaginative insight make these objects poignant and momentous. Not colors, not sense qualities as such, are either matter or form, but these qualities as thoroughly imbued, impregnated, with transferred value. And then they are either matter or form according to the direction of our interest."

"Even the eye that is artificially trained to see color as color, apart from things that colors qualify, cannot shut out the resonances and transfers of value."

"“Relation” in its idiomatic usage denotes something direct and active, something dynamic and energetic. It fixes attention upon the way things bear upon one another, their clashings and unitings, the way they fulfill and frustrate, promote and retard, excite and inhibit one another. Intellectual relations subsist in propositions; they state the connection of terms with one another. In art, as in nature and in life, relations are modes of interaction."

"Art expresses, it does not state; it is concerned with existences in their perceived qualities, not with conceptions symbolized in terms."

"Matisse has described the actual process of painting in the following way: “if, on a clean canvas, i put interval patches of blue, green and red, with every touch that I put on, each of those previously laid on loses in importance. Say I have to paint an interior; I see before me a wardrobe. It gives me a vivid sensation of red; I put on the canvas the particular res that satisfies me. A relation is now established between this red and the paleness of the canvas. When I put on besides a green, and also a yellow to represent the floor, between this green and yellow and the color of the canvas there will be still further relations. But these different tones diminish one another. It is necessary that the different tones I use be balances in such a way that they do not destroy one another. To secure that, I have to out my ideas in order; the relationships between tones must be instituted in such a way that they are built up instead of being knocked down. A new combination of colors will succeed to the first one and will give the wholeness of my conception.”"

"There can be no movement toward a consummating close unless there is a progressive massing of values, a cumulative effect. This result cannot exist without conservation of the import of what has gone before. Moreover, to secure the needed continuity, the accumulated experience must be such as to create suspense and anticipation of resolution. Accumulation is at the same time preparation, as with each phase of the growth of a living embryo. Only that is carried on which is led to; otherwise there is arrest and a break. For this reason consummation is relative; instead of occurring once for all at a given point, it is recurrent. The final end is anticipated by rhythmic pauses, while that end is final only in an external way. For as we turn from reading a poem or novel or seeing a picture the effect presses forward in further experiences, even if only subconsciously."

"What happens in the movement of art is emergence of new materials of experience demanding expression, and therefore involving in their expression new forms and techniques."

"Well both original seizure and subsequent critical discrimination have equal claims, each to its own complete development and must not be forgotten that direct and unreasoned impression comes first. There is such occasions something of the quality of the wind that bloweth where it listeth. Sometimes it comes and sometimes it does not, even in the presence of the same object. It cannot be forced and when it does not arrive it is not wise to seek to recover by direct action the first fine rapture."

"Naturalism is a word of many meetings in philosophy as well as in art. like most isms — classicism and romanticism, idealism and realism in art — it’s has become an emotional term, a war cry of partisans."

"Because rhythm is a universal scheme of existence, underlying all realization of order in change, it pervades all the arts, literary, musical, plastic and architectural, as well as the dance. Since man succeeds only as he adapts his behavior to the order of nature, his achievements and victories, as they ensue upon resistance and struggle, become the matrix of all esthetic subject-matter; in some sense they constitute the common pattern of art, the ultimate conditions of form. Their cumulative orders of succession become without express intent the means by which man commemorates and celebrates the most intense and full moments of his experience. Underneath the rhythm of every art and every work of art there lies, as a substratum in the depths of the subconsciousness, the basic pattern of the relations of the live creature to his environment."

"The true antithesis of nature is not art but arbitrary conceit, fantasy, and stereotyped convention."

"Equally there is no rhythm when variations are not placed. There is a wealth of suggestions in the phrase “takes place”. The change not only comes but it belongs; it had its definite place in a larger whole."

"In most cases the esthetic objection to doses of morals and of economic or political propaganda in works of art will be found upon analysis to reside in the over-weighing of certain values at the expense of others until, except for those in a similar stare of one-sides enthusiasm, weariness rather than refreshment sets in."

"Because energy is not restrained by other elements that are at once antagonistic and cooperative, action proceeds by jerks and spasms. There is discontinuity."

"No work of art can be instantaneously perceived because there is the no opportunity for conservation and increase in tension, and hence none for that release and unfolding which gives volume to a work of art."

"Interest only becomes one-sided and morbid only when it ceases to be frank, and becomes sly and furtive."

"Artist and perceiver alike begin with what may be called a total seizure, an inclusive qualitative whole not yet articulated, not distinguished into members."

"Even at the outset, the total and massive quality has its uniqueness; even when vague and undefined, it is just that which it is and not anything else. If the perception continues, discrimination inevitably sets in. Attention must move, and as it moves, parts, members, emerge from the background. And if attention moves in a unified direction instead of wandering, it is controlled by the pervading qualitative unity; attention is controlled by it because it operates within it."

"Coleridge said that every work of art must have about it something not understood to obtain its full effect."

"In ordinary visual perception, we see by means of light; we distinguish by means of reflected and refracted colors. But in ordinary perception, this medium of color is mixed, adulterated. While we see, we also hear; we feel pressures, and heat and cold. In a painting, color renders the scene without these alloys and impurities. They are part of the dross that is squeezed out and left behind in an act of intensified expression. The medium becomes color alone, and since color alone must now carry the qualities of movement, touch, sound, etc., that are present physically on their own account in ordinary vision, the expressiveness and energy of color are enhanced."

"Such external or mere means, as we properly term them, are usually of such a sort that others can be substituted for them; the particular ones employed are determined by some extraneous consideration, like cheapness. But the moment we say “media”, we refer to means that are incorporated in the outcome. Even bricks and mortar become part of the house they are employed to build; they are not mere means to its erection. Colors are the painting; tones are the music. A picture painted with water colors has a quality different from that painted with oil. Esthetic effects belong intrinsically to their medium; when another medium is substituted, we have a stunt rather than an object of art. Even when substitution is practiced with the utmost virtuosity or for any reason outside the kind of end desired, the product is mechanical or a tawdry sham — like boards painted to resemble stone in the construction of a cathedral, for stone is integral not just physically, but to the esthetic effect."

"All the cases in which means and ends are external to one another are non-esthetic."

"In all ranges of experience, externality of means defines the mechanical."

"The color is of the object and the object in all its qualities is expressed through color. For it is objects that glows— gems and sunlight; and it is objects that are splendid— crowns, robes, sunlight. Except as they express objects, through being the significant color-quality of materials of ordinary experience, colors effect only transient excitations."

"To look at a work of art in order to see how well certain rules are observed and canons conformed to impoverished perception. But to strive to note the ways in which certain conditions are fulfilled, such as the organic means by which the media is made to express and carry definite parts, or how the problem of adequate individualization is solved, sharpens esthetic perception and enriches its content."

"There is another significant involution of time and movement in space. It is constituted not only by directional tendencies—up and down for example—but by mutual approaches and retreatings. Near and far, close and distant, are qualities of pregnant, often tragic, import—that is, as they are experienced, not just stated by measurement of science. They signify loosening and tightening, expanding and contracting, separating and compacting, soaring and drooping, rising and falling; the dispersive, scattering, and the hovering and brooding, unsubstantial lightness and massive blow. Such actions and reaction are the very stuff out if which the objects and events we experience are made."

"Works of art express space as opportunity for movement and action."

"The recurrence of relations—not of elements—in different contexts, which constitutes transposition is qualitative and hence directly experienced in perception."

"The three qualities of space and time reciprocally affect and qualify one another in experience. Space is inane save as occupied with active volumes. Pauses are holes when they do not accentuate masses and define figures as individuals. Extension sprawls and finally benumbs if it does not interact with place so as to assume intelligible distribution. Mass is nothing fixed. It contracts and expands, asserts and yields, according to its relations to other spatial and enduring things.... these are then the common properties of the matter of arts because there are general conditions without which an experience is not possible. As we saw earlier, the basic condition is felt relationship between doing and undergoing as the organism and environment interact."

"Position expresses the poised readiness of the live creature to meet the impact of surrounding forces, to meet so as to endure and persist, to extend or expand through undergoing the very forces that, apart from its response, are indifferent and hostile. Through going out into the environment, position unfolds into volume; through the pressure of environment, mass is retracted into energy of position, and space remains, when matter is contracted, as an opportunity for further action."

"The difference between the artificial and the artful in the artistic lies on the surface in the former there is a split between what is overly done and what is intended. The appearance is one of cordiality; the intent is that of gaining favor. Whenever this split between what is done and its purpose exists, there is insincerity, a trick, a simulation of an act that intrinsically has another effect. When the natural and the cultivated blend into one, acts of social intercourse are works of art. The animating impulsion of genial friendship and the deed performed completely coincide without intrusion of ulterior motive. Awkwardness may prevent adequacy of expression."

"If one examines the reason why certain works of art offend us, one is likely to find that the cause is that there is no personally felt emotion guiding the selecting the assembling of the materials presented. We derive the impression that the artist, say the author of a novel, is trying to regulate by conscious intent the nature of the emotion aroused. We are irritated by a feeling that he is manipulating materials to secure an effect decided upon in advance. The facets of the work, the variety so indispensable to it, are held together by some external force. The movement of the parts and the conclusion disclose no logical necessity. The author, not the subject matter, is the arbiter."

"It cannot be inserted too strongly That what is not immediate is not esthetic."

"We cannot grasp any idea, any organ of meditation, we cannot possess it in full force, until we have felt and sensed it, as much so as if it were an odor or a color."

"When there is genuine artistry in scientific inquiry and philosophic speculation, a thinker proceeds neither by rule nor yet blindly, but by means of meaning that exist immediately as feelings having qualitative color."

"Form may then be defined as the operation of forces that carry the experience of an event, object, scene, and situation to its own integral fulfillment."

"There are two kinds of means. One kind is external to that which is accomplished; the other kind is taken up into the consequences and remains immanent in them. There are ends which are merely welcome cessations and there are ends that are fulfillments of what went before. The toil of the laborer is too often an antecedent to the wage he receives, as consumption of gasoline is merely a means to transportation. The means cease to act when the “end” is reached; one would be glad, as a rule, to get the result without having to employ the means. They are but the scaffolding."

"Movement in direct experience is alteration in the qualities of objects, and space as experienced is an aspect of this qualitative change. Up and down, back and front, to and fro, this side and that- or right and left- here and there, feel differently. The reason they do is that they are not static points in something itself static, but objects in movement, qualitative changes of value. For “back” is short for backwards and front for forwards. So with velocity. Mathematically there are no such things as fast and slow. They mark simply greater and less on a number scale. As experienced they are qualitatively as unlike as noise and silence, heat and cold, black and white. To be forced to wait a long time for an important event to happen is a length very different from that measured by the movements of the hands of a clock. It is something qualitative."

"Every thinker puts some portion of an apparently stable world in peril and no one can wholly predict what will emerge in its place."

"A philosophy has no private store of knowledge or methods for attaining truth, so it has no private access to good. As it accepts knowledge and principles from those competent in science and inquiry, it accepts the goods that are diffused in human experience. It has no Mosaic or Pauline authority of revelation entrusted to it. But it has the authority of intelligence, of criticism of these common and natural goods."

"pp. 407–8; cited in: Hilary Putnam, "Pragmatism and nonscientific knowledge" (2008) in James Conant, Urszula M. Zeglen, Hilary Putnam: Pragmatism and Realism (2012) p. 21"

"As we shall see later, the most important factor in the training of good mental habits consists in acquiring the attitude of suspended conclusion, and in mastering the various methods of searching for new materials to corroborate or to refute the first suggestions that occur. To maintain the state of doubt and to carry on systematic and protracted inquiry ― these are the essentials of thinking."

"It is a familiar and significant saying that a problem well-put is half-solved."

"... classic philosophy maintained that change, and consequently time, are marks of inferior reality, holding that true and ultimate reality is immutable and eternal. Human reasons, all too human, have given birth to the idea that over and beyond the lower realm of things that shift like the sands on the seashore there is the kingdom of the unchanging, of the complete, the perfect. The grounds for the belief are couched in the technical language of philosophy, but the grounds for the cause is the heart's desire for surcease from change, struggle, and uncertainty. The eternal and immutable is the consummation of mortal man's quest for certainty."

"The rise of new science in the seventeenth century laid hold upon general culture in the next century. The enlightenment... testified to the widespread belief that at last light had dawned, that dissipation of ignorance, superstition, and bigotry was at hand, and the triumph of reason was assured -- for reason was counterpart in man of the laws of nature which science was disclosing. The reign of law in the natural world was to be followed by the reign of law in human affairs."

"In the late eighteenth and the greater part of the nineteenth centuries appeared the first marked cultural shift in the attitude taken toward change. Under the names of indefinite perfectibility, progress, and evolution, the movement of things in the universe itself and of the universe as a whole began to take on a beneficent instead of hateful aspect."

"This new philosophy, however, was far from giving the temporal an inherent position and function in the constitution of things. Change was acting on the side of man but only because of fixed laws which governed the changes that take place. There was hope in change just because the laws that govern it do not change."

"Not till the late nineteenth century was the doctrine of the subordination of time and change seriously challenged. Bergson and William James, animated by different motives and proceeding by different methods, then installed change at the very heart of things. Bergson took his stand on the primacy of life and consciousness, which are notoriously in a state of flux. He assimilated that which is completely real in the natural world to them, conceiving the static as that which life leaves behind as a deposit as it moves on. From this point of view he criticized mechanistic and teleological theories on the ground that both are guilty of the same error, although from opposite points. Fixed laws which govern change and fixed ends toward which changes tend are both the products of a backward look, one that ignores the forward movement of life. They apply only to that which life has produced and has then left behind in its ongoing vital creative course, a course whose behavior and outcome are unpredictable both mechanistically and from the standpoint of ends."

"The intellect is at home in that which is fixed only because it is done and over with, for intellect is itself just as much a deposit of past life as is the matter to which it is congenial. Intuition alone articulates in the forward thrust of life and alone lays hold of reality."

"The animating purpose of James was, on the other hand, primarily moral and artistic. It is expressed in his phrase, "block universe," employed as a term of adverse criticism. Mechanism and idealism were abhorrent to him because they both hold to a closed universe in which there is no room for novelty and adventure. Both sacrifice individuality and all the values, moral and aesthetic, which hang upon individuality; for according to absolute idealism, as to mechanistic materialism, the individual is simply a part determined by the whole of which he is a part. Only a philosophy of pluralism, of genuine indetermination, and of change which is real and intrinsic gives significance to individuality. It alone justifies struggle in creative activity and gives opportunity for the emergence of the genuinely new."

"When we come to inanimate elements, the prevailing view has been that time and sequential change are entirely foreign to their nature. According to this view they do not have careers; they simply change their relations is space. We have only to think of the classic conception of atoms. The Newtonian atom, for example, moved and was moved, thus changing its position in space, but it was unchangeable in its own being. ... In itself it was like a God, the same yesterday, today, and forever."

"The discovery that mass changes with velocity, a discovery made when minute bodies came under consideration, finally forced surrender of the notion that mass is a fixed and inalienable possession of ultimate elements or individuals, so that time is now considered to be their fourth dimension."

"It may be remarked incidentally that the recognition of the relational character of scientific objects completely eliminates an old metaphysical issue. One of the outstanding problems created by the rise of modern science was due to the fact that scientific definitions and descriptions are framed in terms of which qualities play no part. Qualities were wholly superfluous. As long as the idea persisted (an inheritance from Greek metaphysical science) that the business of knowledge is to penetrate into the inner being of objects, the existence of qualities like colors, sounds, etc., was embarrassing. The usual way of dealing with them is to declare that they are merely subjective, existing only in the consciousness of individual knowers. Given the old idea that the purpose of knowledge (represented at its best in science) is to penetrate into the heart of reality and reveal its "true" nature, the conclusion was a logical one. ...The discovery of the nonscientific because of the empirically unverifiable and unnecessary character of absolute space, absolute motion, and absolute time gave the final coup de grâce to the traditional idea that solidity, mass, size, etc., are inherent possessions of ultimate individuals."

"The revolution in scientific ideas just mentioned is primarily logical. It is due to recognition that the very method of physical science, with its primary standard units of mass, space, and time, is concerned with measurements of relations of change, not with individuals as such."

"This idea is that laws which purport to be statements of what actually occurs are statistical in character as distinct from so-called dynamic laws that are abstract and mathematical, and disguised definitions. Recognition of the statistical nature of physical laws was first effected in the case of gases when it became evident that generalizations regarding the behavior of swarms of molecules were not descriptions or predictions of the behavior of any individual particle. A single molecule is not and cannot be a gas. It is consequently absurd to suppose that a scientific law is about the elementary constituents of a gas. It is a statement of what happens when a large number of such constituents interact with one another under certain conditions."

"The application of scientific formulations of the principle of probability statistically determined is thus a logical corollary of the principle already stated, that the subject matter of scientific findings is relational, not individual. It is for this reason that it is safe to predict the ultimate triumph of the statistical doctrine."

"Classical science was based upon the belief that it is possible to formulate both the position and velocity at one time of any given particle. It followed that knowledge of the position and velocity of a given number of particles would enable the future behavior of the whole collection to be accurately predicted. The principle of Heisenberg is that given the determination of position, its velocity can be stated only as of a certain order of probability, while if its velocity is determined the correlative factor of position can be stated only as of a certain order of probability. Both cannot be determined at once, from which it follows necessarily that the future of the whole collection cannot possibly be foretold except in terms of some order of probability."

"The utmost possible regarding an individual is a statement as to some order of probability about the future. Heisenberg's principle has been seized upon as a basis for wild statements to the effect that the doctrine of arbitrary free will and totally uncaused activity are now scientifically substantiated. Its actual force and significance is generalization of the idea that the individual is a temporal career whose future cannot logically be deduced from its past."

"Individuality, conceived as a temporal development involves uncertainty, indeterminacy, or contingency. Individuality is the source of whatever is unpredictable in the world."

"But the individual butterfly or earthquake remains just the unique existence which it is. We forget in explaining its occurrence that it is only the occurrence that is explained, not the thing itself."

"The mystery is that the world is at it is -- a mystery that is the source of all joy and all sorrow, of all hope and fear, and the source of development both creative and degenerative. The contingency of all into which time enters is the source of pathos, comedy, and tragedy."

"Genuine time, if it exists as anything else except the measure of motions in space, is all one with the existence of individuals as individuals, with the creative, with the occurrence of unpredictable novelties. Everything that can be said contrary to this conclusion is but a reminder that an individual may lose his individuality, for individuals become imprisoned in routine and fall to the level of mechanisms. Genuine time then ceases to be an integral element of their being. Our behavior becomes predictable, because it is but an external rearrangement of what went before."

"Surrender of individuality by the many to someone who is taken to be a superindividual explains the retrograde movement of society. Dictatorships and totalitarian states, and belief in the inevitability of this or that result coming to pass are, strange as it may sound, ways of denying the reality of time and the creativeness of the individual."

"Freedom of thought and of expression are not mere rights to be claimed. They have their roots deep in the existence of individuals as developing careers in time. Their denial and abrogation is an abdication of individuality and a virtual rejection of time as opportunity."

"The ground of democratic ideas and practices is faith in the potentialities of individuals, faith in the capacity for positive developments if proper conditions are provided. The weakness of the philosophy originally advanced to justify the democratic movement was that it took individuality to be something given ready-made, that is, in abstraction from time, instead of as a power to develop."

"The other conclusion is that art is the complement of science. Science as I have said is concerned wholly with relations, not with individuals. Art, on the other hand, is not only the disclosure of the individuality of the artist but also a manifestation of individuality as creative of the future, in an unprecedented response to conditions as they were in the past. Some artists in their vision of what might be, but is not, have been conscious rebels. But conscious protest and revolt is not the form which the labor of the artist in creation of the future must necessarily take. Discontent with things as they are is normally the expression of the vision of what may be and is not, art in being the manifestation of individuality is this prophetic vision."

"To regiment artists, to make them servants of some particular cause does violence to the very springs of artistic creation. But it does more than that. It betrays the very cause of a better future it would serve, for in its subjugation of the individuality of the artist it annihilates the source of that which is genuinely new. Where the regimentation is successful, it would cause the future to be but a rearrangement of the past."

"The artist in realizing his own individuality reveals potentialities hitherto unrealized. The revelation is the inspiration of other individuals to make the potentialities real, for it is not sheer revolt against things as they are which stirs human endeavor to its depth, but vision of what might be and is not. Subordination of the artists to any special cause no matter how worthy does violence not only to the artist but to the living source of a new and better future."

"Art is not the possession of the few who are recognized writers, painters, musicians; it is the authentic expression of any and all individuality. Those who have the gift of creative expression in unusually large measure disclose the meaning of the individuality of others to those others. In participating in the work of art, they become artists in their activity. They learn to know and honor individuality in whatever form it appears. The fountains of creative activity are discovered and released. The free individuality which is the source of art is also the final source of creative development in time."

"The only way to abolish war is to make peace heroic."

"Education is not preparation for life; education is life itself."

"To free one's mind of chains is to free it of the care of what is acceptable or viewed so by society, this is when true freedom is discovered."

"Could we not interest the people working in the neighboring factories, in these older forms of industry, so that, through their own parents and grandparents, they would find a dramatic representation of the inherited resources of their daily occupation. If these young people could actually see that the complicated machinery of the factory had been evolved from simple tools, they might at least make a beginning towards that education which Dr. Dewey defines as "a continuing reconstruction of experience." They might also lay a foundation for reverence of the past which Goethe declares to be the basis of all sound progress."

"I cannot refrain from expressing my gratitude and that of many of my left wing fellow students to Dewey for his uncompromising honesty in exposing Stalin's show trials of 1935-37. This was not easy at a time when, in the presence of the Great Depression, many intellectuals saw a new hope in the Soviet Union. But to Dewey truth came first; and he (with the great aid of the late Sidney Hook) showed that the trials must be rigged and therefore that the Stalin regime was based on lies. This saved many of us from ever being misled."

"In [Dewey's] thought the hope of achieving a vantage point which transcends the corruptions of self-interest takes the form of trusting ... "the procedure of organized co-operative inquiry which has won the triumphs of science in the field of physical nature." ...Not a suspicion dawns on Professor Dewey that no possible "organized inquiry" can be as transcendent over historical conflicts of interest as it ought to be to achieve the disinterested intelligence he attributes to it. Every such "organized inquiry" must have its own particular social locus. No court of law, thought supported by age-old traditions of freedom from party conflict, is free of party bias whenever it deals with issues profound enough to touch the very foundations of the society upon which the court is reared."

"The core of Deweyan political philosophy can be stated in the slogan that is popular among contemporary Deweyans: democracy is a way of life. This slogan is intended to convey two main commitments. First, democracy is not merely a kind of state or a procedure for collective decision, but a moral ideal of human life. Second, the moral ideal that is democracy can be pursued and fulfilled only under certain kinds of social arrangements. In short, democracy is a way of life in which each individual exercises and cultivates his unique capacities in a way which contributes to the flourishing of the whole society."

"Life is not the way it’s supposed to be. It’s the way it is. The way you cope with it is what makes the difference."

"I think if I have one message, one thing before I die that most of the world would know, it would be that the event does not determine how to respond to the event. That is a purely personal matter. The way in which we respond will direct and influence the event more than the event itself."

"Why Family Therapy?...because it deals with family pain."

"A growing body of clinical observation has pointed to the conclusion that the family therapy must be oriented to the family as a whole."

"I believe the greatest gift I can conceive of having from anyone is to be seen, heard, understood and touched by them. The greatest gift I can give is to see, hear, understand and touch another person. When this is done, I feel contact has been made."

"I have often thought had there been somebody like me around, something might have been able to be done. I also think I don't see how I could have done what I've done in the world had I been married. And when I decided-because I've been on the verge of marriage many times-I said no, because if I wanted to roam the globe like I did, it wouldn't be fair. It wouldn't be fair to me, it wouldn't be fair to the people. At the point, I really feel it was a kind of destiny because I've been able to get to places. There are some people in the world who have other jobs to do."

"To all my friends, colleagues and family: I send you love. Please support me in my passage to a new life. I have no other way to thank you than this. You have all played a significant part in my development of loving. As a result, my life has been rich and full, so I leave feeling very grateful."

"We need 4 hugs a day for survival. We need 8 hugs a day for maintenance. We need 12 hugs a day for growth."

"One of the mistakes that Rand makes is that after she condemns a belief or an action, she goes on to tell you the psychology of the person who did it, as if she knows. I focus my judgment on the action and not on the person. My primary interest is: do I admire or dislike this behavior? And there, judgment is important for me. People often attribute all kinds of things to another person, without ever knowing where that person’s coming from. Most of the time, I regard the judgment of people as a waste of time. I regard the judgment of behavior as imperative."

"Rand always says, “Never pass up an opportunity to pass moral judgment.” Well I say: “Look for an opportunity to do something more useful instead.” Nobody was led to virtue by being told he was a scoundrel."

"Man's need of self-esteem entails the need for a sense of control over reality – but no control is possible in a universe which, by one's own concession, contains the supernatural, the miraculous and the causeless, a universe in which one is at the mercy of ghosts and demons, in which one must deal, not with the unknown, but with the unknowable; no control is possible if man proposes, but a ghost disposes; no control is possible if the universe is a haunted house."

"It would be hard to name a more certain sign of poor self-esteem than the need to perceive some other group as inferior."

"Pride is the emotional reward of achievement. It is not a vice to be overcome but a virtue to be attained."

"I have often asked myself whether, given the choice, I would choose to have manic-depressive illness. ... Strangely enough, I think I would choose to have it. It's complicated. Depression is awful beyond words or sounds or images ... So why would I want anything to do with this illness? Because I honestly believe that as a result of it I have felt more things, more deeply; had more experiences, more intensely; ... worn death 'as close as dungarees', appreciated it - and life - more; seen the finest and most terrible in people ... But, normal or manic, I have run faster, thought faster, and loved faster than most I know. And I think much of this is related to my illness - the intensity it gives to things"

"If I can't feel, if I can't move, if I can't think, and I can't care, then what conceivable point is there in living?"

"Now that you have seen how I help people transition from homosexual to straight, you can buy my new book or you can purchase my therapeutic tapes, and don’t forget my hope and healing videos. I’m also available for speaking engagements. And, of course, I take credit cards. God bless. Amen. Be straight."

"While mental disturbances may provide individuals with an underlying sense of unease that seems necessary for sustained creative activity, these disturbances are not the only source for inner tension... chronic physical ailments may give someone a heightened sense of urgency to leave a mark on the world and achieve immortality through creative greatness."

"There was no future and no past. The present was eternity."

"People may choose to ignore their animal heritage by interpreting their behavior as divinely inspired, socially purposeful, or even self-serving, all of which they attribute to being human, but they masticate, fornicate, and procreate, much as chimps and do, so they should have little cause to get upset if they learn that they act like other primates when they politically agitate, debate, abdicate, placate, and administrate, too."

"Although humans and baboons may fight among themselves, dominate others, and keep harems, only humans have the ability to give pious excuses for what they do."

"Paranoia is naturally common among all kinds of rulers, especially tyrants and visionaries."

"There not only should be far higher percentages of women in power, but they should be well represented at every level: crucial cabinet posts, ambassadorships, and the highest military ranks. I believe that countries then might not be so confrontational."

"Ludwig’s penetrating observations, though presented in a lighthearted and entertaining way, offer important insight into why humans have engaged in war throughout recorded history as well as suggesting how they might live together in peace."

"This is an excellent research report that should, once and for all, resolve senseless controversies about the correlation of creativity with psychopathology."

"Ludwig's book is outstanding. It pulls together a mound of pertinent data, much of it new, into coherent patterns...Throughout the book the reader is offered a wealth of insights and serious questions...Ludwig's development of a Creative Achievement Scale [is] a valued contribution in its own right, allowing researchers a comprehensive objective tool for scoring subjects' degree of achievement... Ludwig has cleared up much of the confusion and opinionated muddleheadedness... that has been attached to the topic and the thinking regarding a relationship between psychopathology and creativity."

"Ludwig also provides a brief, quite brilliant exposition and critique of the concept of an "authentic" self, noting that it is rooted in a male Victorian ethos and that it has been overshadowed by the more contemporary American notion of self-invention. Ludwig's beautifully written and intellectually provocative book is one of those rare works that offer fresh, profound insights, moving the reader to think probingly about his or her own life and self."

"An outstanding effort filled with important information for those who treat alcoholics, live with alcoholics, or who are alcoholics.... A significant contribution to the field, and all who deal with alcoholics would benefit from reading it."

"A thoroughly readable and rich introduction to...the process of recovery from alcoholism."

"Ludwig offers a unique integrative perspective which encompasses the clinical wisdom accrued through twenty-five years of experience as an alcoholism researcher and therapist....The book serves as an excellent primer for clinicians and recovering persons on a practical and multiperspective approach to alcoholism treatment."

"An excellent little book — highly informative, full of challenging and stimulating ideas, and teeming with shrewd clinical insights."

"Useful for physicians who wish to understand alcoholism and the recovery process, and to gain anecdotal evidence of this process, which is presented by using the words of recovering alcoholics....Can be of great value to those many physicians faced with individual patients who are drinking too much."

"An arresting book that casts political science out the window and explains leadership through comparisons with chimpanzees, gorillas and orangutans."

"There is no reason why an extraphysical general principle is necessarily to be avoided, since such principles could conceivably serve as useful working hypotheses. For the history of scientific research is full of examples in which it was very fruitful indeed to assume that certain objects or elements might be real, long before any procedures were known which would permit them to be observed directly."

"Of course, we must avoid postulating a new element for each new phenomenon. But an equally serious mistake is to admit into the theory only those elements which can now be observed. For the purpose of a theory is not only to correlate the results of observations that we already know how to make, but also to suggest the need for new kinds of observations and to predict their results. In fact, the better a theory is able to suggest the need for new kinds of observations and to predict their results correctly, the more confidence we have that this theory is likely to be good representation of the actual properties of matter and not simply an empirical system especially chosen in such a way as to correlate a group of already known facts."

"We have reversed the usual classical notion that the independent "elementary parts" of the world are the fundamental reality, and that the various systems are merely particular contingent forms and arrangements of these parts. Rather, we say that inseparable quantum interconnectedness of the whole universe is the fundamental reality, and that relatively independent behaving parts are merely particular and contingent forms within this whole."

"The weekend began with the expectation that there would be a series of lectures and informative discussions with emphasis on content. It gradually emerged that something more important was actually involved — the awakening of the process of dialogue itself as a free flow of meaning among all the participants. In the beginning, people were expressing fixed positions, which they were tending to defend, but later it became clear that to maintain the feeling of friendship in the group was much more important than to hold any position. Such friendship has an impersonal quality in the sense that its establishment does not depend on a close personal relationship between participants. A new kind of mind thus begins to come into being which is based on the development of a common meaning that is constantly transforming in the process of the dialogue. People are no longer primarily in opposition, nor can they be said to be interacting, rather they are participating in this pool of common meaning which is capable of constant development and change. In this development the group has no pre-established purpose, though at each moment a purpose that is free to change may reveal itself. The group thus begins to engage in a new dynamic relationship in which no speaker is excluded, and in which no particular content is excluded. Thus far we have only begun to explore the possibilities of dialogue in the sense indicated here, but going further along these lines would open up the possibility of transforming not only the relationship between people, but even more, the very nature of consciousness in which these relationships arise."

"The point about dialectic is the ultimate identity of the universal and the individual. The individual is universal and the universal is the individual. The word "individual" means undivided, so we could say that very few individuals have ever existed. We could call them dividuals. Individuality is only possible if it unfolds from wholeness. ... Ego-centeredness is not individuality at all."

"Deep down the consciousness of mankind is one. This is a virtual certainty because even in the vacuum matter is one; and if we don't see this, it's because we are blinding ourselves to it."

"Consciousness is much more of the implicate order than is matter . . . Yet at a deeper level [matter and consciousness] are actually inseparable and interwoven , just as in the computer game the player and the screen are united by participation."

"The ability to perceive or think differently is more important than the knowledge gained."

"During the past few decades, modern technology, with radio, TV, air travel, and satellites, has woven a network of communication which puts each part of the world in to almost instant contact with all the other parts. Yet, in spite of this world-wide system of linkages, there is, at this very moment, a general feeling that communication is breaking down everywhere, on an unparalleled scale..."

"Dialogue is really aimed at going into the whole thought process and changing the way the thought process occurs collectively. We haven't really paid much attention to thought as a process. we have engaged in thoughts, but we have only paid attention to the content, not to the process. Why does thought require attention? Every thinking requires attention, really. If we ran machines withinout paying attention to them, they would break down. Our thought, too, is a process, and it requires attention, otherwise its going to go wrong."

"We probed into the nature of space and time, and of the universal, both with regard to external nature and with regard to mind. But then, we went on to consider the general disorder and confusion that pervades the consciousness of mankind. It is here that I encountered what I feel to be Krishnamurti's major discovery. What he was seriously proposing is that all this disorder, which is the root cause of such widespread sorrow and misery, and which prevents human beings from properly working together, has its root in the fact that we are ignorant of the general nature of our own processes of thought. Or to put it differently it may be said that we do not see what is actually happening, when we are engaged in the activity of thinking."

"The field of the finite is all that we can see, hear, touch, remember, and describe. This field is basically that which is manifest, or tangible. The essential quality of the infinite, by contrast, is its subtlety, its intangibility. This quality is conveyed in the word spirit, whose root meaning is "wind, or breath." This suggests an invisible but pervasive energy, to which the manifest world of the finite responds. This energy, or spirit, infuses all living beings, and without it any organism must fall apart into its constituent elements. That which is truly alive in the living being is this energy of spirit, and this is never born and never dies."

"I would say that in my scientific and philosophical work, my main concern has been with understanding the nature of reality in general and of consciousness in particular as a coherent whole, which is never static or complete but which is an unending process of movement and unfoldment..."

"Then there is the further question of what is the relationship of thinking to reality. As careful attention shows, thought itself is in an actual process of movement. That is to say, one can feel a sense of flow in the stream of consciousness not dissimilar to the sense of flow in the movement of matter in general. May not thought itself thus be a part of reality as a whole? But then, what could it mean for one part of reality to 'know' another, and to what extent would this be possible?"

"Man's general way of thinking of the totality, i.e. his general world view, is crucial for overall order of the human mind itself. If he thinks of the totality as constituted of independent fragments, then that is how his mind will tend to operate, but if he can include everything coherently and harmoniously in an overall whole that is undivided, unbroken and without border (for every border is a division or break) then his mind will tend to move in a similar way, and from this will flow an orderly action within the whole."

"My suggestion is that at each state the proper order of operation of the mind requires an overall grasp of what is generally known, not only in formal logical, mathematical terms, but also intuitively, in images, feelings, poetic usage of language, etc. (Perhaps we could say that this is what is involved in harmony between the 'left brain' and the 'right brain'). This kind of overall way of thinking is not only a fertile source of new theoretical ideas: it is needed for the human mind to function in a generally harmonious way, which could in turn help to make possible an orderly and stable society."

"The quantum theory, as it is now constituted, presents us with a very great challenge, if we are at all interested in such a venture, for in quantum physics there is no consistent notion at all of what the reality may be that underlies the universal constitution and structure of matter. Thus, if we try to use the prevailing world view based on the notions of particles, we discover that the 'particles' (such as electrons) can also manifest as waves, that they move discontinuously, that there are no laws at all that apply in detail to the actual movements of individual particles and that only statistical predictions can be made about large aggregates of such particles. If on the other hand we apply the world view in which the world is regarded as a continuous field, we find that this field must also be discontinuous, as well as particle-like, and that it is as undermined in its actual behaviour as is required in the particle view of relation as a whole."

"In relativity, movement is continuous, causally determinate and well defined, while in quantum mechanics it is discontinuous, not causally determinate and not well defined. Each theory is committed to its own notions of essentially static and fragmentary modes of existence (relativity to that of separate events, connectable by signals, and quantum mechanics to a well-defined quantum state). One thus sees that a new kind of theory is needed which drops these basic commitments and at most recovers some essential features of the older theories as abstract forms derived from a deeper reality in which what prevails in unbroken wholeness."

"The notion that all these fragments are separately existent is evidently an illusion, and this illusion cannot do other than lead to endless conflict and confusion. Indeed, the attempt to live according to the notion that the fragments are really separate is, in essence, what has led to the growing series of extremely urgent crises that is confronting us today. Thus, as is now well known, this way of life has brought about pollution, destruction of the balance of nature, over-population, world-wide economic and political disorder and the creation of an overall environment that is neither physically nor mentally healthy for most of the people who live in it. Individually there has developed a widespread feeling of helplessness and despair, in the face of what seems to be an overwhelming mass of disparate social forces, going beyond the control and even the comprehension of the human beings who are caught up in it."

"In society, the basic carrier of meaning is culture, which is indeed just shared meaning."

"...if somebody sees a different meaning to society or to life, that will change society. Every revolution has come from somebody seeing a different meaning in human society."

"The power of meaning is that it completely organizes being."

"We have various ways of dealing with biological misinformation. The best way is by the immune system which recognizes it and gets rid of it, but we have no such system in society. Misinformation accumulates and society gradually decays. You see, the older the society gets, the more chance it has to accumulate all sorts of misinformation and the more it starts to fall a part. The society is blocked because misinformation is held rigidly."

"The fear of uncertainty is our basic trouble. Uncertainty is the very nature of meaning and the very nature of being, for meaning is always context-dependent. We do not know the context that might come, and this is why we can never be certain that our meanings will be correct and give us security. So if you cannot live with this fact of uncertainty, some distortion is taking place already."

"For both the rich and the poor, life is dominated by an ever growing current of problems, most of which seem to have no real and lasting solution. Clearly we have not touched the deeper causes of our troubles. It is the main point of this book that the ultimate source of all these problems is in thought itself, the very thing of which our civilization is most proud, and therefore the one thing that is "hidden" because of our failure seriously to engage with its actual working in our own individual lives and in the life of society."

"Suppose you have two religions. Thought defines religion — the thought about the nature of God and various questions like that. Such thought is very important because it is about God, who is supposed to be supreme. The thought about what is of supreme value must have the highest force. So if you disagree about that, the emotional impact can be very great, and you will then have no way to settle it. Two different beliefs about God will thus produce intense fragmentation — similarly with thoughts about the nature of society, which is also very important, or with ideologies such as communism and capitalism, or with different beliefs about your family or about your money. Whatever it is that is very important to you, fragmentation in your thought about it is going to be very powerful in its effects."

"Difference exist because thought develops like a stream that happens to go one way here and another way there. Once it develops it produces real physical results that people are looking at, but they don't see where these results are coming from — that's one of the basic features of fragmentation. When they have produced these divisions they see that real things have happened, so they'll start with these real things as if they just suddenly got there by themselves, or evolved in nature by themselves."

"We often find that we cannot easily give up the tendency to hold rigidly to patterns of thought built up over a long time. We are then caught up in what may be called absolute necessity. This kind of thought leaves no room at all intellectually for any other possibility, while emotionally and physically, it means we take a stance in our feelings, in our bodies, and indeed, in our whole culture, of holding back or resisting. This stance implies that under no circumstances whatsoever can we allow ourselves to give up certain things or change them."

"If I am right in saying that thought is the ultimate origin or source, it follows that if we don't do anything about thought, we won't get anywhere. We may momentarily relieve the population problem, the ecological problem, and so on, but they will come back in another way."

"Of course, one of the main legitimate functions of thought has always been to help provide security, guaranteeing shelter and food for instance. However, this function went wrong when the principal source of insecurity came to be the operation of thought itself."

"Culture is shared meaning. Suppose we were able to share meanings freely without a compulsive urge to impose our view or conform to those of others and without distortion and self-deception. Would this not constitute a real revolution in culture."

"What I mean by 'thought' is the whole thing — thought, 'felt', the body, the whole society sharing thoughts — it's all one process. It is essential for me not to break that up, because it's all one process; somebody else's thought becomes my thought, and vice versa. Therefore it would be wrong and misleading to break it up into my thought, your thought, my feelings, these feelings, those feelings. I would say that thought makes what is often called in modern language a system. A system means a set of connected things or parts. But the way people commonly use the word nowadays it means something all of whose parts are mutually interdependent — not only for their mutual action, but for their meaning and for their existence. A corporation is organized as a system — it has this department, that department, that department... they don't have any meaning separately; they only can function together. And also the body is a system. Society is a system in some sense. And so on. Similarly, thought is a system. That system not only includes thought and feelings, but it includes the state of the body; it includes the whole of society — as thought is passing back and forth between people in a process by which thought evolved from ancient times. Thought has been constantly evolving and we can't say when that system began. But with the growth of civilization it has developed a great deal. It was probably very simple thought before civilization, and now it has become very complex and ramified and has much more incoherence than before. Now, I say that this system has a fault in it — a 'systematic fault'. It is not a fault here, there or here, but it is a fault that is all throughout the system. Can you picture that? It is everywhere and nowhere. You may say I see a problem here, so I will bring my thoughts to bear on this problem". But "my" thought is part of the system. It has the same fault as the fault I'm trying to look at, or a similar fault. Thought is constantly creating problems that way and then trying to solve them. But as it tries to solve them it makes it worse because it doesn’t notice that it's creating them, and the more it thinks, the more problems it creates."

"We started out saying the trouble is that the world is in chaos, but I think we end up by saying that thought is in chaos. That's each one of us. And that is the cause of the world's being in chaos. Then the chaos of the world comes back and adds to the chaos of thought."

"...thought is a very subtle set of reflexes which is potentially unlimited; you can add more and more and you can modify your reflexes. Suppose like a logician you say: 'All swans are white. This bird is a wan therefore this bird is white.' But then you modify this by saying, 'I've seen that some swans may not be white.' And so on. Even the whole logical process, once it's committed to memory, becomes a set of reflexes. There may be a perception of reason beyond the reflexes, but anything perceived becomes sooner or later a set of reflexes. And what's what I want to call 'thought' – which includes the emotion, the bodily state, the physical reaction and everything else."

"One of the most powerful thoughts people have is the thought of necessity. It is much more than a thought. The word 'necessary' means 'it cannot be otherwise', and the Latin root means 'don't yield'. It suggests the emotional-physical stance of resisting, holding. That's the other side of the reflex system: when you say 'it cannot be otherwise', in effect your'e saying: 'It has got to be this way. I have to keep it this way'. You have a hold. Something that is necessary is a very powerful force which you can't turn aside. You may say 'I have to turn it aside.' Thus we establish an order of necessity, saying 'this turns aside for that, and this for that.'"

"…when an insight is put into words, what is it that puts it into words? Is it thought or is it the insight? I want to suggest that the insight itself will be an insight into the words which express it properly."

"...the attempt to deal with social problems by force is incoherent, because the problems all arise in thought. And violence will never solve the problem in thought."

"...if you have found the words which express the way you are actually thinking, the body will be affected."

"There's nothing more ephemeral than thoughts; and yet thoughts can hold themselves by saying 'I must remain this way forever, with absolute necessity.' The point is to have the notion of a creative being, rather than of an identified being."

"The perception of truth is an actual act which changes things; it’s not merely that it is the truth about something which is different."

"...we see a rainbow, but what we have is drops of rain and light – a process. Similarly, what we 'see' is a self; but what we actually have is a whole lot of thoughts going on in consciousness. Against the backdrop of consciousness, we are projecting a self, rather than a rainbow."

"We don't need the notion of an identity, of an all-important identity on to which we are going to hold, because that gets in the way of the need to change our reflexes. Once we identify with something, our reflexes are that way – it's very important, 'necessary'. And we will want to preserve that identity even thought it may involve ideas that are false."

"Communication can lead to the creation of something new only if people are able to freely listen to each other, without prejudice, and without trying to influence each other. Each has to be interested primarily in truth and coherence, so that he is ready to drop his old ideas and intentions, and be ready to go on to something different, when this is called for."

"Dialogue, as we are choosing to use the word, is a way of exploring the roots of the many crises that face humanity today. It enables inquiry into, and understanding of, the sorts of processes that fragment and interfere with real communication between individuals, nations, and even different parts of the same organization. In our modern culture men and women are able to interact with one another in many ways: they can sing, dance, or play together with little difficulty, but their ability to talk together about subjects that matter deeply to them seems invariably to lead to dispute, division, and often to violence. In our view this condition points to a deep and pervasive defect in the process of human thought."

"It is proposed that a form of free dialogue may well be one of the most effective ways of investigating the crisis which faces society, and indeed the whole of human nature and consciousness today. Moreover, it may turn out that such a form of free exchange of ideas and information is of fundamental relevance for transforming culture and freeing it of destructive misinformation, so that creativity can be liberated."

"A key difference between a dialogue and an ordinary discussion is that, within the latter people usually hold relatively fixed positions and argue in favor of their views as they try to convince others to change. At best this may produce agreement or compromise, but it does not give rise to anything creative."

"What is essential here is the presence of the spirit of dialogue, which is in short, the ability to hold many points of view in suspension, along with a primary interest in the creation of common meaning."

"In the early 1950s, [...] there were two important advances in the interpretation of quantum mechanics, both made by the American physicist David Bohm. Just as there were, it seems, two Bohrs, there were apparently two Bohms: a 1951 Bohm and a 1952 Bohm."

"I can tell you one thing. David Bohm knows a lot more than just a little about physics."

"Dave always arrives at the right conclusions, but his mathematics is terrible. I take it home and find all sorts of errors and then have to spend the night trying to develop the correct proof. But in the end, the result is always exactly the same as the one Dave saw directly."

"According to Bohm, the ground of the cosmos is not elementary particles but pure process, a flowing movement of the whole. Within this implicate order, Bohm believed, one could resolve the Cartesian split between mind and matter, or between brain and consciousness."

"The universe according to Bohm actually has two faces, or more precisely, two orders. One is the explicate order, corresponding to the physical world as we know it in day-to-day reality, the other a deeper, more fundamental order which Bohm calls the implicate order. The implicate order is the vast holomovement. We see only the surface of this movement as it presents or "explicates" itself from moment to moment in time and space. What we see in the world — the explicate order — is no more than the surface of the implicate order as it unfolds. Time and space are themselves the modes or forms of the unfolding process. They are like the screen on the video game. The displays on the screen may seem to interact directly with each other but, in fact, their interaction merely reflects what the game computer is doing. The rules which govern the operation of the computer are, of course, different from those that govern the behavior of the figures displayed on the screen. Moreover, like the implicate order of Bohm's model, the computer might be capable of many operations that in no way apparent upon examination of the game itself as it progresses on the screen."

"If a girl is drunk is it OK to have sex with her? Yahoo Post on Phil McGraw's tweet, August 21, 2013."

"The people change, the common denominator is you."

"Dr. Phil's Ten Life Laws"

"# You either get it, or you don't."

"# You create your own experience."

"# People do what works."

"# You cannot change what you do not acknowledge."

"# Life rewards action."

"# There is no reality, only perception."

"# Life is managed; it is not cured."

"# We teach people how to treat us."

"# There is power in forgiveness."

"# You have to name it before you can claim it."

"Mr. Manners he's not. [...] Dr. Phil issues counsel as marching orders, and despite fiery disapproval from the chattering classes and many in the mental health community, his readers, viewers and even chagrined on-air guests love him for it."

"This is an age of mass production. In the mass production of materials a broad technique has been developed and applied to their distribution. In this age, too, there must be a technique for the mass distribution of ideas."

"The engineering of consent is the very essence of the democratic process, the freedom to persuade and suggest."

"The three main elements of public relations are practically as old as society: informing people, persuading people, or integrating people with people. Of course, the means and methods of accomplishing these ends have changed as society has changed."

"Goebbels [...] was using my book Crystallizing Public Opinion as a basis for his destructive campaign against the Jews of Germany. This shocked me."

"It is sometimes possible to change the attitudes of millions but impossible to change the attitude of one man."

"For the same reason I read the National Geographic, I like to see places I will never visit."

"The best place to find things: the public library."

"The best defense against propaganda: more propaganda."

"When I came back to the United States, I decided that if you could use propaganda for war, you could certainly use it for peace. And "propaganda" got to be a bad word because of the Germans using it, so what I did was to try and find some other words. So we found the words "counsel on public relations"."

"When Napoleon said, "Circumstance? I make circumstance‚" he expressed very nearly the spirit of the public relations counsel's work."

"Domination to-day is not a product of armies or navies or wealth or policies. It is a domination based on the one hand upon accomplished unity, and on the other hand upon the fact that opposition is generally characterized by a high degree of disunity."

"The public relations counsel must always subdivide the appeal of his subject and present it through the widest possible variety of avenues to the public."

"People accept the facts which come to them through existing channels. They like to hear new things in accustomed ways. They have neither the time nor the inclination to search for facts that are not readily available to them."

"Let us assume that our problem is the intensification in the public mind of the prestige of a hotel. The problem for the public relations counsel is to create in the public mind the close relationship between the hotel and a number of ideas that represent the things the hotel desires to stand for in the public mind."

"When an appeal to the instincts can be made so powerful as to secure acceptance in the medium of dissemination in spite of competitive interests, it can be aptly termed news. The public relations counsel, therefore, is a creator of news for whatever medium he chooses to transmit ideas. It is his duty to create news no matter what the medium which broadcasts this news."

"It is [the public relations counsel's] capacity for crystallizing the obscure tendencies of the public mind before they have reached definite expression, which makes him so valuable.His ability to create those symbols to which the public is ready to respond; his ability to know and to analyze those reactions which the public is ready to give; his ability to find those stereotypes, individual and community, which will bring favorable responses; his ability to speak in the language of his audience and to receive from it a favorable reception are his contributions.The appeal to the instincts and the universal desires is the basic method through which he produces his results."

"It has always been interesting to me that a concise, comprehensive definition of news has never been written. What news is, every newspaper man instinctively knows, particularly as it concerns the needs of his own paper. But it is almost as difficult to define news as it is to describe a without making corkscrew gestures with one’s hand, or as to define some of the abstruse concepts of the metaphysician, like space or time or reality."

"The only difference between "propaganda" and "education," really, is in the point of view. The advocacy of what we believe in is education. The advocacy of what we don't believe in is propaganda."

"The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government which is the true ruling power of our country. We are governed, our minds are molded, our tastes formed, our ideas suggested, largely by men we have never heard of. This is a logical result of the way in which our democratic society is organized. Vast numbers of human beings must cooperate in this manner if they are to live together as a smoothly functioning society."

"In almost every act of our lives, whether in the sphere of politics or business, in our social conduct or our ethical thinking, we are dominated by the relatively small number of persons [...] who understand the mental processes and social patterns of the masses. It is they who pull the wires that control the public mind, who harness old social forces and contrive new ways to bind and guide the world."

"In theory, everybody buys the best and cheapest commodities offered to him on the market. In practice, if every one went around pricing, and chemically testing before purchasing, the dozens of soaps or fabrics or brands of bread which are for sale, economic life would become hopelessly jammed."

"Propaganda is the executive arm of the invisible government."

"Who are the men, who, without our realizing it, give us our ideas, tell us whom to admire and whom to despise, what to believe about the ownership of public utilities .. about immigration who tell us how our houses should be designed, what furniture we should put into them, what menus we should serve at our table, what kind of shirts we must wear, what sports we should indulge in, what plays we should see, what charities we should support, what pictures we should admire, what slang we should affect, what jokes we should laugh at?"

"The new profession of public relations has grown up because of the increasing complexity of modern life and the consequent necessity for making the actions of one part of the public understandable to other sectors of the public. It is due, too, to the increasing dependence of organized power of all sorts upon public opinion. Governments, whether they are monarchical, constitutional, democratic or communist, depend upon acquiescent public opinion for the success of their efforts and, in fact, government is government only by virtue of public acquiescence. Industries, public utilities, educational movements, indeed all groups representing any concept or product, whether they are majority or minority ideas, succeed only because of approving public opinion. Public opinion is the unacknowledged partner in all broad efforts. The public relations counsel, then, is the agent who, working with modern media of communications and the group formations of society, brings an idea to the consciousness of the public."

"If we understand the mechanism and motives of the group mind, is it now possible to control and regiment the masses according to our will without their knowing it?"

"If you can influence the leaders, either with or without their conscious cooperation, you automatically influence the group which they sway. But men do not need to be actually gathered together in a public meeting or in a street riot, to be subject to the influences of mass psychology. Because man is by nature gregarious he feels himself to be member of a herd, even when he is alone in his room with the curtains drawn. His mind retains the patterns which have been stamped on it by the group influences."

"But when the example of the leader is not at hand and the herd must think for itself, it does so by means of clichés, pat words or images which stand for a whole group of ideas or experiences. Not many years ago, it was only necessary to tag a political candidate with the word interests to stampede millions of people into voting against him, because anything associated with "the interests" seemed necessary corrupt. Recently the word Bolshevik has performed a similar service for persons who wished to frighten the public away from a line of action. By playing upon a old cliché, or manipulating a new one, the propagandist can sometimes swing a whole mass group emotions."

"It is chiefly the psychologists of the school of Freud who have pointed out that many of man's thoughts and actions are compensatory substitutes for desires which he has been obliged to suppress. A thing may be desired not for its intrinsic worth or usefulness, but because he has unconsciously come to see in it a symbol of something else, the desire for which he is ashamed to admit to himself...This general principle, that men are very largely actuated by motives which they conceal from themselves, is as true of mass as of individual psychology...Human desires are the steam which makes the soial machine work. Only by understanding them can the propagandist control that cast, loose-jointed mechanism which is modern society."

"While, under the handicraft of small-unit system of production was that typical a century ago, demand created the supply, today supply must actively seek to create its corresponding demand. A single factory, potentially capable of supplying a whole continent with its particular product, cannot afford to wait until the public asks for its product; it must maintain constant touch, through advertising and propaganda, with the vast public in order to assure itself the continuous demand which alone will make its costly plant profitable. This entails a vastly more complex system of distribution than formerly."

"No serious sociologist any longer believes that the voice of the people expresses any divine or specially wise and lofty idea. The voice of the people expresses the mind of the people, and that mind is made up for it by the group leaders in whom it believes and by those persons who understand the manipulation of public opinion. It is composed of inherited prejudices and symbols and clichés and verbal formulas supplied to them by the leaders."

"One reason, perhaps, why the politician today is slow to take up methods which are a commonplace in business life is that he has such ready entry to the media of communication on which his power depends. The newspaperman looks to him for news. And by his power of giving or withholding information the politician can often effectively censor political news. But being dependent, every day of the year and for year after year, upon certain politicians for news, the newspaper reporters are obliged to work in harmony with their news sources."

"Propaganda is of no use to the politician unless he has something to say which the public, consciously or unconsciously, wants to hear."

"The American journalist, Edward Bernays, is often described as the man who invented modern propaganda. The nephew of Sigmund Freud, the pioneer of psycho-analysis, it was Bernays who coined the term “public relations” as a euphemism for spin and its deceptions. In 1929, he persuaded feminists to promote cigarettes for women by smoking in the New York Easter Parade – behaviour then considered outlandish. One feminist, Ruth Booth, declared, “Women! Light another torch of freedom! Fight another sex taboo!” Bernays’ influence extended far beyond advertising. His greatest success was his role in convincing the American public to join the slaughter of the First World War. The secret, he said, was “engineering the consent” of people in order to “control and regiment [them] according to our will without their knowing about it”. He described this as “the true ruling power in our society” and called it an “invisible government”."

"Marriage is not just spiritual communion and passionate embraces; marriage is also three meals a day, sharing the workload and remembering to carry out the trash."

"Anger repressed can poison a relationship as surely as the cruelest words."

"I don’t give advice. I can’t tell anybody what to do. Instead I say this is what we know about this problem at this time. And here are the consequences of these actions."

"Don’t fool yourself that you are going to have it all. You are not. Psychologically, having it all is not even a valid concept. The marvelous thing about human beings is that we are perpetually reaching for the stars. The more we have, the more we want. And for this reason, we never have it all."

"Trust your hunches... Hunches are usually based on facts filed away just below the conscious level. Warning! Do not confuse your hunches with wishful thinking. This is the road to disaster."

"In each of us are places where we have never gone. Only by pressing the limits do you ever find them."

"When you look at your life the greatest happinesses are family happinesses."

"When you come right down to it, the secret of having it all is loving it all."

"No matter how much pressure you feel at work, if you could find ways to relax for at least five minutes every hour, you'd be more productive."

"We control fifty percent of a relationship. We influence one hundred percent of it."

"If Shakespeare had to go on an author tour to promote Romeo and Juliet, he never would have written Macbeth."

"The best proof of love is trust."

"Before your dreams can come true, you have to have those dreams."

"Love comes when manipulation stops; when you think more about the other person than about his or her reactions to you. When you dare to reveal yourself fully. When you dare to be vulnerable."

"Being taken for granted can be a compliment. It means that you've become a comfortable, trusted element in another person's life."

"Credit buying is much like being drunk. The buzz happens immediately and gives you a lift... The hangover comes the day after."

"No matter how love-sick a woman is, she shouldn't take the first pill that comes along."

"The world at large does not judge us by who we are and what we know; it judges us by what we have."

"Success is a state of mind. If you want success, start thinking of yourself as a success."

"The person interested in success has to learn to view failure as a healthy, inevitable part of the process of getting to the top."

"An individual's self-concept is the core of his personality. It affects every aspect of human behavior: the ability to learn, the capacity to grow and change. A strong, positive self-image is the best possible preparation for success in life."

"Those who have easy, cheerful attitudes tend to be happier than those with less pleasant temperaments, regardless of money, "making it", or success."

"Accept that all of us can be hurt, that all of us can — and surely will at times — fail. Other vulnerabilities, like being embarrassed or risking love, can be terrifying, too. I think we should follow a simple rule: if we can take the worst, take the risk."

"Listening, not imitation, may be the sincerest form of flattery."

"If your energy is as boundless as your ambition, total commitment may be a way of life you should seriously consider."

""Our family comes first" Strong families support each other's dreams; they sacrifice to show support. A friend turned down a company trip to the Bahamas so he could attend his son's championship soccer game. "the beach will always be there," he said, "but my son won't always be 14 and team captain." this "family first" attitude begins with a bond of loyalty between marital partners. But single-parent families (28% of all families with children, according to the latest census) can be just as successful in raising strong children if they develop a "family first" attitude."

"Strong families use the word "we" a lot, but "I" is never forgotten. Family members know they have the freedom to go off on their own, even if the direction is one that "we" have never followed before. The family message is, "We're behind you, so you can be you.""

"While parents are naturally in a leadership role, strong families strive to share decision-making. They resolve differences by respecting other viewpoints and accepting compromise solutions. One family decided to spend money on a son's music lessons rather than replace worn carpeting. The compromise was to pitch in and clean the carpet. In another family, everyone but the youngest daughter loved to ski. They rented a vacation condo with plenty of activities for the daughter, and the skiers accepted an hour's drive to the slopes."

"In strong families, positive strokes out-number negative broadsides by a wide margin. Members regularly express appreciation: "Thanks for fixing the drainpipe." "You look so nice in that dress." "The dinner was great." Criticism is offered gently. After all, strong families figure, if we can be kind to strangers, why not to one another?"

""We treat each other well" In strong families, positive strokes outnumber negative broadsides by a wide margin. Members regularly express appreciation: "Thanks for fixing the drainpipe." "you look so nice in that dress." "The dinner was great" Criticism is offered gently. After all, strong families figure, if we can be kind to strangers, why not to one another."

"Strong families value their extended family, particularly grandparents. In one study of college students, a majority thought their interactions with grandparents reflected high family strengths. It’s important to create continuity between generations, passing along traditions and making roots ever stronger, so the tree continues to reach for the sun."

"Religious belief, trust, a sense of connection to the universe — no matter what you call it, there is a spiritual component to strong families. They see their lives as imbued with purpose, reflected in the things they do for one another and the community. Small problems provide a chance to grow; large ones are a lesson in courage. A mother whose son died of a brain tumor bravely returned to the hospital where he had died in order to set up a research fund. When she saw the parents of children who currently were suffering, she told her son’s doctor: "If any research you do produces any advance, my son’s passing won’t have been totally without purpose." It takes a certain type of spiritual grace to see beyond one’s own misery to the needs of others. Strong families try to live so they can look outward — and inward — every single day."

"Maybe Listening, not imitating, is the sincerest form of flattery."

"Anxiety is an even better teacher than reality, for one can temporarily evade reality by avoiding the distasteful situation; but anxiety is a source of education always present because one carries it within."

"We are more apt to feel depressed by the perpetually smiling individual than the one who is honestly sad. If we admit our depression openly and freely, those around us get from it an experience of freedom rather than the depression itself."

"Therapy isn't curing somebody of something; it is a means of helping a person explore himself, his life, his consciousness. My purpose as a therapist is to find out what it means to be human. Every human being must have a point at which he stands against the culture, where he says, "This is me and the world be damned!" Leaders have always been the ones to stand against the society — Socrates, Christ, Freud, all the way down the line."

"One does not become fully human painlessly."

"True religion, namely a fundamental affirmation of the meaning of life, is something without which no human being can be healthy in personality. . . . What happens to mental health when this meaning which religion gives is absent? In other words, what is the effect of atheism on personality? . . . I have been startled by the fact that practically every genuine atheist with whom I have dealt has exhibited unmistakable neurotic tendencies."

"Many people feel they are powerless to do anything effective with their lives. It takes courage to break out of the settled mold, but most find conformity more comfortable. This is why the opposite of courage in our society is not cowardice, it's conformity."

"It may sound surprising when I say, on the basis of my own clinical practice as well as that of my psychological and psychiatric colleagues, that the chief problem of people in the middle decade of the twentieth century is emptiness."

"The human being cannot live in a condition of emptiness for very long: if he is not growing toward something, he does not merely stagnate; the pent-up potentialities turn into morbidity and despair, and eventually into destructive activities."

"The upshot is that the values and goals which provided a unifying center for previous centuries in the modern period no longer are cogent. We have not yet found the new center which will enable us to choose our goals constructively, and thus to overcome the painful bewilderment and anxiety of not knowing which way to move. Another root of our malady is our loss of the sense of the worth and dignity of the human being. Nietzsche predicted this when he pointed out that the individual was being swallowed up in the herd, and that we were living by a "slave-morality." Marx also predicted it when he proclaimed that modern man was being "de-humanized," and Kafka showed in his amazing stories how people literally can lose their identify as persons."

"Finding the center of strength within ourselves is in the long run the best contribution we can make to our fellow men. … One person with indigenous inner strength exercises a great calming effect on panic among people around him. This is what our society needs — not new ideas and inventions; important as these are, and not geniuses and supermen, but persons who can be, that is, persons who have a center of strength within themselves."

"Along with the loss of the sense of self has gone a loss of our language for communicating deeply personal meanings to each other. This is one important side of the loneliness now experienced by people in the Western world."

"Joy, rather than happiness, is the goal of life, for joy is the emotion which accompanies our fulfilling our natures as human beings. It is based on the experience of one's identity as a being of worth and dignity, who is able to affirm his being, if need be, against all other beings and the whole inorganic world."

"Freedom is man's capacity to take a hand in his own development. It is our capacity to mold ourselves."

"Man is the "ethical animal" — ethical in potentiality even if, unfortunately, not in actuality. His capacity for ethical judgment — like freedom, reason and the other unique characteristics of the human being — is based upon his consciousness of himself."

"In any discussion of religion and personality integration the question is not whether religion itself makes for health or neurosis, but what kind of religion and how is it used? Freud was in error when he held that religion is per se a compulsion neurosis. Some religion is and some is not."

"It requires greater courage to preserve inner freedom, to move on in one's inward journey into new realms, than to stand defiantly for outer freedom. It is often easier to play the martyr, as it is to be rash in battle. Strange as it sounds, steady, patient growth in freedom is probably the most difficult task of all, requiring the greatest courage. Thus if the term "hero" is used in this discussion at all, it must refer not to the special acts of outstanding persons, but to the heroic element potentially in every man."

"Vanity and narcissism — the compulsive need to be admired and praised — undermine one's courage, for one then fights on someone else's conviction rather than one's own."

"We define religion as the assumption that life has meaning. Religion, or lack of it, is shown not in some intellectual or verbal formulations but in one's total orientation to life. Religion is whatever the individual takes to be his ultimate concern. One's religious attitude is to be found at that point where he has a conviction that there are values in human existence worth living and dying for."

"In any age courage is the simple virtue needed for a human being to traverse the rocky road from infancy to maturity of personality. But in an age of anxiety, an age of her morality and personal isolation, courage is a sine qua non. In periods when the mores of the society were more consistent guides, the individual was more firmly cushioned in his crises of development; but in times of transition like ours, the individual is thrown on his own at an earlier age and for a longer period."

"Courage is the capacity to meet the anxiety which arises as one achieves freedom. It is the willingness to differentiate, to move from the protecting realms of parental dependence to new levels of freedom and integration."

"The ancient Greeks, as Plato reports, believed that we discover truth through "reminiscence," that is by "remembering," by intuitively searching into our own experience."

"Memory is not just the imprint of the past time upon us; it is the keeper of what is meaningful for our deepest hopes and fears."

"The first thing necessary for a constructive dealing with time is to learn to live in the reality of the present moment. For psychologically speaking, this present moment is all we have. The past and future have meaning because they are part of the present: a past event has existence now because you are thinking of it at this present moment, or because it influences you so that you, as a living being in the present, are that much different. The future has reality because one can bring it into his mind in the present. Past was the present at one time, and the future will be the present at some coming moment. To try to live in the "when" of the future or the "then" of the past always involves an artificiality, a separating one's self from reality; for in actuality one exists in the present. The past has meaning as it lights up the present, and the future as it makes the present richer and more profound."

"The practical implicati´on is that one's goal is to live each moment with freedom, honesty and responsibility."

"The crucial question which confronts us in psychology and other aspects of the science of man is precisely this chasm between what is abstractly true and what is existentially real for the given living person."

"There is considerable danger that psychoanalysis, as well as other forms of psychotherapy and adjustment psychology, will become new representations of the fragmentation of man, that they will exemplify the loss of the individual's vitality and significance, rather than the reverse, that the new techniques will assist in standardizing and giving cultural sanction to man's alienation from himself rather than solving it, that they will become expressions of the new mechanization of man, now calculated and controlled with greater psychological precision and on a vaster scale of unconscious and depth dimensions — that psychoanalysis and psychotherapy in general will become part of the neurosis of our day rather than part of the cure. This would indeed be a supreme irony of history. It is not alarmism nor the showing of unseemly fervor to point out these tendencies, some of which are already upon us. It is simply to look directly at our historical situation and to draw unflinchingly the implications."

"Existential psychotherapy is the movement which, although standing on one side on the scientific analysis owed chiefly to the genius of Freud, also brings back into the picture the understanding of man on the deeper and broader level — man as the being who is human. It is based on the assumption that it is possible to have a science of man which does not fragmentize man and destroy his humanity at the same moment as it studies him. It unites science and ontology."

"It is interesting that the term mystic is used in this derogatory sense to mean anything we cannot segmentize and count. The odd belief prevails in our culture that a thing or experience is not real if we cannot make it mathematical, and that somehow it must be real if we can reduce it to numbers. But this means making an abstraction out of it … Modern Western man thus finds himself in the strange situation, after reducing something to an abstraction, of having then to persuade himself it is real. … the only experience we let ourselves believe in as real, is that which precisely is not."

"I have described the human dilemma as the capacity of man to view himself as object and as subject. My point is that both are necessary — necessary for psychological science, for effective therapy, and for meaningful living. I am also proposing that in the dialectical process between these two poles lies the development, and the deepening and widening, of human consciousness. The error on both sides — for which I have used Skinner and the pre-paradox Rogers as examples — is the assumption that one can avoid the dilemma by taking one of its poles. It is not simply that man must learn to live with the paradox — the human being has always lived in this paradox or dilemma, from the time that he first became aware of the fact that he was the one who would die and coined a word for his own death. Illness, limitations of all sorts, and every aspect of our biological state we have indicated are aspects of the deterministic side of the dilemma — man is like the grass of the field, it withereth. The awareness of this, and the acting on this awareness, is the genius of man the subject. But we must also take the implications of this dilemma into our psychological theory. Between the two horns of this dilemma, man has developed symbols, art, language, and the kind of science which is always expanding in its own presuppositions. The courageous living within this dilemma, I believe, is the source of human creativity."

"Lacking positive myths to guide him, many a sensitive contemporary man finds only the model of the machine beckoning him from every side to make himself over into its image."

"When people feel their insignificance as individual persons, they also suffer an undermining of their sense of human responsibility."

"Increasingly in our time — this is an inevitable result of collectivization — it is the organization man who succeeds. And he is characterized by the fact that he has significance only if he gives up his significance."

"Anxiety occurs because of a threat to the values a person identifies with his existence as a self … most anxiety comes from a threat to social, emotional and moral values the person identifies with himself. And here we find that a main source of anxiety, particularly in the younger generation, is that they do not have viable values available in the culture on the basis of which they can relate to their world. The anxiety which is inescapable in an age in which values are so radically in transition is a central cause of apathy … such prolonged anxiety tends to develop into lack of feeling and the experience of depersonalization."

"The overemphasis on the Baconian doctrine of knowledge as power, and the accompanying concern with gaining power over nature as well as over ourselves in the sense of treating ourself as objects to be manipulated rather than human beings whose aim is to expand in meaningful living, have resulted in the invalidation of the self. This tends to shrink the individual's consciousness, to block off his awareness, and thus play into … unconstructive anxiety … I propose that the aim of education is exactly the opposite, namely, the widening and deepening of consciousness. To the extent that education can help the student develop sensitivity, depth of perception, and above all the capacity to perceive significant forms in what he is studying, it will be developing at the same time the student's capacity to deal with anxiety constructively."

"A person can meet anxiety to the extent that his values are stronger than the threat."

"It is an old and ironic habit of human beings to run faster when we have lost our way; and we grasp more fiercely at research, statistics, and technical aids in sex when we have lost the values and meaning of love."

"Now it is no longer a matter of deciding what to do, but of deciding how to decide."

"The schizoid man is the natural product of the technological man. It is one way to live and is increasingly utilized — and it may explode into violence."

"Our patients are the ones who express and live out the subconscious and unconscious tendencies in the culture. The neurotic, or person suffering from what we now call character disorder, is characterized by the fact that the usual defenses of the culture do not work for him — a generally painful situation of which he is more or less aware..."

"Both artist and neurotic speak and live from the subconscious and unconscious depths of their society. The artist does this positively, communicating what he experiences to his fellow men. The neurotic does this negatively."

"Hate is not the opposite of love; apathy is."

"When inward life dries up, when feeling decreases and apathy increases, when one cannot affect or even genuinely touch another person, violence flares up as a daimonic necessity for contact, a mad drive forcing touch in the most direct way possible."

"In a world where numbers inexorably take over as our means of identification, like flowing lava threatening to suffocate and fosilize all breathing life in its path; in a world where "normality" is defined as keeping your cool; where sex is so available that the only way to preserve any inner center is to have intercourse without committing yourself — in such a schizoid world, which young people experience more directly since they have not had time to build up the defenses which dull the senses of their elders, it is not surprising that will and love have become increasingly problematic and even, as some people believe, impossible of achievement."

"The constructive schizoid person stands against the spiritual emptiness of encroaching technology and does not let himself be emptied by it. He lives and works with the machine without becoming a machine. He finds it necessary to remain detached enough to get meaning from the experience, but in doing so, to protect his own inner life from impoverishment."

"Sex can be defined fairly adequately in physiological terms as consisting of the building up of bodily tensions and their release. Eros, in contrast, is the experiencing of the personal intentions and meaning of the act. Whereas sex is a rhythm of stimulus and response, eros is a state of being. The pleasure of sex is described by Freud and others as the reduction of tension; in eros, on the contrary, we wish not to be released from the excitement but rather to hang on to it, to bask in it, and even to increase it. The end toward which sex points is gratification and relaxation, whereas eros is a desiring, longing, a forever reaching out, seeking to expand."

"When I fall in love, I feel more valuable and I treat myself with more care. We have all observed the hesitant adolescent, uncertain of himself, who, when he or she falls in love, suddenly walks with a certain inner assuredness and confidence, a mien which seems to say, "You are looking at somebody now." … this inner sense of worth that comes with being in love does not seem to depend essentially on whether the love is returned or not."

"To love means to open ourselves to the negative as well as the positive — to grief, sorrow, and disappointment as well as to joy, fulfillment, and an intensity of consciousness we did not know was possible before."

"When we "fall" in love, as the expressive verb puts it, the world shakes and changes around us, not only in the way it looks but in our whole experience of what we are doing in the world. Generally, the shaking is consciously felt in its positive aspects … Love is the answer, we sing. … our Western culture seems to be engaged in a romantic — albeit desperate — conspiracy to enforce the illusion that that is all there is to eros."

"The daimonic is any natural function which has the power to take over the whole person. Sex and eros, anger and rage, and the craving for power are examples. The daimonic can be either creative or destructive and is normally both."

"The daimonic is is obviously not an an entity but refers to a fundamental, archetypal function of human experience — an existential reality in modern man, and, as far as we know, in all men. The daimonic is the urge in every being to affirm itself, assert itself, perpetuate and increase itself. The daimonic becomes evil when it usurps the total self without regard to the integration of that self, or to the unique forms and desires of others and their need for integration. It then appears in excessive aggression, hostility, cruelty — the things about ourselves which horrify us most, and which we repress whenever we can or, more likely, project on others. But these are the reverse side of the same assertion which empowers our creativity. All life is a flux between these two aspects of the daimonic. We can repress the daimonic, but we cannot avoid the toll of apathy and the tendency toward later explosion which such repression brings in its wake."

"The daimonic refers to the power of nature rather than the superego, and is beyond good and evil. Nor is it man's 'recall to himself' as Heidegger and later Fromm have argued, for its source lies in those realms where the self is rooted in natural forces which go beyond the self and are felt as the grasp of fate upon us. The daimonic arises from the ground of being rather than the self as such."

"We must rediscover the daimonic in a new form which will be adequate to our own predicament and fructifying for our own day. And this will not be a rediscovery alone but a recreation of the reality of the daimonic. The daimonic needs to be directed and channeled. Here is where human consciousness becomes so important. We initially experience the daimonic as a blind push. It is impersonal in the sense that it makes us nature's tool. … consciousness can integrate the daimonic, make it personal."

"Poets often have a conscious awareness that they are struggling with the daimonic, and that the issue is their working something through from the depths which push the self to a new plane."

"While the daimonic cannot be said to be evil in itself, it confronts us with the troublesome dilemma of whether it is to be used with awareness, a sense of responsibility and the significance of life, or blindly and rashly."

"Violence is the daimonic gone awry. It is "demon possession" in its starkest form. Our age is one of transition, in which the normal channels for utilizing the daimonic are denied; and such ages tend to be times when the daimonic is expressed in its most destructive form."

"My fellow liberals and I in America, and in Europe to a lesser extent, believed so strongly in peace and world brotherhood in those days that we could not even see Hitler or the destructively daimonic reality he represented. Human beings just couldn't be that cruel in the our civilized twentieth century — the accounts in the papers must be wrong. Our error was that we let our convictions limit our perceptions. We had no place for the daimonic; we believed that the world must somehow fit our convictions, and the whole daimonic dimension was ruled out of our perception. Not to recognize the daimonic itself turns out to be daimonic, it makes us accomplices on the side of the destructive possession. The denial of the daimonic is, in effect, a self-castration in love and a self-nullification in will. And the denial leads to the perverted forms of aggression we have seen in our day in which the repressed comes back to haunt us."

"[T]he daimonic power does not merely take the individual over as its victim, but works through him psychologically, it clouds his judgment, makes it harder for him to see reality, but still leaves him with the responsibility for the act. This is the age old dilemma of my own personal responsibility even though I am ruled by fate. It is the ultimate statement that truth and reality are psychologized only to a limited extent. Aeschylus is not impersonal but transpersonal, a believer in fate and moral responsibility at the same time."

"[D]epression… can be usefully seen, from one point of view, as the inability to see or construct a future."

"Stoicism, in our day, is not strength to overcome wishes, but to hide them.…Tendencies have become endemic in our culture for our denial of wishes to be rationalized and accepted with the belief that this denial of the wish will result in its being fulfilled."

"Care is a state in which something does matter; care is the opposite of apathy. Care is the necessary source of eros, the source of human tenderness."

"Life comes from physical survival; but the good life comes from what we care about."

"The experience of tenderness emerges from the fact that the two persons, longing, as all individuals do, to overcome the separateness and isolation to which we are all heir because we are individuals, can participate in a relationship that, for the moment, is not of two isolated selves but a union."

"Creativity is the result of a struggle between vitality and form. As anyone who has tried to write a sonnet or scan poetry, is aware, the forms ideally do not take away from the creativity but may add to it."

"Physical courage in whatever scene … seems to hinge on whether the individual can feel he is fighting for others as well as himself."

"However it may be confounded or covered up or counterfeited, this elemental capacity to fight against injustice remains the distinguishing characteristic of human beings."

"I must make the important distinction between the rebel and the revolutionary. One is in ineradicable opposition to the other. The revolutionary seeks an external political change, "the overthrow or renunciation of one government or ruler and the substitution of another." The origin of the term is the word revolve, literally meaning a turnover, as the revolution of a wheel. When the conditions under a given government are insufferable some groups may seek to break down that government in the conviction that any new form cannot but be better. Many revolutions, however, simply substitute one kind of government for another, the second no better than the first — which leaves the individual citizen, who has had to endure the inevitable anarchy between the two, worse off than before. Revolution may do more harm than good. The rebel, on the other hand, is "one who opposes authority or restraint: one who breaks with established custom or tradition." … He seeks above all an internal change, a change in the attitudes, emotions, and outlook of the people to whom he is devoted. He often seems to be temperamentally unable to accept success and the ease it brings; he kicks against the pricks, and when one frontier is conquered, he soon becomes ill-at-ease and pushes on to the new frontier. He is drawn to the unquiet minds and spirits, for he shares their everlasting inability to accept stultifying control. He may, as Socrates did, refer to himself as the gadfly for the state — the one who keeps the state from settling down into a complacency, which is the first step toward decadance. No matter how much the rebel gives the appearance of being egocentric or of being on an "ego trip," this is a delusion; inwardly the authentic rebel is anything but brash."

"True to the meaning of the rebel as one who renounces authority, he seeks primarily not the substitution of one political system for another. He may favor such a political change, but it is not his chief goal. He rebels for the sake of a vision of life and society which he is convinced is critically important for himself and his fellows. … the rebel fights not only for the relief of his fellow men but also for his personal integrity. For him these are but two sides of the same coin."

"The function of the rebel is to shake the fixated mores of the rigid order of civilization; and this shaking, though painful, is necessary if the society is to be saved from boredom and apathy. Obviously I do not refer to everyone who calls himself a rebel, but only to the authentic rebel. Civilization gets its first flower from the rebel."

"Civilization begins with a rebellion. Prometheus, one of the Titans, steals fire from the gods on Mount Olympus and brings it as a gift to man, marking the birth of human culture. For this rebellion Zeus sentences him to be chained to Mount Caucasus where vultures consume his liver during the day and at night it grows back only to be again eaten away the next day. This is a tale of the agony of the creative individual, whose nightly rest only resuscitates him so that he can endure his agonies the next day."

"There is no meaningful "yes" unless the individual could also have said "no.""

"Note the startling regularity through history with which society martyrs the rebel in one generation and worships him in the next. Socrates, Jesus, William Blake, Buddha, Krishna — the list is as endless as it is rich."

"Art is a substitute for violence. The same impulses that drive persons to violence — the hunger for meaning, the need for ecstasy, the impulse to risk all — drive the artist to create. He is by nature our archrebel. … the essence of the rebellion is in the new way of seeing nature and life."

"The authentic rebel knows that the silencing of all his adversaries is the last thing on earth he wishes: their extermination would deprive him and whoever else remains alive from the uniqueness, the originality, and the capacity for insight that these enemies — being human — also have and could share with him. If we wish the death of our enemies, we cannot talk about the community of man. In the losing of the chance for dialogue with our enemies, we are the poorer."

"The rebel is committed to giving a form and pattern to the world. It is a pattern born of the indomitable thrust of the human mind, the mind which makes out of the mass of meaningless data in the world an order and a form."

"Power is required for communication. To stand before an indifferent or hostile group and have one's say, or to speak honestly to a friend truths that go deep and hurt — these require self-affirmation, self-assertion, and even at times aggression. … My experience in psychotherapy convinces me that the act which requires the most courage is the simple communication, unpropelled by rage or anger, of one's deepest thoughts to another."

"Communication leads to community — that is, to understanding, intimacy, and the mutual valuing that was previously lacking. Community can be defined simply as a group in which free conversation can take place. Community is where I can share my innermost thoughts, bring out the depths of my own feelings, and know they will be understood."

"If you do not express your own original ideas, if you do not listen to your own being, you will have betrayed yourself. Also, you will have betrayed your community in failing to make your contribution."

"Courage is not a virtue of value among other personal values like love or fidelity. It is the foundation that underlies and gives reality to all other virtues and personal values. Without courage our love pales into mere dependency. Without courage our fidelity becomes conformism."

"It is highly significant, and indeed almost a rule, that moral courage has its source in identification through one's own sensitivity with the suffering of one's fellow human beings."

"The acorn becomes an oak by means of automatic growth; no commitment is necessary. The kitten similarly becomes a cat on the basis of instinct. Nature and being are identical in creatures like them. But a man or woman becomes fully human only by his or her choices and his or her commitment to them. People attain worth and dignity by the multitude of decisions they make from day by day. These decisions require courage."

"Whereas moral courage is the righting of wrongs, creative courage, in contrast, is the discovering of new forms, new symbols, new patterns on which a new society can be built."

"The relationship between commitment and doubt is by no means an antagonistic one. Commitment is healthiest when it is not without doubt but in spite of doubt."

"Those who present directly and immediately the new forms and symbols are the artists — the dramatists, the musicians, the painters, the dancers, the poets, and those poets of the religious sphere we call saints. They portray the new symbols in the form of images — poetic, aural, plastic, or dramatic, as the case may be. They live out their imaginations."

"Artists are generally soft-spoken persons who are concerned with their inner visions and images. But that is precisely what makes them feared by any coercive society. For they are the bearers of the human being's age old capacity to be insurgent. They love to immerse themselves in chaos in order to put it into form, just as God created form out of chaos in Genesis. Forever unsatisfied with the mundane, the apathetic, the conventional, they always push on to newer worlds."

"Whatever sphere we may be in, there is a profound joy in the realization that we are helping to form the structure of the new world. This is creative courage, however minor or fortuitous our creations may be. We can then say, with Joyce, Welcome, O life! We go for the millionth time to forge in the smithy of our souls the uncreated conscience of the race."

"The creative process must be explored not as the product of sickness, but as representing the highest degree of emotional health, as the expression of the normal people in the act of actualizing themselves."

"Artists encounter the landscape they propose to paint — they look at it, observe it from this angle and that. They are, as we say, absorbed in it. Or, in the case of abstract painters, the encounter may be with an idea, an inner vision, that in turn may be led off by the brilliant colors on the palette or the inviting rough whiteness of the canvas."

"Reason works better when emotions are present; the person sees sharper and more accurately when his emotions are engaged."

"World is the pattern of meaningful relations in which a person exists and in the design of which he or she participates. It has objective reality, to be sure, but it is not simply that. World is interrelated with the person at every moment. A continual dialectical process goes on between world and self and self and world; one implies the other, and neither can be understood if we omit the other. This is why one can never localize creativity as a subjective phenomenon; one can never study it simply in terms of what goes on within the person. The pole of world is an inseparable part of the creativity of an individual. What occurs is always a process, a doing — specifically a process interrelating the person and his or her world."

"In this sense genuine artists are so bound up with their age that they cannot communicate separated from it. In this sense, too, the historical situation conditions the creativity. For the consciousness which obtains in creativity is not the superficial level of objectified intellectualization, but is an encounter with the world on a level that undercuts the subject-object split. "Creativity" to rephrase our definition, “is the encounter of the intensively conscious human being with his or her world.”"

"A dynamic struggle goes on within a person between what he or she consciously thinks on the one hand and, on the other, some insight, some perspective that is struggling to be born. The insight is then born with anxiety, guilt, and the joy and gratification that is inseparable from the actualizing of a new idea or vision."

"Dogmatists of all kinds — scientific, economic, moral, as well as political — are threatened by the creative freedom of the artist. This is necessarily and inevitably so. We cannot escape our anxiety over the fact that the artists together with creative persons of all sorts, are the possible destroyers of our nicely ordered systems. For the creative impulse is the speaking of the voice and the expressing of the forms of the preconscious and unconscious; and this is, by its very nature, a threat to rationality and external control."

"The vision of the artist or the poet is the intermediate determinant between the subject (the person) and the objective pole (the world-waiting-to-be). It will be nonbeing until the poet's struggle brings forth an answer — meaning. The greatness of a poem or a painting is not that it portrays the thing observed or experienced, but that it portrays the artist's or the poet's vision cued off by his encounter with the reality. Hence the poem or the painting is unique, original, never to be duplicated. No matter how many times Monet returned to paint the cathedral at Rouen, each canvas was a new painting expressing a new vision."

"Mark Tobey fills his canvases with elliptical, calligraphic lines, beautiful whirls that seem at first glance to be completely abstract and to come from nowhere at all except his own subjective musing. But I shall never forget how struck I was, on visiting Tobey's studio one day, to see strewn around books on astronomy and photographs of the Milky Way. I knew then that Tobey experiences the movement of the stars and solar constellations as the external pole of his encounter."

"Symbol and myth do bring into awareness infantile, archaic dreads and similar primitive psychic content. This is their regressive aspect. But they also bring out new meaning, new forms, and disclose a reality that was literally not present before, a reality that is not merely subjective but has a second pole which is outside ourselves. This is the progressive side of symbol and myth. This aspect points ahead. It is integrative. It is a progressive revealing of structure in our relation to nature and our own existence, as the French philosopher Paul Ricoeur so well states. It is a road to universals beyond discrete personal experience."

"Creative people, as I see them, are distinguished by the fact that they can live with anxiety, even though a high price may be paid in terms of insecurity, sensitivity, and defenselessness for the gift of the "divine madness" to borrow the term used by the classical Greeks. They do not run away from non-being, but by encountering and wrestling with it, force it to produce being. They knock on silence for an answering music; they pursue meaninglessness until they can force it to mean."

"The self is made up, on its growing edge, of the models, forms, metaphors, myths, and all other kinds of psychic content which give it direction in its self-creation. This is a process that goes on continuously. As Kierkegaard well said, the self is only that which it is in the process of becoming. Despite the obvious determinism in human life — especially in the physical aspect of ones self in such simple things as color of eyes, height relative length of life, and so on — there is also, clearly, this element of self-directing, self-forming. Thinking and self-creating are inseparable. When we become aware of all the fantasies in which we see ourselves in the future, pilot ourselves this way or that, this becomes obvious."

"Human freedom involves our capacity to pause, to choose the one response toward which we wish to throw our weight."

"The value of dreams, like … divinations, is not that they give a specific answer, but that they open up new areas of psychic reality, shake us out of our customary ruts, and throw light on a new segment of our lives. Thus the sayings of the shrine, like dreams, were not to be received passively; the recipients had to "live" themselves into the message."

"Creativity arises out of the tension between spontaneity and limitations, the latter (like the river banks) forcing the spontaneity into the various forms which are essential to the work of art or poem."

"When you write a poem, you discover that the very necessity of fitting your meaning into such and such a form requires you to search in your imagination for new meanings. You reject certain ways of saying it; you select others, always trying to form the poem again. In your forming, you arrive at new and more profound meanings than you had even dreamed of. Form is not a mere lopping off of meaning that you don't have room to put into your poem; it is an aid to finding new meaning, a stimulus to condensing your meaning, to simplifying and purifying it, and to discovering on a more universal dimension the essence you wish to express."

"Imagination is the outreaching of mind … the bombardment of the conscious mind with ideas, impulses, images and every sort of psychic phenomena welling up from the preconscious. It is the capacity to "dream dreams and see visions...""

"You can live without a father who accepts you, but you cannot live without a world that makes some sense to you."

"The human imagination leaps to form the whole, to complete the scene in order to make sense of it. The instantaneous way this is done shows how we are driven to construct the remainder of the scene. To fill the gaps is essential if the scene is to have meaning. That we may do this in misleading ways — at times in neurotic or paranoid ways — does not gainsay the central point. Our passion for form expresses our yearning to make the world adequate to our needs and desires, and, more important, to experience ourselves as having significance."

"This passion for form is a way of trying to find and constitute meaning in life. And this is what genuine creativity is. Imagination, broadly defined, seems to me to be a principle in human life underlying even reason, for the rational functions, according to our definitions, can lead to understanding — can participate in the constituting of reality — only as they are creative. Creativity is thus involved in our every experience as we try to make meaning in our self-world relationship."

"Certainly the neurotic, anxious child is compulsively concerned with security, for example; and certainly the neurotic adult, and we who study him, read our later formulations back in the unsuspecting mind of the child. But is not the normal child just as truly interested in moving out into the world, exploring, following his curiosity and sense of adventure- going out “to learn to shiver and to shake,: as the nursery rhyme puts it? And if you block these needs of the child, you get a traumatic reaction from him just as you do when you take away his security. I, for one, believe we vastly overemphasize the human being’s concern with security and survival satisfaction because they so neatly fit our cause-and-effect way of thinking. I believe Nietzsche and Kierkegaard were more accurate when they described man as the organism makes certain values — prestige, power, tenderness — more important than pleasure and even more important than survival itself. My thesis here is that we can understand repression, for example, only on the deeper level of meaning of the human being’s potentialities. In this respect, “being” is to be defined as the individual’s “pattern of potentialities.” … in my work in psychotherapy there appears more and more evidence that anxiety in our day arises not so much out of fear of lack of libidinal satisfactions or security, but rather out of the patient’s fear of his own powers, and the conflicts that arise from that fear. This may be the particular “neurotic personality of our time” – the neurotic pattern of contemporary “outer directed” organizational man."

"The existential way of understanding human beings has some illustrious progenitors in Western history, such as Socrates in his dialogues, Augustine in his depth-psychological analyses of the self, Pascal in his struggle to find a place for the “heart’s reasons which the reason knows not of.” But it arose specifically just over a hundred years ago in Kierkegaard’s violent protest against the reigning rationalism of his day Hegel’s “totalitarianism of reason,” to use Maritain’s phrase. Kierkegaard proclaimed that Hegel’s identification of abstract truth with reality was an illusion and amounted to trickery. “Truth exists,” wrote Kierkegaard, “only as the individual himself produces it in action.”"

"Kierkegaard, Nietzsche, and those who followed them accurately foresaw this growing split between truth and reality in Western culture, and they endeavored to call Western man back from the delusion that reality can be comprehended in an abstracted, detached way. But though they protested vehemently against arid intellectualism, they were by no means simple activists. Nor were they antirational. Anti-intellectualism and other movements in our day which make thinking subordinate to acting must not at all be confused with existentialism. Either alternative-making man subject or object-results in loosing the living, existing person."

"When one read’s Kierkegaard’s profound analyses of anxiety and despair or Nietzsche’s amazingly acute insights into the dynamics of resentment and the guilt and hostility which accompany repressed emotional powers, one might pinch oneself to realize that one is reading works written in the last century and not some new contemporary psychological analysis."

"In the winter of 1841 Schelling gave his famous series of lectures at the University of Berlin before a distinguished audience including Kierkegaard, Burckhardt, Engels, Bakunin. Schelling set out to overthrow Hegel, whose vast rationalist system including the identification of abstract truth with reality and the bringing of all history into an “absolute whole,” held immense and dominant popularity in the Europe of the middle of the nineteenth century. – 1844 Kierkegaard published Philosophical Fragments, and two years later he wrote the declaration of independence for existentialism, Concluding Unscientific Postscript to Philosophical Fragments. Also in 1844 there appeared the second edition of Schopenhauer’s The world as will and idea, .. central emphasis “will” along with “idea” -- two related works by Marx 1844-45 – “attacked abstract truth’ as “ideology” “using Hegel as his whipping boy” “men and groups bring truth into being” “money economy turns people into things”"

"In the following decades “Kierkegaard remained completely unknown, Schelling’s work was contemptuously buried, and Marx and Feuerbach were interpreted as dogmatic materialists. Then a new impetus came in the 1880’s with the work of Dilthey, and particularly with Freidrich Nietzsche, the “philosophy of life” movement, and the work of Berson. The third phase came after the shock of WWI – “Kierkegaard and the early Marxists were rediscovered and the serious challenges to the spiritual and psychological basis of Western society given by Nietzsche could no longer be covered over by Victorian self-satisfied placidity. The specific form of the third phase owes much to the phenomenology of Edmond Husserl, which gave to Heidegger, Jaspers, and the others the tool they needed to undercut the subject object cleavage which had been such a stumbling block to science as well as philosophy."

"Freud describes the neurotic personality of the late nineteenth century as one suffering from fragmentation – that is, from repression of instinctual drives, blocking off of awareness, loss of autonomy, weakness and passivity of the ego, together with the various neurotic symptoms which result from this fragmentation. “Kierkegaard-who wrote the only known book before Freud specifically devoted to the problem of anxiety-analyzes not only anxiety but particularly the depression and despair which result from the individual’s self-estrangement, an estrangement he proceeds to clarify in its different forms and degrees of severity. Nietzsche proclaims ten years before Freud’s first book that the disease of contemporary man is that “his soul had gone stale” he is – he describes how blocked instinctual powers turn within the individual into resentment, self-hatred, hostility and aggression. Freud did not know Kierkegaard’s work, but he regarded Nietzsche as one of the authentically great men of all time.”"

"Neither Kierkegaard nor Nietzsche had the slightest interest in starting a movement — or a new system, a thought which would indeed have offended them. Both proclaimed, in Nietzsche’s phrase, “Follow not me, but you!”"

"The central psychological endeavor of Kierkegaard may be summed up under the heading of the question he pursued relentlessly: How can one become an individual? The individual was being swallowed up on the rational side by Hegel's vast logical "absolute Whole," on the economic side by the increasing objectification of the person, and on the moral and spiritual side by the soft and vapid religion of his day. Europe was ill, and was to become more so, not because knowledge or techniques were lacking but because of the want of passion, commitment. ""Away from Speculation, away from the System," he called, and "back to reality!" p. 69"

"Technology is the knack of so arranging the world that we do not experience it."

"Prostitution myths justify the existence of prostitution, promote misinformation about prostitution, and contribute to a social climate that exploits and harms not only prostituted women but all women."

"Posttraumatic stress disorder (PTSD), commonly occurs among prostituted women, and is indicative of their extreme emotional distress. PTSD is characterized by anxiety, depression, insomnia, irritability, flashbacks, emotional numbing, and hyperalertness. In nine countries, we found that sixty-eight percent of those in prostitution met criteria for a diagnosis of PTSD, a prevalence that was comparable to battered women seeking shelter, rape survivors seeking treatment, and survivors of state-sponsored torture. Across widely varying cultures on five continents, the traumatic consequences of prostitution were similar."

"We feminists think that women deserve the right NOT to prostitute."

"For many women, the experience of prostitution stems from the historical trauma of colonization."

"Within the gendered institution of prostitution, race and class create a hierarchy with indigenous women at its lowest point."

"U.S. prostitution can be understood in the context of the cultural normalization of prostitution as a glamorous and wealth-producing “job” for girls who lack emotional support, education, and employment opportunities. The sexual exploitation of children and women in prostitution is often indistinguishable from incest, intimate partner violence, and rape."

"Sexist and racist economic policies in the United States such as a lack of educational opportunity for poor families and a lack of sustainable income from many jobs contribute to women’s and girls’ entry into prostitution. The economic and legal vulnerability of undocumented immigrant women in the United States is exploited in prostitution/pornography."

"Prostitution/trafficking/pornography systematically discriminate against women, against the young, against the poor and against ethnically subordinated groups. Specific acts commonly perpetrated against women in prostitution and pornography are the same as the acts defining what torture is: verbal sexual harassment, forced nudity, rape, sexual mocking, physical sexual harassment such as groping, and not permitting basic hygiene. The psychological consequences of these acts are the same whether it is named state-sponsored torture or prostitution."

"Some words hide the truth. Just as torture can be named enhanced interrogation, and logging of old-growth forests is named the Healthy Forest Initiative, words that lie about prostitution leave people confused about the nature of prostitution and trafficking. The words "sex work" make the harms of prostitution invisible."

"Prostitution is sexual violence that results in massive economic profit for some of its perpetrators. The sex industry, like other global enterprises, has domestic and international sectors, marketing sectors, a range of physical locations out of which it operates in each community, is controlled by many different owners and managers, and is constantly expanding as technology, law, and public opinion permit."

"Prostitution is advertised online, where it is indistinguishable from pornography. The Internet has expanded the reach of traffickers and it has intensified the humiliation and violence of prostitution. Pornography is one specific means of trafficking women for the purpose of selling women into prostitution."

"While feminists have spoken about prostitution as the buying and selling of women’s bodies, one trick more specifically explained what he did in prostitution as "renting an organ for ten minutes." Another explained, "Guys get off on controlling women, they use physical power to control women, really. If you look at it, [prostitution is] paid rape. You’re making them subservient during that time, so you’re the dominant person. She has to do what you want.""

"Postmodern descriptions of prostituted women as sex workers promotes an acceptance of conditions that in any other employment context would be correctly described as sexual harassment, sexual exploitation, or rape. Women’s experiences of violence and their psychological response to it cannot be theorized away."

"Suggestibility varies as the amount of disaggregation, and inversely as the unification of consciousness."

"The principle of recognition of evil under all its guises is at the basis of the true education of man."

"The course of evolution is to a greater integration of similarly functioning ganglia."

"The general tendency of evolution is from structure to function, from bondage to freedom of the individual elements."

"Science is the description of phenomena and the formulation of their relations."

"Psychology is the science of psychic states both as to content and form, regarded from an objective standpoint, and brought in relation to the living corporeal individual."

"The psycho-physiological hypothesis is both inductively and deductively the sine qua non of the science of psychology."

"The man of genius whether as artist or thinker requires a mass of accidental variations to select from and a rigidly selective process of attention."

"Not purpose but chance is at the heart of mental life."

"The fact that psychology postulates an external material world and studies it in so far as it comes to be reflected in consciousness, points to another postulate which psychology must assume in addition, namely, the existence of an inner world consciousness."

"Psychology must postulate uniformity of interrelation of physical, physiological, and psychic processes."

"Mental synthesis of psychic content in the unity of a moment-consciousness is a fundamental principle of psychology."

"The main source of psychopathic diseases is the fundamental instinct of fear with its manifestations, the feeling of anxiety, anguish, and worry."

"Superstitions, and especially the early cultivation of religion, with its “fear of the Lord” and of unknown mysterious agencies, are especially potent in the development of the instinct of fear. Even the early cultivation of morality and conscientiousness, with their fears of right and wrong, often causes psychoneurotic states in later life. Religious, social, and moral taboos and superstitions, associated with apprehension of threatening impending evil, based on the fear instinct, form the germs of psychopathic affections."

"It is not the citizen, or a taxpayer, or voter, or office-holder, but the cultivated, free individual who is the true aim of all social progress."

"No opinion should be disdained and scorned."

"If society is to progress on a truly humanistic basis, without being subject to mental epidemics and virulent social diseases to which the subconscious falls an easy victim, the personal consciousness of every individual should be cultivated to the highest degree possible."

"Greatness of individuality is inversely proportional to the mass of the social aggregate."

"A social aggregate which has chosen the fatal path of organic evolution must succumb to the same law of organic development to which all organisms are subject, namely greater and greater organization, increase of structure, greater differentiation, decrease of critical, personal, consciousness, loss of individual liberty, increased activity of the subconscious forces, falling into a state of somnambulism which can only be redeemed by revolution or by death."

"If ceaseless vigilance is the price of liberty, more so is it true that ceaseless criticism of ever new opinions and ever new views, however distasteful, bizarre, and paradoxical, is the price of truth."

"The freedom of the seemingly false opinion and our tolerance of it and our willingness to meet with it in the open help test the validity of truth while keeping alive the critical sense which is the main spring of all advancement of human thought and is the vital point, the very soul, of all human progress."

"Self-preservation is the central aim of all life-activities."

"The tendency of life is not the preservation of the species, but solely the preservation of each individual organism, as long as it is in existence at all, and is able to carry on its life processes."

"The recognition, the diagnosis, and the preservation of psychopathic individuals account for the apparent increase of neurotics in civilized communities."

"It is time that the medical and teaching profession should realize that functional neurosis is not congenital, not inborn, not hereditary, but is the result of a defective, fear-inspiring education in early child life."

"Human institutions depend for their existence and stability on the impulse of self-preservation and its close associate, — the fear instinct."

"The problem with all bivalent notions is that they collapse without their polar opposite. When we define our ‘self’ against the ‘other’, we come to need the other. And, when, in the absence of a true opposite, one is contrived, our conception of ourselves becomes as distorted as our concept of the other. Ultimately this process of defining ourselves against the ‘other’ only serves to strengthen the other’s position."

"I suggest the importance of developing common identity in overcoming the negative consequences of polarization."

"Like a dance, conflict escalation generally requires the participation of both parties."

"It is clear that man has functioned in a multitude of states of consciousness and that different cultures have varied enormously in recognition and utilization of, and attitudes toward, ASC's. Many "primitive" peoples, for example, believe that almost every normal adult has the possibility to go into a trance state and be possessed by a god; the adult who cannot do this is a psychological cripple. How deficient Americans would seem to a person from such a culture. In many Eastern civilizations, elaborate techniques have been developed for inducing and utilizing ASC's, such as Yoga and Zen systems. In some cases vocabularies have been developed for talking about these ASC's more adequately. Fredrick Spiegelberg, the noted Indian scholar, pointed out that Sanskrit has about 20 nouns which we translate into "consciousness" or "mind" because we do not have the vocabulary to specify the different shades of meaning in these words."

"Traditionally, psychology has been the study of two populations: university freshmen and white rats."

"It’s relevant that people whose polling places are schools are more likely to vote for sales taxes that will fund education. Or that judges become more likely to deny parole the longer they go without a break. Or that people serve themselves more food when using a large plate. Such effects, even when they’re small, can make a practical difference, especially when they influence votes and justice and health. But their existence doesn’t undermine the idea of a rational and deliberative self. To think otherwise would be like concluding that because salt adds flavor to food, nothing else does."

"The term "cult" is always one of individual judgment. It has been variously applied to groups involved in beliefs and practices just off the beat of traditional religions; to groups making exploratory excursions into non-Western philosophical practices; and to groups involving intense relationships between followers and a powerful idea or leader. The people I have studied, however, come from groups in the last, narrow band of the spectrum: groups such as the Children of God, the Unification Church of the Reverend Sun Myung Moon, the Krishna Consciousness movement, the Divine Light Mission, and the Church of Scientology. I have not had occasion to meet with members of the People's Temple founded by the late Reverend Jim Jones, who practiced what he preached about being prepared to commit murder and suicide, if necessary, in defense of the faith."

"While everyone is influenced and persuaded daily in various ways, vulnerability to influence fluctuates. The ability to fend off persuaders is reduced when one is exhausted, rushed, stressed, uncertain, lonely, indifferent, uninformed, aged, very young, unsophisticated, ill, brain- damaged, drugged, drunk, distracted, fatigued, frightened, or very dependent."

"Thought reform is accomplished through the use of psychological and environmental control processes that do not depend on physical coercion. Today's thought reform programs are sophisticated, subtle, and insidious, creating a psychological bond that in many ways is far more powerful than gun-at-the-head methods of influence. The effects generally lose their potency when the control processes are lifted or neutralized in some way. That is why most Korean War POWs gave up the content of their prison camp indoctrination programs when they came home, and why many cultists leave their groups if they spend a substantial amount of time away from the group or have an opportunity to discuss their doubts with an intimate."

"An estimated 5,000 economic, political, and religious groups operate in the United States alone at any given time, with 2.5 million members. Over the last ten years, cults have used tactics of coercive mind control to negatively impact an estimated 20 million victims in the last ten years. Worldwide figures are even greater."

"Hundreds of other cult leaders have gathered far more followers than Jones by promising new psychological and spiritual utopias. They have succeeded by combining various ages-old psychological and social persuasion techniques in an atmosphere os Madison Avenue soft-sell approaches. Because most of the followers have been youthful or poor, little attention and credence has been given to reports from ex-members, families and friends who report the effects of the techniques of manipulation used by the groups."

"I do not endorse them [Landmark Education] - never have. The SOBs have already sued me once. I'm afraid to tell you what I really think about them because I'm not covered by any lawyers like I was when I wrote my book."

"Just look up to the sky and talk to God yourself. You don't need an organization to do that. …They're all the same, really, these groups — they prey on the most lonely, vulnerable people they can find, cage you with your own mind through guilt and fear, cut you off from everyone you knew before, and when they're done doing that, they don't need armed guards to keep you. You're afraid that if you leave, your parents will die, you will die, your life will be ruined. Flim-flam men, pimps, sharpsters — that's what they are. Liars. Tricksters. It's been the same ever since Eve got the apple, and I doubt it will ever change. A real religion is truthful, you can come or go from it if you wish. And most importantly, there is no one leader claiming he is a god. Big, big difference."

"I started hearing from families who had missing members, many of them young kids on our campus, and they all would describe the same sorts of things. A sudden change of personality, a new way of talking...and then they would disappear. And bingo, it was the same sort of thing as with the Korean War prisoners, the same sort of thought-reform and social controls. You find it again and again, any time people feel vulnerable. There are always sharpies around who want to hornswoggle people."

"The public takes care of their fear by thinking only crazies and stupid people wind up in cults. I've interviewed over 4000 ex-cult members. There's no one type of person who is vulnerable."

"Psychologist Margaret Singer, 69, an outspoken Scientology critic and professor at the University of California, Berkeley, now travels regularly under an assumed name to avoid harassment."

"Over the decades, cult operatives have fished through Singer's trash, sent her death threats and picketed her lectures. They've released dozens of live rats at her house, put dead ones on her doorstep (hearts skewered with lollipop sticks) and hacked into her computer so many times she doesn't use one any more. Once a cultist talked her way into working in Singer's campus office, then stole a sheaf of term papers and sent bizarre notes to the students."

"She is the most recognized expert in her field in the whole world, and that's why I sought her out. She's also a real doll, and a very decent human being, above and beyond everything else."

"She's one of a kind, the foremost authority on brainwashing in the entire world. She is a national treasure."

"She was a remarkable person -the only genius I ever met in our business. There are simply very few people anywhere who had the clinical skills that she had - period. In addition, she was a world-class researcher. She was twice nominated for a Nobel Prize for her work in schizophrenia. That work revealed that the best indicator of the disordered mind was the schizophrenic's odd and peculiar use of language."

"Margaret Thaler Singer stands alone in her extraordinary knowledge of the psychology of cults"

"In this era of clichés, the word “giant” is bandied about all too frequently. But Margaret was a genuine giant. She made enormous contributions to the psychological understanding of cults, including the Unification Church, Heaven's Gate, and the Branch Davidians; and cult therapies, including Synanon and Scientology."

"One of those groups went through my mom's mail and knew everything about us - my girlfriend's name, where we went, what we bought, all kinds of stuff. We all put up with a lot, but nobody more than her."

"In addition to her high-profile work on cults, Singer was also an authority on schizophrenia, and was nominated twice for a Nobel Prize for her research."

"Her testimony would help people understand the clinical impact of a cult's manipulation and exploitation. There was a constant stream of people who would go into these organizations and end up in psychiatric emergency rooms."

"But not everyone agreed with her views on the subject, and Singer paid a price for her work. Cult "operatives" dug through her trash, went through her mail, picketed her lectures and sent her death threats. They also hacked into her computer countless times, once released dozens of live rats in her house, and frequently left dead rats on her doorstep with threatening notes."

""What is the meaning of life?" This question has no answer except in the history of how it came to be asked. There is no answer because words have meaning, not life or persons or the universe itself. Our search for certainty rests in our attempts at understanding the history of all individual selves and all civilizations. Beyond that, there is only awe."

"These esoteric poses of philosophy and even the paper theories of behaviorists are mere subterfuges to avoid the material we are talking about."

"We can only know in the nervous system what we have known in behavior first."

"Consciousness is a much smaller part of our mental life than we are conscious of, because we cannot be conscious of what we are not conscious of."

"Memory is the medium of the must-have-been."

"The very reason we need logic at all is because most reasoning is not conscious at all."

"Indeed, it is sometimes almost as if the problem had to be forgotten to be solved."

"It is by metaphor that language grows."

"It is not always obvious that metaphor has played this all-important function. But this is because the concrete metaphiers become hidden in phonemic change, leaving the words to exist on their own. Even such an unmetaphorical-sounding word as the verb 'to be' was generated from a metaphor. It comes from the Sanskrit bhu, “to grow, or make grow,” while the English forms 'am' and 'is' have evolved from the same root as the Sanskrit asmi, “to breathe.” It is something of a lovely surprise that the irregular conjugation of our most nondescript verb is thus a record of a time when man had no independent word for 'existence' and could only say that something 'grows' or that it “breathes.”"

"Subjective conscious mind is an analog of what is called the real world. It is built up with a vocabulary or lexical field whose terms are all metaphors or analogs of behavior in the physical world. Its reality is of the same order as mathematics. It allows us to shortcut behavioral processes and arrive at more adequate decisions. Like mathematics, it is an operator rather than a thing or repository. And it is intimately bound up with volition and decision."

"We have said that consciousness is an operation rather than a thing, a repository, or a function. It operates by way of analogy, by way of constructing an analog space with an analog ‘I’ that can observe that space, and move metaphorically in it. It operates on any reactivity, excerpts relevant aspects, narratizes and conciliates them together in a metaphorical space where such meanings can be manipulated like things in space."

"Conscious mind is a spatial analog of the world and mental acts are analogs of bodily acts. Consciousness operates only on objectively observable things. Or, to say it another way with echoes of John Locke, there is nothing in consciousness that is not an analog of something that was in behavior first."

"For if consciousness is based on language, then it follows that it is of much more recent origin than has been heretofore supposed. Consciousness come after language! The implications of such a position are extremely serious."

"The Trojan War was directed by hallucinations. And the soldiers who were so directed were not at all like us. They were noble automatons who knew not what they did."

"And when it is suggested that the inward feelings of power or inward monitions or losses of judgement are the germs out of which the divine machinery developed, I return that truth is just the reverse, that the presence of voices which had to be obeyed were the absolute prerequisite to the conscious stage of mind in which it is the self that is responsible and can debate within itself, can order and direct, and that the creation of such a self is the product of culture. In a sense, we have become our own gods."

"The language of men was involved with only one hemisphere in order to leave the other free for the language of the gods."

"The bicameral mind with its controlling gods was evolved as a final stage of the evolution of language. And in this development lies the origin of civilization."

"The central assertion of this view, I repeat, is that each new stage of words literally created new perceptions and attentions, and such new perceptions and attentions resulted in important cultural changes which are reflected in the archaeological record."

"We are greatly in need of specific research in this area of schizophrenic experience to help us understand Mesolithic man."

"The king dead is a living god."

"Civilization is the art of living in towns of such size that everyone does not know everyone else."

"Reading in the third millennium B.C. may therefore have been a matter of hearing the cuneiform, that is, hallucinating the speech from looking at its picture symbols, rather than visual reading of syllables in our sense."

"This breakdown in the bicameral mind in what is called the Intermediate Period is reminiscent at least of those periodic breakdowns of Mayan civilizations when all authority suddenly collapsed, and the population melted back into tribal living in the jungles."

"Such trade was not, however, a true market. There were no prices under the pressures of supply and demand, no buying and selling, and no money. It was trade in the sense of equivalences established by divine decree. There is a complete lack of reference to business profits or loss in any of the cuneiform tablets that have been so far translated."

"The legend of the parting of the Red Sea probably refers to tidal changes in the Sea of Reeds related to the Thera eruption."

"Poetry, from describing external events objectively, is becoming subjectified into a poetry of personal conscious expression."

"Our sense of justice depends on our sense of time. Justice is a phenomenon only of consciousness, because time spread out in a spatial succession is its very essence."

"There is no such thing as a complete consciousness."

"Paradise Lost, A further observation could be made upon the story of the Fall and how it is possible to look upon it as a myth of the breakdown of the bicameral mind."

"The importance of writing in the breakdown of the bicameral voices is tremendously important. What had to be spoken is now silent and carved upon a stone to be taken in visually."

"The mind is still haunted with its old unconscious ways; it broods on lost authorities; and the yearning, the deep and hollowing yearning for divine volition and service is with us still."

"Behavior now must be changed from within the new consciousness rather than from Mosaic laws carving behavior from without. Sin and desire are now within conscious desire and conscious contrition, rather than in the external behaviors of the decalogue and the penances of temple sacrifice and community punishment. The divine kingdom to be regained is psychological not physical. It is metaphorical not literal. It is "within" not in extenso."

"Every god is a jealous god after the breakdown of the bicameral mind."

"Idolatry is still a socially cohesive force - its original function."

"The vestiges of the bicameral mind do not exist in any empty psychological space."

"I shall state my thesis plain. The first poets were gods. Poetry began with the bicameral mind."

"Poetry begins as the divine speech of the bicameral mind. Then, as the bicameral mind breaks down, there remain prophets."

"We know too much to command ourselves very far."

"I am emphasizing individuals set apartfrom others as ill, because, according to our theory, we could say that before the second millennium B.C., everyone was schizophrenic."

"If we would understand the Scientific Revolution correctly, we should always remember that its most powerful impetus was the unremitting search for hidden divinity. As such, it is a direct descendant of the breakdown of the bicameral mind."

"The changes in the Catholic Church since Vatican II can certainly be scanned in terms of this long retreat from the sacred which has followed the inception of consciousness into the human species."

"I therefore believe that these and many other movements of our time are in the great long picture of our civilizations related to the loss of an earlier organization of human natures. They are attempts to return to what is no longer there, like poets to their inexistent Muses, and as such they are characteristic of these transitional millennia in which we are imbedded."

"Darwin was convinced that language was the prerequisite for "long trains of thought," and this claim has been differently supported by several recent theorists, especially Julian Jaynes (1976) and Howard Margolis (1987)."

"Managers today come up against a few more communication barriers. One is the pressure of time. Listening carefully takes time, and managers have little of that to spare. In today’s business culture especially, with its emphasis on speed, already pressed managers may give short shrift to the slower art of one-on-one communication."

"It is the client who knows what hurts, what directions to go, what problems are crucial, what experiences have been deeply buried."

"Experience is, for me, the highest authority. The touchstone of validity is my own experience. No other person's ideas, and none of my own ideas, are as authoritative as my experience. It is to experience that I must return again and again, to discover a closer approximation to truth as it is in the process of becoming in me. Neither the Bible nor the prophets -- neither Freud nor research -- neither the revelations of God nor man -- can take precedence over my own direct experience. My experience is not authoritative because it is infallible. It is the basis of authority because it can always be checked in new primary ways. In this way its frequent error or fallibility is always open to correction."

"If we value independence, if we are disturbed by the growing conformity of knowledge, of values, of attitudes, which our present system induces, then we may wish to set up conditions of learning which make for uniqueness, for self-direction, and for self-initiated learning."

"Don't be the ammunition wagon, be the rifle … knowledge exists primarily for use."

"The very essence of the creative is its novelty, and hence we have no standard by which to judge it."

"What I am and what I feel are good enough to be a basis for therapy, if I can transparently be what I am and what I feel in relationshipto him. Then perhaps he can be what he is, openly and without fear."

"... I have almost invariably found that the very feeling which has seemed to me most private, most personal, and hence most incomprehensible by others, has turned out to be an expression for which there is a resonance in many other people."

"I have gradually come to one negative conclusion about the good life. It seems to me that the good life is not any fixed state. It is not, in my estimation, a state of virtue, or contentment, or nirvana, or happiness. It is not a condition in which the individual is adjusted or fulfilled or actualized. To use psychological terms, it is not a state of drive-reduction, or tension-reduction, or homeostasis"

"The good life is a process, not a state of being. It is a direction not a destination."

"People are just as wonderful as sunsets if I can let them be... When I look at a sunset, I don’t find myself saying, "Soften the orange a bit on the right hand corner"… I don’t try to control a sunset. I watch with awe as it unfolds."

"There is in every organism, at whatever level, an underlying flow of movement toward constructive fulfillment of its inherent possibilities."

"Facilitative attitudes (and skills) can help a therapist gain entry into the group"

"Freedom from a desire to control the outcome, and respect for the capacity of the group, and skills in releasing individual expression"

"Openness to all attitudes no matter how extreme or unrealistic they may seem"

"Acceptance of the problems experienced by the group where they are clearly defined as issues"

"Allowance of the freedom of choices in direction, either for the group or individuals particularly in the near future"

"“When material needs are largely satisfied,” writes Carl Rogers, “as they tend to be for many people in this affluent society, individuals are turning to the psychological world, groping for a greater degree of authenticity and fulfillment.” The clear distinction between material and psychic needs is already the mystification; it capitulates to the ideology of the affluent society which affirms the material structure is sound, conceding only that some psychic and spiritual values might be lacking. Exactly this distinction sets up “authenticity” and “fulfillment” as so many more commodities for the shopper. Rather it is the fissure itself which is the source of the ills—between work and “free” time, material structure and psychological “world,” producers and consumers."

"There was another major phase of split-brain research where we studied the patients as a way of getting at the other questions very much alive in neuroscience, everything from questions about visual midline overlap to spatial attention and resource allocations. At this point the split-brain patients provided a way of examining cortical-subcortical relationships, and other matters."

"The next phase of the work was when Joseph LeDoux and I came up with the idea of the interpreter. Twenty-five years into studying these patients we finally got around to asking the patients, "Why did you do that?" after they had a response with the left hand that was being governed by the separated, silent, speechless right hemisphere. We began to understand that the left hemisphere "made up" a story as to why the patient did what he/she did, and in that moment we began to see the cardinal feature of the left hemisphere: the ability to interpret actions generated outside its realm of conscious awareness."

"The tension felt in the modern world between those who look at the confluence of neuroscientific data, historical data, and other information illuminating our past and those who simply accept received wisdom as their guide in life is real and profound. Yet it may not be as divisive as one would think. It appears that all of us share the same moral networks and systems, and we all respond in similar ways to similar issues. The only thing different, then, is not our behavior but our theories about why we respond the way we do. It seems to me that understanding that our theories are the source of all our conflicts would go a long way in helping people with different belief systems to get along."

"The objective psychologist, hoping to get at the physiological side of behavior, is apt to plunge immediately into neurology trying to correlate brain activity with modes of experience ... The result in many cases only accentuates the gap between the total experience as studied by the psychologist and neural activity as analyzed by the neurologist."

"I have never been entirely satisfied with the materialistic or behavioristic thesis that a complete explanation of brain function is possible in purely objective terms with no reference whatever to subjective experience; i.e., that in scientific analysis we can confidently and advantageously disregard the subjective properties of the brain process. I do not mean we should abandon the objective approach or repeat the errors of the earlier introspective era. It is just that I find it difficult to believe that the sensations and other subjective experiences per se serve no function, have no operational value and no place in our working models of the brain."

"Prior to the advent of brain, there was no color and no sound in the universe, nor was there any flavor or aroma and probably rather little sense and no feeling or emotion. Before brains the universe was also free of pain and anxiety."

"There probably is no more important quest in all science than the attempt to understand those very particular events in evolution by which brains worked out that special trick that has enabled them to add to the cosmic scheme of things: color, sound, pain, pleasure, and all the other facets of mental experience."

"Any model or description that leaves out conscious forces ... is bound to be sadly incomplete and unsatisfactory ... This scheme is one that puts mind back over matter, in a sense, not under or outside or beside it. It is a scheme that idealizes ideas and ideals over physical and chemical interactions, nerve impulse traffic, and DNA. It is a brain model in which conscious mental psychic forces are recognized to be the crowning achievement of some five hundred million years or more of evolution."

"Futurists and common sense concur that a substantial change, worldwide, in life-style and moral guidelines will soon become an absolute necessity."

"It is mutual fear and distrust that mostly generate world tensions and these can be traced in no small measure, like other root causes of worsening world conditions, to different people's conflicting and often intolerant, value-belief differences ... Whereas in the past science did little, if anything, to remedy this situation and in some ways made things worse, our reformed "macro-determinist" science that includes consciousness and subjective values ... provides common universal ethical foundations on which all nations could work to build a World Government or at least a World Security System to help control nuclear developments and other global threats that require international collaboration."

"To see a promising solution to a dilemma and then just leave it to questionable development at its own pace without trying to aid its implementation would seem a dereliction."

"The time has passed when nations should be allowed to do as they individually wish with regard to global matters, each striving solely in its own interests, with the more powerful now able to destroy all humanity and more. For the common good, we need to frame and abide by a higher system of law and justice, designed with less national, more godlike, perspectives for the preservation and welfare of the biosphere as a whole. The problems of setting up and administering an effective, international force of this kind can hardly be more grave, formidable or insoluble than those we encounter on any alternative course."

"The centermost processes of the brain with which consciousness is presumably associated are simply not understood. They are so far beyond our comprehension that no one I know of has been able to imagine their nature."

"The cells and fibers of the brain must carry some kind of individual identification tags, presumably cytochemical in nature, by which they are distinguished one from another almost, in many regions, to the level of the single neurons."

"It seems important that the social value factor be more generally recognized as a powerful causal agent in its own right and something to be dealt with directly as such. No more critical task can be projected for the 1970s than that of seeking for civilized society a new, elevated set of value guidelines more suited to man's expanded numbers and new powers over nature, a frame of reference for value priorities that will act to secure and conserve our world instead of destroying it."

"The grand design of nature perceived broadly in four dimensions, including the forces that move the universe and created man, with special focus on evolution in our own biosphere, is something intrinsically good that it is right to preserve and enhance, and wrong to destroy and degrade."

"The upward thrust of evolution as part of the design becomes something to preserve and revere."

"The new way of thinking, spawned by the cognitive revolution, shows strong promise ... Reversing previous doctrine in science, the new paradigm affirms that the world we live in is driven not solely by mindless physical forces but, more crucially, by subjective human values. Human values become the underlying key to world change."

"With few exceptions, the bulk of the collected lesion evidence up through the 1950s into the early '60s converged to support the picture of a leading, more highly evolved and intellectual left hemisphere and a relatively retarded right hemisphere that by contrast, in the typical righthander brain, is not only mute and agraphic but also dyslexic, word-deaf and apraxic, and lacking generally in higher cognitive function."

"Earlier contentions that the right hemisphere is not even conscious largely gave way by the mid seventies to an intermediate position conceding that the mute hemisphere may be conscious at some lower elemental levels, but claiming that it lacks the higher, reflective, self-conscious kind of inner awareness that is special to the human mind and is needed, so it is said, to qualify the right conscious system as a "self' or "person". Self awareness in particular is reported, on the basis of mirror tests mainly, to be a predominantly human attribute and is rated by developmental as well as by evolutionary standards to be a highly advanced phase of conscious awareness."

"Unlike other aspects of cognitive function, emotions have never been readily confinable to one hemisphere. Though generated by lateralized input, the emotional effects tend to spread rapidly to involve both hemispheres, apparently through crossed fiber systems in the undivided brain stem."

"One of the more important things to come out of the split-brain work, as an indirect spin-off, is a revised concept of the nature of consciousness and its fundamental relation to brain processing. The key development here is a switch from prior non-causal, parallelist views to a new causal, or "interactionist" interpretation that ascribes to inner experience an integral causal control role in brain function and behavior. In effect, and without resorting to dualist views, the mental forces and properties of the conscious mind are restored to the brain of objective science from which they had long been excluded on materialist-behaviorist principles."

"Cognitive introspective psychology and related cognitive science can no longer be ignored experimentally, or written off as "a science of epiphenomena", nor either as something that must, in principle, reduce eventually to neurophysiology. The events of inner experience, as emergent properties of brain processes, become themselves explanatory causal constructs in their own right, interacting at their own level with their own laws and dynamics. The whole world of inner experience (the world of the humanities) long rejected by 20th century scientific materialism, thus becomes recognized and included within the domain of science."

"The former scope of science, its limitations, world perspectives, views of human nature, and its societal role as an intellectual, cultural and moral force all undergo profound change. Where there used to be a chasm and irreconcilable conflict between the scientific and the traditional humanistic views of man and the world, we now perceive a continuum. A unifying new interpretative framework emerges with far reaching impact not only for science but for those ultimate value-belief guidelines by which mankind has tried to live and find meaning."

"As a brain researcher, I'd started out simply accepting the strictly objective principles of the behaviorist position. In the 1950s and early 1960s, all respectable neuroscientists thought in these terms. In those days, we wouldn't have been caught dead implying that consciousness or subjective experience can affect physical brain processing. My first break with this thinking — although I certainly didn't see it that way at the time — came in a 1952 discussion of mind-brain theory in which I proposed a fundamentally new way of looking at consciousness. In it, I suggested that when we focus consciously on an object — and create a mental image for example — it's not because the brain pattern is a copy or neural representation of the perceived object, but because the brain experiences a special kind of interaction with that object, preparing the brain to deal with it. I maintained that an identical feeling or thought on two separate occasions did not necessarily involve the identical nerve cells each time. Instead, it is the operational impact of the neural activity pattern as a whole that counts, and this depends on context — just as the word "lead" can mean different things, depending on the rest of the sentence."

"When the brain is whole, the unified consciousness of the left and right hemispheres adds up to more than the individual properties of the separate hemispheres."

"Science traditionally takes the reductionist approach, saying that the collective properties of molecules, or the fundamental units of whatever system you're talking about, are enough to account for all of the system's activity. But this standard approach leaves out one very important additional factor, and that's the spacing and timing of activity — its pattern or form. The components of any system are linked up in different ways, and these possible relationships, especially at the higher levels, are not completely covered by the physical laws for the elementary interactions between atoms and molecules. At some point, the higher properties of the whole begin to take over and govern the fate of its constituents. A simple way to illustrate this idea is to imagine a molecule in an airplane flying from L.A. to New York. The molecule may be jostled somewhat or held in position by its neighbors, but these lower-level actions are trivial compared to its movement as the plane flies across the continent. If you plot the movement of the molecule through time and space, those features governed by the higher properties of the plane as a whole make those controlled at the level of the molecule insignificant by comparison. The higher properties control the lower, not by direct intervention, but by supervention."

"I have a very one-track mind that needs to concentrate. I asked myself which issue is more important: whether mental states are more left- or right-hemispheric, or whether they are causal in brain function. From weighing the pros and cons, I decided that the left-brain, right-brain work was well in orbit and that it would be more important to shift my primary focus to consciousness. The mind-brain issues are intrinsically more compelling. They carry strong humanistic as well as scientific implications. I could foresee changes in our world view, guiding beliefs, and social values. In the context of today's worsening world conditions and our imperiled future, this work seemed far more important than whether you can find a brain theory enabling people to learn faster, draw better, make better medical diagnoses, and so on. We're beginning to learn the hard way that today's global ills are not cured by more and more science and technology."

"What is needed to break the vicious spiral is a world-wide change in attitudes, values, and social policy. As Einstein put it, "We need a substantially new manner of thinking if mankind is to survive.""

"Instead of maintaining the traditional separation of science and values, cognitive theory says the two come together in brain function. If we are correct in saying that our conscious mental values not only arise from, but also influence brain processing, then it becomes possible to integrate values with the physical world on a scientific rather than supernatural basis. It's been the traditional role of religion to affirm the primary importance of our higher values in this world by invoking a supreme power. In cognitivism, it is science that affirms the powerful controlling role of higher values, and it is able to do so on grounds that are verifiable — that is, testable against reality as it really is. On these new terms, science no longer upholds a value-empty existence, in which everything, including the human mind, is driven entirely by strictly physical forces of the most elemental kind. We get a vastly revised answer to the old question "What does science leave to believe in?" that gives us a different image of science and the kind of truth science stands for. This new outlook leads to realistic, this world values that provide a strong moral basis for environmentalism and population controls and for policies that would protect the long-term evolving quality of the biosphere."

"Cognitivism bridges the chasm between what the writer C. P. Snow has called the "two cultures" — the widening gap between the world view of the scientist and the humanist. The Caltech philosopher W. T. Jones has called this the crisis of contemporary culture."

"I think time will show that the new approach, emphasizing emergent "macro" control, is equally valid in all the physical sciences, and that the behavioral and cognitive disciplines are leading the way to a more valid framework for all science. Although the theoretic changes make little difference in physics, chemistry, molecular biology, and so on, they are crucial for the behavioral, social, and human sciences. They don't change the analytic, reductive methodology, just the interpretations and conclusions. There seems little to lose, and much to gain."

"Sperry's thinking about subjective experience, consciousness, the mind, and human values makes a powerful plea for a new scientific examination of ethics in the workings of consciousness. These ideas were crystallized in his paper "The Impact and Promise of the Cognitive Revolution" (1993)."

"The impact of Sperry's philosophy, similar to that of his scientific discoveries previously, has now transcended the boundaries of science and reaches into human awareness worldwide. Dr. Robert Muller, former Assistant Secretary General of the United Nations, for instance, is deeply impressed by, and actively promotes, Sperry's work — He fully recognizes the significance of the neuroscientist's theory of emergence and downward causation, which transcends dualism and reductionism, leads in an unbroken continuum from atoms to subjective experience, and describes each newly emergent phenomenon in the universe as an entity in its own right with laws and properties that never before existed. Such new emergents (which disappear in reductionist thinking) affect everything else on earth, including the elements that created them (downward causation) but most importantly the future quality of evolution. Values, thus — as emergents of brain function — are recognized as the most powerful determinants on earth, even in the world of science."

"People who had damage to the right cerebral hemisphere were unable to recognise simple patterns, or enjoy music, but they could still speak normally. People with left-brain damage were able to recognise patterns, but their speech was impaired. Obviously, then, the left deals with language, and you would expect a split-brain patient to be unable to read with his right eye (connected, remember, to the opposite side of the brain). Sperry's patient was also unable to write anything meaningful (i.e., complicated) with his left hand. They noticed another oddity. if the patient bumped into something with his left side, he did not notice. And the implications were very odd indeed. Not only did the split-brain operation give the patient two separate minds; it also seemed to restrict his identity, or ego, to the left side. When they placed an object in his left hand, and asked him what he was holding, he had no idea. Further experiments underlined the point. If a split-brain patient is shown two different symbols -- say a circle and a square -- with each eye, and is asked to say what he has just seen, he replies, 'A square'. Asked to draw with his left hand what he has seen, and he draws a circle. Asked what he has just drawn, he replies: 'A square'. And when one split-brain patient was shown a picture of a nude male with the right-brain, she blushed; asked why she was blushing, she replied truthfully: 'I don't know'. The implications are clearly staggering. The person you call 'you' lives in the left side of your brain. And a few centimeters away there is another person, a completely independent identity. Where language is concerned, this other person is almost an imbecile. In other respects, he is more competent than the inhabitant of the left-brain; for example, he can make a far more accurate perspective drawing of a house. In effect, the left-brain person is a scientist, the right-brain an artist."

"There’s nothing that I would call ordinary audition about this at all. It doesn’t really.. It’s a curious thing that will be very difficult to explain. Somebody asked me, “Was it as though your hand was moving?” No. I wrote perfectly voluntarily in response to…I call it a voice, but “a voice” has sounds...or sounds as though it has something to do with hearing. And I didn’t hear anything. I think it’s the sort of hearing that you can’t really describe. It doesn’t have anything to do with ears, or waves hitting a drum or anything on that order. I don’t really know, I think maybe I’m using the wrong word when I say “hear.” I sort of recognized it, it was very rapid, I could even....if I didn’t catch a phrase, I could sort of say, “Would you mind doing that again?”"

"I am a very careless person in some ways, I lose everything. But I never lost anything of this Course. People would would stop me in the subway and say, “Miss, you forgot your something or other, and hand it back to me.” Taxis would honk their horns, you know and say, “You left something in the back seat.” My secretary would say, “Are you sure this belongs in this case report, it doesn't sound right?” It was impossible to lose this Course, and I tried. But it...followed me around in an odd kind of way. People would send it back to me, anything. And I always got it back. We never lost anything, which is incredible."

""I saw myself entering a cave in a rock formation on a bleak, windswept seacoast. The entrance to the cave was low, and the cave was quite deep. All I found in it was a very old and large parchment scroll. Its ends were rolled around heavy, gold-tipped poles, the two sides touching at the scroll's center and tied together by a strip of parchment that fell away as my fingers touched it. I untied the ends and opened the scroll just enough to expose the center panel, on which only two words were written; 'God is', and nothing else. …"As with the subway experience several years earlier, an aspect of the cave experience likewise found its way into the Course. The workbook states: "We say 'God is', and then we cease to speak, for in that knowledge words are meaningless" (W-pi. 169.5:4)."

"The course does not aim at teaching the meaning of love, for that is beyond what can be taught. It does aim, however, at removing the blocks to the awareness of love’s Presence, Which is your natural inheritance. The opposite of love is fear, but what is all encompassing can have no opposite."

"The purpose of time is to enable you to learn how to use time constructively. It is thus a teaching device and a means to an end. Time will cease when it is no longer useful in facilitating learning."

"Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it."

"Deep Democracy is our sense that the world is here to help us to become our entire selves, and that we are here to help the world to become whole."

"The history of childhood is a nightmare from which we have only recently begun to awaken. The further back in history one goes, the lower the level of child care, and the more likely children are to be killed, abandoned, beaten, terrorized, and sexually abused. It is our task here to see how much of this childhood history can be recaptured from the evidence that remains to us. That this pattern has not previously been noticed by historians is because serious history has long been considered a record of public not private events. Historians have concentrated so much on the noisy sand-box of history, with its fantastic castles and magnificent battles, that they have generally ignored what is going on in the homes around the playground. And where historians usually look to the sandbox battles of yesterday for the causes of those of today, we instead ask how each generation of parents and children creates those issues which are later acted out in the arena of public life."

"Written history may, in the course of its narrative, use some of the laws established by the various sciences, but its own task remains that of relating the essential sequence of historical action and, qua history, to tell what happened, not why."

"Psychohistory, as a science, will always be problem-centered, while history will always remain period-centered. They are simply two different tasks."

"Whole great chunks of written history are of little value to the psychohistorian, while other vast areas which have been much neglected by historians — childhood history, content analysis of historical imagery, and so on — suddenly expand from the periphery to the center of the psychohistorian's conceptual world, simply because his or her own new questions require material nowhere to be found in history books."

"There is, for instance, only one page at the beginning of Runciman's three-volume History of the Crusades describing how the participants decided to begin four hundred years of wars, and then several thousand pages devoted to the routes, battles and other events which make up the "history" of the Crusades."

"I have been accused of being ignorant of economics (although I am the founder and Chairman of the Board of a company which publishes seven professional economic newsletters), of being ignorant of sociology (although I am trained in sociology and was C. Wright Mills' research assistant at Columbia), of being unable to use statistics (although I earned my living as a professional statistician for five years) and of ignoring political factors (although all my graduate training was in political science)."

"Historians are presumed to be unable to "do psychology," which is "mystical" anyway, so they are forced to accept the most "rational" explanations... "and it is on these that history is built.""

"Psychohistory, like psychoanalysis, is a science in which the researcher's feelings are as much or even more a part of his research equipment than his eyes or his hands. [...] Weighing of complex motives can only be accomplished by identification with human actors, the usual suppression of all feeling preached and followed by most "science" simply cripples a psychohistorian as badly as it would cripple a biologist to be forbidden the use of a microscope. The emotional development of a psychohistorian is therefore as much a topic for discussion as his or her intellectual development."

"I no longer believe that most traditional historians are emotionally equipped, even with training, to use their feelings as psychohistorical research tools, although there is a whole new generation of psychohistorians just now beginning to write who are able to do so. To expect the average historian to do psychohistory is like trying to teach a blind man to be an astronomer [...]. Whenever I speak to a scholar of the emotional development necessary to make a good psychohistorian and get a blank look of total incomprehension, I try to find a way to leave the subject of psychohistory altogether. My listener usually is in another world of discourse where emotional reactions are not considered crucial to the results."

"Indeed, most of what is in history books is stark, raving mad —the maddest of all being the historian's belief that it is sane. For some time now, I often cry when I watch the evening news, read newspapers, or study history books, a reaction I was trained to suppress in every school I attended for 25 years. In fact, it is because we so often switch into our social alters when we try to study history that we cannot understand it —our real emotions are dissociated. Those who are able to remain outside the social trance are the individuals whose personal insights are beyond those of their neighbors."

"Sociologists and historians have avoided looking for the family sources of wars and social violence. Whenever a group produces murderers, the early parental relationship must have been abusive and neglectful. Yet this elementary truth has not even begun to be considered in historical research; just stating that poor mothering lies behind wars seems blasphemous."

"Anthropologists have promulgated the myth of the peaceful savage so effectively that when actual deaths by war are tabulated for prestate simple societies, one is astonished by how such a notion can continue to be taught to students."

"Most ethnologists scrupulously avoid describing how these children feel about participating in the killing or eating of their siblings."

"As with infanticide, the sexual abuse of children is widely reported by anthropologists, but in positive terms. [...] "This would not constitute 'abuse' if in that society the behavior was not proscribed". Like all other anthropologists who report the regular masturbating and sucking of children's genitals, he [L.L. Langness] calls this "love"."

"Anthropologists have concluded that "child abuse...is virtually unknown" in New Guinea."

"Although one anthropologist mentioned that "undoubtedly these rituals are exceedingly painful," they are not usually considered traumatic to children. Since empathy with children's feelings is nearly absent, gratuitous mutilation of the children is common, such as tightly binding newborn infant's heads for months to elongate the skull, or [...]."

"Most historians have been as little able to feel empathy for infants sent to wet nurses as the mothers themselves were."

"It is no wonder that historians have chosen to hide, deny and whitewash the record here uncovered."

"That dissociated selves were an everyday part of life in antiquity and the Middle Ages is a much-denied fact of historians, just as anthropologists deny that their subjects are dissociated personalities who live in an animistic world full of alters inhabiting animals, objects, and dead ancestors."

"But until my Journal of Psychoanalytical Anthropology began to be published and until my book The Emotional Life of Nations came out, few realized how much anthropologists distorted mothering in their tribes."

"I'm tired of trying to do something worthwhile for the human race, they simply don't want to change!"

"In the integrated relational model presented here, sexuality and relational issues are not seen as alternative foci. Rather, sexuality is regarded as a central realm in which relational conflicts are shaped and played out."

"The relational model provides different categories, different underlying structures into which experience can be organized. Here the establishment of strong connections to others, in reality or in fantasy, is presumed to be primary. Forms of relationship are seen as fundamental, and life is understood largely as an array of metaphors for expressing and playing out relational patterns: discovery, penetration, domination, surrender, control, longing, evasion, revelation, envelopment, merger, differentiation, and so on. The body is still centrally important. Sexuality and bodily experiences are viewed as particularly apt arenas for this activity, since sexuality is enormously multiform and plastic. The number of different body parts, the variability of interactions, the poignancy of the sensations, the immense number of combinations — the almost infinite variety of human sexual possibilities make this an enormously fertile reservoir of metaphors for expressing different types of relationships, different configurations of connections, between self and others."

"When sexuality is operating in the service of intimacy, it is the fact that it is the particular other who is responding to the vulnerability inherent in sustaining desire that generates intensity and meaning. It is precisely the physiological intensity of the sexual response that lends the sexual encounter its dramatic interpersonal significance. This suggests that it is a mistake to regard the role of sexuality in relation to needs for relatedness and attachment as a "sexualization," which implies that sex is carrying something that can and somehow should be attended to in other ways. (Although this is sometimes the case.) The distinction between preoedipal and oedipal developmental levels often implies such an artificial and misleading separation between sexual experience and issues of attachment and connection. There is perhaps nothing better suited for experiencing and deepening the drama of search and discovery than the mutual arousal, sustaining, and quenching of sexual desire."

"One of the most profound and universal realizations of later childhood, a realization that probably is never totally integrated, is the discovery that one's parents are not necessarily representative of the human species, that one has grown up in an idiosyncratically structured family with its own peculiarities and dramas."

"If the deepest, most fundamental levels of the analysand's pathology are to be reached, the relationship with the analyst becomes the vehicle for the establishment and articulation of bad-object relations. The analyst cannot enter the analysand's world in any form other than as a familiar (that is, "bad," or less than gratifying, object). This is true even though there often are elaborate resistances to the experience of the transference. Otherwise the analysis does not touch the analysand deeply, offers no promise, no hope for connection and transformation."

"Love and desire are both thoroughly human. Our problem with them is that they orient us toward very different goals. Love seeks control, stability, continuity, certainty. Desire seeks surrender, adventure, novelty, the unknown. In love we are searching for points of attachment, anchoring, something we know we can count on. In desire we are searching both for missing, disowned pieces of ourselves and for something beyond ourselves, outside the borders of self-recognition that, under ordinary circumstances, we protect so fiercely.Erotic passion destabilizes one's sense of self. When we find someone intensely arousing who makes possible unfamiliar experiences of ourselves and an otherness we find captivating, we are drawn into the disorienting loopiness of self/other. We tend to want to control these experiences and the others who inspire them. Thus emotional connection tends to degrade into strategies for false security that suffocate desire."

"From this perspective, the common experience of the fading of romance over time may have less to do with the inevitable undercutting of idealization by reality and familiarity than with the increasing danger of allowing oneself episodic, passionate idealization in a relationship that one depends on for security and predictability. Intense excitement about another is a dangerous business; it often is much safer to surrender to it with a person one cannot possibly spend much time with or will never see again. Sustaining desire for something important from someone important is the central danger of emotional life. What is so dangerous about desiring someone you have is that you can lose him or her. Desire for someone unknown and unobtainable operates as a defense against desire for someone known and obtainable, therefore capable of being lost."

"Rather than being a measure and consequence of the power of naturally occurring sexual desire, pornography is a measure of the extent to which people tend to prefer controlling desire through contrivance rather than being surprised by desire that spontaneously arises."

"Sexual dysfunction often plays a key role in risk management by couples over time. It seems crucial not to get too excited about the other, and diminished excitement serves the purposes at once of self-protection and revenge. I was once excited about you, the diminished arousal seems to be expressing, but there is not much to get excited about now. Often lovers work together to pretend they are safer (even if also a bit sadder) over time, by collapsing their expectations of each other in collusively arranged, choreographed routine. Each feels the other is less exciting because of being so familiar and predictable. And each acts towards the other in as wholly and artificially predictable a fashion as possible. But, of course, lowering expectations also empties out passion. No risk, no gain."

"If you think it is easy to violate social constraints, get onto a bus and sing out loud. Full-throated song now, no humming. Many people will say it's easy to carry out this act, but not one in a hundred will be able to do it. The point is not to think about singing, but to try to do it. Only in action can you fully realize the forces operative in social behavior. That is why I am an experimentalist."

"I would say, on the basis of having observe a thousand people in the experiment and having my own intuition shaped and informed by these experiments, that if a system of death camps were set up in the United States of the sort we had seen in Nazi Germany, one would find sufficient personnel for those camps in any medium-sized American town."

"It may be that we are puppets — puppets controlled by the strings of society. But at least we are puppets with perception, with awareness. And perhaps our awareness is the first step to our liberation. The fact that obedience is often a necessity in human society does not diminish our responsibility as citizens. Rather, it confers on us a special obligation to place in positions of authority those most likely to use it humanely. And people are inventive. The variety of political forms we have seen in history are only several of many possible political arrangements. Perhaps the next step is to invent and to explore political forms that will give conscience a better chance to resist errant authority."

"The disappearance of a sense of responsibility is the most far-reaching consequence of submission to authority."

"When an individual wishes to stand in opposition to authority, he does best to find support for his position from others in his group. The mutual support provided by men for each other is the strongest bulwark we have against the excesses of authority. (Not that the group is always on the right side of the issue. Lynch mobs and groups of predatory hoodlums remind us that groups may be vicious in the influence they exert.)"

"Each individual possesses a conscience which to a greater or lesser degree serves to restrain the unimpeded flow of impulses destructive to others. But when he merges his person into an organizational structure, a new creature replaces autonomous man, unhindered by the limitations of individual morality, freed of humane inhibition, mindful only of the sanctions of authority."

"The social psychology of this century reveals a major lesson: often it is not so much the kind of person a man is as the kind of situation in which he finds himself that determines how he will act."

"While I was a subject in 1964, though I believed that I was hurting someone, I was totally unaware of why I was doing so. Few people ever realize when they are acting according to their own beliefs and when they are meekly submitting to authority."

"It becomes clear that the Asch, Milgram and Zimbardo experiments replicated, in a compressed time, the dynamics of authority and groupthink that play a critical role in our socialization. Asch showed that once the standard is set, people will adopt it and go along with it, even if it is illogical. When the stakes are raised, as they were in Milgram's work, people may struggle with unethical commands, but the majority still obey. And when authorities set parameters but leave the decision-making to the rest of us, we still have a tendency to impose strict control on those we consider deviant. All of these findings affirm the power of culture, socialization, and our widespread fear that we will be judged and punished. Since human beings have a desperate need for safety, approval, and belonging (which yields access to group resources), the worst kind of punishment is ostracism. This shunning may be subtle or extreme."

"The Milgram experiments asked participants to play the role of a “teacher,” who was responsible for administering electric shocks to a “learner” when the learner failed to answer test questions correctly. The participants were not aware that the learner was working with the experimenters and did not actually receive any shocks. As the learners failed more and more, the teachers were instructed to increase the voltage intensity of the shocks — even when the learners started screaming, pleading to have the shocks stop, and eventually stopped responding altogether. Pressed by the experimenters — serious looking men in lab coats, who said they’d assume responsibility for the consequences — most participants did not stop administering shocks until they reached 300 volts or above — already in the lethal range. The majority of teachers delivered the maximum shock of 450 volts. We all like to think that the line between good and evil is impermeable — that people who do terrible things, such as commit murder, treason, or kidnapping, are on the evil side of this line, and the rest of us could never cross it. But the Stanford Prison Experiment and the Milgram studies revealed the permeability of that line. Some people are on the good side only because situations have never coerced or seduced them to cross over."

"Atheism may be, in some cases, just verbal behavior masking personal feelings that may be very different, perhaps even deeply religious."

"In his famous and highly regarded book “Life After Life.” With regard to interviews he had conducted with people who had had a Near Death Experience as a result of a suicide attempt from which they either survived or were medically resuscitated, Moody writes: “These experiences were uniformly characterized as being unpleasant. As one woman said, ‘If you leave here a tormented soul, you will be a tormented soul over there, too.’ In short, they report that the conflicts they had attempted suicide to escape were still present when they died, but with added complications. In their disembodied state they were unable to do anything about their problems, and they also had to view the unfortunate consequences which resulted from their acts. A man who was despondent about the death of his wife shot himself, ‘died’ as a result, and was resuscitated. He states: ‘I didn’t go where [my wife] was, I went to an awful place. … I immediately saw the mistake I had made. … I thought, ‘I wish I hadn’t done it.’ Others who experienced this unpleasant ‘limbo’ state have remarked that they had the feeling they would be there for a long time. This was their penalty for ‘breaking the rules’ by trying to release themselves prematurely from what was, in effect, an ‘assignment’ – to fulfill a certain purpose in life.”"

"In his subsequent book “Reflections on Life After Life,” Moody says:“All of these people agree on one point: they felt their suicidal attempts solved nothing. They found that they were involved [in the other world] in exactly the same problems from which they had been trying to extricate themselves by suicide. Whatever difficulty they had been trying to get away from was still there on the other side, unresolved. One person mentioned being “trapped” in the situation which had provoked her suicide attempt. [It was] repeated again and again, as if in a cycle.”"

"The more anger towards the past you carry in your heart, the less capable you are of loving in the present."

"If you aren't good at loving yourself, you will have a difficult time loving anyone, since you'll resent the time and energy you give another person that you aren't even giving to yourself."

"We need to find the courage to say NO to the things and people that are not serving us if we want to rediscover ourselves and live our lives with authenticity."

"Whatever our situation, we feel some sense of confusion, anxiety, and helplessness. At the same time, we think about God and wonder where He is."

"Though your experience may indicate that God has forgotten you or has left you alone, He is on your side. He is the God of grace, and He is actively working on your behalf."

"The essence of grace is that God is for you."

"It is easy to think that we should put up a brave front and stay positive about all our struggles. But that is not the biblical model."

"David, the man after God’s own heart, got right to it and spilled out his guts about his experience: “How long, O LORD? Will You forget me forever?”"

"…the central message of the Bible is about God redeeming a humanity that is in trouble and suffering."

"Our tendency is to be strong, self-sufficient, and dependent on our own willpower, but rather than try harder, we should reach out to the God who is all-powerful…"

"I have noticed in this economic downturn that more of my friends talk about God…"

"…there is something beyond our circumstances, and that is an emotional, from-the-heart connection to God, no matter what is going on in our lives."

"“Where are You?” can be both a protest against a problem and a search for understanding and perspective."

"Our image of God, whom we can’t see, is deeply affected by people, whom we can see."

"God has made Himself knowable through the Bible."

"Connecting with others during difficult times makes the trials more bearable."

"It is a comfort to us that Jesus didn’t suffer in silence or with a smile."

"Trust in and value the benefit of God’s compassion and identification."

"I would not feel a lot of trust or hope in God if He was simply in touch with me without any impetus, power, or force to accomplish things. You may not always know the end game, but He is working for you."

"Where do you go when hard times hit? Most of the time, our tendency is to enter our internal cave…we naturally shut down, withdraw from it all, and try to figure things out on our own, reemerging from life when we have some sense of centeredness."

"The message of Scripture is that God wants us to connect both with Him and also with each other."

"I can’t keep count of the times when I have seen how hard times make people much more relationally accessible than they were before their difficulty."

"Hope is impossible unless we experience empathy and identification. We cannot feel hopeful that things will be OK unless someone understands what we are going through and gets it."

"What is faith? Faith is trusting God for your problems and for your life."

"We want to know that life is good. Not perfect but good. Not problem free, but good. Good in some way that we did not anticipate. Good in some way that connects us to God, others, and our purposes in life."

"…faith in God creates the possibility that even if our situations do not change, life can be good."

"We must exercise faith. We don’t pretend we’re fine. We don’t deny it. But we trust in Him."

"Some of us have young faith, some broken faith, and some mature faith."

"Faith grows when we assume the position of one who can’t do it all by himself. That means we go to God, follow Him, and ask Him for help."

"Open your heart and your sad feelings to Him and the safe people He brings to you."

"God wants to help us and will bear our burdens."

"…the big picture of our spiritual growth is not an event but the development of the habit of relationship with God."

"He has always been here, and He is here now. He loves you and is working actively for your good in His own way."

"In real life, as well as in experiments, people can come to believe things that never really happened."

"The results were clear: the new environment inhibited recognition."

"To be cautious, one should not take high confidence as any absolute guarantee of anything."

"The problem is clear: the unreliability of eyewitness identification evidence poses one of the most serious problems in the administration of criminal justice and civil litigation."

"Even if it's going to be a harmful memory, they don't want to let it go. (This is) why sometimes I get such resistance to the work I do. Because it's telling people that your mind might be full of much more fiction than you realize. And people don't like that."

"Which would you rather have? A kid with obesity, heart problems, shortened lifespan, diabetes -- or maybe a little bit of false memory?"

"Memory works like a Wikipedia page: You can go in there and change it, but so can other people."

"It is possible not to think about something for a long time, even something unpleasant that happened to you. But what's been claimed in these repressed-memory cases is something, by definition, that's too extreme to be explained by ordinary forgetting and remembering. They're saying that in order to go on in life, you had to wall off this memory, because it would be too painful to live with. Then finally you go into therapy and crack through the repression barrier and out comes this pristine memory. But there really is no credible scientific support for that notion."

"Therapists probably can't ethically do it, and they may have anti-deception provisions in their standards of conduct. But bad governments, bad people, they don't have requirements of conduct. When we recently published a study about planting false memories among U.S. soldiers, I was worried we were putting out a recipe for how you can do horrible things to somebody and then wipe their memory away."

"I collaborated on a brain imaging study in 2010, and the overwhelming conclusion we reached is that the neural patterns were very similar for true and false memories. We are a long way away from being able to look at somebody's brain activity and reliably classify an authentic memory versus one that arose through some other process."

"One can choose life, or choose death. Having chosen life, I must live it as it is."

"It has been a long time since I believed in Reality. I prefer the loveliness and the terror of my subjective experiences to those coldly scientific explanations which in the long run turn out to be no more real, and far less fun, than my own fantasies and musings."

"We must learn to give ourselves permission to blunder, to fail, and to make fools of ourselves every day for the rest of our lives. We do so in any case."

"We make a mistake if we ask ourselves, "Am I good enough?" or "Is it worthwhile to be me?" … Whoever heard of a baby who was inadequate or a child who did not know just exactly how to be a child? How could it not be all right for me to be me? How could it not be just right for you to be you?"

"Maintaining the illusion that I am in control is futile, lonely, and in the long run more always costly than the effort is worth."

"The use of "nurture" as a synonym for "environment" is based on the assumption that what influences children's development, apart from their genes, is the way their parents bring them up. I call this the nurture assumption. Only after rearing two children of my own and coauthoring three editions of a college textbook on child development did I begin to question this assumption. Only recently did I come to the conclusion that it is wrong."

"There is no question that the adult caregivers play an important role in the baby's life. It is from these older people that babies learn their first language, have their first experiences in forming and maintaining relationships, and get their first lessons in following rules. But the socialization researchers go on to draw other conclusions: that what children learn in the early years about relationships and rules sets the pattern for later relationships and later rule-following, and hence determines the entire course of their lives. I used to think so too. I still believe that children need to learn about relationships and rules in their early years; it is also important that they acquire a language. But I no longer believe that this early learning, which in our society generally takes place within the home, sets the pattern for what is to follow. Although the learning itself serves a purpose, the content of what children learn may be irrelevant to the world outside their home. They may cast it off when they step outside as easily as the dorky sweater their mother made them wear."

"Birth order effects are like those things that you think you see out of the corner of your eye but that disappear when you look at them closely. They do keep turning up but only because people keep looking for them and keep analyzing and reanalyzing their data until they find them."

"Poor old Mum and Dad: publicly accused by their son, the poet, and never given a chance to reply to his charges. They shall have one now, if I may take the liberty of speaking for them. How sharper than a serpent's tooth To hear your child make such a fuss. It isn't fair—it's not the truth— He's fucked up, yes, but not by us."

"Is it dangerous to claim that parents have no power at all (other than genetic) to shape their child's personality, intelligence, or the way he or she behaves outside the family home? ... A confession: When I first made this proposal ten years ago, I didn't fully believe it myself. I took an extreme position, the null hypothesis of zero parental influence, for the sake of scientific clarity. ... The establishment's failure to shoot me down has been nothing short of astonishing."

"I predict it will come to be seen as a turning point in the history of psychology."

"Do right! and thou hast naught to fear; Right hath a power that makes thee strong. The night is dark, but light is near; The grief is short, the joy is long."

"Seek and possess holiness, and consolation will follow, as assuredly as warmth follows the dispensation of the rays of the sun."

"Insight is the booby prize of life."

"There are only three things needed to eliminate human misery. Unfortunately, nobody knows what they are."

"The human capacity for denial and rationalization is always shocking, but never surprising."

"Intuition is usually the first word, and is sometimes the last word, but should never be the only word."

"I would do anything to keep indulging...including quitting indulging."

"Nowadays, the absence of catastrophic news is great news."

"Don’t worry, there will always be something to worry about."

"When a psychoanalyst takes on the role of a blank screen, all he really learns is how the patient responds to people who try to act like they’re a blank screen."

"When it’s bad, I get depressed; when it’s good, I get nervous."

"Social psychology is the scientific study of the obvious, which invariably leads to conflicting results."

"Facts are like kryptonite to teenagers."

"To the optimist, pessimists are neurotic; to the pessimist, optimists are deluded."

"There are two types of people in this world — those who think that there are two types of people in this world, and those who don’t."

"I used to fear that taking medication would change my personality; now I fear that it won’t."

"To be neurotic is to spend one’s life perpetually replacing one worry with the next."

"Things could always be worse. In fact, the overwhelming odds are that they will be."

"All’s well that changes least."

"Emotion trumps logic."

"Winning isn’t as fun as losing is miserable."

"It always is...until it's not."

"Levy’s style combines erudition with simplicity and earnestness with humor. The result is clear and compelling, accessible to lay persons and mental health professionals alike."

"Although Sikhs and Hindus do sometimes commit such murders, honor killings, both worldwide and in the West, are mainly Muslim-on-Muslim crimes. In this study, worldwide, 91 percent of perpetrators were Muslims. In North America, most killers (84 percent) were Muslims, with only a few Sikhs and even fewer Hindus perpetrating honor killings; in Europe, Muslims comprised an even larger majority at 96 percent while Sikhs were a tiny percentage. In Muslim countries, obviously almost all the perpetrators were Muslims. With only two exceptions, the victims were all members of the same religious group as their murderers."

"Most of the views that Spender attributes to me … are still my views. Some are not. For example, .... I am probably more of a feminist-anarchist than ever before; more mistrustful of the organisation of power into large bureaucratic states than I once was."

"I am not talking about illegal immigrants to Europe or North America. I am describing Muslims who are penetrating India’s West Bengal region. These Bangladeshi immigrants are becoming conduits for criminal activities (arms, drugs, and sexual slavery) which also fund global jihad. You won’t read about this in the Western mainstream media—or even in the Indian media, which has turned a blind eye to this ongoing tragedy because they are afraid to be labeled “politically incorrect” or “Islamophobic.” They are also afraid of reprisals. When Islamic zealots ransacked the office of the renowned newspaper, ‘The Statesman’ in Kolkata, in retaliation for a mere reproduction of an article condemning Islamic extremism, the Indian press remained silent. The editor and publisher of the newspaper were arrested for offending Muslim sentiments and no action was taken against the rioters."

"According to Ghosh, there has recently been a sharp increase in incidents of “Muslim rioting during Hindu festivals, destruction of Temples, desecration of Deities, and large-scale, provocative cow slaughter.” Worse: “Hundreds, thousands, of Hindu girls have been kidnapped, trafficked into sexual slavery, or taken as second or third wives for wealthy Muslim men. In recent years, Ghosh’s organization has rescued nearly 100 such girls, and one of his main missions has been to help reintegrate those survivors into their families and societies."

"If women take their bodies seriously—and ideally we should—then its full expression, in terms of pleasure, maternity, and physical strength, seems to fare better when women control the means of production and reproduction. From this point of view, it is simply not in women's interest to support patriarchy or even a fabled "equality" with men. That women do so is more a sign of powerlessness than of any biologically based "superior" wisdom."

"It is clear that women who are feminists must gradually and ultimately dominate public and social institutions—so as to ensure that they are not used against women. I say "dominate" because I don't think that "equality" or "individuality" will be possible for women who have never experienced supremacy in public institutions as men have. ... The point is to have our entire social drama played out as fully by women as by men. And it is revolutionary by definition to have women "out of the biological home," both psychologically and actually. Whatever happens after that is then a matter for . . . everyone."

"Miracles of consciousness aside, I see no way for women to defeat or transfer patriarchy without achieving power. Unlike male groups, women have little power with which to either avoid or commit violence. Women traditionally are physically weak and politically powerless in a culture that values physical strength and its extended representation in the form of weaponry and money. Women, like men, must be capable of violence or self-defense before their refusal to use violence constitutes a free and moral choice, rather than "making the best of a bad bargain." Survival is the characteristic property of power."

"To those who think I am suggesting that we have a war between the sexes, I say: but we've always had one."

"Amazon society, as mythology, history, and universal male nightmare, represents a culture in which women reign culturally supreme because of their gender. Amazon societies are also important because women were trained to be warriors—military and, presumably, in other ways as well. ... In Amazon societies, women were mothers and their society's only warriors; mothers and their society's only hunters; mothers and their society's only political and religious leaders. No division of labor based on sex seems to have existed in such societies. Although Amazon leaders existed and queens were elected, the societies seem to have been … ones in which any woman could aspire to and achieve full human expression.In Amazon society, only men, when they were allowed to remain, were, in widely differing degrees, powerless and oppressed."

"I am not saying that a female-dominated or Amazon society based on the oppression of men is any more "just" than is a male-dominated society based on the oppression of women. I am merely pointing out in what ways it is better for women.Perhaps someday a choice between forms of injustice will not be necessary."

"Should or can there be a single standard of behavior for both sexes? Is there such a thing as a biologically rooted female culture that should remain separate from male culture, partly because it is different than or superior to male culture?Women must convert their love for and reliance on strength and skill in others to a love for all manner of strength and skill in themselves."

"Women must begin to "save" themselves and their daughters before they "save" their husbands and their sons; before they "save" the whole world."

"For women not to fear rape because we can successfully defend ourselves against it is not anachronistic but revolutionary. For women to be considered as potential warriors (in every sense of the word, including its physical representation) is not anachronistic but revolutionary. If realized, it might imply a radical change in modern life. ... What would it mean for a woman to be a warrior today? How could modern women control the means of production and reproduction?"

"Women … do not have to forsake the "wisdom of the heart" and become men. They need only transfer the primary force of their supportiveness to themselves and to each other—but never to the point of self-sacrifice."

"Perhaps only some young women, perhaps only a minority of all women, will be able to effect such changes through consciousness alone, through the strength of understanding, which, if transformed into wisdom, always means the performance of necessary actions."

"There is in American society, not only the the American society but more here than anywhere else, what I have come to call the official syllogism and this is a set of assumptions that we have about well-being and about how society should be organized that runs so deep that I think we don't realize we make them. And the only time you start to notice that you make them is when you can start to accumulate evidence that they are wrong. So what is this official syllogism?First, we all think that the more freedom people have, the more welfare they have. How could you think otherwise? This is [a] no-brainer. What argument could you make to suggest that there is anything wrong with this assumption?The second thing we think is that the more choice people have, the more freedom they have. What does freedom mean if not choice?"

"When people have no choice, life is almost unbearable. As the number of available choices increases... the autonomy, control and liberation... are powerful and positive. But as the number of choices keeps growing, negative aspects... begin to appear. As the... choices grow further, the negatives escalate until we become overloaded. At this point, choice no longer liberates, but debilitates. It might even be said to tyrannize."

"[I]ncreased choice among goods and services may contribute little or nothing to the kind of freedom that counts. ...[I]t may impair freedom by taking time and energy we'd be better off devoting to other matters."

"We would be better off if we embraced certain voluntary constraints on our freedom of choice... better off seeking what was "good enough" instead of... best... better off if we lowered our expectations... if... decisions were nonreversable... if we paid less attention to what others around us were doing."

"Americans spend more time shopping than the members of any other society. ...more often than they go to houses of worship, and Americans now have more shopping centers than high schools. ...[P]eople are shopping more now but enjoying it less."

"A large array of options may discourage customers because it forces an increase in the effort that goes into making the decision. ...[T]hinking about the attractions of some of the unchosen options detracts from the pleasure derived from the chosen one."

"Filtering out extraneous information is one of the basic functions of our consciousness."

"Much of human progress has involved reducing the time and energy [and] the number of processes... to obtain the necessities of life. ...In the past few decades, though, that long process of simplifying and bundling economic offerings has been reversed. Increasingly, the trend moves back toward time-consuming foraging behavior..."

"I am not suggesting that deregulation and competition in the telephone and power industries are bad things. ...But the problem is that state regulators aren't there anymore to make sure customers don't get ripped off. ...[E]ven if you keep what you've always had, you may end up paying substantially more ..."

"Responsibility for medical care has landed on the... patient with a resounding thud. ...The tenor of medical practice has shifted from... the all-knowing, paternalistic doctor... to one in which the doctor arrays the possibilities... along with the likely pluses and minuses... and the patient makes the choice."

"Ask yourself what is the point of advertising prescription drugs... Clearly they... expect we will... demand that our doctors write the prescriptions."

"[C]osmetic surgery is slowly shifting from being a procedure that people gossip about to being a commonplace tool for self-improvement."

"The average American thirty-two-year-old has... worked for nine... companies. ...[J]ob-switching has become so natural that individuals that have worked for the same employer for five years are regarded with suspicion. ...[T]heir desirability or ambition is called into question ..."

"Identity is much less a thing people "inherit" than it used to be."

"[C]hoice in many facets of our life has gone from implicit and often psychologically unreal to explicit and psychologically very real."

"[W]e now face a demand to make choices that is unparalleled in human history."

"Having too many choices produces psychological distress, especially when combined with regret, concern about status, adaptation, social comparison, and perhaps most important, the desire to have the best of everything—to maximize."

"[W]hat is most important to us, most of the time, is not the objective results of a decision, but the subjective results."

"[W]e must decide which choices in our lives really matter and focus our time and energy there, letting many other opportunities pass us by."

"[W]hen face with overwhelming choice, we... become "pickers,"... we must be willing to rely on habits, customs, norms, and rules to make some decisions automatic."

"[W]e should make an effort to limit how much we think about the attractive features of options we reject."

"Agonizing over whether your love is "the real thing" or your sexual relationship above or below par, and wondering whether you could have done better is a prescription for misery. Knowing that you've made a decision choice that you will not reverse allows you to pour your energy into improving the relationship that you have rather than constantly second-guessing it."

"I want to start with what I call the official dogma... of all Western industrial societies... "If we are interested in maximizing the welfare of our citizens... maximize individual freedom. ...The way to maximize freedom is to maximize choice.""

"There was a time when I was a boy when you could get any kind of telephone service you wanted as long as it came from Ma Bell. You rented your phone, you didn't buy it. Once consequence of that... is that the phone never broke."

"We almost have an unlimited variety of phones, especially in the world of cell phones. ...It is not possible to buy a cell phone that doesn't do too much."

"It is no longer the case in the United States that you go to the doctor and the doctor tells you what to do. Instead... the doctor tells you "Well we could do A or we could do B. A has these benefits and these risks. B has these benefits and these risks. What do you want to do?" ...We call it patient autonomy... but what it really is, is a shifting of the burden and responsibility for decision making from somebody who knows something... to someone who knows nothing and is almost certainly sick, and thus not in the best shape to be making decisions..."

"There's enormous marketing of prescription drugs to people like you and me... They expect us to call our doctors... and ask for our prescriptions to be changed."

"We are blessed... with the technology which enables us to work every minute of every day from any place on the planet... We have to make a decision again and again... about whether we should or shouldn't be working. ...and even if they're all shut off, every minute... we are asking ourselves, "Should I answer this cell phone call? Should I respond to this email? Should I draft this letter?" And even if the answer... is no, it's... going to make your experience... different..."

"[In] the world we used to live in... there were some choices, but not everything was a matter of choice, and the world we now live in looks like [The Ten Commandments Do-It-Yourself Kit]. Is this good news or bad news? [T]he answer is both."

"If some of what enables people in our society to make all of the choices we make were shifted to societies in which people have too few options, not only would those people's lives be improved, but ours would be improved also. This is what economists call a Pareto improving move. Income redistribution will make everyone better off, not just poor people, because of how all of this excess choice plagues us."

""Doing science," particularly the synthesis of disparate ideas, is not as arcane as it is often made out to be. Discipline and taste play a vital role, but the activity is familiar to anyone who has made some effort to be creative."

"Even though these complex systems differ in detail, the question of coherence under change is the central enigma for each."

"With theory, we can separate fundamental characteristics from fascinating idiosyncrasies and incidental features. Theory supplies landmarks and guideposts, and we begin to know what to observe and where to act."

"If we are to understand the interactions of a large number of agents, we must first be able to describe the capabilities of individual agents."

"nonlinear interactions almost always make the behavior of the aggregate more complicated than would be predicted by summing or averaging."

"The multiplier effect is a major feature of networks and flows. It arises regardless of the particular nature of the resource, be it goods, money, or messages."

"The recycling of resource by the aggregate behavior of a diverse array of agents is much more than the sum of the individual actions."

"This use of building blocks to generate internal models is a pervasive feature of complex adaptive systems."

"If there is to be a competition, there must be some basis for resolving it. It is also clear that the competition should be experienced based."

"When a new building block is discovered, the result is usually a range of innovations."

"Particular individuals do not recur, but their building blocks do."

"Evolution continually innovates, but at each level it conserves the elements that are recombined to yield the innovations."

"The measure of performance of any given agent is the amount of money it accumulates through its actions."

"Looking back to data, we can see if the consequences are plausible; looking forward to theory, we can see if general principles are suggested."

"There is more of a mystery to the origin of the pin factory that Adam Smith (1776) discusses in his Wealth of Nations than is generally realized."

"Unwrapping occurs when the "solution" is explicitly built into the program from the start."

"Model building is the art of selecting those aspects of a process that are relevant to the question being asked. As with any art, this selection is guided by taste, elegance, and metaphor; it is a matter of induction, rather than deduction. High science depends on this art."

"The end point, a cas simulation with a realistic interface, is highly desirable, because it enables an ecologist, or economist, or politician to try out alternatives that could not possibly tried in real systems."

"Not particularly, although my parents always encouraged me and supported my interest, from the first chemistry set they bought me,"

"I think it’s still true, you had to do a dissertation for your bachelor’s degree. I decided that I wanted to do something that was really quite new: work with the first real-time computer"

"That time at IBM was obviously an influence on me. I worked for them for eighteen months and then decided I really did want to go to graduate school."

"So anyhow I did math and I had actually started writing a dissertation in mathematics – on cylindrical algebras, algebras that extended Boolean algebras to predicate logic with quantifiers"

"Actually quite recently, within the last four or five years, Bill and I have got back together again to build agent-based models of language acquisition; so that was a kind of longrange boomerang"

"We had summer courses in what was called automata theory; after the first year I directed them. Herb Simon, Al Newell, Marvin Minsky, John McCarthy, they all came and lectured on them, so there was quite a bit of interaction."

"Holland's and Kauffman's work, together with Dawkins' simulations of evolution and Varela's models of autopoietic systems, provide essential inspiration for the new discipline of artificial life, This approach, initiated by Chris Langton (1989, 1992), tries to develop technological systems (computer programs and autonomous robots) that exhibit lifelike properties, such as reproduction, sexuality, swarming, and co-evolution."

"It is probably dangerous to use this theory of information in fields for which it was not designed, but I think the danger will not keep people from using it. In psychology, at least in the psychology of communication, it seems to fit with a fair approximation. When it occurs that the learnability of material is roughly proportional to the information content calculated | by the theory, I think it looks interesting. There may have to be modifications, of course. For example, I think that the human receiver of information gets more out of a message that is encoded into a broad vocabulary (an extensive set of symbols) and presented at a slow pace, than from a message, equal in information content, that is encoded into a restricted set of symbols and presented at a faster pace. Nevertheless, the elementary parts of the theory appear to be very useful. I say it may be dangerous to use them, but I don’t think the danger will scare us off."

"I came to MIT from Harvard University, where I was a lecturer. I had been at the Harvard Psychoacoustic Laboratory during World War II and stayed on at Harvard as a lecturer, mainly doing research, but also a little bit of teaching—statistics and physiological psychology—subjects like that. Then there came a time that I thought that I had better go pay attention to my career. I had just been having a marvelous time there. I am not a good looker for jobs; I just came to the nearest place I could, which was in our city. I arranged to come down here and start up a psychology section, which we hoped would eventually become a psychology department. For the purposes of having a base of some kind I was in the Electrical Engineering Department. I even taught a little bit of electrical engineering. I fell in love with the summer study process that MIT had. They had one on undersea warfare and overseas transport—a thing called Project Hartwell. I really liked that. It was getting physicists, mathematicians—everybody who could contribute—to work very intensively for a period of two or three months. After Hartwell there was a project called Project Charles, which was actually two years long (two summers and the time in between). It was on air defense. I was a member of that study. They needed one psychologist and 20 physicists. That led to the creation of the Lincoln Laboratory. It got started immediately as the applied section of the Research Laboratory for Electronics, which was already a growing concern at MIT."

"It seems reasonable to envision, for a time 10 or 15 years hence, a 'thinking center' that will incorporate the functions of present-day libraries together with anticipated advances in information storage and retrieval. The picture readily enlarges itself into a network of such centers, connected to one another by wide-band communication lines and to individual users by leased-wire services. In such a system, the speed of the computers would be balanced, and the cost of the gigantic memories and the sophisticated programs would be divided by the number of users."

"Present-day computers are designed primarily to solve preformulated problems or to process data according to predetermined procedures. The course of the computation may be conditional upon results obtained during the computation, but all the alternatives must be foreseen in advance. … The requirement for preformulation or predetermination is sometimes no great disadvantage. It is often said that programming for a computing machine forces one to think clearly, that it disciplines the thought process. If the user can think his problem through in advance, symbiotic association with a computing machine is not necessary. However, many problems that can be thought through in advance are very difficult to think through in advance. They would be easier to solve, and they could be solved faster, through an intuitively guided trial-and-error procedure in which the computer cooperated, turning up flaws in the reasoning or revealing unexpected turns in the solution. Other problems simply cannot be formulated without computing-machine aid. … One of the main aims of man-computer symbiosis is to bring the computing machine effectively into the formulative parts of technical problems. The other main aim is closely related. It is to bring computing machines effectively into processes of thinking that must go on in "real time," time that moves too fast to permit using computers in conventional ways. Imagine trying, for example, to direct a battle with the aid of a computer on such a schedule as this. You formulate your problem today. Tomorrow you spend with a programmer. Next week the computer devotes 5 minutes to assembling your program and 47 seconds to calculating the answer to your problem. You get a sheet of paper 20 feet long, full of numbers that, instead of providing a final solution, only suggest a tactic that should be explored by simulation. Obviously, the battle would be over before the second step in its planning was begun. To think in interaction with a computer in the same way that you think with a colleague whose competence supplements your own will require much tighter coupling between man and machine than is suggested by the example and than is possible today."

"[The computer is also the direct descendant of the telegraph as it enables one... to] "transmit information without transporting material""

"It should be possible, in a 'debreviation' mode, to type 'clr' on the keyboard and have 'The Council on Library Resources, Inc.' appear on the display."

"One must be prepared to reject not only the schema of the physical library, which is essentially a response to books and their proliferation, but the schema of the book itself, and even that of the printed page as a long term storage device, if one is to discover the kinds of procognitive systems needed in the future."

"Lick had this concept of the intergalactic network which he believed was everybody could use computers anywhere and get at data anywhere in the world. He didn't envision the number of computers we have today by any means, but he had the same concept-all of the stuff linked together throughout the world, that you can use a remote computer, get data from a remote computer, or use lots of computers in your job. The vision was really Lick's originally. None oof us can really claim to have seen that before him nor{can} anybody in the world. Lick saw this vision in the early sixties. He didn't have a clue how to build it. He didn't have any idea how to make this happen. But he knew it was important, so he sat down with me and really convinced me that it was important and convinced me into making it happen"

"More than a decade will pass before personal computers emerge from the garages of Silicon Valley, and a full thirty years before the Internet explosion of the 1990s. The word computer still has an ominous tone, conjuring up the image of a huge, intimidating device hidden away in an overlit, air-conditioned basement, relentlessly processing punch cards for some large institution: them. Yet, sitting in a non-descript office in McNamara's Pentagon, a quiet forty-seven-year-old civilian is already planning the revolution that will change forever the way computers are perceived. Somehow, the occupant of that office - a former MIT psychologist named J. C. R. Licklider - has seen a future in which computers will empower individuals, instead of forcing them into rigid conformity. He is almost alone in his conviction that computers can become not just superfast calculating machines, but joyful machines: tools that will serve as new media of expression, inspirations to creativity, and gateways to a vast world of online information. And now he is determined to use the Pentagon's money to make that vision a reality...."

"The reason why we all feel we have to give our kid a smartphone by the time they're ten is because everyone else did. And your kid says, you know, dad, I'm the only one. I'm being left out. So we're all, you know, we're all doing that."

"We're over protecting our children offline and under protecting them online."

"Sports is to war as pornography is to sex."

"The great conservative insight is that order is really hard to achieve. It's really precious, and it's really easy to lose."

"First, kill all the math classes beyond algebra. Stop wasting so much of our students’ time learning math. It’s not useful, it’s not helpful."

"The lesson Buddha and Marcus Aurelius had taught centuries earlier: "Nothing is miserable unless you think it so; and on the other hand, nothing brings happiness unless you are content with it"."

"Gossip and reputation make sure that what comes around - a person who is cruel will find that the others are cruel back to him, and a person who is kind will find others are kind in return. Gossip paired with reciprocity allow karma to work here on earth, not in the next life. As long as everyone plays tit-for-tat augmented by gratitude, vengeance, and gossip, the whole system should work beautifully."

"If you think that moral reasoning is something we do to figure out the truth, you’ll be constantly frustrated by how foolish, biased, and illogical people become when they disagree with you."

"So now we have three models of the mind. Plato said that reason ought to be the master, even if philosophers are the only ones who can reach a high level of mastery. Hume said that reason is and ought to be the servant of the passions. And Jefferson gives us a third option, in which reason and sentiment are (and ought to be) independent co-rulers, like the emperors of Rome, who divided the empire into eastern and western halves. Who is right?"

"Science is a smorgasbord, and Google will guide you to the study that's right for you."

"Anyone who values truth should stop worshipping reason."

"Liberalism seemed so obviously ethical. Liberals marched for peace, workers' rights, civil rights, and secularism. The Republican Party was (as we saw it) the party of war, big business, racism, and evangelical Christianity. I could not understand how any thinking person would voluntarily embrace the party of evil. […] When I returned to America [from India], social conservatives no longer seemed so crazy."

"Nowadays, secular people often see the Enlightenment as a battle between two mortal enemies; on one side was science, with its principal weapon, reason, and on the other side was religion, with its ancient shield of superstition. Reason defeated superstition, light replaced darkness."

"Omnivores therefore go through life with two competing motives: neophilia (an attraction to new things) and neophobia (a fear of new things). People vary in terms of which motive is stronger […]: Liberals score higher on measures of neophilia (also known as "openness to experience"), not just for new foods but also for new people, music, and ideas. Conservatives are higher on neophobia; they prefer to stick with what's tried and true, and they care a lot more about guarding borders, boundaries, and traditions."

"Republicans understand moral psychology. Democrats don't."

"Egalitarianism seems to be rooted more in the hatred of domination than in the love of equality per se."

"Religions are moral s. If you live in a religious community, you are enmeshed in a set of norms, relationships, and institutions that […] influence your behavior. But if you are an atheist living in a looser community, you might have to rely somewhat more on an internal moral compass […] That might sound appealing to rationalists, but it is also a recipe for —Durkheim's word for what happens to a society that no longer has a shared moral order. (It means, literally, "normlessness.") We evolved to live, trade, and trust within shared moral matrices. When societies lose their grip on individuals, allowing all to do as they please, the result is often a decrease in happiness and an increase in suicide, as Durkheim showed more than a hundred years ago.Societies that forgo the exoskeleton of religion should reflect carefully on what will happen to them over several generations. We don't really know, because the first atheistic societies have only emerged in Europe in the last few decades. They are the least efficient societies ever known at turning resources (of which they have a lot) into offspring (of which they have few)."

"Morality binds and blinds. It binds us into ideological teams that fight each other as though the fate of the world depended on our side winning each battle. It blinds us to the fact that each team is composed of good people who have something important to say."

"And so, uh, uh, a wonderful book, um, American Grace by, uh, Putnam and Campbell, um, uh, is the ultimate authority on this. What they find is that, um, it doesn’t matter what religion you are, and it doesn’t matter what you believe, if you are part of a religious community, then on average, you’re a better citizen, you give more to charity. Religion does bring out the good in people. Now, secular people can be perfectly good, too, but on average, they give less and they give less of their time. So, I’d like to think that I simply, as a secular atheist scientist, followed the evidence, and it showed me that I was wrong in thinking that religion was evil."

"I know this is the question period, but there’s a quote here which is just so relevant. I hope I can — I hope I can read it. It’s from an article by, uh, Yossi Klein Halevi on Pesach Jews versus Purim Jews. So he talks about these — there’s these two threads, these two strands among — among — among Jews in — actually, there’s more in Israel. But it’s here, too. So he — I just love this, and it fits so well with — with — with The Righteous Mind. He says, uh, Jewish history speaks to our generation in the voice of two Biblical commands to remember."

"So, we’ve reached the state that George Will described. He said there’s a certain kind of liberal that wants diversity in everything, except thought. And so, we do need certain kinds of diversity. But the key to remember is that, diversity by its very nature is divisive, and so, what’s the function of your group? If your group needs cohesion, you don’t want diversity. If your group needs good, clear thinking and you want people to challenge your prejudices, then you need it. So in the academic world, we need that kind of diversity, and we don’t have it."

"I think we went through — in America, at least, we went through a period in the ’60s and ’70s when the education establishment became extremely liberal, and part of that is a flirtation with relativism. And a resistance — it’s horrible to think of — of adults telling kids what’s right and wrong. What a terrible thing. That’s oppression. And so we created these sort of value-free spaces, which conveys a value, which is that there’s no right or wrong, everyone decides for themselves. Uh, everyone’s opinion is equal. You should say your opinion and then you get a lot of incivility. What I would like to see is a revamped civics curriculum where we teach very explicitly the long tradition of left-right. Um, we teach what each side is. You can’t say right about it, that’s my language. But, um, you teach what each side is concerned about. You know, very much like the line here. Uh, both are essential. One without the other creates an unbalanced American civic order."

"I help people as a way to work on myself, and I work on myself to help people… To me, that’s what the emerging game is all about."

"When you go out into the woods, and you look at trees, you see all these different trees. And some of them are bent, and some of them are straight, and some of them are evergreens, and some of them are whatever. And you look at the tree and you allow it. You see why it is the way it is. You sort of understand that it didn’t get enough light, and so it turned that way. And you don’t get all emotional about it. You just allow it. You appreciate the tree. The minute you get near humans, you lose all that. And you are constantly saying ‘You are too this, or I’m too this.’ That judgment mind comes in. And so I practice turning people into trees. Which means appreciating them just the way they are."

"Only when I know who I am will I know what is possible."

"There are three stages in this journey that I have been on. The first. the social science stage; the second, the psychedelic stage; and the third, the yogi stage."

"Before March 6th, which was the day I took Psylocybin, one of the psychedelics, I felt something was wrong in my world, but I couldn't label it in any way so as to get hold of it. I felt that the theories I was teaching in psychology didn't make it, that the psychologists didn't really have a grasp of the human condition, and that the theories I was teaching, which were theories of achievement and anxiety and defense mechanisms and so on, weren't getting to the crux of the matter. My colleagues and I were 9 to 5 psychologists: we came to work every day and we did our psychology, just like you would do insurance or auto mechanics, and then at 5 we went home and were just as neurotic as we were before we went to work. Somehow, it seemed to me, if all of this theory were right, it should play more intimately into my own life. I understood the requirement of being "objective" for a scientist, but this is a most naive concept in social sciences as we are finding out. ... Something was wrong. And the something wrong was that I just didn't know, though I kept feeling all along the way that somebody else must know even though I didn't. The nature of life was a mystery to me. All the stuff I was teaching was just like little molecular bits of stuff but they didn't add up to a feeling anything like wisdom. I was just getting more and more knowledgeable."

"Here I was, sitting with the boys of the first team in cognitive psychology, personality psychology, developmental psychology [at Stanford and Harvard], and in the midst of this I felt here were men and women who, themselves were not highly evolved beings. Their own lives were not fulfilled."

"Every time I went to a family gathering, I was the boy who made it. I was a Professor at Harvard and everybody stood around in awe and listened to my every word, and all I felt was that horror that I knew inside that I didn't know. Of course, it was all such beautiful, gentle horror, because there was so much reward involved."

"I learned more in the six or seven hours of this experience than I had learned in all my years as a psychologist."

"I realized that although everything by which I knew myself, even my body and this life itself, was gone, still I was fully aware! Not only that, but this aware "I" was watching the entire drama, including the panic, with calm compassion. Instantly, with this recognition, I felt a new kind of calmness — one of a profundity never experienced before. I had just found that "I", that scanning device — that point — that essence — that place beyond. A place where "I" existed independent of social and physical identity. That which was I was beyond Life and Death. And something else — that "I" Knew — it really Knew. It was wise, rather than just knowledgeable. It was a voice inside that spoke truth. I recognized it, was one with it, and felt as if my entire life of looking to the outside world for reassurance — David Reisman's other-directed being, was over."

"I thought at that moment, "Wow, I've got it made. I'm just a new beautiful being — I'm just an inner self — all I'll ever need to do is look inside and I'll know what to do and I can always trust it, and here I'll be forever." But two or three days later I was talking about the whole thing in the past tense. I was talking about how I "experienced" this thing, because I was back being that anxiety-neurotic, in a slightly milder form, but still, my old personality was sneaking back up on me."

"I'd get to a point with my colleagues when I couldn't explain any further, because it came down to "To him who has had the experience no explanation is necessary, to him who has not, none is possible."."

"We were exploring this inner realm of consciousness that we had been theorizing about all these years and suddenly we were traveling in and through and around it."

"It would be best not to impose a model too soon, because the model that exists in the west for these states is pathological, and the model that exists in the primitive cultures is mystical and religious."

"It was as if the whole western mind-training of individual differences had been made background instead of figure, so that you'd look at another human being and say, "Here we are." You'd see differences more as clothing, rather than as core stuff."

"We had a Negro psychiatrist, Madison Presnell, working with us, and I had been trained to be a very liberal person about Negroes, which meant that you didn't have feelings. It was a phony kind of liberal thing. I went out of my way to be liberal. You know, that very self-conscious kind of equality. And Madison and I turned on together and I looked at Madison, and there we were, the same human beings. It was just that he was wearing that skin and I was wearing this skin. And it was no more or less than that. It was that shirt and this shirt and it had no more relevance than that. And I looked at that, and suddenly there we were, whereas before I had been so busy with my super-liberal reaction to color of skin, that I couldn't relax enough to share this unitive place."

"Whenever anybody that I trusted brought along some new chemical, I would open my mouth and off I'd go."

"I recall starting to "come down" and this huge red wave rolled in across the room. … It was all my identities, all rolling in over me. I remember holding up my hand and saying, "NO, NO, I don't want to go back." It was like this heavy burden I was going to take on myself. And I realized I didn't have the key — I didn't know the magic words, like "Abracadabra" or "Hocus Pocus" or whatever it was going to be that would stop that wave."

"We had gotten over the feeling that one experience was going to make you enlightened forever. We saw that it wasn't going to be that simple. And for five years I dealt with the matter of "coming down." The coming down matter is what led me to the next chapter of this drama. Because after six years, I realized that no matter how ingenious my experimental designs were, and how high I got, I came down. At one point I took five people and we locked ourselves in a building for three weeks and we took 400 micrograms of LSD every four hours. That is 2400 micrograms of LSD a day, which sounds fancy, but after your fist dose, you build a tolerance; there's a refractory period. We finally were just drinking out of the bottle, because it didn't seem to matter anymore. We'd just stay at a plateau. We were very high. What happened in those three weeks in that house, no one would ever believe, including us. And at the end of the three weeks, we walked out of the house and within a few days, we came down! And it was a terribly frustrating experience, as if you came into the kingdom of heaven and you saw how it all was and you felt these new states of awareness, and then you got cast out again."

"I thought inside "I must really be crazy, now — because craziness is where everybody agrees about something — except you!" And yet I felt saner than I had ever felt, so I knew this was a new kind of craziness or perhaps a new kind of saneness."

"If you see yourself as God and then you come back from this state and somebody says, "Hey, Sam, empty the garbage!" it catches you back into the model of "I'm Sam who empties the garbage." You can't maintain these new kinds of structures. It takes a while to realize that God can empty garbage."

"I had plenty of LSD, but why take it. I knew what it was going to do, what it was going to tell me. It was going to show me that garden again and then I was going to be cast out and that was it."

"I had gone through game, after game, after game, first being a professor at Harvard, then being a psychedelic spokesman, and still people were constantly looking into my eyes, like "Do you know?" Just that subtle little look, and I was constantly looking into their eyes "Do you know?""

"During these travels he's starting to train me in a most interesting way. We'd be sitting somewhere and I'd say, "Did I ever tell you about the time that Tim and I ..." And he'd say, "Don't think about the past. Just be here now." Silence. And I'd say, "How long do you think we're going to be on this trip?" And he'd say, "Don't think about the future. Just be here now." I'd say, "You know, I really feel crumby, my hips are hurting ..." "Emotions are like waves. Watch them disappear in the distance on the vast calm ocean.""

"He [Bhagwan Dass] wasn't the least bit interested in all of the extraordinary dramas that I had collected … He was the first person I couldn't seduce into being interested in all this. He just didn't care. And yet, I never felt so profound an intimacy with another being. It was as if he were inside of my heart. And what started to blow my mind was that everywhere we went, he was at home."

"His [Bhagwan Dass'] teaching seemed to be no teaching because he always taught from within … that is, his lessons aroused in me just affirmation … as if I knew it all already."

"I have a relative who is in a mental hospital. He thinks he is Christ. Well, that's groovy. I am Christ also. But he doesn't think I am Christ. He thinks he is Christ. Because it happened to him and he took his ego with him. So he says: I'm special. And when I say to him: Sure man you're Christ. And I'm Christ too. He says: you don't understand. And when he's out he steals cars and things like that because he needs them because he's Christ and that's all right. So they lock him up. He says: I don't know ... me ... I'm a responsible member of society. I go to church. Me they put in a mental hospital. You're free. You've got a beard. You wear a dress ... you ... Sure. Because as far as I'm concerned we are all God. That's the difference. If you really think another guy is God he doesn't lock you up…Funny about that."

"Negative stereotypes about Jewish women permeated the Left and counterculture, making it even harder for radical women to identify as Jews. Naomi Weisstein recalled an incident when, while a doctoral student in Harvard's graduate psychology program, gurus Timothy Leary and Richard Alpert handed out magic mushrooms. Many students became delusional; Weisstein had a paranoid nightmare and hallucinated for a month. "We knew you would," Leary commented. "You're an uptight Jewish female who can't let herself go." Weisstein called them "sleazeballs.""

"Born Richard Alpert, Dass was a trained psychologist who taught at Harvard University in the Sixties, which is how he linked up with psychologist and writer Timothy Leary and became immersed in the world of psychedelics. Later in the decade, he would venture to India and study under the Hindu guru Neem Karoli Baba, who would give Alpert his new name, Ram Dass, meaning “Servant of God.” When Dass returned to the United States, he became a guru in his own right, lecturing around the country and, most notably, releasing a wildly popular book, Be Here Now, in 1971, which would sell more than two million copies. As The New York Times reports, Richard Alpert was... a child of great privilege whose father worked as a lawyer and was president of the New Haven Railroad... Alpert majored in psychology at Tufts University, studied for his master’s in the subject at Wesleyan University and, despite failing his oral exams there, became a Ph.D. candidate at Stanford University. He taught at Stanford for a short while before being appointed a professor of psychology and education at Harvard, which is where he met Leary."

"I never knew Richard Alpert. I met him as Ram Dass at the first talk he gave when he returned from India in 1968. I was in my junior year at Wesleyan University in Middletown, Connecticut, where Richard Alpert had earned his master’s degree around 14 years prior. I expected to hear about the annals of LSD from one of the members of the intrepid advance team of Timothy Leary and Alpert. Instead of the former Harvard professor, in walks a guy with a long beard in a white dress, barefoot in the frozen mud of New England in March. Forty or fifty people were sprawled around a lounge at the College of Letters. At 7:00 p.m., Ram Dass started speaking about his transformation in India. He had just spent six months learning yoga and meditation in the Himalaya foothills, keeping celibate, mostly in silence. Through those practices, he had built up a lot of spiritual energy. Ram Dass’s words and thoughts flowed like a spring freshet after snow melts and the ice breaks. The concepts he wove were exhilarating, like shooting rapids in a canoe."

"I summarize more than 30 years of research on factors that can create a "perfect storm" which leads good people to engage in evil actions. This transformation of human character is what I call the "Lucifer Effect," named after God's favorite angel, Lucifer, who fell from grace and ultimately became Satan. Rather than providing a religious analysis, however, I offer a psychological account of how ordinary people sometimes turn evil and commit unspeakable acts."

"Whether we consider Nazi Germany or Abu Ghraib prison, there were many people who observed what was happening and said nothing. At Abu Ghraib, one photo shows two soldiers smiling before a pyramid of naked prisoners while a dozen other soldiers stand around watching passively. If you observe such abuses and don’t say, “This is wrong! Stop it!” you give tacit approval to continue. You are part of the silent majority that makes evil deeds more acceptable."

"The idea of the banality of heroism debunks the myth of the “heroic elect,” a myth that reinforces two basic human tendencies. The first is to ascribe very rare personal characteristics to people who do something special — to see them as superhuman, practically beyond comparison to the rest of us. The second is the trap of inaction — sometimes known as the "bystander effect." Research has shown that the bystander effect is often motivated by diffusion of responsibility, when different people witnessing an emergency all assume someone else will help. Like the “good guards,” we fall into the trap of inaction when we assume it’s someone else’s responsibility to act the hero."

"The “Lucifer Effect” describes the point in time when an ordinary, normal person first crosses the boundary between good and evil to engage in an evil action. It represents a transformation of human character that is significant in its consequences. Such transformations are more likely to occur in novel settings, in “total situations,” where social situational forces are sufficiently powerful to overwhelm, or set aside temporally, personal attributes of morality, compassion, or sense of justice and fair play."

"You can create in the prisoners feelings of boredom, a sense of fear to some degree, you can create a notion of arbitrariness that their life is totally controlled by us, by the system, you, me, and they'll have no privacy... We're going to take away their individuality in various ways. In general what all this leads to is a sense of powerlessness. That is, in this situation we'll have all the power and they'll have none."

"It is not just rank-and-file psychologists who are protesting. Former APA president Philip Zimbardo is an international expert on interrogation and torture, and the author of The Lucifer Effect: Understanding How Good People Turn Evil. We asked for his response to the oft-repeated argument that psychologists can protect prisoners from abuse. "I think that's a lie," he told us. "Nobody is paying psychologists to go to the prison to make life easier for the prisoners. Psychologists in operation in Guantánamo Bay, in Abu Ghraib, in Afghanistan have almost no power to make any meaningful change. They are hired guns. You do what the boss wants, or you don't get back. So to say that psychologists are needed to maintain the dignity of prisoners, their health and so forth-that has no basis in reality.""

"It becomes clear that the Asch, Milgram and Zimbardo experiments replicated, in a compressed time, the dynamics of authority and groupthink that play a critical role in our socialization. Asch showed that once the standard is set, people will adopt it and go along with it, even if it is illogical. When the stakes are raised, as they were in Milgram's work, people may struggle with unethical commands, but the majority still obey. And when authorities set parameters but leave the decision-making to the rest of us, we still have a tendency to impose strict control on those we consider deviant. All of these findings affirm the power of culture, socialization, and our widespread fear that we will be judged and punished. Since human beings have a desperate need for safety, approval, and belonging (which yields access to group resources), the worst kind of punishment is ostracism. This shunning may be subtle or extreme."

"In one experience I remember vividly, there was a rich range of shades. It must have been late 1941 or early 1942. Jews were required to wear the Star of David and to obey a 6 p.m. curfew. I had gone to play with a Christian friend and had stayed too late. I turned my brown sweater inside out to walk the few blocks home. As I was walking down an empty street, I saw a German soldier approaching. He was wearing the black uniform that I had been told to fear more than others - the one worn by specially recruited SS soldiers. As I came closer to him, trying to walk fast, I noticed that he was looking at me intently. Then he beckoned me over, picked me up, and hugged me. I was terrified that he would notice the star inside my sweater. He was speaking to me with great emotion, in German. When he put me down, he opened his wallet, showed me a picture of a boy, and gave me some money. I went home more certain than ever that my mother was right: people were endlessly complicated and interesting."

"People who make a difference do not die alone. Something dies in everyone who was affected by them. Amos made a great deal of difference, and when he died, life was dimmed and diminished for many of us. There is less intelligence in the world. There is less wit. There are many questions that will never be answered with the same inimitable combination of depth and clarity. There are standards that will not be defended with the same mix of principle and good sense. Life has become poorer. There is a large Amos-shaped gap in the mosaic, and it will not be filled. It cannot be filled because Amos shaped his own place in the world, he shaped his life, and even his dying. And in shaping his life and his world, he changed the world and the life of many around him."

"There's literally no difference between a physician recognizing a disease from a "facial expression", and a little child pointing to something and saying "doggie"."

"No one ever made a decision because of a number. They need a story."

"I placed too much faith in underpowered studies. As pointed out in the blog, and earlier by Andrew Gelman, there is a special irony in my mistake because the first paper that Amos Tversky and I published was about the belief in the “law of small numbers,” which allows researchers to trust the results of underpowered studies with unreasonably small samples. We also cited Overall (1969) for showing “that the prevalence of studies deficient in statistical power is not only wasteful but actually pernicious: it results in a large proportion of invalid rejections of the null hypothesis among published results.” Our article was written in 1969 and published in 1971, but I failed to internalize its message. My position when I wrote “Thinking, Fast and Slow” was that if a large body of evidence published in reputable journals supports an initially implausible conclusion, then scientific norms require us to believe that conclusion. Implausibility is not sufficient to justify disbelief, and belief in well-supported scientific conclusions is not optional. This position still seems reasonable to me – it is why I think people should believe in climate change. But the argument only holds when all relevant results are published. I knew, of course, that the results of priming studies were based on small samples, that the effect sizes were perhaps implausibly large, and that no single study was conclusive on its own. What impressed me was the unanimity and coherence of the results reported by many laboratories. I concluded that priming effects are easy for skilled experimenters to induce, and that they are robust. However, I now understand that my reasoning was flawed and that I should have known better. Unanimity of underpowered studies provides compelling evidence for the existence of a severe file-drawer problem (and/or p-hacking). The argument is inescapable: Studies that are underpowered for the detection of plausible effects must occasionally return non-significant results even when the research hypothesis is true – the absence of these results is evidence that something is amiss in the published record..."

"And there is something else, which is very important, I think. Which is that almost all psychological hypotheses are true, that is, in the sense that, you know, directionally, if you have a hypothesis that A really causes B, that it's not true that A causes the opposite [of] B. Maybe A just has very little effect, but hypotheses are true mostly, except mostly they're very weak, they're much weaker than you think..."

"You should inform your gut and then trust it."

"The first advice is to slow down, and not follow your first impulses."

"A recurrent theme of this book is that luck plays a large role in every story of success; it is almost always easy to identify a small change in the story that would have turned a remarkable achievement into a mediocre outcome."

"Intelligence is not only the ability to reason; it is also the ability to find relevant material in memory and to deploy attention when needed."

"disbelief is not an option. The results are not made up, nor are they statistical flukes. You have no choice but to accept that the major conclusions of these studies are true."

"A reliable way to make people believe in falsehoods is frequent repetition, because familiarity is not easily distinguished from truth."

"It is the of the information that matters for a good story, not its completeness. Indeed, you will often find that knowing little makes it easier to fit everything you know into a coherent pattern."

"The lesson is clear: estimates of causes of death are warped by media coverage. [...] The world in our heads is not a precise replica of reality; our expectations about the frequency of events are distorted by the prevalence and emotional intensity of the messages to which we are exposed."

"There is a deep gap between our thinking about statistics and our thinking about individual cases."

"It took Francis Galton several years to figure out that and regression are not two concepts – they are different perspectives on the same concept. The general rule is straightforward but has surprising consequences: whenever the correlation between two scores is imperfect, there will be regression to the mean."

"Our comforting conviction that the world makes sense rests on a secure foundation: our almost unlimited ability to ignore our ignorance."

"Subjective confidence in a judgement is not a reasoned evaluation of the probability that this judgement is correct. Confidence is a feeling, which reflects the coherence of the information and the cognitive ease of processing it. It is wise to take admissions of uncertainty seriously, but declarations of high confidence mainly tell you that an individual has constructed a coherent story in his mind, not necessarily that the story is true."

"He's taking an inside view. He should forget about his own case and look for what happened in other cases."

"There is no evidence that risk takers in the economic domain have an unusual appetite for gambles on high stakes; they are merely less aware of risks than more timid people are."

"He weights losses about twice as much as gains, which is normal."

"Many unfortunate human situations unfold [...] where people who face very bad options take desperate gambles, accepting a high probability of making things worse in exchange for a small hope of avoiding a large loss. Risk taking of this kind often turns manageable failures into disasters."

"A rare event will be overweighted if it specifically attracts attention. [...] And when there is no overweighting, there will be neglect."

"Unless there is an obvious reason to do otherwise, most of us passively accept decision problems as they are framed and therefore rarely have an opportunity to discover the extent to which our preferences are frame-bound rather than reality-bound."

"A plausible interpretation is that higher income is associated with a reduced ability to enjoy the small pleasures of life. [...] There is a clear contrast between the effects of income on experienced well-being and in life satisfaction. Higher income brings with it higher satisfaction, well beyond the point at which it ceases to have any positive effect on experience. [...] Life satisfaction is not a flawed measure of their experienced well-being, as I thought some years ago. It is something else entirely."

"Experienced well-being is on average unaffected by marriage, not because marriage makes no difference to happiness, but because it changes some aspects of life for the better and others for the worse."

"Nothing in life is as important as you think it is when you are thinking about it."

"Although humans are not irrational, they often need help to make more accurate judgements and better decisions. [...] [They] also need protection from others who deliberately exploit their weaknesses [...]."

"The confidence we experience as we make a judgment is not a reasoned evaluation of the probability that it is right. Confidence is a feeling, one determined mostly by the coherence of the story and by the ease with which it comes to mind, even when the evidence for the story is sparse and unreliable. The bias toward coherence favors overconfidence. An individual who expresses high confidence probably has a good story, which may or may not be true."

"We often interact with professionals who exercise their judgment with evident confidence, sometimes priding themselves on the power of their intuition. In a world rife with illusions of validity and skill, can we trust them? How do we distinguish the justified confidence of experts from the sincere overconfidence of professionals who do not know they are out of their depth? We can believe an expert who admits uncertainty but cannot take expressions of high confidence at face value. As I first learned on the obstacle field, people come up with coherent stories and confident predictions even when they know little or nothing. Overconfidence arises because people are often blind to their own blindness."

"Most of us view the world as more benign than it really is, our own attributes as more favorable than they truly are, and the goals we adopt as more achievable than they are likely to be. We also tend to exaggerate our ability to forecast the future, which fosters overconfidence. In terms of its consequences for decisions, the optimistic bias may well be the most significant cognitive bias. Because optimistic bias is both a blessing and a risk, you should be both happy and wary if you are temperamentally optimistic."

"Optimism is normal, but some fortunate people are more optimistic than the rest of us. If you are genetically endowed with an optimistic bias, you hardly need to be told that you are a lucky person -- you already feel fortunate. Optimistic people play a disproportionate role in shaping our lives. Their decisions make a difference; they are inventors, entrepreneurs, political and military leaders -- not average people. They got to where they are by seeking challenges and taking risks. They are talented and they have been lucky, almost certainly luckier than they acknowledge."

"The mystery is how a conception that is vulnerable to such obvious counterexamples survived for so long. I can explain it only by a weakness of the scholarly mind that I have often observed in myself. I call it theory-induced blindness: Once you have accepted a theory, it is extraordinarily difficult to notice its flaws. As the psychologist Daniel Gilbert has observed, disbelieving is hard work."

"Caring for people often takes the form of concern for the quality of their stories, not for their feelings. Indeed, we can be deeply moved even by events that change the stories of people already dead. We feel pity for a man who died believing in his wife’s love for him when we hear that she had a lover for many years and stayed with her husband only for his money. We pity the husband although he had lived a happy life. We feel the humiliation of a scientist who made a discovery that was proved false after she died, although she did not feel the humiliation. Most important, we all care intensely for the narrative of our own life and very much want it to be a good story, with a decent hero."

"An experiment about your next vacation will allow you to observe your attitude to your experiencing self: At the end of the vacation, all pictures and videos will be destroyed. Furthermore, you will swallow a potion that will wipe out all your memories of the vacation. How would this affect your vacation plans? How much would you be willing to pay for it, relative to a normally memorable vacation? My impression is that the elimination of memories greatly reduces the value of the experience.Imagine a painful operation during which you will scream in pain and beg the surgeon to stop. However, you are promised an amnesia-inducing drug that will wipe out any memory of the episode. Here again, my observation is that most people are remarkably indifferent to the pains of their experiencing self. Some say they don’t care at all. Others share my feeling, which is that I feel pity for my suffering self but not more than I would feel for a stranger in pain.I am my remembering self, and the experiencing self, who does my living, is like a stranger to me."

"A huge part of Danny's work is on how we think – and how profoundly irrational we can be. That, too, is transforming business, however slowly, and explains the million copies he has sold of his new book. But, in the great sweep of history, I suspect he will be most remembered as the man who made happiness respectable."

"I've called Daniel Kahneman the world's most influential living psychologist and I believe that is true. He pretty much created the field of behavioural economics and has revolutionised large parts of cognitive psychology and social psychology. His central message could not be more important, namely, that human reason left to its own devices is apt to engage in a number of fallacies and systematic errors, so if we want to make better decisions in our personal lives and as a society, we ought to be aware of these biases and seek workarounds. That's a powerful and important discovery."

"‘Crazy-busy’ is a great armor, it’s a great way for numbing. What a lot of us do is that we stay so busy, and so out in front of our life, that the truth of how we’re feeling and what we really need can’t catch up with us."

"...the biggest mistake people make is not acknowledging fear and uncertainty."

"Healthy striving is about striving for internal goals, and wanting to be our best selves. Perfectionism is not motivated internally. Perfectionism is about what people will think. And you do not see effective leaders in corporations sitting on an email for three hours to make sure it’s worded just perfectly. You don’t. They have work to get done..You don’t see elite athletes letting themselves be discouraged by a bad workout or a single bad performance. It happens all the time. They’re accustomed to winning, they’re accustomed to losing. Once perfectionism becomes the goal, they’re out of the sport."

"Belonging is not fitting in...Belonging starts with self-acceptance. Your level of belonging, in fact, can never be greater than your level of self-acceptance, because believing that you're enough is what gives you the courage to be authentic, vulnerable and imperfect. When we don't have that, we shape-shift and turn into chameleons; we hustle for the worthiness we already possess."

"The thing that I have learned is that vulnerability is at the center of fear and shame, but it is also at the center of joy and gratitude and love and belonging...If we continue to wake up every day and put our game faces on and think that invulnerability is the way to be … then we pay the price, because I don't know that we would ever fully experience joy and love and belonging."

"Shame hates to have words wrapped around it. If we talk about it, it loses its grip on us."

"Science is not the truth. Science is finding the truth. When science changes its opinion, it didn’t lie to you. It learned more."

"Avoidance will make you feel less vulnerable in the short run, but it will never make you less afraid."

"The near enemy of love is attachment...True love allows, honors, and appreciates; attachment grasps, demands, needs, and aims to possess."

"People will do almost anything to not feel pain, including causing pain and abusing power"

"I’ve learned that power is not bad, but the abuse of power or using power over others is the opposite of courage; it’s a desperate attempt to maintain a very fragile ego."

"Vulnerability is not weakness; it's our greatest measure of courage."

"Worrying and anxiety go together, but worry is not an emotion; it’s the thinking part of anxiety."

"When we’re faced with information that challenges what we believe, our first instinct is to make the discomfort, irritation, and vulnerability go away by resolving the dissonance. We might do this by rejecting the new information, decreasing its importance, or avoiding it altogether. “The greater the magnitude of the dissonance, the greater is the pressure to reduce dissonance.” In these challenging moments of dissonance, we need to stay curious and resist choosing comfort over courage. It’s brave to invite new information to the table, to sit with it and hear it out."

"just as healing physical pain requires describing it, talking about it, and sometimes getting professional help, we need to do the same thing with emotional pain."

"We have to belong to ourselves as much as we need to belong to others. Any belonging that asks us to betray ourselves is not true belonging."

"(What’s the last great book you read?) TA: “Daring Greatly,” by Brené Brown! I was really moved by her Netflix special, and listening to her audiobook came at the perfect time in my life. She has a way of perfectly describing some of the most intimate human emotions and experiences, and she provides concrete, actionable solutions. She gave me a new level of self-awareness that’s helped me navigate my life in a meaningful way, so I’m a big fan."

"There are no gods (including God). Like all species, ours is a product of nature. This is not something either to celebrate or to mourn. But it can prove a transformational and mind-opening experience to put all gods, religions and supernatural enthusiasms aside and to explore the world from the point of view of a human being who lives, dies, and is as natural as a tiger or a dove."

"The atheist’s way is your way. You will take your journey, and it will not be identical to my journey."

"Not only is the atheist way more accurate and more truthful than the god-talk way, but it also confers great advantages. The first is that you feel very free. You are free to think your own thoughts and to have your own feelings. If a passing pastor accuses you of sinning, you feel free to rebuke or ignore him. You know that he has no special knowledge and that he is only betraying your common humanity by quoting gods. You know that no one has any special knowledge about the purpose or lack of purpose of the universe, that there is only scientific knowledge, with its limitations; the speculations of consciousness, with its limitations; and some amount of mystery, shared by us all and quite likely to remain unexplained until the end of time."

"You are free to cut off contact with toxic people and to eliminate toxic beliefs from your system."

"There are so many believers with good hearts! But that doesn’t make their belief systems any less faulty or, ultimately, dangerous."

"The god religions, the river religions, and the world of supernatural enthusiasms do not serve you. They force you to rein in your intelligence, they make claims that you do not honestly believe, they smell of illegitimate shortcut, and they hurt your chances of taking a fearless inventory of your beliefs and charting a course that will make you proud."

"That is what is in our hearts when we conclude that the universe is meaningless. We don’t doubt that it has order, but we recognize that it is not our parent, our sponsor, or our caretaker."

"Any modern person, believer or atheist, can feel this way (i. e., that the universe is meaningless). The believer, to take some comfort and to find some solace, allows his brain to perpetrate a trick that it is quite willing to play: to conjure a god and a more pleasant universe. So he turns to religion, even if to find that solace he must ignore his religion’s monstrous contradictions, swallow his doubts, smile at ludicrous claims and accept that he has transformed a metaphor into a pseudo-reality. Before the advent of modern science and the last four hundred years of increased knowledge, believers may have believed in some seamless way, uninterrupted by doubts. Now every sensible, educated, modern believer knows in a corner of consciousness that she is buying her solace on the cheap—she knows that the pope is not infallible, that god did not give the Jews a piece of land, that there is nothing like nirvana, and so on. So she bites her tongue and tries to get as much out of her religion as she can, covering her eyes to all the rest—and not really dealing with the central issue of cosmic indifference."

"We are on the threshold of understanding a shining idea: that each life can have meaning, even if the universe has none."

"We need atheism to grow as a movement because we need to remove the god card from the hands of the selfishly self-interested."

"Religion is excellent cover for the unscrupulous; it is much harder to think than it is to pray."

"Let others find themselves alike, My will is obstinately I. My winter blinds are wide to winds And long, in cold, My curtains fly."

"On religion, many are destined to reason wrongly; others not to reason at all; and others to persecute those who do reason."

"Every time that we say that God is the author of some phenomenon, that signifies that we are ignorant of how such a phenomenon was caused by the forces of nature."

"As men’s prayers are a disease of the will, so are their creeds a disease of the intellect."

"They are alive, but they are not engaged in the project of their own lives. No one has ever taught them otherwise. Why aren’t we offered any existential training? Because one of society’s unacknowledged goals is to minimize existential thought. A company making widgets doesn’t want you to wonder about the meaningfulness of its widget. It wants you to be attracted by the widget’s design and to buy two of them."

"It requires your constant analyses because all meaning is subjective: the only way you can opt for settled meaning, objective meaning, or received meaning is by giving away your freedom."

"Every argument for the objectivity of meaning is merely someone’s attempt to elevate her subjective experience and her opinions above yours and mine."

"You and you alone are the sole arbiter of the meaning in your life. The second you turn to someone and say, “What does life mean?” or, “What should my life mean?” you have slipped into a mind-set that courts inauthenticity and depression. The second you agree with someone simply because of her position or reputation, whether that someone is a guru, author, cleric, parent, politician, general, or elder, you fall from the path of personal meaning-maker."

"These doubts must be met in the following way. You announce that meaning does not exist until you make it, and then you don the mantle of meaning-maker. The minute you do this, all previous belief systems, both those that told you what to believe and those that told you that there was nothing to believe, vanish. You suddenly enact the paradigm shift that I believe we are now ready to embrace: the shift from seeking meaning to making meaning. You let go of wondering what the universe wants of you, … and you announce that you will make life mean exactly what you intend it to mean. This is an amazing, glorious, and triumphant announcement. The instant you realize that meaning is not provided (as traditional belief systems teach) and that it is not absent (as nihilists feel), a new world of potential opens up for you."

"To define what we are is to reduce and distort what we are: to say that we are nothing but our desires or nothing but our self-interest is to misrepresent us."

"Before you can make meaning, an odd kind of election process must occur. You must nominate yourself as the meaning-maker in your life and as the hero of your own story. Then you must consciously elect yourself to that position."

"You nominate yourself to be the one who will courageously do what you think ought to be done, even if everyone is pressing you to do something else."

"Few people actually nominate themselves in this way. Most defer to the meaning-making apparatus of their culture, taking comfort in the fact that others have built a meaning nest for them. This built-in cover allows them to avoid taking responsibility and at the same time causes them to grow grandiose, narcissistic, and egotistical. As soon as you put on the robes of your culture and add gravity to your mere humanness by wearing the badge of your profession, your club, your gang, or your clan, you … refuse to engage in the process of personal meaning-making, with its requirements of honesty and self-awareness."

"To nominate yourself as the hero of your own story is to step outside society, not with the intention of turning your back on it but with the intention of not allowing it to dictate to you."

"This individual is regularly nominated not only by himself but by others as well: by the ordinary townsfolk who beg him to save their town, their world, or their galaxy because they see that he has the strength and integrity that they lack."

"“I nominate myself” means “I won’t follow.” This isn’t hubris: it is simply the fruit of your decision to live on your own terms."

"The smarter, braver part of you knows that a tradition is only of value if it is of value."

"It is simply not true that atheists, because of their convictions and their worldview, are as a group more depressed than believers."

"We may feel blue because we see clearly, and what we see saddens us. We see that the amount of intelligence displayed by most people may not be intelligence enough for the challenges faced by our species."

"As atheists we have the opportunity to be more honest about the blues that we experience...We get to honestly look at the thing itself and not shift the issue to our relationship to some nonexistent god."

"Human beings have always had the potential to know meaninglessness. Modern times activated that potential."

"The rose’s fragrance, the garden’s lushness, and the night sky’s grandeur affect us because we are built to appreciate beauty and to experience awe. To leap to a supernatural source for these powerful but ordinary feelings is to indulge in wishful thinking, romantic embellishment, and metaphoric fantasizing."

"Meaning is a choice, not a lost object."

"We have not answered the free will-determinism question, but we have decided to come down on the side of personal freedom, to assert it whether or not it exists. Just as we make our own meaning, we make our own freedom. If this is a cosmic joke, then let us be the ones laughing."

"Billions of people may not be free enough to let go of their made-up gods. You will not allow that sad fact to prevent you from proving the exception. Billions of people may not be equal to seeing beyond limited self-interest to a more mindful self-interest that takes into account the future of the species. You will not allow that sad fact to prevent you from proving the exception."

"You will stand up and be counted, even though only you are doing the counting."

"We respect science because it tests its hypotheses. We respect ourselves when we do the same."

"You can see why you must nominate yourself as the hero of your own story. It is your right and obligation to make idiosyncratic meaning choices, but asserting that right and meeting that obligation only launch you onto an arduous path of lifelong effort. Time and again you will find yourself dissatisfied with your meaning results, shaken by new meaning problems, confounded by the dynamic complexity of your competing meaning interests, and exhausted by the work required to live authentically. Only a hero would bother with this. An ordinary person would settle for gods and greeting card maxims."

"There is no way to complete the sentence “The meaning of life is...” without producing a small, sad result."

"I’ve said it before, and I’ll say it again: there are no gods. We arise from nature—and nature is not a moral entity."

"To be ethical is to make ethics, not to mouth ethics."

"The universe does not care about fairness; nevertheless, you may decide that you would like to advocate for fairness."

"This is your chance! You get to make existential magic, and you need no longer despair that there is no place for you in our mock-pious, bottom line-driven society. As an existential magician, a conjurer with amazing skills bestowed on you by the universe, you can create your own stepping-stones and your own journey, guided by your own moral calculations. You make your meaning, and you also make your ethics. Nature being what it is, you are the only one entitled to do either."

"All that we have on our side is that inner voice that knows better. And that is enough."

"I hope that our discussion of meaning-making and ethics-making has made it clear why we must stand firm in disputing god-talk: god-talk is at once a betrayal of our common humanity and a barrier to both meaning and ethics. That is not to say that you rise up in arms when you are visiting your parents’ home for dinner and grace is said or that you leap into the fray every time you hear some piety uttered. No one has the time or the energy for such vigilance, and no one wants to become a pariah. But you do need to pick some fights and then fight them. If you are upholding values such as justice, reason, fairness, equity, and decency—if these inform the meaning and the ethics that you make—then you are obliged to stand up to god-talk at least occasionally."

"Life is a project to live, not a mystery to unravel."

"This looks to be a moment when atheism is capturing the imagination of many millions of people. At exactly the same time, fundamental religious belief is growing unchecked. These two events are likely intimately related, as rational people are frightened back to their rationality by fundamentalism and believers dig in harder against liberty, justice, and reason."

"Want a guarantee? Join another species. Our species just makes decisions."

"We do not know why the universe opted to make a creature that can suffer from a toothache one day and rouse his fellow human beings to righteousness the next, but here we are."

"This, then, is my version of the atheist’s way. I think that it is a realistic, unsentimental, arduous, and beautiful way that allows for love, good works, and human-size happiness. At the same time it avoids humbug, especially the crippling and dangerous humbug of god-talk. Take from my version whatever makes sense to you, and heroically fashion your own atheist’s way. Residing as you do in a universe without gods, you must take the lead in creating yourself, making your meaning, and living your ethics. Nothing less than your righteousness and your happiness are at stake. Aren’t you glad that the universe has entrusted these tasks to you and not to some squabbling gods or mountain sprites? Good luck on your atheist’s way—may you make yourself proud!"

"Once knowing is no longer understood as the search for an iconic representation of ontological reality but, instead, as a search for fitting ways of behaving and thinking, the traditional problem disappears. Knowledge can now be seen as something which the organism builds up in the attempt to order the as such amorphous flow of experience by establishing repeatable experiences and relatively reliable relations between them. The possibilities of constructing such an order are determined and perpetually constrained by the preceding steps in the construction. That means that the “real” world manifests itself exclusively there where our constructions break down. But since we can describe and explain these breakdowns only in the very concepts that we have used to build the failing structures, this process can never yield a picture of a world that we could hold responsible for their failure."

"From an explorer who is condemned to seek 'structural properties' of an inaccessible reality, the experiencing organism now turns-into a builder of cognitive structures intended to solve such problems as the organism perceives."

".. in spite of the fact that it often feels as though the meaning of words and sentences were conveyed to us by the sounds of speech or the signs on a printed page, It is easy to show that meanings do not travel through space and must under all circumstances be constructed in the head of the language users."

"...I believe I have come to adopt a cybernetic way of thinking... I became aware of this in the many conversations with students who were worrying about their future and asked for advice. I heard myself telling them that it was far more important to know what one did not want to do, than to have detailed plans of what one did want to do. One day it dawned on me that this was plain cybernetic advice; It is more useful to specify constraints rather than goals. - And then I explained it by adding that in one’s teens or twenties one usually has already discovered a number of things that one cannot stand, whereas it is quite impossible to foresee what, ten or twenty years later, will provide the satisfactions needed to maintain one’s equilibrium."

"What we call knowledge does not and cannot have the purpose of producing representations of an independent reality, but instead has an adaptive function."

"The history of scientific ideas shows all too blatantly that there has been no overall linear progression."

"As a metaphor - and I stress that it is intended as a metaphor - the concept of an invariant that arises out of mutually or cyclically balancing changes may help us to approach the concept of self. In cybernetics this metaphor is implemented in the ‘closed loop’, the circular arrangement of feedback mechanisms that maintain a given value within certain limits. They work toward an invariant, but the invariant is achieved not by a steady resistance, the way a rock stands unmoved in the wind, but by compensation over time. Whenever we happen to look in a feedback loop, we find the present act pitted against the immediate past, but already on the way to being compensated itself by the immediate future. The invariant the system achieves can, therefore, never be found or frozen in a single element because, by its very nature, it consists in one or more relationships - and relationships are not in things but between them. If the self, as I suggest, is a relational entity, it cannot have a locus in the world of experiential objects. It does not reside in the heart, as Aristotle thought, nor in the brain, as we tend to think today. It resides in no place at all, but merely manifests itself in the continuity of our acts of differentiating and relating and in the intuitive certainty we have that our experience is truly ours."

"For me, as I later came to say, cybernetics is the art of creating equilibrium in a world of possibilities and constraints. This is not just a romantic description, it portrays the new way of thinking quite accurately. Cybernetics differs from the traditional scientific procedure, because it does not try to explain phenomena by searching for their causes, but rather by specifying the constraints that determine the direction of their development."

"The "second order cyberneticians" claimed that knowledge is a biological phenomenon (Maturana, 1970), that each individual constructs his or her own "reality" (Foerster, 1973) and that knowledge "fits" but does not "match" the world of experience (von Glasersfeld, 1987)."

"Ernst von Glasersfeld, who founded radical constructivism (RC) in the 1970s, is clearly on Kuhn's side"

"This book is not for the engineer content with hardware, nor for the biologist uneasy outside his specialty; for it depicts that miscegenation of Art and Science which begets inanimate objects that behave like living systems. They regulate themselves and survive: They adapt and they compute: They invent. They co-operate and they compete. Naturally they evolve rapidly. Pure mathematics, being mere tautology, and pure physics, being mere fact, could not have engendered them; for creatures to live, must sense the useful and the good; and engines to run must have energy available as work : and both, to endure, must regulate themselves. So it is to Thermodynamics and to its brother Σp log p, called Information Theory, that we look for the distinctions between work and energy and between signal and noise. For like cause we look to reflexology and its brother feedback, christened Multiple Closed Loop Servo Theory, for mechanical explanation of Entelechy in Homeostasis and in appetition. This is that governance, whether in living creatures and their societies or in our living artefacts, that is now called Cybernetics."

"Don't bite my finger, look where I am pointing."

"You have to have the facts before you can pervert them."

"Because of the "all-or-none" character of nervous activity, events and the relations among them can be treated by means of propositional logic. It is found that the behaviour of every net can be described in these terms, with the addition of more complicated logical means for nets containing cycles; and that for any logical expression satisfying certain conditions, one can find in net behaving ever fashion it describes."

"We suppose that some axonal terminations cannot at first excite the succeeding neuron; but if at any time the neuron fires, and the axonal terminations are simultaneously excited, they become synapses of the ordinary kind, henceforth capable of exciting the neuron. The loss of an inhibitory synapse gives an entirely equivalent result."

"[1917 Winter] Rufus Jones called me in. "Warren," said he, "what is thee going to be?" And I said, "I don't know." "And what is thee going to do?" And again I said, "I have no idea; but there is one question I would like to answer: What is a number, that a man may know it, and a man, that he may know a number?" He smiled and said, "Friend, thee will be busy as long as thee lives.""

"My object, as a psychologist, was to invent a kind of least psychic event, or "psychon," that would have the following properties: First, it was to be so simple an event that it either happened or else it did not happen. Second, it was to happen only if its bound cause had happened – shades of Duns Scotus! – that is, it was to imply its temporal antecedent. Third, it was to propose this to subsequent psychons. Fourth, these were to be compounded to produce the equivalents of more complicated propositions concerning their antecedents."

"I met Walter Pitts, then in his teens, who promptly set me right in matters of theory. It is to him that I am principally indebted for all subsequent success. He remains my best adviser and sharpest critic. You shall never publish this until it passes through his hands."

"With all of these limitations and hazards well in mind, let us ask whether a knower so conceived is capable of constructing the physics of the world which includes himself. But, in so doing, let us be perfectly frank to admit that causality is a superstition."

"No more would I go along with Plato in exiling the poets, who play on the limbic cortex. Not even they are powerful enough to evoke the whole of man. If we are to survive our own destruction of our world and of ourselves by our advance of culture we had better learn soon to modify our genes to make us more intelligent. It is our last chance, that by increasing our diversity we may be able to make some sort of man that can survive without an ecological niche on this our earth. We may be able to live in gas masks and eat algae and distill the ocean. I doubt that we have time enough. We are, I think, nearing the end of a course that left the main line of evolution to overspecialize in brain to its own undoing. Time will tell."

"To make psychology into experimental epistemology is to attempt to understand the embodiment of mind. Here we are confronted by what seem to be three questions, although they may ultimately be only one. The three exist as categorically disperate desiderata. The first is at the logical level: We lack an adequate, appropriate calculus for triadic relations. The second is the psychological level: We do not know how we generate hypotheses that are natural and simple. The third is that the physiological level: we have no circuit theory for the reticular formation that marshals our abductions. Logically, the problem is far from simple. To be exact, no proposed theory of relations yields a calculus to handle our problem. When I was growing up, only the Aristotelian logic of classes was ever taught, and that badly. The Organon itself contains only a clumsy description of the apagoge - perhaps from the notes of some students who have not understand his master..."

"When McCulloch's essays are hard to understand, the trouble lies less often in the internal logic of the individual arguments than in the perception of a unifying theme that runs, sometimes with exuberant clarity, sometimes in a tantalizingly elusive way, through the whole work. The consequent perplexity is partly intentional -- McCulloch is at least as much concerned with questions as with answers -- and partly the result of his way of expressing the general through the particular."

"As a young man, Warren McCulloch set himself the goal of developing an experimental epistemology, to understand the mind in terms of the brain. More particularly, he sought to discover the logical calculus immanent in nervous activity."

"And he had a grand view of this, the importance of cybernetics, which was correct, so, otherwise you would have said he was delusional. . .but I must have spent the most part of a year just hanging around him and trying to understand how he could see such importance in ordinary things"

"[A] famous photograph... showing McCulloch (1898–1969) and Norbert Wiener (1894–1964) with British Cyberneticians Ross Ashby (1903–1972) and Grey Walter (1910–1977), first appeared in de Latil (1953) with the caption "The four pioneers of Cybernetics get together in Paris", and encapsulates a view of the development of cybernetics that has slowly become more accepted: that there were important British contributions from the outset... Warren McCulloch embraced these influences and had significant contact with a number of British cyberneticians, forming friendships and collaborations with several, as well as mentoring others."

"That man, that wretched man, that drunkard! Why, if I had the money I would buy him a case of Scotch whisky so he could drink himself to death!"

"One of the issues that John von Neumann and McCulloch discussed was reliability in the brain. One version of the story was that McCulloch got a 3:00 AM phone call from von Neumann to say, “I have just finished a bottle of creme de menthe. The thresholds of all my neurons are shot to hell. How is it I can still think?” (In other versions of the story, von Neumann was called by McCulloch, and the drink was whisky.)"

"If your emotional abilities aren't in hand, if you don't have self-awareness, if you are not able to manage your distressing emotions, if you can't have empathy and have effective relationships, then no matter how smart you are, you are not going to get very far."

"There are many leaders, not just one. Leadership is distributed. It resides not solely in the individual at the top, but in every person at every level who, in one way or another, acts as a leader to a group of followers — wherever in the organization that person is, whether shop steward, team head, or CEO."

"… a psychological system (was) at the heart of Buddhism … absolutely unknown in Western psychology. … I started to write about it, and the way it worked with the mind, the way it conceived of what you could do to transform the mind, … meditation was very much at the heart of that. … Western psychology did not understand that … meditation did transform the mind, and now we know, the brain. No one had ever heard of the word, neuroplasticity in the 1970s, … repeated experiences change the structure and function of the brain was implicit in Buddhist psychology and unknown in Western psychology. … you could transform the mind, to the point where, … your inner emotional state was not at the whim of external conditions, but was an ongoing, …equanimous state that was one of kindness. This was inconceivable. … I would say psychologists in the 2010s don’t think about it that much as whole."

"transcendental meditation (sic) as taught by Maharishi Mahesh Yogi is the one I’ve practiced longest, am most thoroughly familiar with theoretically, and about which I hypothesize here. Transcendental meditation (sic), or TM, like most yoga systems taught in the US, traces its roots back to the tradition of which Patanjali’s Yoga Sutras is the classic statement."

"‘My hypotheses are generated from experience with TM but are framed in terms of meditation in general in the hope that they will be tested on a variety of different systems’."

"… I discovered … an alternate psychological system. … Abhidharma, which is the Sanskrit term for this model of mind. Then I started writing about it in psychology journals, albeit very obscure psychology journals, because they were the only ones that were interested. … it was important to bring this news to Western psychology because … it …extend(ed) the horizon line of the potential of being human. … if psychology’s about anything, it’s about the mind and what are it’s (sic) upper limits; what are the worst places we can go, what are the best places we can go? And this described some best places that we hadn’t heard of yet…"

"IQ is a genetic given that cannot be changed by life experience, and that our destiny in life is largely fixed by these aptitudes."

"In a very real sense we have two minds, one that thinks and one that feels. These two fundamentally different ways of knowing interact to construct our mental life."

"People who are emotionally adapt — who know and manage their feelings well, and who read and deal effectively with other people's feelings — are at an advantage in any domain in life, whether in romance and intimate relationships or picking up the unspoken rules that govern success in organizational politics."

"There is an old-fashioned word for the body of skills that emotional intelligence represents: character."

"Feelings are self-justifying, with a set of perceptions and "proofs" all their own."

"Our emotional intelligence determines our potential for learning the practical skills that are based on its five elements: self-awareness, motivation, self-regulation, empathy, and adeptness in relationships"

"Emotional Intelligence' refers to the capacity for recognizing our own feelings and those of others, for motivating ourselves, and for managing emotions well in ourselves and in our relationships. It describes abilities distinct from, but complementary to, academic intelligence, the purely cognitive capacities measured by IQ."

"Every businessperson knows a story about a highly intelligent, highly skilled executive who was promoted into a leadership position only to fail at the job. And they also know a story about someone with solid—but not extraordinary—intellectual abilities and technical skills who was promoted into a similar position and then soared. Such anecdotes support the widespread belief that identifying individuals with the “right stuff” to be leaders is more art than science. After all, the personal styles of superb leaders vary: Some leaders are subdued and analytical; others shout their manifestos from the mountaintops. And just as important, different situations call for different types of leadership. Most mergers need a sensitive negotiator at the helm, whereas many turnarounds require a more forceful authority."

"Effective leaders are alike in one crucial way: They all have a high degree of what has come to be known as emotional intelligence. It’s not that IQ and technical skills are irrelevant. They do matter, but mainly as “threshold capabilities”; that is, they are the entry-level requirements for executive positions. But my research, along with other recent studies, clearly shows that emotional intelligence is the sine qua non of leadership."

"Goleman deserves credit for systematically testing the Indian systems using the scientific method and establishing their credibility. But this need not erase the source tradition in the process. When knowledge is appropriated from ancient Greece, for instance, it is duly acknowledged as such, and the same standard must apply in the case of Indian knowledge. Such acknowledgment keeps the knowledge system alive in its native form so it can enrich us further."

"Racial prejudice is thus a generalized set of stereotypes of a high degree of consistency which includes emotional responses to race names, a belief in typical characteristics associated with race names, and an evaluation of such traits."

"Value-expressive attitudes not only give clarity to the self-image but also mold the self-image closer to the heart’s desire."

"An organization which depends solely upon its blueprints of prescribed behavior is a very fragile social system."

"Social organizations are flagrantly open systems in that the input of energies and the conversion of output into further energy input consists of transactions between the organization and its environment."

"The aims of social science with respect to human organizations are like those of any other science with respect to the events and phenomena of its domain. Social scientists wish to understand human organizations, to describe what is essential in their form, aspects, and functions."

"System theory is basically concerned with problems of relationships, of structure, and of interdependence rather than with the constant attributes of objects. In general approach it resembles field theory except that its dynamics deal with temporal as well as spatial patterns. Older formulations of system constructs dealt with the closed systems of the physical sciences, in which relatively self-contained structures could be treated successfully as if they were independent of external forces. But living systems, whether biological organisms or social organizations, are acutely dependent on their external environment and so must be conceived of as open systems"

"The homeostatic principle does not apply literally to the functioning of all complex living systems, in that in counteracting entropy they move toward growth and expansion."

"The open system approach to organizations is contrasted with common-sense approaches, which tend to accept popular names and stereotypes as basic organizational properties and to identify the purpose of an organization in terms of the goals of its founders and leaders. The open system approach, on the other hand, begins by identifying and mapping the repeated cycles of input, transformation, output, and renewed input which comprise the organizational pattern. This approach to organizations represents the adaptation of work in biology and in the physical sciences by von Bertalanffy and others."

"Traditional organizational theories have tended to view the human organization as a closed system. This tendency has led to a disregard of differing organizational environments and the nature of organizational dependency on environment. It has led also to an over-concentration on principles of internal organizational functioning, with consequent failure to develop and understand the processes of feedback which are essential to survival."

"The concept of leadership has an ambiguous status in organizational practice, as it does in organizational theory. In practice, management appears to be of two minds about the exercise of leadership. Many jobs are so specified in content and method that within very broad limits differences among individuals become irrelevant, and acts of leadership are regarded as gratuitous at best, and at worst insubordinate"

"The employee-oriented supervisor, in contrast to the production-oriented, or institution-oriented supervisor gives major attention to creating employee motivation. The specific ways in which he does this may vary from situation to situation, but they contribute to a supportive personal relationship between himself and his work group members"

"Katz and Kahn's (1966) The Social Psychology of Organizations has been the most influential. It remains one of the most widely read texts on organizational behaviour. Katz and Kahn develop a perspective in which the systems metaphor is used to mediate approaches as diverse as Marxism, human relations and event-structure theory.... In the synthesizing of structural-functionalism with the principles of general systems theory, Katz and Kahn develop a process model for interpreting organizational actions in terms of input, throughput and output. Their thesis revolves around the notion that formal social systems are homoeos- tatic, possessing qualities of negative entropy, feedback, differentiation and equifinality."

"In the most general sense, organizational psychology is the scientific study of individual and group behavior in formal organizational settings. Katz and Kahn, in their classic work, The Social Psychology of Organizations (1978), stated that the essence of an organization is “patterned” human behavior. When behavior is patterned, some structure is imposed on individuals. This structure typically comes in the form of roles (normative standards governing behavior) as well as a guiding set of values. An organization cannot exist when people just “do their own thing” without any awareness of the behavior of others."

"The fact that a reasonable hypothesis has not been rigorously proved does not mean that it should be summarily dismissed. It only means that we need more appropriate research for putting it to the test. I believe such definitive research is entirely possible but has not yet been done. So all we are left with are various lines of evidence, no one of which is definitive alone, but which, viewed all to­gether, make it a not unreasonable hypothesis that genetic factors are strongly implicated in the average Negro-white intelligence difference. The preponderance of the evidence is, in my opinion, less consistent with a strictly environmental hypothesis than with a genetic hypothesis, which, of course, does not exclude the influence of environment or its interaction with genetic factors."

"In his references to my own work, Gould includes at least nine citations that involve more than just an expression of Gould's opinion; in these citations Gould purportedly paraphrases my views. Yet in eight of the nine cases, Gould's representation of these views is false, misleading, or grossly caricatured. Nonspecialists could have no way of knowing any of this without reading the cited sources. While an author can occasionally make an inadvertent mistake in paraphrasing another, it appears Gould's paraphrases are consistently slanted to serve his own message... Of all the book's references, a full 27 percent precede 1900. Another 44 percent fall between 1900 and 1950 (60 percent of those are before 1925); and only 29 percent are more recent than 1950. From the total literature spanning more than a century, the few "bad apples" have been hand-picked most aptly to serve Gould's purpose."

"[Interview: Responding to a question about whether it was smart to publish his 1969 article at the time he did] In retrospect, however, I would hope that I would not have changed a thing in that article, even if I had been able to imagine the supposed "storm" it caused. I will be ashamed the day I feel I should knuckle under to social-political pressures about issues and research I think are important for the advance of scientific knowledge."

"I had begun by trying, for the sake of scholarly thoroughness, merely to write a short chapter for my book on the ‘culturally disadvantaged’ that I expected would succinctly review the so-called nature-nurture issue only to easily dismiss it as being of little or no importance for the subsequent study of the causes of scholastic failure and success. I delved into practically all the available literature on the genetics of intelligence, beginning with the works of the most prominent investigator in this field, Sir Cyril Burt, whom I had previously heard give a brilliant lecture entitled The Inheritance of Mental Ability’ at University College, London in 1957. The more I read in this field, the less convinced I became of the prevailing belief in the all-importance of environment and learning as the mechanisms of individual and group differences in general ability and scholastic aptitude. I felt even somewhat resentful of my prior education, that I could have gone as far as I had—already a fairly well-recognized professor of educational psychology—and yet could have remained so unaware of the crucial importance of genetic factors for the study of individual differences."

"It was little consolation that I had been ‘in good company’ in my ignorance of genetics; in fact, that aspect of the situation seemed even more alarming to me. I was overwhelmed by the realization of the almost Herculean job that would be needed to get the majority of psychologists and educators fully to recognize the importance of genetics for the understanding of variation in psychological traits. Hence, rather than attempting at first to add small increments of original empirical research to the body of knowledge on the genetics of human abilities, I thought my most useful role at that point was a primarily didactic one."

"The study of inbreeding depression seems to me especially important in the study of human abilities, because inbreeding depression indicates genetic dominance, and the presence and degree of dominance are related to natural selection for the trait in the course of its biological evolution. It was of great interest to me to discover, for example, that of the several ability factors that can be extracted from the various subtests of the Wechsler Intelligence Scale for Children, the one that shows the greatest susceptibility to inbreeding depression is the g factor (Jensen, 1983b). This finding indicates that one of our most widely used standard psychometric tests of intelligence yields scores that reflect some part of the variance in the biological intelligence that has developed in the course of human evolution."

"The key theme in Gordon’s chapter, that lends it theoretical coherence, is his clear perception that the guiding force in my own work in mental measurement arises principally from my constant search for construct validity that can embrace the widest range of phenomena in differential psychology. In my philosophy, science is an unrelenting battle against ad hoc explanation. No other field in psychology with which I have been acquainted has been so infested by ad hoc theories as the attempts to explain social class, racial, and ethnic group differences on various tests of mental ability. My pursuit of what I have called the Spearman hypothesis (Jensen, 1985a), which is nicely explicated by Gordon, represents an effort to displace various ad hoc views of the black-white differences on psychometric tests by pointing out the relationship of the differences to the g loadings of tests, thereby bringing the black-white difference into the whole nomothetic network of the g construct. It is within this framework, I believe, that the black-white difference in psychometric tests and all their correlates, will ultimately have to be understood. Understanding the black-white difference is part and parcel of understanding the nature of g itself. My thoughts about researching the nature of g have been expounded in a recent book chapter (Jensen, 1986b). Enough said. Gordon’s chapter speaks for itself, and, with his three commentaries on the chapters by Osterlind, Shepard, and Scheuneman, leaves little else for me to add to this topic."

"The study of race differences in intelligence is an acid test case for psychology. Can behavioral scientists research this subject with the same freedom, objectivity, thoroughness, and scientific integrity with which they go about investigating other psychological phenomena? In short, can psychology be scientific when it confronts an issue that is steeped in social ideologies? In my attempts at self- analysis this question seems to me to be one of the most basic motivating elements in my involvement with research on the nature of the observed psychological differences among racial groups. In a recent article (Jensen, 1985b) I stated:I make no apology for my choice of research topics. I think that my own nominal fields of expertise (educational and differential psychology) would be remiss if they shunned efforts to describe and understand more accurately one of the most perplexing and critical of current problems. Of all the myriad subjects being investigated in the behavioral and social sciences, it seems to me that one of the most easily justified is the black- white statistical disparity in cognitive abilities, with its far reaching educational, economic, and social consequences. Should we not apply the tools of our science to such socially important issues as best we can? The success of such efforts will demonstrate that psychology can actually behave as a science in dealing with socially sensitive issues, rather than merely rationalize popular prejudice and social ideology. (p. 258)"

"Given the present state of our knowledge, and insufficient thought on my part, my own prescription for the time being is to deal as best we can with individual differences and let the statistical group differences fall where they may. Society’s general concern with race and other social group differences is not the product of research on these matters, but arises from chauvinist-like attitudes of racial group identity and solidarity in connection with political power and economic interest. It might be termed meta-racism. The ‘race problem’ from that viewpoint is lower in my own hierarchy of values than concern with individual justice and alleviation of individual misfortune. Though it would be blind not to acknowledge the reality of certain statistical differences among populations, I would find it difficult to be the least concerned with any given individual’s racial heritage. Perhaps I may be too insensitive on this score, never having felt much sense of racial identity myself."

"The comments on value-free psychology are so vague as to have no teeth. I wish Sternberg had delivered on whatever point he was trying to make by pointing to some actual examples of how my values (or their lack) have led me to ‘comparisons that should not be made’ or inferences predicated on untrue assumptions. The ‘value-free’ psychology I would advocate is not free of scientific values, or humanistic moral values, or the value of social responsibility, but I do decry the infestation of psychology, or any science, by political and social ideologies. Ideological contamination of psychological research can only make suspect the claim of psychology to scientific status."

"The validity of g is most conspicuous in scholastic performance, not because g-loaded tests measure specifically what is taught in school, but because g is intrinsic to learning novel material, grasping concepts, distinctions, and meanings... The most critical tool for scholastic learning beyond the primary grades— reading comprehension—is probably the most highly g-loaded attainment in the course of elementary education."

"Jensenism, one of the great heresies of 20th century science, is partly responsible for getting the Darwinian-Galtonian paradigm back on track in differential psychology after it had been derailed in the behavioral sciences for at least a generation following World War II. In a brilliant 40-year career that has earned him a place among the most frequently cited figures in contemporary psychology, Arthur Jensen has systematically researched and extended Charles Spearman's (1927) seminal concept of g, the general factor of intelligence. The g Factor is an awesome and monumental exposition of the case for the reality of g. It does not draw back from its most controversial conclusions - that the average differences in IQ found between Blacks and Whites has a substantial hereditary component, and that this difference has important societal consequences..."

"As his own essay (this issue) demonstrates, Art relentlessly pursues a hard-edged, hypothetic-deductive science that treads on a more emotional, humanistic psychology. Art has no sympathy for mushy thinking. For him, impressions and feelings are not data and have no place in psychology, beyond perhaps the hypothesis-formation stage. Art is ruthlessly scientific: If hypotheses derived from a theory cannot be tested by logical experimentation and data analysis, the theory does not deserve to be called psychological science."

"Art has also endured abuse from thugs with pens instead of megaphones. Personally, I have no empathy for politically driven liars, who distort scientific facts in a misguided and condescending effort to protect an impossible myth about human equality (= identity). Art believes he understands the motives of the Marcus Foldmans, Steven Jay Goulds, and Leon Kamins of the intellectual world. They seem to speak his language, albeit with forked tongues. I find them despicable, because they have the knowledge and intellect to know that they deliberately corrupt science. To deny falsely the scientific evidence that nearly all measurable human traits are moderately to highly heritable is to deny parents and policy makers essential knowledge to run their own lives and the society as a whole. Self- appointed saviors of the equality myth are far more dangerous to an honest psychological science than a hundred outraged groupies who don't know that the lecture was supposed to be about, anyway."

"The question now is how to fill the void Jensen's death leaves, particularly for scholars open to scientific inquiry who challenge some of his conclusions. There is no substitute for someone of great intellectual caliber who disagrees with you. With Jensen no longer alive, we will have to invent him. But we cannot really do that, because no one is so constructed as to put the same energy and imagination into a fictitious opponent as we put into polishing our own ideas. No one can pretend to believe what they do not believe, but I hope there is a young scholar out there with the convictions and mind of Arthur Jensen. I am sometimes asked why I spoke so well of him. The answer is that it was easy."

"Genetics and race; one cannot write about Arthur and avoid it. I asked him once after dinner, on his way to the tube, if he was racist. I thought at the time that I was being a bit daring. When I look back on it I feel ashamed because I was not, as I thought, bearding the lion in his den, I was simply being callow and jejune. I came to understand that later from his answer. Anyway, what he said was this: ‘I’ve thought about this a lot and I’ve come to the conclusion that it’s irrelevant’. He did not mean that racism is morally irrelevant. He meant that against the importance of developing a proper scientific theory of individual differences in intelligence, the personal attributes of Arthur R. Jensen are trivially insignificant."

"Arthur is a renunciate. He has chosen the stony path of scientific truth over the smoother course of popularity and public acceptance. If Arthur had worked in any other field, I’m certain that honours would have fallen into his lap, for he is a great scientist. The battle between the forces of reason and ideology is frightening, even for a bystander."

"The things we do first reflect clearly the elements that are most significant in our picture of ourselves."

"The real test of friendship is: can you literally do nothing with the other person? Can you enjoy those moments of life that are utterly simple?"

"My thesis in a nutshell: "There is no convincing reason to assume that explicitly formalized mathematical rules and the clinician's creativity are equally suited for any given kind of task, or that their comparative effectiveness is the same for different tasks. Current clinical practice should be much more critically examined with this in mind than it has been.""

"Because physical theories typically predict numerical values, an improvement in experimental precision reduces the tolerance range and hence increases corroborability. In most psychological research, improved power of a statistical design leads to a prior probability approaching ½ of finding a significant difference in the theoretically predicted direction. Hence the corroboration yielded by "success" is very weak, and becomes weaker with increased precision. "Statistical significance" plays a logical role in psychology precisely the reverse of its role in physics. This problem is worsened by certain unhealthy tendencies prevalent among psychologists, such as a premium placed on experimental "cuteness" and a free reliance upon ad hoc explanations to avoid refutation."

"a fairly widespread tendency to report experimental findings with a liberal use of ad hoc explanations for those that didn't "pan out." ... especially tempting in the "soft" fields of (personality and social) psychology, where the profession highly rewards a kind of "cuteness" or "cleverness" in experimental design, such as a hitherto untried method for inducing a desired emotional state, or a particularly "subtle" gimmick for detecting its influence upon behavioral output."

"A zealous and clever investigator ... undismayed by logic-of-science considerations and relying blissfully on the "exactitude" of modern statistical hypothesis-testing, has produced a long publication list and been promoted to a full professorship. In terms of his contribution to the enduring body of psychological knowledge, he has done hardly anything. His true position is that of a potent-but-sterile intellectual rake, who leaves in his merry path a long train of ravished maidens but no viable scientific offspring."

"Owing to the abusive reliance upon significance testing—rather than point or interval estimation, curve shape, or ordination—in the social sciences, the usual article summarizing the state of the evidence on a theory (such as appears in the Psychological Bulletin) is nearly useless."

"the null hypothesis in the life sciences is almost always false—if taken literally— in designs that involve any sort of self-selection or correlations found in the organisms as they come, that is, where perfect randomization of treatments by the experimenter does not exhaust the manipulations. Hence even “experimental” (rather than statistical or file data) research will exhibit this if interaction effects involving attributes of the persons are studied. Consequently, whether or not the null hypothesis is rejected is simply and solely a function of statistical power."

"Most so-called “theories” in the soft areas of psychology (clinical, counseling, social, personality, community, and school psychology) are scientifically unimpressive and technologically worthless. [...] Most of them suffer the fate that General MacArthur ascribed to old generals—They never die, they just slowly fade away."

"It is simply a sad fact that in soft psychology theories rise and decline, come and go, more as a function of baffled boredom than anything else; and the enterprise shows a disturbing absence of that cumulative character that is so impressive in disciplines like astronomy, molecular biology, and genetics."

"In the developed sciences, theories tend either to become widely accepted and built into the larger edifice of well-tested human knowledge or else they suffer destruction in the face of recalcitrant facts and are abandoned, perhaps regretfully as a “nice try.” But in fields like personology and social psychology, this seems not to happen. There is a period of enthusiasm about a new theory, a period of attempted application to several fact domains, a period of disillusionment as the negative data come in, a growing bafflement about inconsistent and unreplicable empirical results, multiple resort to ad hoc excuses, and then finally people just sort of lose interest in the thing and pursue other endeavors."

"As is well-known (and not disputed by Popper), when we spell out in detail the logical structure of what purports to be an observational test of a theoretical conjecture T, we normally find that we cannot get to an observational statement from T alone. We require further a set of often complex and problematic auxiliaries A, plus the empirical realization of certain conditions describing the experimental particulars C [but] in social science the auxiliaries A and the initial and boundary conditions of the system C are frequently as problematic as the theory T itself."

"Isn’t the social scientist’s use of the null hypothesis simply the application of Popperian (or Bayesian) thinking in contexts in which probability plays such a big role? ... since an output variable such as adult IQ, or academic achievement, or effectiveness at communication, or whatever, will always, in the social sciences, be a function of a sizable but finite number of factors... Putting it crudely, if you have enough cases and your measures are not to-tally unreliable, the null hypothesis will always be falsified, regardless of the truth of the substantive theory."

"a theory that has seven facts for it and three facts against it is not in good shape, and it would not be considered so in any developed science."

"Sir Ronald has befuddled us, mesmerized us, and led us down the primrose path. I believe that the almost universal reliance on merely refuting the null hypothesis as the standard method for corroborating substantive theories in the soft areas is a terrible mistake, is basically unsound, poor scientific strategy, and one of the worst things that ever happened in the history of psychology."

"You may say, “But, Meehl, R. A. Fisher was a genius, and we all know how valuable his stuff has been in agronomy. Why shouldn’t it work for soft psychology?” Well, I am not intimidated by Fisher’s genius, because my complaint is not in the field of mathematical statistics, and as regards inductive logic and philosophy of science, it is well-known that Sir Ronald permitted himself a great deal of dogmatism."

"Meehl was an American psychologist who studied the successes and failures of predictions in many different settings. He found overwhelming evidence for a disturbing conclusion. Predictions based on simple statistical scoring were generally more accurate than predictions based on expert judgment. A famous example confirming Meehl’s conclusion is the “Apgar score,” invented by the anesthesiologist Virginia Apgar in 1953 to guide the treatment of newborn babies. The Apgar score is a simple formula based on five vital signs that can be measured quickly: heart rate, breathing, reflexes, muscle tone, and color. It does better than the average doctor in deciding whether the baby needs immediate help. It is now used everywhere and saves the lives of thousands of babies."

"Learning can be defined as occurring under two conditions. First, learning occurs when an organisation achieves what it intended; that is, there is a match between its design for action and the actual outcome. Second, learning occurs when a mismatch between intention and outcome is identified and corrected; that is, a mismatch is turned into a match.... Single-loop learning occurs when matches are created, or when mismatches are corrected by changing actions. Double-loop learning occurs when mismatches are corrected by first examining and altering the governing variables and then the actions."

"Managers who are skilled communicators may also be good at covering up real problems."

"Success in the marketplace increasingly depends on learning, yet most people don't know how to learn."

"Most people define learning too narrowly as mere “problem-solving”, so they focus on identifying and correcting errors in the external environment. Solving problems is important. But if learning is to persist, managers and employees must also look inward. The need to reflect critically on their own behaviour, identify the ways they often inadvertently contribute to the organisation’s problems, and then change how they act."

"There are two dominant mindsets in the world of business or any kind of organization.One is a productive mindset, and it says it's a good idea to seek valid knowledge, it's a good idea to craft your conversations so you make explicit what you are thinking and trying to examine. You craft them in such a way that you can test, as clearly as you can, the validity of your claims. Truth is a good idea. All the managerial functions—accounting, all of them—have a fundamental notion that the productive mindset is what ought to be used to manage human beings.Then there's another mindset I call the defensive mindset. The idea is that even if you are seeking valid knowledge, you are seeking only that kind of valid knowledge that protects yourself or your organization or your department—it is defensive. From a defensive mindset point of view, truth is a good idea when it isn't threatening or upsetting. If it is, massage it, spin it. But if you massage it and spin it, you're violating the espoused theory of good management. When you spin, you have to cover up the fact that you're spinning. And in order for a cover up to work, it too has to be covered up."

"Human beings hold two types of theories of action. There is the one that they espouse, which is usually expressed in the form of stated beliefs and values. Then there is the theory that they actually use; this can only be inferred from observing their actions, that is, their actual behavior."

"Once employees base their motivation on extrinsic factors they are much less likely to take chances, question established policies and practices, or explore the territory that lies beyond the company vision as defined by management."

"But today's dilemmas are even harder to deal with: autonomy vs. control; innovation vs. no surprises; participation and ownership vs. meeting deadlines; and job security vs. excess employees through job design"

"Whenever undiscussables exist, their existence is also undiscussable. Moreover, both are covered up, because rules that make important issues undiscussables violate espoused norms... It is very difficult to manage [organizational defense routines]. They continue to exist and proliferate because they are relegated to the realm of “underground management” and all sides tacitly agree to this state of affairs. As a result, organizational defense routines often are very powerful"

"Argyris is best known for his theory, in collaboration with the late philosophy scholar Donald Schön, on the two types of learning — single-loop and double-loop. This theory refers to the way people respond to changes in their environment. Single-loop learning is the repeated attempt at the same problem by an organization or individual, without varying the method or questioning the goal. Double-loop learning goes beyond that, modifying the goal in light of the experience.Argyris’s work raises profound questions about how organizations run, and casts doubt on what is widely accepted as good practice. But he offers management a profound exploration of the fundamental principles of organizational behavior and human interaction in the workplace."

"Most social acts have to be understood in their setting, and lose meaning if isolated. No error in thinking about social facts is more serious than the failure to see their place and function."

"There is an inescapable moral dimensions of human existence. It follows that investigation must take account of that proposition. Yet psychologists have been among the most determined opponents of this claim, predictably in the name of what they deem to be science. They hope, at least in their technical activities, to be above the fray."

"I judge Asch to be an antifoundationalist. While the perceptions of the individual knower are to be respected, they are not infallible, but instead are context dependent, relative to a frame of reference. … If we are to be rationally authentic to our experienced purposes, we must retain the goal of knowing how the world is in a way that is the independent of our particular vantage point and limited frame of reference. In this regard, all consensus processes are not equivalent. Some of them, as found in science working at its best, can be seen to be rationally more likely to improve the validity of resulting beliefs. These are the ones that follow the Aschian epistemological morality. Consensus achieved where consensus itself has been the ultimate goal must be sharply distinguished from consensus discovered in the collaborative search for truth."

"Solomon Asch's studies of independence and conformity are among the most significant in the history of psychology. They are models of rigorous analysis of a socially relevant question based on a well-controlled research design."

"It becomes clear that the Asch, Milgram and Zimbardo experiments replicated, in a compressed time, the dynamics of authority and groupthink that play a critical role in our socialization. Asch showed that once the standard is set, people will adopt it and go along with it, even if it is illogical. When the stakes are raised, as they were in Milgram's work, people may struggle with unethical commands, but the majority still obey. And when authorities set parameters but leave the decision-making to the rest of us, we still have a tendency to impose strict control on those we consider deviant. All of these findings affirm the power of culture, socialization, and our widespread fear that we will be judged and punished. Since human beings have a desperate need for safety, approval, and belonging (which yields access to group resources), the worst kind of punishment is ostracism. This shunning may be subtle or extreme."

"Asch found that fewer than 25 per cent of participants resisted conforming their reported perception to those of the group on at least some of the trials. However, there were differences: some individuals always conform to the decisions of the group, whereas others would conform only some of the time. Asch's research on conformity to group pressure had a significant impact on the field of group dynamics and anticipated Milgram's and Zimbardo's research on obedience. In this respect Milgram's work was a conscious continuation of the study of conformity pioneered by Asch."

"A pioneering social psychologist who studied how peer pressure shapes human behavior but believed that most people act decently when they are not shackled by ignorance … Dr. Asch's early experiments on compliance — the effects of social pressure on one's perception and interpretation of the world, and on how one forms impressions of others — are widely recognized as among the century's seminal studies in social psychology. … Prof. Henry Gleitman of the University of Pennsylvania's psychology department said Dr. Asch was a man who understood better than most how individuals can do regrettable things in the desire to get along but who nonetheless thought that "people would behave humanely, morally, if appropriately informed.""

"Every theory of love, from Plato down, teaches that each individual loves in the other sex what he lacks in himself."

"War has given applied psychology a tremendous impulse. This will, on the whole, do good, for psychology, which is the largest and last of the sciences, must not try to be too pure."

"Sometimes I fear that, if Harvard does not give up trying to turn itself from an Institution of Learning into an Educational Institution, we may have a generation of professors whose duty it will be to disseminate information which they have not the time to acquire."

"I believe that robotic thinking helps precision of psychological thought, and will continue to help it until psychophysiology is so far advanced that an image is nothing other than a neural event, and object constancy is obviously just something that happens in the brain. That time is still a long way off, and in the interval I choose to sit cozily with my robot, squeezing his hand and feeling a thrill -- a scientist's thrill -- when he squeezes mine back again."

"Half the time I read Hayek's The Sensory Order with amazement at the extent of his reading and comprehension … he is right … most of the time."

"The experimental psychologist... needs historical sophistication within his own sphere of expertness. Without such knowledge he sees the present in distorted perspective, he mistakes old facts and old views for new, and he remains unable to evaluate the significance of new movements and methods. In this matter I can hardly state my faith too strongly. A psychological sophistication that contains no component of historical orientation seems to me to be no sophistication at all."

"Broca’s famous observation was in itself very simple. There had in 1831 been admitted at the Bicêtre, an insane hospital near Paris, a man whose sole defect seemed to be that he could not talk. He communicated intelligently by signs and was otherwise mentally normal. He remained at the Bicêtre for thirty years with this defect and on April 12, 1861, was put under the care of Broca, the surgeon, because of a gangrenous infection. Broca for five days subjected him to a careful examination, in which he satisfied himself that the musculature of the larynx and articulatory organs was not hindered in normal movements, that there was no other paralysis that could interfere with speech, and that the man was intelligent enough to speak. On April 17 the patient— fortunately, it must have seemed, for science—died; and within a day Broca had performed an autopsy, discovering a lesion in the third frontal convolution of the left cerebral hemisphere, and had presented the brain in alcohol to the Société d’Anthropologie."

"Leibniz foreshadowed the entire doctrine of the unconscious, but Herbart actually began it. Wundt was to appeal first to unconscious inference in order to explain perception, and then to apperception. Fechner was to take from Herbart the notion of the measurement of the magnitude..."

"[ ] was troubled by materialism... His philosophical solution of the spiritual problem lat in his affirmation of the identity of the mind and matter and in his assurance that the entire universe can be regarded as readily from the point of view of its consciousness... as it can be viewed as inert matter."

"So far as consciousness goes, one does one's thinking before one knows what he is to think about."

"Titchener interest lay in the generalized, normal, adult mind that had also been Wundt's main concern."

"American psychology inherited its physical body from German experimentalism, but it got its mind from Darwin."

"Psychologically attention is drainage, whatever it may be physiologically."

"[William James, in the 1890s] began that metamorphosis of German psychology which was to alter the Teutonic worm of sensory content into the American butterfly of functional reality."

"The gift of professional maturity comes only to the psychologist who knows the history of his science."

"It is not likely that the history of psychology can be written in the next three centuries without mention of Freud's name and still claim to be a general history of psychology... Perhaps, had Freud been smothered in his cradle, the times would have produced a substitute, It is hard to say. The dynamics of history lack control experiments."

"Introspectionism got its ism because the protesting new schools needed a clear and stable contrasting background against which to exhibit their novel features. No proponent of introspection a the basic method of psychology ever called himself an introspectionist."

"Introspection with inference and meaning left out as much as possible becomes a dull taxonomic account of sensory events which, since they suggest almost no functional value for the organism, are peculiarly uninteresting to the American scientific temper."

"The historical approach to understanding of scientific fact is what differentiates the scholar in science from the mere experimenter."

"[ Titchener ] always seemed to me the nearest approach to genius of anyone with whom I have been closely associated.… He was competent with languages, and could ad lib in Latin when the occasion required it. If you had mushrooms, he would tell you at once how they should be cooked. If you were buying oak for a new floor, he would at once come forward with all the advantages of ash. If you were engaged to be married, he would have his certain and insistent advice about the most unexpected aspects of your problems, and if you were honeymooning, he would write to remind you, as he did me, on what day you ought to be back at work."

"Scientific truth, like puristic truth, must come about by controversy. Personally this view is abhorrent to me. It seems to mean that scientific truth must transcend the individual, that the best hope of science lies in its greatest minds being often brilliantly and determinedly wrong, but in opposition, with some third, eclectically minded, middle-of-the-road nonentity seizing the prize while the great fight for it, running off with it, and sticking it into a textbook for sophomores written from no point of view and in defense of nothing whatsoever. I hate this view, for it is not dramatic and it is not fair; and yet I believe that it is the verdict of the history of science."

"Fechner laid down the general outlines of his program [psychophysics] in ZendAvesta, the book about heaven and the future life. Imagine sending a graduate student of psychology nowadays to the Divinity School for a course in immortality as preparation for advanced experimental work in psychophysics! How narrow we have become!"

"Proponents of the cyclical view of history will find in the 1920s poignant parallels with contemporary controversies between "pure" and "applied" psychologists. During that decade no advocate of the ideal of pure research was more embroiled professionally in the bitter debates surrounding that issue than E. G. Boring. While preoccupied with the practicalist challenge, Boring was also at work on his prodigious History of Experimental Psychology."

"Once Boring was invited to dinner at Titchener’s to celebrate Titchener’s birthday. After dinner the cigars were passed and Boring could not refuse under the circumstances, though he had never smoked a cigar. The consequence was that he had to excuse himself presently because of his nausea and go outside to throw up. Still, the honor of having been invited once was so great that every year thereafter Titchener’s birthday would be celebrated by dinner at the Boring home, followed by the smoking of a cigar, with the inevitable consequence."

"In his approach to the history of psychology, E. G. Boring (1886–1968) stressed the importance of the Zeitgeist in determining whether, or to what extent, an idea or viewpoint will be accepted. Clearly, ideas do not occur in a vacuum. A new idea, to be accepted or even considered, must be compatible with existing ideas. In other words, a new idea will be tolerated only if it arises within an environment that can assimilate it."

"The key role in creation of the origin myth of psychology as a “laboratory science” belongs to Edwin Boring (1929)."

"I made him swear he'd always tell me nothing but the truth. I promised him I never would resent it. No matter how unbearable, how harsh, how cruel. How come He thought I meant it?"

"There is within each of us a "life-instinct," which is forever working toward health, happiness, and all that makes for more life for the individual."

"A human being always acts and feels and performs in accordance with what he imagines to be true about himself and his environment."

"In a strange way, Marcion understood the situation better than the more conventional followers of the church, for Lucifer is merely one of the faces of a larger force. Evil is a by-product, a component, of creation."

"From our best qualities come our worst. From our urge to pull together comes our tendency to pull apart. From our devotion to higher good comes our propensity to the foulest atrocities. From our commitment to ideals come our excuse to hate. Since the beginning of history, we have been blinded by evil's ability to don a selfless disguise. We have failed to see that our finest qualities often lead us to the actions we most abhor—murder, torture, genocide, and war."

"We must build a picture of the human soul that works. ...a recognition that the enemy is within us and that Nature has placed it there. ...for a reason. And we must understand that reason to outwit her."

"Men and animals do not merely struggle to maintain their individual existence; they are members of larger social groups. And, all too often, it is the social unit, not the individual, whose survival comes first."

"The greatest human evils are not those that individuals perform in private, the tiny transgressions against some arbitrary social standard we call sins. The ultimate evils are the mass murders that occur in revolution and war, the large-scale savageries that arise when one agglomeration of humans tries to dominate another: the deeds of the social group. ...only group efforts can save us from the sporadic insanities of the group."

"In our preoccupations with sex, our submission to gods and leaders, our sometimes suicidal commitment to ideas, religions, and trivial details of cultural style, we become the unconscious creators of the social organism's exploits."

"Primordial communities of bacteria were elaborately interwoven by communication links. ...These turned a colony into a collective processor... The resulting learning machine was so ingenious that Eshel Ben-Jacob has called its modern bacterial counterpart a "creative web.""

"The microbial brain—gifted with long-range transport, data trading, genetic variants... and the ability to reinvent genomes—began its operations some 91 trillion bacterial generations before the birth of the Internet. Ancient bacteria, if they functioned like those today, had mastered the art of worldwide information exchange. ...The earliest microorganisms would have used planet-sweeping currents of wind and water to carry the scraps of genetic code..."

"The notion that individualism came first runs against the very grain of cosmic history. ...grouping has been inherent in evolution since the first quarks joined to form neutrons and protons. Similarly, replicators—RNA, DNA, and genes—have always worked in teams... The bacteria of 3.5 billion years ago were creatures of the crowd. So were the trilobites and echinoderms of the Cambrian age."

"If entemologists have things backward, their errors have spawned a host of others central to modern evolutionary science. ...E. O. Wilson is... the founder of a rich and fruitful discipline—sociobiology. And sociobiology has... helped lay the groundwork for the dogma of the "selfish gene.""

"A collective learning machine achieves its feats by using five elements... (1) conformity enforcers; (2) diversity generators; (3) inner-judges; (4) resource shifters; and (5) intergroup tournaments."

"By 1999, over 880 studies suggested that some mutations might... be genetic alterations "custom tailored" to overcome emergencies."

"When Richard Dawkins first published his idea of a meme, he made it clear he was speaking of "a unit of imitation"… Memes were supposed to be exclusive triumphs of humanity. But memes come in two different kinds—behavioral and verbal. ...behavioral memes began brain-hopping long before there were such things as human minds."

"In the Vienna of the late 1020s and 1930s there throve an internationally famous philosophical bunch called the logical positivists. ...They said that a key ingredient of knowledge was "sense data," and proclaimed emphatically, in the words of... J.S.L. Gilmour, that sense data are "objective and unalterable." …Good guess, but no cigar!"

"Reality is a fabrication slapped together by an often bumbling inner team. ...The proclamation that "there can be no such thing as an objective fact" has a great deal of validity."

"Individual perception untainted by others' influence does not exist."

"Almost every reality you "know" at any given second is a mere ghost held in memory."

"Crowds of silent voices whisper in our ears, transforming the nature of what we see and hear. Some are those of childhood authorities and heroes; others come from family and peers. The strangest emerge from beyond the grave."

"The ultimate repository of herd influence is language—a device which not only condenses the opinions of those with whom we share a common vocabulary, but sums up the perceptual approach of swarms who have passed on."

"Through our sentences and paragraphs long-gone ghosts still have their say within the collective mind."

"Remember a networked learning machine's most basic rule: strengthen the connections to those who succeed, weaken them to those who fail."

"Sociological researchers maintain a mask of objectivity. But... when students in these movements report facts that contradict the tenets of their group's creed, they are... punished for their heresy. ...forcing them "to leave the movement." A similar mechanism of repression is at work in every scientific discipline that I know."

"Humor is a conformity enforcer clothed in the garb of congeniality. It focuses on others' weaknesses, disasters, stupiidities, and abnormalities."

"By the nineteenth century... new circumstances called for new conformity enforcers... The government locked you in a house of penitence—a penetentiary—where your feelings of remorse would theoretically pummel you without cease."

"Conformity-enforcing packs of viscious children and adults gradually shape the social complexes we know as religion, science, corporations, ethnic groups, and even nations. The tools of our cohesion include ridicule, rejection, snobbery, self-righteousness, assault, torture, and death by stoning, lethal injection, or the noose. A collective brain may sound warm and fuzzily New Age, but one force lashing it together is abuse."

"The first two rules of science are: 1. The truth at any price including the price of your life. 2. Look at things right under your nose as if you've never seen them before, then proceed from there."

"When you and I were born, only one thing was certain about the rest of our lives: that you and I would someday die. Just as a trillion, trillion, trillion (1036) microorganisms, animals and plants have died before us. ...A God who slaughters is no God at all. Or if he is... He is a God who must be stopped."

"One plus one does not equal two."

"The real core of communication is what information theory's founder, Claude Shannon calls "meaning." And meaning is not covered in information theory."

"When you repeat an old pattern in a new location, you sometimes make something new."

"From a few basic rules you can generate a cosmos."

"Opposites work together in the very opposite of the way they seem... They work together in teams."

"If A is A, a philosopher should equal a philosopher. But that's not the way the cosmos works. Similar things set themselves apart from one another. ...What's more, opposites are joined at the hip. Einstein says that most creative acts come from opposition. They come from pitting yourself against someone with another point of view. They come from the law of differentiation. And that was true of Aristotle and his law of identity, his law of noncontradiction, his construction for the base for A is A. Aristotle came up with his idea... to fling a finger in the face of another philosopher [Heraclitus]..."

"The "most extreme" followers of Heraclitus said that it is impossible to fix a name to anything."

"A does not equal A because of location. For example, location in time."

"Is A=A useful? Does logic come in handy? Is math a magnificent symbolic system with which to comprehend what's around us? And is math based on A=A? Yes. Absolutely. But math and logic are... very, very simplified representations."

"Aristotle and Heraclitus were both right. A equals A. But A does not equal A."

"Where did the second law of thermodynamics come from? ...The steam engine. ...The cosmos is not a steam engine."

"The particles of this cosmos rock and roll to their own self-generated beat. They defy the rules of arithmetic. Protons plus neutrons... equals music. Is this harmony... entropy? ...No. ...it's social behavior ...riddled with form. And it's so antientropic that those in the scientific world who are trying desparately to rescue entropy... call it "negentropy." …Entropy is a very big assumption."

"His experience "at the center of our culture's mythmaking machinery" may have taught him more about human nature than a university career. Perhaps we should regard him as an anthropologist who has spent many years observing a strange tribe—us."

"We should be breast-feeding children up to 2 or 3 years of age."

"The issues of human violence and human pleasure are pivotal to any theory—scientific or religious—of moral behavior. Violence and pleasure are reciprocally related, that is, the presence of one inhibits the other, and certain critical early sensory experiences during the formative periods of development provide the neurobiological substrate and properties for either violence-seeking or pleasure-seeking behaviors."

"The effects of "maternal-social" deprivation, institutionalization, hospitalization, and of parental abuse, neglect, and indifference, upon infant and child development have been well described by many investigators."

"The somatosensory system... mediates emotional behaviors."

"Sensory deprivation during the formative periods of development leads to a high demand and need for stimulation later in life."

"The brain is highly immature at birth and is dependent upon sensory stimulation for normal growth, development, and function. Sensory stimulation is like a a nutrient—without it the brain does not develop or function normally."

"The abnormal social and emotional behaviors that result from parental and social (somatosensory) deprivation are directly related to impaired brain functioning."

"The pleasure-prone personality has a low capacity and tolerance for violent-aggressive behaviors. Conversely, the violence and aggression prone personality has a low capacity and tolerance for pleasure and for sensuous behaviors. As one goes up, the other goes down."

"Stimulation of brain pleasure centers can eliminate feelings of rage, fear, and depression."

"An infant or child is not "free" to select the nature of his sensory environment but is dependent upon adults for the quality of his sensory environment and, thus, [for] his neurobiological development and psychobiological predispositions for certain kinds of behavior. From this perspective, it is evident that before a child can reason and before reason can establish principles of moral behavior, the course of an ethical and moral life has already been set."

"When and if we choose to rear our infants and children in an affectional environment of positive reinforcements, then... by the very nature of that environment we will be free and dignified."

"Unfortunately, violence is often offered as a solution to violence."

"The causes of violence lie in our basic values and the way in which we bring up our children and youth."

"Recent research supports the point of view that the deprivation of physical pleasure is a major ingredient in the expression of physical violence."

"Most of our 'pleasure' activities appear to be substitutes for the natural sensory pleasures of touching."

"The deprivation of physical sensory pleasure is the principle root cause of violence."

"Laboratory experiments show that... When the brain's pleasure circuits are 'on,' the violence circuits are 'off,' and vice versa."

"Certain sensory experiences during the formative periods of development will create a neuropsychological predisposition for either violence-seeking or pleasure-seeking behaviors later in life."

"The controlled laboratory studies of Harry F. and Margaret K. Harlow... separated infant monkeys... in single cages in an animal colony room where they could develop social relationships... through seeing, hearing, and smelling, but not through touching or movement. These and other studies indicate that it is the deprivation of body contact and body movement—not deprivation of the other body senses—that produces the wide variety of abnormal emotional behaviors in these isolation-reared animals."

"The contributions of Freud to the effects of early experiences upon later behaviors and consequences of repressed sexuality have been well established. Unfortunately time and space do not permit a discussion here of his differences with Wilhelm Reich concerning his Beyond the Pleasure Principle."

"Cultural anthropologists have gathered exactly the data required to examine this hypothesis for human societies—and their findings are conveniently arranged in R. B. Textor's A Cross Cultural Summary."

"Those societies which give their infants the greatest amount of physical affection were characterized by low theft, low infant physical pain, low religious activity, and negligible or absent killing, mutilating, or torturing of the enemy."

"Societies which inflict pain and discomfort upon their infants tend to neglect them as well."

"It appears that the beneficial effects of infant physical affection can be negated by the repression of physical pleasure (premarital sex) later in life."

"The detrimental effects of infant physical affectional deprivation seem to be compensated for later in life by sexual body pleasure experiences during adolescence."

"The percent likelihood of a society being physically violent if it is physically affectionate toward its infants and tolerant of premarital sexual behavior is 2 percent (48/49)."

"When high self-needs are combined with the deprivation of physical affection, the result is self-interest and high rates of narcissism. Likewise, exhibitionistic dancing and pornography may be interpreted as a substitute for normal sexual expression."

"Punitive-repressive attitudes toward extramarital sex are also linked with physical violence, personal crime, and the practice of slavery."

"The world has only a limited time to change its custom of resolving conflicts violently. It is uncertain... how many future generations it will take to transform out psychobiology of violence into one of peace."

"Body pleasure is very different from promiscuity, which reflects a basic inability to experience pleasure. If a sexual relationship is not pleasurable, the individual looks for another partner. ...Affectionately shared physical pleasure... tends to stabalize a relationship and eliminate the search."

"Contrary to Dr. Benjamin Spock, it is harmful for a baby to cry itself to sleep. ...we not only teach the child distrust... but also establish patterns of neglect..."

"The competitive ethic, which teaches children that they must advance at the expense of others, should be replaced by values of cooperation and a pursuit of excellence for its own sake."

"Modern technologies of warfare have made it possible for an individual or nation to bring total destruction to large segments of our population. And the greatest threat comes from those nations which have the most depriving environments for their children and which are the most repressive of sexual affection and female sexuality. We will have the most to fear when these nations acquire the weapons of modern warfare. Tragically, this has already begun."

"I fell that Prescott has not given sufficient credit to Reich, who first made the connections reiterated in this article."

"The author, adopting a priori the animalistic humanistic view of human nature and ignoring, therefore, the spiritual dimension of man, draws from observations of animals and non-Christian societies conclusions which are totally invalid if his a priori view of man is in error. This biased procedure he labels 'science.'"

"It is without doubt true that all men, of whatever race or degree of civilization, are essentially alike; they constitute what certain authorities in anthropology have fitly called "a spiritual unity." But for the individual who cannot expect to find within himself whatever is necessary to understand and interpret this unity, and especially for the observer who does not care even to detect and recognize the existence of such a unity, the difference between Orient and Occident is a puzzle—perpetually baffling and seemingly insoluble."

"[M]an when not stimulated by hope or necessity is naturally a lazy animal."

"[P]hilosophy is not a matter for adjustment, as a means, to national requirements, but every nation and individual that cultivates philosophy should aim at having a true philosophy."

"The teacher's equipment gives him an everlasting job. His work is never done. His getting ready for this work is never quite complete."

"In the majority of cases which are brought to me as a consulting psychologist for love and marital adjustment, there are self-deceptions to be uncovered as well as attempts to deceive other people. Beneath such love conflicts there is almost always a festering psychological core of dishonesty."

"A motion picture must be true to life. If a picture portrays a false emotion it train people seeing it to react abnormally."

"Sound and talking undoubtedly increase the entertainment value of a picture. There is a distinct conflict, however, between a pictorial and sound elements, which cannot be entirely avoided until third dimensional pictures are made."

"Not even the church is so powerfully equipped to serve the public psychologically as is the motion picture company."

"The next 100 years will see the beginning of an American matriarchy—a nation of amazons in the psychological rather than the physical sense. In 500 years there will be a serious sex battle. And in 1000 years women will definitely rule this country."

"Tolerant people are the happiest, so why not get rid of prejudices that hold you back?"

"There are one or two rules of thumb which are useful in distinguishing sadism from exciting adventure in the comics. Threat of torture is harmless, but when the torture it’s self is shown it becomes sadism. When a lovely heroine is show bound to the stake, comics followers are sure that the rescue will arrive just in the nick of time. The readers wish is to see save the girl, not to see her suffer. A bound or chained person does not suffer even embarrassment in the comics, and the reader, therefore is not being taught to enjoy suffering."

"If you conclude, as I do, that the only hope of a permanent peace and happiness for humanity on this planet is an increased expression of love, and that women are the primary carriers of this great force, one of the problems we face is to provide women with more opportunity for using their love powers. The last six thousand years have demonstrated quite conclusively, I believe, that woman under the domination of man can increase but meagerly the world's total love supply. Our obvious goal, than must be to devise social mechanisms whereby man is brought under the love domination of woman."

"The only hope for civilization is the greater freedom, development and equality of women in all fields of human activity."

"A woman character without allure would be like a Superman without muscle."

"The picture story fantasy cuts loose the hampering debris of art and artifice and touches the tender spots of universal human desires and aspirations. Comics speak, without qualm or sophistication to the innermost ears of the wishful self."

"If children will read comics [...] isn't it advisable to give them some constructive comics to read? [...] The wish to be super strong is a healthy wish, a vital compelling, power-producing desire. The more the Superman-Wonder Woman picture stories build this innner compulsion by stimulating the child's natural longing to battle and overcome obstacles, particularly evil ones, the better the better chance your child has for self-advancement in the world. Certainly there can be no argument about the advisability of strengthening the fundamental human desire, too often buried beneath stultifying divertisments and disguises, to see good overcome evil."

"Comics, they say, are not literature – adventure strips lack artistic form, mental substance, and emotional appeal to any but the most moronic of minds. Can it be that 100,000,000 Americans are morons? Possibly so; but there seems to be a simpler explanation. Nine humans out of ten react first with their feelings rather than with their minds; the more primitive the emotion stimulated, the stronger the reaction. Comics play a trite but lusty tune on the C natural keys of human nature. They rouse the most primitive, but also the most powerful, reverberations in the noisy cranial sound-box of consciousness, drowning out more subtle symphonies. Comics scorn finesse, thereby incurring the wrath of linguistic adepts."

"Oh yes, but not until women control men. Wonder Woman – and the trend toward male acceptance of female love power, which she represents, indicates that the first psychological step has actually been taken. Boys young and old satisfy their wish thoughts by reading comics. If they go crazy for Wonder Woman it means they're longing for a beautiful exciting girl who's stronger than they are. These simple, highly imaginative picture stories satisfy longings that ordinary daily life thwarts and denies. Superman and the army of male comics characters who resemble him satisfy the simple desire to be stronger and more powerful than anybody else. Wonder Woman satisfies the subconscious, elaboratedly disguised desire of males to be mastered by a woman who loves them."

"Women now fly heavy planes successfully; they help build planes, do mechanics' work. In England they've taken over a large share of all material labor in fields and factories; they've taken over police and home defence duties. In China a corps of 300,000 women under the supreme command of Madame Chiang Kai-shek perform the dangerous function of saving lives and repairing damage after Japanese air raids. This huge female strong- arm squad is officered efficiently by 3,000 women. Here in this country we've started a Women's Auxilary Army and Navy Corps that will do everything men soldiers and sailors do except the actual fighting. Prior to the First World War nobody believed that women could perform these feats of physical strength. But they're performing them now and thinking nothing of it. In this far worse: war, women will develop still greater female power; by the end of the war that traditional description the weaker sex" will be a joke-it will cease to have any meaning."

"Men actually submit to women now, they do it on the sly with a sheepish grin because they're ashamed of being ruled by weaklings. Give them an alluring woman stronger than themselves to submit to and they'll be proud to become her willing slaves."

"If, as psychologists, we follow the analogy of the other biological sciences, we must expect to find normalcy synonymous with maximal efficiency of function. Survival of the fittest means survival of those members of a species whose organisms most successfully resist the encroachments of environmental antagonists, and continue to function with the greatest internal harmony. In the field of emotions, then, why would we alter this expectation? Why should we seek the spectacularly disharmonious emotions, the feelings that reveal a crushing of ourselves by environment, and consider these affective responses as our normal emotions? If a jungle beast is torn and wounded during the course of an ultimately victorious battle, it would be a spurious logic indeed that attributed its victory to its wounds. If a human being be emotionally torn and mentally disorganized by fear or rage during a business battle from which, ultimately, he emerges victorious, it seems equally nonsensical to ascribe his conquering strength to those emotions symptomatic of his temporary weakness and defeat. Victory comes in proportion as fear is banished. Perhaps the battle may be won with some fear still handicapping the victor, but that only means that the winner's maximal strength was not required."

"In the spring of the freshman year, the sophmore girls held what was called "The Baby Party" which all freshmen girls were compelled to attend. At this affair, the freshmen girls were questioned as to their misdemeanors and punished for their disobedience and rebellions. The baby party was so name because the freshman girls were required to dress as babies."

"Appetite emotion must first, last and always be adapted to love."

"The creation of children is not justifiable in a majority of unions between the sexes; but when the creation responses are justifiably undertaken, there is sound psychological ground for advising the woman to provide, beforehand, sufficient funds of her own to carry both herself and the child through the period of her physical incapacity for appetitive work. There is sound psychological ground, also, for requiring the male to share equally at least, in the home work and the care of children."

"The talkies are the only art that would attract Leonardo da Vinci were he alive to-day. It is the only art that excites a scientist's curiosity, the only art that challenges the engineer, the only art that offers the great artist a medium capable of expressing every human thought and emotion, as well as the pure aesthetic effects of color and music. It is a baby giant, as clumsy as all babies are. Its noises are, we grieve to admit, often as inartistic as the squalling of a baby. But squalling babies have a way of growing up into soft-voices women and great singers. This is why we, the authors, have gladly played the role of nursemaids. We don't know what the baby will be doing and saying when it grows up. But we are sure it will make its mark in the world."

"The literary story is hard enough, heaven knows. It calls for a thorough understanding of the kinds of people you set out to depict. It cannot be of high quality unless the author can plot well. And, of course, it must be cast in distinctive style. The picture of the silent screen does not demand literary abilities, but it does require insight into character as well as drama; furthermore, it is founded upon a high order of visual imagination. The stage play, in a certain sense, calls for all the chief abilities of literary stories and silent pictures; and, in addition, it must be managed with dialogue, which is some thing very different from literary language. But the sound picture goes beyond all of these other art forms. To invent a good one, you must grasp character, drama, settings, and dialogue. But you must go beyond these. You need a fanciful ear. The backgrounds of your story now cry out. The tale is filled with noises. And every least sound adds a unique quality to the total effect."

"People go to moving pictures to be made to weep or laugh, to be happy or unhappy as they watch what hap pens to the screen characters before them. They become completely absorbed in the screen action. They follow the story, willy-nilly. And in so doing, they are forced to feel the emotion/ aroused by the dramatic situations.Pictures makes millions of people, day after day, feel glad or sad, courageous or fearful, righteous or angry. He, can do this, that is to say, within limits, and these limits largely depend upon the story of the picture. If the producer has a powerful enough story, these millions for get themselves and their little joys and woes and escape into the scenes on the screen before them. Small wonder then, that, with such stupendous power over the thinking and feeling of myriads of men, women, and children, the moving picture producer is willing, even eager, to spend hundreds of thousands of dollars — or even a cool mil lion or so — to secure and produce a picture for this world of movie-goers. But the story selected must itself have power enough to arouse the emotions of an audience. Excellent photography and good acting can help to carry successfully any story, but they can never put emotional meaning into a story that is built without emotional appeal."

"The task of depicting character in the sound picture is, in one sense, far easier than in the silent picture. The latter, being essentially pantomime clarified with titles, is cruelly restricted as a medium of depicting human nature. Few of us express ourselves in postures and gestures. Our natural manner finds itself freer and surer in spoken words and, most of all, in decisive acts involving such forms of language as promises, commands, prohibitions, and so on, all of which readily lends itself to reproduction in talk and scene combined. To this extent, character drawing in sound pictures seems to offer pretty much the same opportunities and difficulties as in the drama of the Broadway stage. But a closer study brings out the somewhat startling fact that a sound picture, skillfully handled, can reveal more of a personality than any other device of art or science. The actor on the stage can talk, gesticulate, and move to and fro; but there his powers end. The actor of the talking screen can do all of these things and then carry on his subjective life in the presence of the spectators. We can show pictorially his memories, his fears, his hopes, and his cunning schemes. We can reveal his clenched fist in a close-up. We can show the beads of perspiration on his brow, as he trembles with suppressed rage."

"The social value of freeing women from a harem-enclosed existence to a life of activity can be questioned only by those advocates of a "man's world" who wish to perpetuate its butchers and savage jungle law."

"If Marston is whipping up comics stories while Rome burns, there must be a reason."

"He believes the sexes have changed their professional status, that the hunted has become the huntress, that men have more ideas about women than about themselves and that a majority of men prefer to be 'unhappy masters' rather than 'happy slaves'."

"This noted scientist is the most genuine human being I’ve met. He isn’t fat—that is, in the ordinary way. He’s just enormous all over. We walked through the garden and about the grounds. The doctor asked me about my work and myself, and I told him more in 15 minutes than I’d tell my most intimate friend in a week. He’s the kind of person to whom you confide things about yourself you scarcely realize."

"I always thought this Marston was a phony."

"Marston’s work opened the door for those in his profession to be more actively involved in the legal system. This perhaps begs the question: Is it a good thing for psychologists to be allowed to testify in court? There is certainly evidence to suggest that psychologists have something to offer the legal process above and beyond what their medically trained psychiatric colleagues might offer. Clinical psychologists typically have substantially more training in research than psychiatrists do and also spend several more years in formal study of human behavior. Likely as a result of this extra training, judges, attorneys, and law professors performing blind reviews rated forensic reports by psychologists to be more thorough and of higher quality than those completed by psychiatrists. Thus, William Moulton Marston, by tipping the first domino in a line that allowed psychologists to testify as recognized experts, directly contributed to better information and higher-quality work being used in the legal process. In this respect, much like his famous creation, he was a warrior for truth and justice."

"The concept of leadership has an ambiguous status in organizational practice, as it does in organizational theory. In practice, management appears to be of two minds about the exercise of leadership. Many jobs are so specified in content and method that within very broad limits differences among individuals become irrelevant, and acts of leadership are regarded as gratuitous at best, and at worst insubordinate"

"We define successful aging as including three main components: low probability of disease and disease-related disability, high cognitive and physical functional capacity, and active engagement with life."

"When you’re 90 years old, you are somewhere near the end of your life; got to be... It doesn’t feel like the end yet, but statistically, demographically, there can’t be much left. But that’s not part of my daily baggage."

"Associated with each office is a set of activities, which are defined as potential behaviors. These activities constitute the role to be performed, at least approximately, by any person who occupies that office."

"The prescriptions and proscriptions held by members of a role set are designated as role expectations. ... The role expectations held for a certain person by some member of his or her role set will reflect that member's conception of the person's office and his or her abilities. The content of these expectations may include preferences with respect to specific acts and personal characteristics or styles; they may deal with what the person should do, what kind of person he should be, what he should think, or believe, and how he should relate to others."

"Each sent pressure can be regarded as arousing in the focal person a psychological force of some magnitude and direction. Such forces will be called role forces. This is not to say that these motivational role forces are identical in magnitude and direction with the role pressures which evoked them. Especially when role pressures are seen as illegitimate or coercive, they may arouse strong resistance forces which lead to outcomes different from or even opposite to the expected behavior. Pressures to increase production rates sometimes result in slowdowns. Moreover, every person is subject to a variety of psychological forces in addition to those stimulated by pressures from his role set in the work situation. Role pressures are thus only a partial determinant of behavior on the job. In addition, to the motivational forces aroused by role pressures, there are important internal sources of motivation for role performance. One of these stems from the intrinsic satisfaction derived from the content of the role."

"[A is] ... the simultaneous occurrence of two (or more) sets of pressures such that compliance with one would make more difficult compliance with the other."

"Overload could be regarded as a kind of inter-sender conflict in which various role senders may hold quite legitimate expectations that a person perform a wide variety of tasks, all of which are mutually compatible in the abstract. But it may be virtually impossible for the focal person to complete all of them within given time limits. He [sic] is likely to experience overload as a conflict of priorities; he must decide which pressures to comply with and which to hold off. If it is impossible to deny any of the pressures, he may be taxed beyond the limits of his abilities. Thus overload involves a kind of person-role conflict and is perhaps best regarded as a complex, emergent type combining aspects of inter-sender and person-role conflicts."

"Certain information is required for adequate role performance, that is, in order for a person to conform to the role expectations held by members of his role set."

"Social relations with one's work associates tend to deteriorate under the stress of conflict. In part, this reaction reflects the person's general dissatisfaction with the work situation. Attitudes toward those role senders who create the conflict become worse, just as do those toward the job and the organization in general."

"Innovative roles represent ... The intra-role conflicts of the innovator stem from his engagement and commitment to the creative, non-routine aspects of his job and his corresponding disinterest and disdain for the routine or uncreative demands placed upon him."

"Katz and Kahn's (1966) The Social Psychology of Organizations has been the most influential. It remains one of the most widely read texts on organizational behaviour. Katz and Kahn develop a perspective in which the systems metaphor is used to mediate approaches as diverse as Marxism, human relations and event-structure theory.... In the synthesizing of structural-functionalism with the principles of general systems theory, Katz and Kahn develop a process model for interpreting organizational actions in terms of input, throughput and output. Their thesis revolves around the notion that formal social systems are homoeos- tatic, possessing qualities of negative entropy, feedback, differentiation and equifinality."

"In the most general sense, organizational psychology is the scientific study of individual and group behavior in formal organizational settings. Katz and Kahn, in their classic work, The Social Psychology of Organizations (1978), stated that the essence of an organization is “patterned” human behavior. When behavior is patterned, some structure is imposed on individuals. This structure typically comes in the form of roles (normative standards governing behavior) as well as a guiding set of values. An organization cannot exist when people just “do their own thing” without any awareness of the behavior of others."

"A number of statistical assumptions are made in the application of his (Thurstone's) attitude scale e.g. that the scale values of the statements are independent of the attitude distribution of the readers who sort the statements assumptions which as Thurstone points out, cannot always be verified. The method is more over laborious. It seems legitimate to enquire whether it actually does its work better than the simple scales which may be employed and the same breath to ask also whether it is not possible to construct equally reliable scales without making unnecessary statistical assumptions."

"Conflict is viewed as the active striving for one's own preferred outcome which, if attained, precludes the attainment by others of their own preferred outcome, thereby producing hostility."

"As people acquire more education, their expectations rise as to the amount of responsibility, authority, and income they receive."

"Research reveal that managers achieving better performance (i.e., greater productivity, higher earnings, lower costs, etc. ) differ in leadership principles and practices from those achieving poorer performance."

"[It remains to be seen whether the newer management theories, based as they are on research in industrial concerns, will be] equally applicable to other kinds of organized human activity, such as schools, voluntary organizations, unions, hospitals, governmental agencies, scientific and professional organizations, and the like."

"How best to organize the efforts of individuals to achieve desired objectives has long been one of the world's most important, difficult, and controversial problems."

"As tasks become more varied and require greater training and skill, the relationship (between job attitudes and performance) appears to change progressively from the negative to positive."

"The leadership and other processes of the organization must be such as to ensure a maximum probability that in all interactions and all interactions and all relationships with the organization each member will, in the light of his background, values, and expectations, view the experience as supportive and one which builds and maintains his sense of personal worth and importance."

"[Each person] is a member of one or more functioning workgroups that have a high degree of group loyalty, effective skills of interaction and high performance goals."

"The superior in one group is a subordinate in the next group, and so on through the organization."

"To be effective in leading his own work group, a superior must be able to influence his own boss, that is he needs to be skilled both as a superior and as a subordinate."

"All component parts of any system of management must be consistent with each of the other parts and reflect the system's basic philosophy."

"A variety of studies in widely different fields show that supervisors who are getting the best production, the best motivation, and the highest levels of worker satisfaction are employee-centred appreciably more often than production-centred."

"Interaction and decision making rely heavily on group processes."

"The preceding analysis shows that a manager who has high performance goals and excellent job organization but who relies solely on economic needs and direct pressure to motivate his men is very likely to be to be disappointed by their achievements. The noneconomic motives must be used fully, along with the economic needs, to create high performance goals and establish the level of motivational forces which yield high productivity. Since the principle of supportive relationships and group methods of supervision enable a manager to make effective use of the noneconomic motives, some valuable insights can be obtained by examining how these managerial principles appear to affect the motivations, satisfactions, and behavior of the members of an enterprise. A substantial body of research findings demonstrates that the greater the loyalty of the members of a group toward the group, the greater is the motivation among the members to achieve the goals of the group, and the greater is the probability that the group will achieve its goals."

"The management system of an organization must have compatible component parts if it is to function effectively. This conclusion has a very important implication; experiments in organizations must involve internally consistent changes. The traditional atomistic research design is not appropriate for experiments involving organizational theory or management systems. Every aspect of a management system is related to every other part and interacts with it. The results obtained by altering a single variable or procedure while keeping all others the same usually will yield quite different results from those obtained when that variable is changed along with simultaneous and compatible changes in all other aspects of the management system. The true influence of altering one aspect of the system cannot be determined by varying it and it alone... In experiments involving organizational theory and management systems, therefore, a systems approach must be used. The organic integrity of each system must be maintained while experimental variations are being made."

"beliefs are hypotheses to be tested, not treasures to be guarded."

"How you think matters more than what you think."

"The intellectually aggressive hedgehogs knew one big thing and sought, under the banner of parsimony, to expand the explanatory power of that big thing to “cover” new cases; the more eclectic foxes knew many little things and were content to improvise ad hoc solutions to keep pace with a rapidly changing world."

"Philip Tetlock has just produced a study which suggests we should view expertise in political forecasting--by academics or intelligence analysts, independent pundits, journalists or institutional specialists--with the same skepticism that the well-informed now apply to stockmarket forecasting... It is the scientific spirit with which he tackled his project that is the most notable thing about his book, but the findings of his inquiry are important and, for both reasons, everyone seriously concerned with forecasting, political risk, strategic analysis and public policy debate would do well to read the book."

"The huge human brain, approximately 1,350 cubic centimeters, is the most complex organic structure in the known world. Understanding the human mind/brain mechanisms in evolutionary perspective is the goal of the new scientific discipline called evolutionary psychology. Evolutionary psychology focuses on four key questions: (1) Why is the mind designed the way it is—that is, what causal processes created, fashioned, or shaped the human mind into its current form? (2) How is the human mind designed—what are its mechanisms or component parts, and how are they organized? (3) What are the functions of the component parts and their organized structure—that is, what is the mind designed to do? (4) How does input from the current environment interact with the design of the human mind to produce observable behavior?"

"An evolutionary approach provides powerful lenses that correct for instinct blindness. It allows one to recognize what natural competences exist, it indicates that the mind is a heterogeneous collection of these competences and, most importantly, it provides positive theories of their designs. Einstein once commented that "It is the theory which decides what we can observe". An evolutionary focus is valuable for psychologists, who are studying a biological system of fantastic complexity, because it can make the intricate outlines of the mind's design stand out in sharp relief. Theories of adaptive problems can guide the search for the cognitive programs that solve them; knowing what cognitive programs exist can, in turn, guide the search for their neural basis."

"Many schools are now introducing computers into the educational curriculum. Within 10 years it is predicted that computers will play a significant role in every classroom in North America. The question is, how will they be used? Many educators have been focusing on the use of computers for drill and programmed instruction—to provide individualized practice and instruction in the usual curriculum areas. There is another use for computers in education which some educators, myself included, find more exciting. These involve using the computer:"

"It is common to think of statistical graphics and data visualization as relatively modern developments in statistics. In fact, the graphic representation of quantitative information has deep roots. These roots reach into the histories of the earliest map-making and visual depiction, and later into thematic cartography, statistics and statistical graphics, medicine, and other fields. Along the way, developments in technologies (printing, reproduction) mathematical theory and practice, and empirical observation and recording, enabled the wider use of graphics and new advances in form and content."

"The graphic portrayal of quantitative information has deep roots. These roots reach into histories of thematic cartography, statistical graphics, and data visualization, which are intertwined with each other. They also connect with the rise of statistical thinking up through the 19th century, and developments in technology into the 20th century. From above ground, we can see the current fruit; we must look below to see its pedigree and germination. There certainly have been many new things in the world of visualization; but unless you know its history, everything might seem novel."

"It is the place of liberal Christianity to state the supremacy of the everlasting ends of life over the means of living, of the believer over the thing believed, the man over the system, the worker over the product. We are not liberals because we believe less but because we believe more. We dare to believe without an infallible guarantee of the substance of our faith in a moral issue. It is not an historical opinion. Liberalism is not a new system of dogma, but a new point of view. ... The place of liberal Christianity is to restore to the moderm man his spiritual integrity."

"The crowd is a social phenomenon only in the sense that it affects a number of persons at the same time."

"The phenomena which we call the crowd-mind, instead of being the outgrowth of the directly social, are social only in the sense that all mental life has a social significance; they are rather the result of forces hidden in the personal and unconscious psyche of the members of the crowd, forces which are merely released by social gatherings of a certain sort."

"Psycho-pathologists very often have to deal with people whose thinking is thus “compulsive.” And when analysis is possible, it is usually found that such persistent ideas are associated with some unconscious impulse. It is characteristic of all compulsive thinking that it is not the outgrowth of conscious reasoning and cannot be modified by evidence. Persons whose thinking is compulsive often seek to “rationalize” it—that is, they resort to ingenious devices to render it plausible or to explain away that which would contradict it. This sort of thinking, as I have tried to show, is a common characteristic of the crowd mind. The thinking of the crowd is dogmatic as a result of causes which are similar to those which render compulsive that of certain neurotics. And dogma is a common element in religion."

"Probably the greatest difference among men is this difference in habits of thought. There are some minds which behave merely like the mechanic who having learned his trade in a certain way never can function in any other."

"Education is emancipation from herd opinion, self-mastery, capacity for self-criticism, suspended judgment, and urbanity."

"...education is a spiritual revaluation of human life. Its task is to reorient the individual, to enable him to take a richer and more significant view of his experiences, to place him above and not within the system of his beliefs and ideals. If education is not liberalizing, it is not education in the sense of the title of this book."

"I use the term "liberal" not in the political sense, as if it meant half measures, but in its original sense meaning by a liberal education the kind of education which sets the mind free from the servitude of the crowd and from vulgar self-interests."

"Is learning a venture in spiritual freedom that is humanism, or is it a routine process of animal training?"

"Education has to do with insight, with valuing, with understanding, with the development of the power of discrimination, the ability to make choice amongst the possibilities of experience and to think and act in ways that distinguish men from animals and higher men from lower."

"There is a quality of the educated mind which may best be described as a kind of sincerity, and conversely the outstanding trait of ignorance is that of clever insincerity."

"Animal training may give one the means to make a living; liberal education gives living a meaning."

"Whoever is concerned about his education should be on his guard against propaganda."

"Every government, our own included, fights with propaganda as deadly as poison gas."

"Governments and churches and ruling classes and commercial groups have always sought to get their hands on the institutions for the education of youth and utilize them for their own interests."

"What the state desires of education is soldiers, reliable voters, law-abiding citizens, contented working men, prosperous traders. Hence a spirit of docility and credulity, often of timidity, prevails in the school."

"Standardization develops a kind of mass mind, which in mature years renders men very susceptible to crowd appeal."

"Dr. Kallen says, "Free public education and private instruction purchasable at a price are both but the community's device to meet present needs by transmitting the past unchanged. They provide a grammar of assent, not a logic of inquiry. The mental posture they habituate the youth in is not the posture of reflection. The mental posture they habituate the youth in is the posture of conformity. They require belief, not investigation. They impose reverence for the past and idealization of the present. They envision the future as a perpetuation of the past, not as a new creation of it. They are Main Street's most powerful instrument of self-reproduction without variation.... They enable government both visible and invisible to continue by consent, for they forestall and inhibit in the citizens of the land the technique of doubt and dissent which is the necessary condition of good government and the true inward-ness of that eternal vigilance so notoriously the price of liberty.""

"Common men cherish their naive faiths and ask no questions."

"It is children and savages and the illiterate who have the most implicit faith. It is said that unbelief is sin. This is not so; it is nobler to doubt than to believe, for to doubt is often to take sides with fact against oneself. Nietzsche said that this is characteristic of "higher men.""

"Most minds are loaded down with the seriousness of their convictions."

"Crowd men have no sense of humor. It is very difficult to educate solemn and opinionated people."

"The skepticism which has value is that which leads one on to further study and investigation. And it is characterized by intellectual modesty."

"I have characterized education as a victory won over one's wish-fancies and childish egoism, as the lifting of the problems of life to higher and more significant dilemmas, as the attainment of mastery. A humanistic liberalism seeks freedom as broad-mindedness; it strives for a highly civilized, urbane and sophisticated state of mind in which insight is deepened and interest is widened."

"Seek education for yourself and it is the search for the good life. From ancient times men have sought knowledge that they might become better judges of good and evil."

"Moral education is not mere drill in the ways of the herd. The good man's first duty, as Professor Erskine says, is to be intelligent. Good intentions alone do not enable man to judge wisely or behave well. The prevailing idea that one can be at the same time good and stupid has strongly influenced our education."

"It is in the localities where there is least artistic appreciation or intellectual curiosity or cosmopolitan spirit, the places where people have nothing with which to occupy their minds, that we find strongholds of "morality." Where education prevails, people learn to behave themselves as a matter of wisdom and good taste. Those who are sufficiently practiced in the art of living to be able to observe the common decencies without always "watching their step," may sometimes look up from the ground and take a broader view."

"The attitude of authority discourages the spirit of search and criticism. Popular prejudice is entrenched. Non-essentials are over-emphasized. Crowd-mindedness, rather than independence of judgment, prevails."

"Moral training which does not encourage critical examination of popular ideas of what is right and good, does not tend to make men better, but only of one mind."

"Another method of escaping moral responsibility is to run with the crowd. The crowd never considers consequences; it is bent upon vindicating its principles at any cost. It is anonymous; in it the individual may not be held to account."

"Education is training in wisdom and virtue, and the exercise of these is freedom."

"For purposes of this discussion, propaganda is defined as the manipulation of the public to the end of securing some specific action."

"Propaganda is making puppets out of us. We are moved by hidden strings which the propagandist manipulates."

"Its aim is to “put something over” on people, with or without their knowledge or consent… neither truth nor the basic values of civilization get a fair hearing."

"…prejudice and the well-known weaknesses of human nature are to be exploited and thus encouraged."

"It must be borne in mind that everything the propagandist does or says is for effect—most commonly the effect on fools. The public wants not truth but a show?"

"…so long as the public may be manipulated by misrepresentation and by appeal to ignorance and prejudice, it is the public’s own fault if the “knowing ones” make use of questionable methods."

"The evil effect of these attempts to manipulate the multitude by pampering its weaknesses---in return for material and other advantages to persons and for ends not disclosed—is clearly seen in various aspects of our common life. In politics such effect have long been deplorable."

"It is the trivial, the irrelevant, the sensational, the appeal to obsolete bigotry which naturally give it greatest publicity. In such publicity it becomes a mere vulgar caricature of itself."

"One of the serious results of propaganda is that it has caused the public to think that education and propaganda are the same thing, and thus to make an ignorant multitude believe it is being educated when it is only being manipulated. Education aims at independence of judgement. Propaganda offers ready-made opinions for the unthinking herd."

"Education aims at independence of judgment. Propaganda offers ready-made opinions for the unthinking herd."

"The educator aims at a slow process of development; the propagandist, at quick results. The educator tries to tell people how to think; the propagandist, what to think. The educator strives to develop individual responsibility; the propagandist, mass effects. The educator wants thinking; the propagandist, action. The educator fails unless he achieves an open mind; the propagandist, unless he achieves a closed mind."

"One reason why people cherish the delusion that they are still free long after they have lost or destroyed the liberties won by their ancestors lies in the boundless vanity of man when acting as mass. The mass in modern times believes it is sovereign. As sovereign it is free."

"The student of social psychology ... is concerned not so much with the panaceas that may be proposed for the solution of the economic problems, but is interested rather in the possibility that under any economic system a maximum number of people should be able to grow from infantile tribal ways to self-directing maturity."

"By the term individual I shall mean that in which each of us is peculiarly himself. I shall emphasize not what is common is us, but what is uncommon, and this leads me to a restatement of our question. In considering what is happening to the individual, I shall discuss what in modern civilization is happening to the uncommon in us. Are we becoming more common or more uncommon? Are the common people destroying the uncommon? Is the public self of us crushing out the personal self? Are we being directed more from without than from within? As our group memberships grow larger, do we as persons tend to grow smaller? Do the tendencies of the present day, mass movements, social organization, publicity, public education, emphasize the unique in man, or enhance the dominance of undifferentiated man acting as mass?"

"Individuality is a cultural achievement rather than a gift of nature. During the 19th century it was rather common for people to believe they were expressing their individuality by being "natural.""

"In just the measure that education aims to develop the individual with independence of judgment rather than to indoctrinate him with tradition and custom and official dogma, to that degree it separates him from the mass and is successful insofar as it emancipates his mind from the tyranny of herd opinion."

"The so-called natural sentiments of the average man are mostly the inherited prejudices of the once suppressed classes. The emphasis upon natural goodness is, psychologically speaking, unwillingness to submit such prejudices to wholesome self-criticism. Hence the democratic government tends to support each crowd in its delusion of infallibility. The crowd rationalizes its will to rule in terms of narrow and parochial ideas of righteousness and seeks to force conformity to such ideas upon all. The imagined vindication of the common man's notions of goodness is regarded as the ultimate triumph of righteousness. Hence democracy has always manifested a certain crusading spirit, and the democratic Utopia is envisaged as a sort of Roman peace with "righteousness" established by force rather than assent."

"The greater the industrial and political organization, the greater is the emphasis on the individual as a mere mass unit, and the smaller his importance as a single separate person."

"When we think we are most free our opinions and our behavior are being skillfully manipulated by persons operating behind the scenes."

"The propagandist merely wishes you to think as he does. The educator is more modest; he is so delighted if you think at all that he is willing to let you do so in your own way."

"It is impossible to understand the American public without taking into account the tremendous psychological effect of bringing up a generation of people in a daily environment of advertising. It is impossible to escape the advertising man; his sales talk assaults us in the morning newspaper, in the street car, with billboards along the highways, and in his shameless use of the radio. This means that from morning till night, in the midst of our work as in our recreation, we live constantly in an atmosphere of intellectual shoddiness. Every popular prejudice and vulgar conceit is played upon and pandered to in the interests of salesmanship. Everywhere material interests and herd opinion are strengthened to the loss of personal independence. The tendency is to think and speak for effect rather than out of one's inner life. There is a marked decline the ability to play with ideas, or to live the spiritual life for its own sake. Hence a decline in civilization of interest, humor and urbanity. Advertising tends to make mechanized barbarians of us all."

"The attainment of spirit today requires the very most uncompromisingly critical analysis and revaluation of ideals and enthusiasms, ancient and modern, of which the awakening modern mind is capable."

"The reader will, I think, soon discover that I have tried to affirm the processes of his mental development and ripening of personality---something quite independent both of the self-idolatries of the mass and of those primitive emotional fixations and stereotypes whose antiquated symbolisms linger on under the terminology of religion. If there is anything affirmative in the assertion of the meaning of spiritual maturity in the modern world, then I may hope that the effort of this book will be regarded as constructive."

"Psychology is an attempt to gain a scientific understanding of human nature. We are all deeply interested in knowing human nature. When we are not talking about ourselves we are usually talking about our neighbors."

"Psychological knowledge is now necessary for the citizen if he is to play his part wisely in public affairs. Our age is greatly interested in social and political questions. There is a widespread belief that the evils of the world may be abolished by the magic of mass action."

"It will hardly be denied that a revolution, whatever else it may be, is a phenomenon of the crowd. I have endeavored to approach the historical survey of revolutionary movements from the standpoint of social psychology."

"Crowd mentality is a kind of simultaneous psychosis which may take possession of any group."

"Although previously the monoamine systems were considered to be responsible for the development of major depressive disorder (MDD), the available evidence to date does not support a direct causal relationship with MDD. There is no simple direct correlation of serotonin or norepinephrine levels in the brain and mood. In other words, after a half-century of research, the chemical-imbalance hypothesis as promulgated by the drug companies that manufacture SSRIs and other antidepressants is not only without clear and consistent support, but has been disproved by experimental evidence."

"For the heart to truly share another's being, it must be an embodied heart, prepared to encounter directly the embodied heart of another. I have met the “other” in this way, not once or a few times, but over and over during years spent in the company of “persons” like you and me, who happen to be nonhuman."

"When I first began working with baboons, my main problem was learning to keep up with them while remaining alert to poisonous snakes, irascible buffalo, aggressive bees, and leg-breaking pig holes. Fortunately, these challenges eased over time, mainly because I was traveling in the company of expert guides—baboons who could spot a predator a mile away and seemed to possess a sixth sense for the proximity of snakes. Abandoning myself to their far superior knowledge, I moved as a humble disciple, learning from masters about being an African anthropoid. Thus I became (or, rather, regained my ancestral right to be) an animal, moving instinctively through a world that felt (because it was) like my ancient home."

"There were 140 baboons in the troop, and I came to know every one as a highly distinctive individual. Each one had a particular gait, which allowed me to know who was who, even from great distances when I couldn't see anyone's face. Every baboon had a characteristic voice and unique things to say with it; each had a face like no other, favorite foods, favorite friends, favorite bad habits."

"When a human being relates to an individual nonhuman being as an anonymous object, rather than as a being with its own subjectivity, it is the human, and not the other animal, who relinquishes personhood."

"My own life has convinced me that the limitations most of us encounter in our relations with other animals reflect not their shortcomings, as we so often assume, but our own narrow views about who they are and the kinds of relationships we can have with them. And so I conclude by urging anyone with an interest in animal rights to open your heart to the animals around you and find out for yourself what it's like to befriend a nonhuman person."

"The things which concerned him more than anything else were the what and the why--the what because he felt it was necessary to know absolutely what you were questioning and what you were doing or what concerned you, and then the why, the depth type of thinking which showed you the reason for doing the thing and would perhaps indicate clearly whether you should maintain what was being done or should change what was being done."

"Psychology of Management, as here used, means, the effect of the mind that is directing work upon that work which is directed, and the effect of this undirected and directed work upon the mind of the worker."

"... what is there in the subject of psychology to demand the attention of the manager?"

"Of what value is the study of management?"

"Management practitioners today largely ignore Frank and Lillian Gilbreth, possibly because the principles of motion study they pioneered are now very unfashionable. Motion study entailed the detailed examination of the movements individual workers made in the process of carrying out their work. It was, however, just one of the concepts the Gilbreths developed. Through Frank's concerns that the efficiency of employees should be balanced by an economy of effort and a minimisation of stress, and Lillian's interest in the psychology of management, their work laid the foundations for the development of the modern concepts of job simplification, meaningful work standards and incentive wage plans."

"One of the undesirable by-products of the factory system was the frequent abuse of unskilled workers, including children, who were often subjected to unhealthy working conditions, long hours, and low pay. The appalling conditions spurred a national anti-factory campaign. Led by Mary Parker Follett and Lillian Gilbreth, the campaign gave rise to the “human relations movement" advocating more humane working. Among other things, the human relations movement provided a more complex and realistic understanding of workers as people, instead of merely cogs in a factory machine."

"I want my children to understand the world, but not just because the world is fascinating and the human mind is curious. I want them to understand it so that they will be positioned to make it a better place."

"The biggest mistake of past centuries in teaching has been to treat all children as if they were variants of the same individual, and thus to feel justified in teaching them the same subjects in the same ways."

"If you are not prepared to resign or be fired for what you believe in, then you are not a worker, let alone a professional. You are a slave."

"Both science and history are moving targets. Scholars in the twenty-first century are much more aware than those of earlier generations that scientists operate under the influence of powerful metaphors (science as exploration, discovery, documentation, thrust and counterthrust), and that both the scope and the tools of history undergo continual changes. Still, most scientists and most historians would concur that the broad strokes I've sketched, when viewed from sufficient distance, are accurately rendered—that is, that science and history are each in pursuit of statements that represent the truths ascertained by their respective disciplines"

"Stories are the single most powerful weapon in a leader's arsenal."

"Anything that is worth teaching can be presented in many different ways. These multiple ways can make use of our multiple intelligences."

"There is very little dispute about the principal constituent elements of music, though experts will differ on the precise definitions of each aspect. Most central are 'pitch' (or melody) and 'rhythm'... next in importance only to pitch and rhythm is 'timbre', the characteristic qualities of tone."

"An a priori decision to eliminate spiritual intelligence from consideration is no more justifiable than a decision to admit it by fiat or on faith. After all, once one includes the understanding of the personal realm within a study of intelligence, such human proclivities as the spiritual must legitimately be considered. There certainly are no easy grounds for a decision, but several other intelligences deal with phenomena other than sheer physical matter. If the abstract realm of mathematics constitutes a reasonable area of intelligence (and few would challenge that judgment), why not the abstract realm of the spiritual?"

"Gardner (1999) notes three distinct senses of spiritual intelligence: (1) Spiritual as concerns with cosmic or existential issues; (2) Spiritual as achievement of a state of being; (3) Spiritual as effect on others. Gardner goes on to make an argument that spiritual intelligence would be best served by being called existential intelligence."

"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."

"Understanding human motivation ought to be a good thing. It should help us to find out what we really want so that we can avoid chasing rainbows that are not for us. It should open up opportunities for self-development if we apply motivational principles to pursuing our goals in life."

"Whatever the source of the leader's ideas, he cannot inspire his people unless he expresses vivid goals which in some sense they want. Of course, the more closely he meets their needs, the less "persuasive" he has to be, but in no case does it make sense to speak as if his role is force submission. Rather it is to strengthen and uplift, to make people feel that they are the origins, not the pawns, of the socio-political system."

"Outstanding American men seem to see power as something you use in order to correct someone who's wrong, to change them, to show them you see more in this situation than the boss does. Outstanding American women, on the other hand, see power as a resource, something you can use to get people together, to gain commitment."

"The outstanding people realised that the job involved more than just writing a good strategic plan. It was also important that top management should understand the plan and be prepared to adopt it. Consequently, the best strategists made sure that executives were involved in decisions at an early stage. The less outstanding people didn’t see this, and it had been overlooked by the experts. But, as soon as we showed them our findings, they could see that it made sense."

"Explaining economic growth - The achievement motive : how it is measured and its economics effects - Achieving societies in the modern world - Achieving societies in the past - Other psychological factors in economic development - Entrepreneurial behavior - Characteristics of entrepreneurs - The spirit of Hermes - Sources of n achievement - Accelerating economic growth."

"It is important, therefore, to understand at the outset the simplicity of this book - what it can accomplish and what it cannot. What it does try to do is to isolate certain psychological factors and to demonstrate rigorously by quantitative scientific methods that these factors are generally important in economic development."

"From the top of the campanile, or Giotto's bell tower, in Florence, one can look out over the city in all directions, past the stone banking houses where the rich Medici lived, past the art galleries they patronized, past the magnificent cathedral and churches their money helped to build, and on to the Tuscan vineyards where the contadino works the soil as hard and efficiently as he probably ever did. The city below is busy with life. The university halls, the shops, the restaurants are crowded. The sound of Vespas, the "wasps" of the machine age, fills the air, but Florence is not today what it once was, the center in the 15th century of a great civilization, one of the most extraordinary the world has ever known. Why? ­­What produced the Renaissance in Italy, of which Florence was the center? How did it happen that such a small population base could produce, in the short span of a few generations, great historical figures first in commerce and literature, then in architecture, sculpture and painting, and finally in science and music? Why subsequently did Northern Italy decline in importance both commercially and artistically until at the present time it is not particularly distinguished as compared with many other regions of the world? Certainly the people appear to be working as hard and energetically as ever. Was it just luck or a peculiar combination of circumstances? Historians have been fascinated by such questions ever since they began writing history, because the rise and fall of Florence or the whole of Northern Italy is by no means an isolated phenomenon."

"This book will not take as its province all kinds of cultural growth — artistic, philosophical, military — but will try to shed some light on a narrower problem, namely, the reasons for economic growth and decline. The way wealth is distributed is a matter of special interest, partly because it may well be basic to growth in other cultural areas and partly because it has become so uneven in the past century that curiosity has been aroused."

"The modern economist has become even more insistent in his belief that the ultimate forces underlying economic development lie, strictly speaking, outside the economic sphere. As Meir and Baldwin put it, half humorously, “economic development is much too serious to be left to economists.” (1957, p. 119)"

"[In The Achieving Society, 'need for achievement' is uncovered by having individuals write stories based on pictures they see] the stories represented short samples of the things people are most likely to think about or imagine when they are in a state of heightened motivation having to do with achievement. It may be worth considering for a moment why fantasy as a type of behavior has many advantages over any other type of behavior for sensitively reflecting the effects of motivational arousal. In fantasy anything is at least symbolically possible... Overt action, on the other hand, is much more constrained by limits set by reality or by the person's abilities. Furthermore, fantasy is more easily influenced than other kinds of behavior."

"Psychologically speaking, what such findings seem to mean is that an achievement is not only more frequently present in stories from more rapidly developing countries but when it is present, it is more apt to be “means” oriented rather than goal oriented. The achievement sequence more often dwells on obstacles to success and specific means of overcoming them, rather than on the goal itself, the desire for it, and the emotions surrounding attaining or failing to attain it. The adaptive quality of such a concern with means is obvious: a people who think in terms of ways of overcoming obstacles would seem more likely to find ways of overcoming them in fact."

"At any rate that is precisely what happens: the “means” oriented stories come from countries which have managed to overcome the obstacles to economic achievement more successfully than other countries… These results serve to direct our attention as social scientists away from an exclusive concern with the external events in history to the “internal” psychological concerns that in the long run determine what happens in history"

"Practically all theorists agree that entrepreneurship involves, by definition, taking risks of some kind."

"The entrepreneurial role appears to call for decision-making under uncertainty."

"Dynamic restlessness and concern with time would appear to go with high w Achievement and static "classicism" with low n Achievement, but on closer examination many flaws in the analogy are evident."

"One study suggests that the most effective way to increase n Achievement may be to try simply and directly to alter the nature of an individual’s fantasies."

"McClelland [McClelland, D.C. (1961). The achieving society. Princeton, NJ: Van Nostrand] observed that the amount of achievement imagery in children’s books predicted the economic development of societies. He argued that achievement imagery is an indicator of a motivational climate, and when children grow up in a society that emphasizes the striving for achievement, they will be more economically productive later on. We tested McClelland’s hypothesis by coding school textbooks for achievement imagery from two German federal states (Baden-Württemberg and Bremen) with pronounced differences in economic and educational conditions. As expected, the schoolbooks from the state with the more advantageous conditions contained more achievement imagery."

"1961: David McClelland’s The Achieving Society — discusses the need for achievement (first identified by Henry A. Murray), need to excel, to perform against standards, and to win; McClelland extended his theory to other acquired needs such as need for power and need for affiliation."

"I can charge a man's battery, and then recharge it, and recharge it again. But it is only when he has his own generator that we can talk about motivation. He then needs no outside stimulation. He wants to do it."

"If you want people to do a good job, give them a good job to do — an enriched job."

"In 1950, I received my PhD in psychology. I was offered a fellowship to attend the Graduate School of Public Health at the . My major was to be in industrial mental health under the direction of an industrial psychiatrist from McGill University in Canada by the name of Graham Taylor. Unfortunately, I soon discovered that the concepts of industrial mental health were really a restatement of the concepts of that I had previously studied in clinical and abnormal psychology. Reflecting this disappointment, I entitled my Public Health Practice thesis Mental Health Is Not the Opposite of Mental Illness. After receiving my master’s degree in public health, I took a job as research director for Psychological Services of Pittsburgh. A local industrialist came to see me after a nasty labor relations disturbance and asked me plaintively, ‘What do people want from their jobs?’ I answered him in typical academic fashion, ‘Sir, I don’t know but if you give me enough money I will find out.’. I followed up on my School of Public Health thesis by designing a study to test the hypothesis that job satisfaction and job dissatisfaction were separate concepts. The result was the book, The Motivation to Work, which led to a fundamentally different approach to the study of people’s affective states."

"Idleness, indifference and irresponsibility are healthy responses to absurd work... If you want people motivated to do a good job, give them a good job to do."

"It's the job of the manager not to light the fire of motivation, but to create an environment to let each person's personal spark of motivation blaze."

"True motivation comes from achievement, personal development, job satisfaction, and recognition."

"This book reports the findings from a study of job motivation based on a fresh approach to this problem. It is an important study, since the analyses and interpretations of the authors suggest that a breakthrough may well have been made to provide new insights into the nature and method of operation of job attitudes."

"There is a great variety of measures of job attitudes. Basically, however, the identification of job attitudes has been done in three ways. In the first of these the worker is asked to express his "[job satisfaction]]" directly by answering questions that investigate his over-all attitude toward his job, whether he likes or dislikes it."

"In our first pilot study we talked with clerical and production workers as well as professional and managerial people. We discovered that the professional and managerial groups were more verbal, showed a quicker grasp of the technique, and gave more and better delineated sequences of events than the clerical and production groups."

"A sample limited to one profession would have yielded results of doubtful generality. To develop findings independent of the peculiar circumstances of the engineer, we needed to study a comparable group. Accountants were chosen because their jobs, like those of engineers,· are rich in technique. This richness makes it likely that the accountant, like the engineer, would have much to tell us. However, the groups are vastly different in the nature of their training, their present degree of professionalization, the kind of work they do, and, presumably, the kind of people attracted into them. Last, by covering accountants and engineers, we examined the job attitudes of two of the most important staff groups in modern industry"

"As a first step in preparing the analytic scheme, all of the interviews were read by one of our staIr members and the replies were broken down into "thought units." A thought unit is defined as a statement about a single event or condition that led to a feeling, a single characterization of a feeling, Or a description of a single effect."

"The results of this study are presented under three general headings. The first, and most extensive, section consists of data relating to the factors that lead to positive and negative attitudes toward the job. It will be recalled that the major question this study set out to investigate was whether different kinds of factors were responsible for bringing about job satisfaction and job dissatisfaction."

"The factors that are rarely instrumental in bringing about high job attitudes focus not on the job itself but rather on the characteristics of the context in which the job is done: working conditions, interpersonal relationships, supervision, company policies, administration of these policies, effects on the worker's personal life, job security, and salary. This is a basic distinction. The satisfiers relate to the actual job. Those factors that do not act as satisfiers describe the job situation."

"All the basic satisfiers, recognition, achievement, advancement, responsibility, and work itself, appeared with significantly greater frequencies in the highs than they did in the low sequences of-events."

"The job satisfiers deal with the factors involved in doing the job, whereas the job dissatisfiers deal with the factors that define the job context. Poor working conditions, bad company policies and administration, and bad supervision will lead to job dissatisfaction. Good company policies, good administration, good supervision, and good working conditions will not lead to positive job attitudes."

"Let us summarize briefly our answer to the question, "What do people want from their jobs?" When our respondents reported feeling happy with their jobs, they most frequently described factors. related to their tasks, to events that indicated to them that they were successful in the performance of their work, and to the possibility of professional growth. Conversely, when feelings of unhappiness were reported, they were not associated with the job itself but with conditions that surround the doing of the job. These events suggest to the individual that the context in which he performs his work is unfair or disorganized and as such represents to him an unhealthy psychological work environment. Factors involved in these situations we call factors of hygiene, for they act in a manner analogous to the principles of medical hygiene."

"Among the factors of hygiene we have included supervision, interpersonal relations, physical working conditions, salary, company policies and administrative practices, benefits, and job security."

"Man has two sets of needs: his need as an animal to avoid pain and his need as a human to grow psychologically."

"Dissatisfiers led to dissatisfaction because of the need to avoid pain for situations that caused discomfort; satisfiers led to job satisfaction because of a need for growth or self-actualization."

"Factors involved in producing job satisfaction were separate and distinct from the factors that led to job dissatisfaction."

"Job satisfaction and job dissatisfaction are not the obverse of each other... The opposite of job satisfaction would not be job dissatisfaction, but rather would be no job satisfaction. Similarly, the opposite of job dissatisfaction is no job dissatisfaction, not satisfaction with one's job."

"In recent years there has been increased interest in the effects of internal communication on decision processes. A number of hypotheses relating the bias in information to the final decision have been proposed. In this paper we discuss two laboratory experiments which were designed to test two such hypotheses. The first experiment tests the hypothesis that cost and sales estimations are made with the implicit assumption that a biased pay-off structure exists. The second experiment tests explicitly the effects of biased and unbiased pay-off structures on estimation within an organization. An analysis of the data for the two experiments is made and some implications for further research are drawn from the results."

"“Organization theory,” a term that appeared in the middle of the twentieth century, has multiple meanings. When it first emerged, the term expressed faith in scientific research as a way to gain understanding of human beings and their interactions. Although scientific research had been occurring for several centuries, the idea that scientific research might enhance understanding of human behavior was considerably newer and rather few people appreciated it. Simon (1950, 1952-3, 1952) was a leading proponent for the creation of “organization theory”, which he imagined as including scientific management, industrial engineering, industrial psychology, the psychology of small groups, human-resources management, and strategy. The term “organization theory” also indicated an aspiration to state generalized, abstract propositions about a category of social systems called “organizations,” which was a very new concept. Before and during the 1800s, people had regarded armies, schools, churches, government agencies, and social clubs as belonging to distinct categories, and they had no name for the union of these categories. During the 1920s, some people began to perceive that diverse kinds of medium-sized social systems might share enough similarities to form a single, unified category. They adopted the term “organization” for this unified category."

"Most of the time, organizations generate actions unreflectively and non-adaptively. To justify their actions, organizations create problems, successes, threats and opportunities. These are ideological molecules that mix values, goals, expectations, perceptions, theories, plans, and symbols. The molecules form while people are result watching, guided by the beliefs that they should judge results good or bad, look for the causes of results, and propose needs for action. Because organizations modify their behavior programs mainly in small increments that make sense to top managers, they change too little and inappropriately, and nearly all organizations disappear within a few years."

"Labeling a firm as knowledge-intensive implies that knowledge has more importance than other inputs."

"A knowledge-intensive firm may not be information intensive... Knowledge is a stock of expertise, not a flow of information."

"In deciding whether a firm is knowledge-intensive, one ought to weigh its emphasis on esoteric expertise instead of widely shared knowledge. Everybody has knowledge, most of it widely shared, but some idiosyncratic and personal. If one defines knowledge broadly to encompass what everybody knows, every firm can appear knowledge-intensive. One loses the value of focusing on a special category of firms. Similarly, every firm has some unusual expertise. To make the knowledge-intensive firm a useful category, one has to require that exceptional expertise make important contributions. One should not label a firm as knowledge-intensive unless exceptional and valuable expertise dominates commonplace knowledge."

"Professionals identify strongly with their professions, more strongly than with their clients or their employers. They not only observe professional standards, they believe that only members of their professions have the competence and ethics to enforce these standards. Similarly, professionals insist that outsiders cannot properly supervise their activities."

"The history of organization theory contrasts with the history of managerial thought. When people began to compose texts about organized activities, between 2,000 and 3,000 years before the Christian era (BCE), they focused on managerial practices rather than on organizations as such. Several writers proposed general principles for managerial practice before 1000 BCE, so one can say that theories about managing have existed for at least 3000 years. However, these writings often said nothing about the organizational contexts in which managing was to occur. When the writers did make statements about organizations, they did not generalize. They wrote about specific organizations."

"Another forerunner of modern organization theorists was Andrew Ure, a professor of chemistry. An enthusiastic proponent of “the factory system,” Ure (1835) took a step beyond Adam Smith. Whereas Smith’s pin factory was solely an example of division of labor, Ure pointed out that a factory poses organizational challenges. He asserted that every factory incorporates “three principles of action, or three organic systems”: (a) a “mechanical” system that integrates production processes, (b) a “moral” system that motivates and satisfies the needs of workers, and (c) a “commercial” system that seeks to sustain the firm through financial management and marketing. Harmonizing these three systems, said Ure, was the responsibility of managers."

"During the late 1970s and early 1980s there was vigorous debate about the nature of visual mental imagery. One position (championed primarily by Pylyshyn, 1973, 1981) held that representations that underlie the experience of mental imagery are the same type as those used in language; the other position (which my colleagues and I supported, e.g., Kosslyn, 1980, 1994) held that these representations serve to depict, not describe, objects. The debate evolved over time... but always centred on the nature of the internal representations that underlie the experience of visualisation."

"We must begin by distinguishing between visual mental imagery and visual perception: Visual perception occurs while a stimulus is being viewed, and includes functions such as visual recognition (i.e., registering that a stimulus is familiar) and identification (i.e., recalling the name, context, or other information associated with the object). Two types of mechanisms are used in visual perception: “bottom-up” mechanisms are driven by the input from the eyes; in contrast, “top-down” mechanisms make use of stored information (such as knowledge, belief, expectations, and goals). Visual mental imagery is a set of representations that gives rise to the experience of viewing a stimulus in the absence of appropriate sensory input. In this case, information in memory underlies the internal events that produce the experience. Unlike afterimages, mental images are relatively prolonged."

"But because of the way in which depictions represent, there is a correspondence between parts and spatial relations of the representation and those of the object; this structural mapping, which confers a type of resemblance, underlies the way images convey specific content. In this respect images are like pictures. Unlike words and symbols, depictions are not arbitrarily paired with what they represent."

"A mental image occurs when a representation of the type created during the initial phases of perception is present but the stimulus is not actually being perceived; such representations preserve the perceptible properties of the stimulus and ultimately give rise to the subjective experience of perception."

"These organizational processes result in our perceptions being structured into units corresponding to objects and properties of objects. It is these larger units that may be stored and later assembled into images that are experienced as quasi-pictorial, spatial entities resembling those evoked during perception itself.... It is erroneous to equate image representations with mental photographs, since this would overlook the fact that images are composed from highly processed perceptual encodings."

"Like pictures, images seem to depict information about interval spatial extents. The scanning experiments support the claim that portions of images depict corresponding portions of the represented objects, and that the spatial relations between portions of the image index the spatial relations between the corresponding portions of the imaged objects."

"Even if it were clear what was meant, this sort of treatment would seem closer to describing what is taking place than to explaining it. I do not want to deny the value of describing a phenomenon; rich descriptions facilitate theorizing, and there is no more astute observer than Piaget. But in my view explanations of cognitive phenomena should specify the ways in which functional capacities operate. Piaget and Inhelder’s account is more on the level of intentionality, and hence is open to multiple interpretations at the level of the function of the brain. The do not specify how interiorized imitation operates, nor have they specified the format or content of the image. This level of discourse will never produce process adequacy, and hence seems of limited value."

"It is hard to define something one knows little about"

"Physics seems to have done reasonably well in studying electrons, although there is not to this day a precise definition of this term."

"Mr. Magoo Rule: Text and graphics must be easily distinguished and recognized. Don ́t make your audience members feel like the vision challenged Mr. Magoo—viewers of an electronic slideshow should not risk eyestrain!"

"Resist the temptation to use special effects. Think about science fiction movies with lots of special effects: If you notice that special effects are special effects, they will fail."

"Bullets are a convenient way to present the separate elements of a list. However, bullets are a bit like salt—often essential to bring out the best, but distasteful if overdone."

"The term "cognition" refers to all processes by which the sensory input is transformed, reduced, elaborated, stored, recovered, and used. It is concerned with these processes even when they operate in the absence of relevant stimulation, as in images and hallucinations. Such terms as sensation, perception, imagery, retention, recall, problem-solving, and thinking, among others, refer to hypothetical stages or aspects of cognition."

"Given such a sweeping definition, it is apparent that cognition is involved in everything a human being might possibly do; that every psychological phenomenon is a cognitive phenomenon. But although cognitive psychology is concerned with all human activity rather than some fraction of it, the concern is from a particular point of view. Other viewpoints are equally legitimate and necessary. Dynamic psychology, which begins with motives rather than with sensory input, is a case in point. Instead of asking how a man's actions and experiences result from what he saw, remembered, or believed, the dynamic psychologist asks how they follow from the subject's goals, needs, or instincts."

"Cognitive processes surely exist, so it can hardly be unscientific to study them."

"The fact that the span of apprehension averages only four or five... probably results from the high rate of encoding. In a tachistoscopic experiment the subject must read the fading icon as rapidly as possible."

"To deal with the whole visual input at once, and make discriminations based on any combination of features in the field, would require too large a brain, or too much "previous experience" to be plausible."

"Attention is not a mysterious concentration of psychic energy; it is simply an allotment of analyzing mechanisms to a limited region of the field. To pay attention to a figure is to make certain analyses of, or certain constructions in, the corresponding part of the icon."

"If we allow several figures to appear at once, the number of possible input configurations is so very large that a wholly parallel mechanism, giving a different output for each of them, is inconceivable."

"To cope with this difficulty [of limited capacity], even a mechanical recognition system must have some way to select portions of the incoming information for detailed analysis."

"Paying attention is not just analyzing carefully; rather, it is a constructive act... What we build has only the dimensions we have given it."

"The attentive synthesis of any particular letter or figure takes an appreciable time, of the order of 100ms...If a whole row of letters is to be identified, they must be synthesized one at a time... To "identify" generally means to name, and hence to synthesize not only a visual object but a linguistic-auditory one... Hence the span of apprehension is limited to what can be synthesized, and then verbally stored."

"The perseverating image, or as Neisser (1967) termed it, icon, has generated considerable interest, but an equally if not more interesting characteristic of this experimental technique is the means by which attention can be selectively directed in a matter of milliseconds to the relevant stimulus item."

"Ulrich Neisser's... book Cognitive Psychology did much to ignite the so-called cognitive revolution."

"The principal way that cognitive science can contribute to epistemology, I claim, is to identify basic belief-forming, or problem-solving processes. Once identified, these processes would be examined by primary epistemology according to the evaluative dimensions and standards adduced in Part I."

"Primitive humans responded to all of their emotional experiences in terms of myths, and it is this tendency toward myth making that is registered in the collective unconscious and passed on to future generations. What we inherit, then, is the tendency to reexperience some manifestation of these primordial myths as we encounter events that have been associated with those myths for eons. Each archetype can be viewed as an inherited tendency to respond emotionally and mythologically to certain kinds of experience—for example, when a child, a mother, a lover, a nightmare, a death, a birth, an earthquake, or a stranger is encountered."

"It must be realized that departing from Freudian dogma at the time was no easy matter. In fact, those who did so were excommunicated just as if they had violated religious dogma. Horney was excommunicated because she dared to contradict the master.… Horney learned from observing her father as a child how devastating blind belief in religious dogma could be; perhaps that was one reason she decided not to let Freud go unchallenged."

"Insightful learning is usually regarded as having four characteristics: (1) the transition from presolution to solution is sudden and complete; (2) performance based on a solution gained by insight is usually smooth and free of errors; (3) a solution to a problem gained by insight is retained for a considerable length of time; (4) a principle gained by insight is easily applied to other problems."

"According to Wertheimer, reaching an understanding involves many aspects of learners, such as their emotions, attitudes, and perceptions, as well as their intellects. In gaining insight into the solution to a problem, a student need not—in fact, should not—be logical. Rather, the student should cognitively arrange and rearrange the components of the problem until a solution based on understanding is reached. Exactly how this process is done will vary from student to student."

"If one had to choose a theory of learning that is closest to Bandura’s, it would be Tolman’s theory. Although Tolman was a behaviorist, he used mentalistic concepts to explain behavioral phenomena … and Bandura does the same thing. Also, Tolman believed learning to be a constant process that does not require reinforcement, and Bandura believes the same thing. Both Tolman’s theory and Bandura’s theory are cognitive in nature, and neither are reinforcement theories. A final point of agreement between Tolman and Bandura concerns the concept of motivation. Although Tolman believed that learning was constant, he believed further that the information gained through learning was only acted on when there was reason for doing so, such as when a need arose. For example, one may know full well where a drinking fountain is but will act on that information only when one is thirsty. For Tolman, this distinction between learning and performance was extremely important, and it is also important in Bandura’s theory."

"In his approach to the history of psychology, E. G. Boring (1886–1968) stressed the importance of the Zeitgeist in determining whether, or to what extent, an idea or viewpoint will be accepted. Clearly, ideas do not occur in a vacuum. A new idea, to be accepted or even considered, must be compatible with existing ideas. In other words, a new idea will be tolerated only if it arises within an environment that can assimilate it."

"With the respectability of the senses and feelings established, textbooks written by the Scottish philosophers began to include such topics as perception, memory, imagination, association, attention, language, and thinking. Such a textbook was written by Dugald Stewart (1753–1828), titled Elements of the Philosophy of the Human Mind (1792), and was used at Yale University in 1824."

"Bud Hergenhahn was born in Chicago, Illinois on July 21, 1934. After attending Chicago public schools, he served for two years in the United States Army. In 1955, after working as a Forest Ranger at Mt. Saint Helens and serving in the Korean War, he enrolled at Western Washington University and graduated in 1959 with a bachelor's degree in Psychology. He earned his Masters from The University of Arizona in 1965, and his Doctorate the very next year. Dr. Hergenhahn spent his thirty-year career at Hamline University in St. Paul Minnesota. His career was peppered with accomplishments and acknowledgements surrounding his cutting edge teaching techniques. He was chairman of the psychology department when he retired in 1996 to focus solely on his writing. His books include Theories of Learning, Theories of Personality, and A History of Psychology."

"[The Integrated Model of Work Stress (ISR) model] is straightforward, easy to understand, and has guided much of the work stress research and theorizing in the past 25 years."

"The investigation of job-related stress involves studying the relationship between stressful aspects of jobs (normally termed {[w|stressors}}) and the reputed results of stressor exposure (normally termed strains). Although several diverse theoretical models of the process by which stressors impact employees exist (e.g., Ivancevich & Matteson, 1980; Jex, in press; Jex & Beehr, 1991; Kahn & Byosiere, 1992), most models propose that employees are exposed to stressful working conditions, these conditions are perceived, and finally employees exhibit strains, which can include behaviors (e.g., increased smoking), physical illness, and psychological distress. On the job stressor side, there have been only a limited number of scales developed, which has tended to focus the field on a relatively small number of potential job stressors, for example, role ambiguity and role conflict. Yet research clearly suggests an important role for other job stressors that have received inadequate attention, such as interpersonal conflict in the workplace (Keenan & Newton, 1985) and organizational constraints on performance."

"Organizational constraints represent situations or things that prevent employees from translating ability and effort into high levels of job performance. The [Organizational Constraints Scale] OCS was based on the work of Peters and O'Connor (1980), who listed 11 areas of constraints that interfered with job performance. These common situational constraints in organizations may include faulty equipment, incomplete or poor information, or perhaps interruptions by others."

"Despite frequent criticism, the vast majority of job stress researchers continue to use subjective self-reports measures for both job stressors and job strains (Jex & Beehr, 1991). Part of the reason is undoubtedly because it makes data collection relatively easy, but ease alone has not made this approach so popular. First, there is a sound theoretical reason behind this choice. Serf-reports represent incumbent perceptions, and perceptions represent an important mediating process in the occupational stress process."

"Like role ambiguity, the assessment of role conflict has been primarily through self-report measurement. The scale that has been used most often is that developed by Rizzo et al. (1970). These items ask respondents whether they experience things such as “incompatible requests” and situations in which their work is “accepted by one group but not accepted by others.” A sample item from this scale is, “I receive incompatible requests from two or more people.” Strong agreement with a statement such as this indicates a high level of role conflict. Like the Rizzo et al. role ambiguity scale, this scale has also been the focus of much criticism and debate in the occupational stress literature (Kelloway & Barling, 1990, Netemeyer et al., 1990; Smith et al., 1993; Tracy & Johnson, 1981). Unfortunately, there have been few attempts to develop alternative measures."

"According to Goldstein (1993), many organizations do not train employees adequately. For example, training programs are either poorly designed or designed in a way that does not meet the needs of employees. Either way, employees may be inadequately prepared to meet their role demands. Like the other two role stressors covered in this chapter, role overload is most often assessed through self-report questionnaires. One popular role overload measure is a scale developed by Caplanet al. (1975). As would be expected, these items appropriately reflect the frequency and intensity of role demands (e.g., “How much workload do you have?”). Respondents would typically respond to these items on a scale ranging from “very light” to “extremely heavy. Despite the popularity of this measure, there are undoubtedly other ways to measure role overload that employ non-self-report methods... [such as] some combination of objective and subjective measures."

"Organizations are complex social systems that sometimes perform remarkably well and sometimes fail miserably. Organizational psychology is a subfield within the larger domain of industrial/organizational psychology that seeks to facilitate a greater understanding of social processes in organizations. Organizational psychologists also seek to use these insights to enhance the effectiveness of organizations—a goal that is potentially beneficial to all."

"In the most general sense, organizational psychology is the scientific study of individual and group behavior in formal organizational settings. Katz and Kahn, in their classic work, The Social Psychology of Organizations (1978), stated that the essence of an organization is “patterned” human behavior. When behavior is patterned, some structure is imposed on individuals. This structure typically comes in the form of roles (normative standards governing behavior) as well as a guiding set of values. An organization cannot exist when people just “do their own thing” without any awareness of the behavior of others."

"Job performance is a deceptively simple term. At the most general level, it can be defined simply as “all of the behaviors employees engage in while at work.” Unfortunately, this is a rather imprecise definition because employees often engage in behaviors at work that have little or nothing to do with job-specific tasks."

"By definition, job performance is behavior, so job performance is rarely measured directly. More typically, what is measured is some external assessment of job performance."

"Job satisfaction is, without a doubt, one of the most heavily studied topics in organizational psychology, as well as in the broader field of industrial/organizational psychology. To emphasize this point, many authors, over the years, have referred to Locke’s chapter in the Handbook of Industrial and Organizational Psychology (1976), where he reported that studies dealing with job satisfaction numbered in the thousands."

"Job satisfaction is typically defined as an employee’s level of positive affect toward his or her job or job situation... Along with positive affect, we can add both a cognitive and a behavioral component to this definition... The cognitive aspect of job satisfaction represents an employee’s beliefs about his or her job or job situation; that is, an employee may believe that his or her job is interesting, stimulating, dull, or demanding—to name a few options... The behavioral component represents an employee’s behaviors or, more often, behavioral tendencies toward his or her job. An employee’s level of job satisfaction may be revealed by the fact that he or she tries to attend work regularly, works hard, and intends to remain a member of the organization for a long period of time."

"Hackett and Guion (1985) offer a number of explanations for the weak relation between job satisfaction and absenteeism. One reason is the measurement of absenteeism itself. Although at first glance absenteeism would appear to be a rather simple variable, it is actually quite complex. For example, when measuring absences, one can distinguish between excused and unexcused absences. Excused absences would be allowed for events such as illnesses and funerals. In unexcused absences, the employee simply does not show up at work. One could argue that job satisfaction would be more likely to play a role in unexcused than in excused absences."

"The earliest scientific investigations related to the field of occupational stress were conducted by the well-known physiologist in the early part of the twentieth century (e.g., Cannon, 1914). Cannon was a pioneer in the investigation of the relationship between emotions and physiological responses, and is perhaps best known for having coined the term homeostasis."

"’s work was undoubtedly pioneering, but it must be remembered that he focused primarily on physiological reactions to aversive physical stimuli. He was not focusing on stress in the workplace. The first large-scale program of research focusing exclusively on stress in the workplace was undertaken at the University of Michigan’s Institute for Social Research in the early 1960s. What is particularly noteworthy about this research effort is that the focus was on psychosocial factors in the workplace that may be stressful to employees. Psychosocial factors represent aspects of the work environment having to do with interactions with other people. In particular, the Michigan researchers focused much of their attention on what they termed role stressors... which are aversive working conditions associated with behaviors expected of each employee in an organization."

"In the organizational sciences (e.g., organizational behavior, organizational psychology), one of the more misunderstood terms is “organizational theory.” To some, organizational theory is a field of study; to others, it is the process of using metaphors to describe organizational processes... or it represents an attempt to determine the best way to organize work organizations. The term is used to indicate all of these things, but an “organizational theory” is really just a way of organizing purposeful human action. Given the diversity of purposeful human endeavors, there are numerous ways to organize them, and, hence, a great many organizational theories."

"In terms of academic roots, the field that really has taken the lead in theorizing about the organization of purposeful human behavior is sociology. Sociology is essentially the study of macro-level forces (e.g., social stratification, social institutions) on human behavior (e.g., Merton, 1968; Parsons, 1951)... Given this historical backdrop, it is natural that sociologists would be more interested in the impact of the structure and design of organizations than psychologists would be. In fact, the Hawthorne studies, which are considered one of the most important historical events contributing to the development of organizational psychology, were conducted under the direction of sociologist Elton Mayo."

"Given that organizational theory deals with different ways of organizing human activity, how does one “theorize” about organizations? In most scientific disciplines, if one wants to theorize about something and ultimately study it, the most common approach is to bring it into a laboratory for closer inspection. Unfortunately, organizational theorists cannot do this because organizations are largely abstractions, and thus cannot be subjected to laboratory investigations. Although we can draw elegant organization charts to represent reporting relationships, and so on, what keeps an organization together is the fact that an organization’s employees understand it and adapt their behavior accordingly."

"American corporations often say human resources are their most important asset. In our national discourse, everyone talks about jobs. Yet as a society we somehow tolerate persistent high unemployment, 30 years of stagnating wages and growing wage inequality, two decades of declining job satisfaction and loss of pension and retirement benefits, and continuous challenges from the consequences of unemployment on family life. If we really valued work and human resources, we would address these problems with the vigor required to solve them."

"Our central argument is that industrial relations practices and outcomes are shaped by the interactions of environmental forces along with the strategic choices and values of American managers, union leaders, workers and public policy decision makers."

"A critical aspect of the operation of the New Deal system was the long history of incremental change and resistance to more fundamental modification. This incremental adjustment orientation was apparent in government policy, managerial practice, and union bargaining objectives."

"The workplace changes being introduced jointly have two basic objectives: (1) to increase the participation and involvement of individuals and informal groups work so as to overcome adversarial relations and increase employee motivation, commitment, and problem-solving potential; and (2) to alter the organization of work so as to simplify work rules, lower costs, and increase flexibility in the management of human resources."

"Unions are an essential part of the democratic fabric of society, but they are not necessarily desirable or acceptable `in my firm or on my property."

"Employee participation cannot and will not be divorced from other human resource practices and organisational strategies. The implication of this argument is that we need to look at the total set of organisational strategies and assess their effects on performance."

"The importance of top management commitment to organizational change is so well accepted that it is almost cliché to repeat the fact. We would therefore expect managerial values to be just as important in this area as in others that require strategic direction and leadership."

"Democratically elected worker representatives cannot get away with symbolic or partially diffused innovations; they will be thrown out of office. They will demand that the program be 39 either abandoned or institutionalized and spread to cover more of their constituents"

"Nearly fifty years ago... Douglas McGregor launched a debate over how to manage The Human Side of the Enterprise. By comparing what he called Theory X and Theory Y perspectives, he challenged the management profession to reexamine its assumptions about the motivations employees bring to their jobs. The question was: Could employees be trusted and empowered to do good work, or did they have to be closely directed, monitored, and controlled to act in the interests of the firm? While McGregor’s Theory Y sparked important innovations in human resource practices, it did not challenge fundamental assumptions underpinning the 20th Century organizational model. If, as is widely recognized, human capital and knowledge are the most important sources of value for the 21st Century organization, then fundamental assumptions about the relationship between work and organizations will also need to be challenged."

"The approach that dominates organizational theory, teaching, and practice for most of the twentieth century looked at organizations from the top-down, starting with a view of the CEO as the "leader" who shapes the organization's strategy, structure, culture, and performance potential. The nature of work and the role of the workforce enter the analysis much later, after considerations of technology and organization design have been considered. However, if the key source of value in the twenty-first-century organization is to be derived from the workforce itself, an inversion of the dominant approach will be needed. The new perspective will start not at the top of the organization, but at but at the front lines, with people and the work itself — which is where value is created. Such an inversion will lead to a transformation in the management and organization of work workers, and knowledge."

"The effects of subunit power on organizational decision making and the bases of subunit power are examined in a large midwestern state university. It is hypothesized that subunits acquire power to the extent that they provide resources critical to the organization and that power affects resource allocations within organizations in so far as the resource is critical to the subunits and scarce within the organization. Departmental power is found to be most highly correlated with the department's ability to obtain outside grants and contracts, with national prestige and the relative size of the graduate program following closely in importance. Power is used most in the allocation of graduate university fellowships, the most critical and scarce resource, and is unrelated to the allocation of summer faculty fellowships, the least critical and scarce resource."

"The most frequently encountered view of commitment in organizations is one having to do with an individual's psychological bond to the organization."

"Two contributors to explicitness are the observability of the act and the unequivocality of the act. Some acts are not observable and we may know them only by inference from assumed consequences. You leave a dollar bill on a checkout counter, turn away for a moment, then find it missing. The consequence is obvious, but do you know if the customer next to you took it or if it was carried away by a draft from the open door? Acts themselves can be equivocal, forgotten, or otherwise intractable."

"Commitment is a state of being in which an individual becomes bound by his actions and through this actions to beliefs that sustain his activities and his own involvement."

"Success ruins everything.Pfeffer, Jeffrey, and Christina T. Fong. "The business school ‘business’: Some lessons from the US experience." Journal of management studies 41.8 (2004): 1501-1520."

"This article outlines a approach to explain . In comparison with need-satisfaction and expectancy models of job attitudes and motivation, the social information processing perspective emphasizes the effects of context and the consequences of past choices, rather than individual predispositions and rational decision-making processes. When an individual develops statements about attitudes or needs, he or she uses social information - information about past behavior and about what others think. The process of attributing attitudes or needs from behavior is itself affected by commitment processes, by the saliency and relevance of information, and by the need to develop socially acceptable and legitimate rationalizations for actions. Both attitudes and need statements, as well as characterizations of jobs, are affected by informational social influence. The implications of the social information processing perspective for organization development efforts and programs of job redesign are discussed."

"People as adaptive organisms adjust their behavior and beliefs to the social context and to the reality of their own past and present behavior and situation."

"The term rationalize refers to any situations in which a person's action is described with reference to some supporting reason or cause. The term “legitimate” refers to one criterion by which rationalizations are selected from the many possible explanations for action. Justifications or rationalizations are selected primarily when they are acceptable explanations in a given social context. This means they fit with the facts as known according to the rules of behavior generally followed."

"The theme of this book, and the underlying premise of the external perspective on organizations, is that organizational activities and outcomes are accounted for by the context in which the organization is embedded."

"The criticality of a resource can be measured as the ability of an organization to function in the absence of the resource or in the absence of the market for the output."

"There is one word that best describes Jerry Salancik: mischievous. He was always full of mischief and brought an attitude and spirit of fun and playfulness to his research and colleagues that made life interesting and stimulating."

"BEHAVIORAL THEORIES OF THE FIRM: A turn from structure to internal processes was the theme of authors such as Richard Cyert and James March, Daniel Katz and Robert Kahn, and Karl Weick... All but one... was a psychologist by education, so it should not be surprising that their view of organization theory emphasizes internal processes and resembles the micro approach of organizational behavior. Another group of theorists, all but one educated as a sociologist, viewed organizations as a product of macro environmental forces. These behavioralists were Jeffrey Pfeffer and Gerald Salancik, Michael Hannan and John Freeman, and John Meyer and Richard Scott. Pfeffer (the only non-sociologist) and Salancik presented a resource-dependent theory that postulates that organizations require support from their external environment and can only survive to the extent that this support is forthcoming. Managers form coalitions to gather support in an open system of external relationships in which there are constraints that create either a munificent or scarce resource situation."

"Each type of action is related to the degree of authority used by the boss and to the amount of freedom available to subordinates in reaching decisions. The actions seen on the extreme left characterize managers who maintain a high degree of control while those seen on the extreme right characterize managers who release a high degree of control."

"If they can see them as forces that consciously or unconsciously influence their behavior, they can better understand what makes them prefer to act in a given way. And understanding this, they can often make themselves more effective."

"In recent years the areas of leadership, training, and organization have increasingly challenged theorists, researchers, and practitioners. Evidence of this has been a growing literature from many disciplines and approaches. Without self-consciously determining the long-range directions of our work, we have found ourselves challenged by these issues and contributing to this literature."

"Human relations today has its iconoclasts and believers, critics and supporters, detractors and zealots. This is not surprising; for during the past twenty years, numerous research groups have burgeoned, and many individual investigators have become most active in the field. There has been a fantastic outpouring of professional and popular books and articles, untold new or revised college and university offerings, a plethora of in-plant training courses, a growing number of training laboratories and seminars, and a seemingly ever-increasing schedule of meetings and speeches—all concerned, in whole or in part, with "human relations.""

"The term "human relations" is being used to denote a field of inquiry - one which cuts across the jurisdictional boundaries of traditional social sciences in an effort to avoid fragmented, compartmentalized, or partial approaches to human problems."

"[The human relations movement ] will bring to bear existing and newly developed theories, methods, and techniques of the relevant social sciences upon the study of inter- and intrapersonal phenomena, ranging fully from the personality dynamics of individuals at one extreme to the relations of cultures at the other."

"Leadership is interpersonal influence, exercised in a situation, and directed, through the communication process, toward the attainment of a specified goal or goals."

"Bob Tannenbaum’s intellectual work described organizational systems not as machines with interchangeable human parts, but as living communities that can be designed to enable people to grow and learn while achieving business goals. His writings, as well as his teaching and consulting, reflected the value he placed on people, and his belief that, to a great extent, leadership effectiveness derives from awareness of one’s own basic assumptions about human nature and the testing out and revision of those assumptions."

"The increasing importance of advanced manufacturing technology, total quality management, and just-in-time to manufacturing firms raises some basic questions as to the strategic use of these techniques in manufacturing. Does strategic use of these techniques influence performance? How is the impact of these techniques influenced by the competitive environment? Are the techniques actually being used strategically? A study in a large sample of manufacturing organizations confirms that the use of integrated manufacturing techniques-particularly total quality-influences performance, and that these effects are magnified or diminished by both the competitive environment and manufacturing strategy. It also shows that, in some cases, firms are missing opportunities to combine integrated manufacturing and strategy in ways that would substantially impact their performance."

"This study examines two alternative views—universal and contingency—of the human resources (HR)-performance relationship in manufacturing settings. Results from a survey of 97 plants primarily support a contingency approach to human resource management (HRM). An HR system focused on human capital enhancement was directly related to multiple dimensions of operational performance (i.e., employee productivity, machine efficiency, and customer alignment), but subsequent analysis revealed that this main effect was predominately the result of linking human-capital-enhancing HR systems with a quality manufacturing strategy. Other manufacturing strategies also moderated the HR-performance relationship."

"Adaptation is a crucial challenge for organizations, and an important theme in the strategy and organization theory literature. We still have much to learn, however, about the strategic processes by which adaptation is achieved. In this paper we focus on a basic element in the adaptation process, i.e. flexibility within the strategic decision-making process. We concentrate on strategic decisions because these choices are the most important adaptations the firm makes. We suggest that the core of all organizational adaptation is a decision-making process. Unless the decision-making process itself is flexible, it is unlikely the organization can be flexible enough to adapt."

"We introduce this theory-development forum by comparing total quality and management theory at both global and topic-specific levels. Our analysis suggests that management research could be enhanced by incorporating some insights of total quality into management theory. We also conclude, however, that management practice could be improved by incorporating insights from management theory into total quality efforts, and that, in fact, total quality has already incorporated many such insights. Finally, we suggest some directions for theory development and research on total quality."

"Management theory is a multidisciplinary academic field, whose links to practice are controversial (eg, Astley & Zammuto, 1992; Barley, Meyer, & Gash, 1988; Hambrick, 1994)."

"Quality management is ... an approach to management made up of a set of mutually reinforcing principles, each of which is supported by a set of practices and techniques."

"Total Quality Management presents the basic principles and tools associated with TQ and provides many illustrations and end-of-chapter cases that can be used as the basis for class discussion. Many cases focus on large and small companies in manufacturing and service industries in North and South America, Europe, and Asia–Pacific. Unlike most books on TQ, this one is organized according to traditional management topics. This organization helps students to see the parallels between TQ and management theories in areas such as organizational design and leadership. TQ is often presented as new or different, which it clearly is not. This book has three objectives: to show students how these principles and methods have been put into effect in a variety of organizations, to illustrate the relationship between TQ principles and the theories and models studied in management courses and to familiarize students with the basic principles and methods associated with total quality."

"Total quality is a matter of survival."

"Building the house of quality requires six basic steps:"

"Brand loyal behavior is defined as the overt act of selective repeat purchasing based on evaluative psychological decision processes, while brand loyal attitudes are the underlying predisposition to behave in such a selective fashion."

"The succes of a brand on the long term is not based on a number of consumers that buy it once, but on the number of consumers who become regular buyers of the brand."

"Our position is that a deterministic orientation can be meaningfully applied to a distinct subset of RPB, a subset we refer to as BL [Brand Loyalty]."

"The present status of brand loyalty research can be characterized as that of a construct undergoing substantial revision and redirection in measurement orientation. From an overly behavioral macro approach, it is gradually making the transition to a more micro understanding of the cognitive mechanisms underlying choice behavior. If brand loyalty is ever to be managed, not just measured, it will have to be elaborated in a much more detailed description of cognitive activities."

"If brand loyalty is ever to be managed, not just measured, it will have to be elaborated in a much more detailed description of cognitive activities."

"Chaos in Research-land: the sorry status of brand loyalty measurement."

"[Brand loyalty is] (1) the biased (i.e., nonrandom), (2) behavioral response (i.e., purchase), (3) expressed over time, (4) by some decision-making unit, (5) with respect to one or more alternative brands out of a set of such brands, and (6) is a function of psychological (decision-making, evaluative) processes"

"Before one could speak of brand loyal, one must have the opportunity of being disloyal."

"Although "loyalty" itself is a fertile relationship concept, its nuances have been lost in traditional brand loyalty research. Operationalizations relying on sequence or proportion of purchase perhaps better reflect a notion of inertia than loyalty with its full relational significance. Even well-intentioned attempts to consider loyalty as more than repeat purchase (Jacoby and Chestnut 1978) reduce the process to 'narrowly cognitive utilitarian decision-making' thus failing to capture 'the talismanic relationships consumers form with that which is consumed' (Belk, Wallendorf and Sherry 1989, p.31)"

"How did the innovations of yesterday become the institutions of today? An idea does not institutionalize itself. It has to be organized. When the initiator has proposed a plan and inspired a group of followers with the desire to pursue it, he must devise a way in which their joint purpose can be realized. It is this process of organization and management which I call administration. No group movement endures without it. The administrator just sets up a structure of laws, rules, mechanisms, that is designed to accomplish a specific purpose and then directs the working of all its constituent elements, so that an institution is comparable to a machine with standard parts. Each part is designed to perform a specialized purpose to which it is adapted. It is replaceable, and the demand is not so much for individuals with creative imagination as for trained functionaries with suitable abilities. Every part of the machine conforms to a standard pattern and professional schools or colleges turn out candidates to replace those who drop out of active service. In this way institutions are maintained from year to year. They aim at that balance between energy expended and results achieved, which we call efficiency"

"The administrative function, therefore, insures the continuance of the existing order with a minimum of effort and risk. Its fundamental aim is to "carry on" rather than to venture along new and untried paths. Administrators are, therefore, the stabilizers of society and the guardians of tradition. They are stabilizers in both a positive and a negative sense, for not only do they make possible the continuance of the ideas which they convert into institutions: they also frustrate many innovations to which they deny their support. With the weight of their authority they confront every attempt to initiate a new development, and test it with a view to its effect on established interests. They resist change and stow down the rate of experimentation so that the main body of society can keep pace with it. The ponderous social machinery which is so irritating to the impulsive initiator is thus a safeguard against sudden changes which paralyze the Jess adaptable members of society and which would result in chaos if subjected to no check."

"The administrative function comes easily to conservatives for the principal requirement of administration is unquestioning conformity to the standards embodied by the particular institution."

"Professor Paul Pigors of the Massachusetts Institute of Technology... feels that a primary function of administration is that of stabilizing social institutions. Interested not only in the leadership function of society's managers but also in the "followership" role of both the administrators and the "administered," industrial psychologists like Pigors have shown an abiding interest in administration as a means of keeping society in balance while its institutions are at the same time undergoing a process of change and adjustment."

"While Paul Pigors contends that the main purpose of administration is to preserve the status quo in society, Brooks Adams regards administration as a chief agent of social change."

"Ethics could teach us only those purposes and ideals. If the teachers seeks insight into the means by which the aim can be reached, into the facts by which the child can be molded, his way must lead from ethics to psychology. (...) Water flows downhill, anyhow, but to bring the water uphill hydraulic forces are indeed necessary. To overcome nature and instead to prepare for a life of ideals, to inhibit personal desires and instead to learn to serve the higher purposes indeed demands most serious and most systematic efforts. It is the teachers' task to make these efforts with all his best knowledge of mind and body, of social and of cultural values."

"Our aim is to sketch the outlines of a new science which is to intermediate between the modern laboratory psychology and the problems of economics: the psychological experiment is systematically to be placed at the service of commerce and industry. So far we have only scattered beginnings of the new doctrine, only tentative efforts and disconnected attempts which have started, sometimes in economic, and sometimes in psychological, quarters. The time when an exact psychology of business life will be presented as a closed and perfected system lies very far distant. But the earlier the attention of wider circles is directed to its beginnings and to the importance and bearings of its tasks, the quicker and the more sound will be the development of this young science. What is most needed to-day at the beginning of the new movement are clear, concrete illustrations which demonstrate the possibilities of the new method. In the following pages, accordingly, it will be my aim to analyze the results of experiments which have actually been carried out, experiments belonging to many different spheres of economic life. But these detached experiments ought always at least to point to a connected whole; the single experiments will, therefore, always need a general discussion of the principles as a background. In the interest of such a wider perspective we may at first enter into some preparatory questions of theory. They may serve as an introduction which is to lead us to the actual economic life and the present achievements of experimental psychology"

"The knowledge of nature and the mastery of nature have always belonged together."

"Applied psychology can, therefore, speak the language of an exact science ill its own field, independent of economic opinions and debatable partisan interests."

"The inner labor, the inner values, and the inner difficulties and frictions are too often unknown to those who decide for a vocation, and they are unable to correlate those essential factors of the life-calling with all that nature by inheritance, and society by surroundings and training, have planted and developed in their minds."

"The theorists of scientific management seem to think that the most subtle methods are indispensable for physical measurements, but for psychological inquiry nothing but a kind of intuition is necessary."

"Only the subtle psychological individual analysis can overcome the superficial prejudices of group psychology."

"WE have placed our psychotechnical interest at the service of economic tasks... The purpose before us was to find for every economic occupation the best-fitted personality, both in the interest of economic success and in the interest of personal development."

"If they (the ) had not been (aware of human problems involved) — and Taylor either failed to encounter, or to recognize the significance of, the early work in industrial psychology contributed by Walter Dill Scott, Hugo Munsterberg, and others — there was the amazing fact that one of them, Frank Bunker Gilbreth, happened to fall in love with a girl who was a psychologist by education, a teacher by profession, and a mother by vocation. I know of no occurrence in the whole history of human thought more worthy of the epithet "providential" than that fact. Here were three engineers — Taylor, Gantt, and Gilbreth — struggling to realize the wider implications of their technique, in travail with a "mental revolution," their great danger that they might not appreciate the difference between applying scientific thinking to material things and to human beings, and one of them married Lillian Moller, a woman who by training, by instinct, and by experience was deeply aware of human beings, the perfect mental complement in the work to which they had set their hands."

"1913: Hugo Münsterberg’s Psychology and Industrial Efficiency — presents a scientific study of human behavior in the work environment; analysis of individual differences."

"Munsterberg's Congress program seems to me to be sheer humbug."

"An efficient and contented employee has a positive money value to any employer. To hold him and keep him efficient, his personal comfort and needs should be considered in every way not detrimental to the company's interests."

"Mental attitude is more important than mental capacity"

"Advertising is a serious thing with the businessman of to-day. It is estimated that the businessmen of the United States are spending $600,000,- a year in printed forms of advertising. Furthermore one authority claims that seventy-five per cent, of all this is unprofitable. Every business man is anxious that no part of these unprofitable advertisements shall fall to his lot. The enormity of the expense, the keenness of competition, and the great liability of failure has awakened the advertising world to the pressing need for some basis of assurance in its hazardous undertakings."

"Man has been called the reasoning animal but he could with greater truthfulness be called the creature of suggestion. He is reasonable, but he is to a greater extent suggestible."

"The senses (the organs of sight, sound, taste, smell, temperature, and touch) are the guardians of the body, and whatever appears good to these sentinels is instantly desired, and ordinarily such things tend to the preservation and furtherance of the welfare of the body, but we choose them simply because they appear pleasing and not for ulterior ends."

"Some time ago a tailor in Chicago was conducting a vigorous advertising campaign. I did not suppose that his advertising was having any influence upon me. Some months after the advertising had begun I went into the tailor's shop and ordered a suit. While in the shop I happened to fall into conversation with the proprietor and he asked me if a friend had recommended him to me. I replied that such was the case. Thereupon I tried to recall who the friend was and finally came to the conclusion that this shop had never been recommended to me at all. I had seen his advertisements for months and from them had formed an idea of the shop. Later, I forgot where I had received my information and assumed that I had received it from a friend who patronized the shop. I discovered that all I knew of the shop I had learned from advertisements and I doubt very much whether I ever read any of the advertisements further than the display type. Doubtless many other customers would have given the same reply even though, as in my case, no friend had spoken to them concerning the shop."

"One young lady asserted that she had never looked at any of the cards in the cars in which she had been riding for years. When questioned further, it appeared that she knew by heart almost every advertisement appearing on the line (Chicago and Evanston line), and that the goods advertised had won her highest esteem. She was not aware of the fact that she had been studying the advertisements, and flatly resented the suggestion that she had been influenced by them. Some of the goods advertised were known to her only by these advertisements, yet she supposed that they had nothing to do with her esteem of the goods. She supposed that she had always known them, that they were used in her home, or that they had been recommended to her. She did not remember when she had first heard of them."

"Success or failure in business is caused more by mental attitude even than by mental capacity."

"During the last few decades the business world has brought about a complete revolution in the methods of manufacturing, distributing and selling goods. That the revolution is beneficial and important no businessman will deny. But however important'these things? are, the business man realizes that his most pressing problem is methods of influencing and handling men rather than things:"

"Goods offered as means of gaining social prestige make their appeals to one of the most profound of the human instincts. In monarchies this instinct is regarded as a mere tendency to imitate royalty. In America, with no such excuse, the eagerness with which we attempt to secure merchandise used by the "swell and swagger" is absurd, but it makes it possible for the advertiser to secure more responses than might otherwise be possible.. As an illustration of this fact we need but to look at the successful advertisements of clothing, automobiles, etc. The quality of the goods themselves does not seem to be so important as the apparent prestige given by the possession of the goods."

"The man with the proper imagination is able to conceive of any commodity in such a way that it becomes an object of emotion to him and to those to whom he imparts his picture, and hence creates desire rather than a mere feeling of ought."

"The selecting of men is one of the important functions in business and yet one that has not received much scientific attention. I feel sure that the time is ripe for action for two reasons. The psychologists have during the past few years made distinct advance in Mental Tests. My proposal is this: You get from your Class A members data as to their methods of selecting men. Any statements as to actual experience and as to principles or methods will be very valuable. I would make a study of these data and would have some of the men from our School of Commerce go over them with me. We would try to criticize them constructively. Perhaps we could make some suggestions that would be worth while. We would try to indicate the good points used and thus be of assistance to all members of the organization."

"There was a dearth of psychologists familiar with business operations. I finally persuaded Northwestern University to loan us Walter Dill Scott, who took up his duties in Pittsburgh on June 1, 1916, as the first American professor of applied psychology. His personal leadership coupled with his scientific preoccupations and his shrewd insight into business affairs were invaluable in this movement to study live problems in management by the methods of psychology."

"If they (the ) had not been (aware of human problems involved) — and Taylor either failed to encounter, or to recognize the significance of, the early work in industrial psychology contributed by Walter Dill Scott, Hugo Munsterberg, and others — there was the amazing fact that one of them, Frank Bunker Gilbreth, happened to fall in love with a girl who was a psychologist by education, a teacher by profession, and a mother by vocation. I know of no occurrence in the whole history of human thought more worthy of the epithet "providential" than that fact. Here were three engineers — Taylor, Gantt, and Gilbreth — struggling to realize the wider implications of their technique, in travail with a "mental revolution," their great danger that they might not appreciate the difference between applying scientific thinking to material things and to human beings, and one of them married Lillian Moller, a woman who by training, by instinct, and by experience was deeply aware of human beings, the perfect mental complement in the work to which they had set their hands."

"This is a report of an actual industrial experiment designed to determine why workers resisted job changes and what could be done about the problem. The research arose out of the need to change industrial operations to meet competitive conditions and was instituted after earlier incentives and propaganda procedures had proved ineffectual."

"It has always been characteristic of American Industry to change products and methods of doing jobs as often as competitive conditions or engineering progress dictates. This makes frequent changes in an individual's work necessary. In addition, the markedly greater turnover and absenteeism of recent years result in unbalanced production lines which again makes for frequent shifting of individuals from one job to another. One of the most serious production problems faced at the Harwood Manufacturing Corporation has been the resistance of production workers to the necessary changes in methods and jobs. This resistance expressed itself in several ways, such as grievances about the piece rates that went with the new methods, high turnover, very low efficiency, restriction of output, and marked aggression against management. Despite these undesirable effects, it was necessary that changes in methods and jobs continue."

"From the point of view of factory management, there were two purposes to the research: (1) Why do people resist change so strongly? and (2) What can be done to overcome this resistance?"

"On the basis of the preliminary theory that resistance to change is a combination of an individual reaction to frustration with strong group-induced forces it seemed that the most appropríate methods for overcoming the resistance to change would be group methods"

"A majority of all grievances presented at Harwood have always stemmed from a change situation."

"The processes of power are pervasive, complex, and often disguised in our society."

"Accordingly one finds in political science, in sociology, and in social psychology a variety of distinctions among different types of social power or among qualitatively different processes of social influence... Our main purpose is to identify the major types of power and to define them systematically so that we may compare them according to the changes which they produce and the other effects which accompany the use of power."

"The phenomena of power and influence involve a dyadic relation between two agents which may be viewed from two points of view: (o) What determines the behavior of the agent who exerts power? (h) What determines the reactions of the recipient of this behavior? We take this second point of view and formulate our theory in terms of the life space of P, the person upon whom the power is exerted. In this way we hope to define basic concepts of power which will be adequate to explain many of the phenomena of social influence, including some which have been described in other less genotypic terms."

"By the basis of power we mean the relationship between O and P which is the source of that power. It is rare that we can say with certainty that a given empirical case of power is limited to one source. Normally, the relation between O and P will be characterized by several qualitatively different variables which are bases of power (30). Although there are undoubtedly many possible bases of power which may be distinguished, we shall here define five which seem especially common and important. These five bases of O's power are:"

"John R. P. French, Jr., was perhaps the most Lewinian of all of Lewin's students, as reflected in his career of basic and action research, institutional innovation and development, and stimulation and support of the work of colleagues and students. Like Lewin, he delighted in theoretical development, but also in its application to social problems; he was a psychologist and experimentalist, but also catholic in the substance and methods of his research; and he was both a forceful advocate and a supportive partner in collaborations with colleagues and students. These Lewinian qualities are evident in his analysis of the bases of social power and his development of theory, research, and a research program on the Social Environment and Health."

"Harold Kelley’s long-term relationship with John Thibaut, from 1953 until Thibaut’s demise in 1986, is considered an exemplary model of scientific collaboration. It began with their being invited to write a major chapter on group problem-solving and process for the Handbook of Social Psychology (1954). That chapter, updated in 1968, not only became a major resource in that field, but it led them to a separate volume, The Social Psychology of Groups (1959), which became one of the most influential works in social psychology."

"Tension between two or several social entities (individual, group or organizations) which arises from incompatibility of actual or desired responses."

"Manifest bases for conflict may be there in actual inequities in education, but the possibilities for conflict are further increased as the result of underlying factors transferred from other situations."

"under reward power, communications are likely to consist of promises and exchanges of information regarding the positive outcomes each side has in store for the other, thus increasing the likelihood of a mutually satisfactory agreement."

"I will show how a model might be applied to social control, and then more specifically focus on religions as mechanisms of social control."

"Social power [is the] potential influence, the ability of a person or group to induce or prevent change in another. Social control [is] the process by which members of a social entity are influenced to adhere to values and principles of proper behavior deemed appropriate for that social entity."

"Parents control their children in the interests of the family, universities exercise control over professors and students, government exercises control over citizens, and religions control their adherents... Society's need for social control was stated most dramatically by Hobbes (1651/1958), who observed that in the "natural" state (without social control), as each person attempted to satisfy his/her individual needs and desires at the expense of others, humankind would be in a war of all against all, such that life would be "nasty, brutish, and short.""

"The concepts of social power and social control are closely interrelated, since the process of social control involves the exercise of the bases and resources of power. But both terms also have their negative and even threatening connotations. All of us, or at least most of us, like to think that we are independent agents, and being subjected to social power restricts that sense of independence. The thought of being "socially controlled" also brings forth strong negative feelings. Yet, when we consider it more carefully, power and influence are part of our everyday interaction and contribute to individual and collective benefit. Similarly for social control."

"While going through training in the army, I was very puzzled about the number of things which we had to do... why learn to lace our shoes a particular way, walk back and forth through puddles, salute commissioned officers... Only much later did I realize that, in audition to combat training, basic training was a stage setting device, especially for the establishment of legitimate position power. Those in command were not ready to put their trust in informational power: Particularly in combat conditions, officers would not be able to give us reasons. Coercive power, under limited surveillance, would also not be sufficient. We must learn, as Tennyson said of the Light Brigade, that when ordered to do something, "ours is not to reason why, ours is but to do or die." So it was important that we were ordered to do meaningless things, and learn to obey legitimate authority without question, while coercive power was still hovering in the background."

"When there is a range of opinion in the group, communications tend to be directed towards those members whose opinions are at the extremes of the range."

"Solutions require thinking through a series of interrelated steps or stages, analyzing a number of rules at each point, and always keeping in mind conclusions reached at earlier points."

"An analysis of social relations in 2 parts: the properties of 2-person relations, and an extension of the chief concepts to the complex relations of larger groups. Beginning with the assumption that most social interactions must be reinforced to be repeated, the authors analyze 2-person matrices designed to express all the possible interactions and their outcomes in terms of rewards and costs to the participants. Also investigated are: the exogenous and endogenous determinants of rewards and costs, interactive interference and facilitation, formation and evaluation of the 2-person relation, power and dependence, norms and roles, tasks, and nonvoluntary relations. The chapters on larger groups take up interdependence, status, conformity, and group goals. 300-item bibliog"

"The essence of any interpersonal relationship is interaction. Two individuals may be said to have formed a relationship when on repeated occasions they are observed to interact. By interaction it is meant that they emit behavior in each other's presence, they create products for each other, or they communicate with each other. In every case we would identify as an instance of interaction there is at least the possibility that the actions of each person affect the other."

"Interaction may begin for quite different reasons. One or both persons may know something about the other and, on the basis of this information, may (anticipate that interaction would yield good outcomes. This would result in a deliberate decision to seek out the other person and interact with him. Under other circumstances the two persons may be thrown together by the operation of factors beyond their control. Their jobs may bring them together, common friends may introduce them, or residence in the same neighborhood may result in a chance meeting. In these instances interaction is begun in response to the immediate situation without any necessary anticipation of the possible consequences by either participant."

"In evaluating the adequacy of the sampled and anticipated outcomes of a relationship, the members of a dyad will have need for some kind of standard or criterion of the acceptability of outcomes. At least two important kinds of standard for such an evaluation can be identified. To try to make the distinction between these two standards as intuitively clear as possible, we may begin by saying that the first of these, called the comparison level (or CL), is the standard against which a member evaluates the 'attractiveness' of the relationship or how satisfactory it is. The second, called the comparison level for alternatives (or CLalt), is the standard the member uses in deciding whether to remain in or to leave the relationship."

"In defining the CL the primary intention is to locate a psychologically meaningful mid-point for the scale of outcomes — a neutral point on a scale of satisfaction-dissatisfaction."

"Power can be maintained at its maximum only if it is used considerately and sparingly."

"The enactment of fair procedures is associated with the belief that one will be able to control one's own outcomes."

"The search for the most effective conflict resolution procedure requires identification of the primary objective in resolving different kinds of disputes. This article focuses on the kind of disputes considered in the legal system and draws on the results of the authors' empirical studies to develop a general theory of procedure for attaining the objectives of "truth" and "justice" in situations of cognitive conflict, conflict of interest, and in "mixed" disputes."

"In this Article we propose a general framework for analyzing and classifying all conflict resolution procedures, including, of course, all procedures employed in the legal process."

"The initial step in stating a theory of procedure is to recognize the fundamental dichotomy between the potential dispute resolution objectives of "truth" and "justice." This dichotomy, we suggest, is the necessary result of differences in the type of conflict involved in the dispute."

"Decision control is measured by the degree to which any one of the participants may unilaterally determine the outcome of the dispute. For example, where a third-party decisionmaker alone may order a resolution to be imposed, the decision-maker has total decision control. Control over the process refers to control over the development and selection of information that win constitute the basis for resolving the dispute."

"Thibaut & Kelley were constructing their compact conceptual scheme in The Social. Psychology of Groups (1959). While different in important ways, their work converged with Homans's, strengthening the general exchange approach."

"Professionally, he had made major contributions to his science and university and had received recognition through election to the American Academy of Arts and Sciences (1978), receipt of the Distinguished Senior Scientist Award from the Society for Experimental Social Psychology (1981), and receipt of the Distinguished Scientific Contribution Award from the American Psychological Association (1983)."

"Harold Kelley’s long-term relationship with John Thibaut, from 1953 until Thibaut’s demise in 1986, is considered an exemplary model of scientific collaboration. It began with their being invited to write a major chapter on group problem-solving and process for the Handbook of Social Psychology (1954). That chapter, updated in 1968, not only became a major resource in that field, but it led them to a separate volume, The Social Psychology of Groups (1959), which became one of the most influential works in social psychology. Although Kelley was ordinarily modest in referring to his work, he aptly described the result as “a stable focus on phenomena at the group level…hitting upon a comprehensive and systematic theory, the elements of which others might regard as mundane, but the combinatorial nature of which brings order to numerous interpersonal and intergroup phenomena.” A second volume, Interpersonal Relations: A Theory of Interdependence, elaborating and extending the original analysis, was published in 1978."

"1959: John R. P. French and Bertram Raven, The Bases of Social Power — argues that five types, or bases, of power (coercive, reward, legitimate, referent, and expert) are linked with leadership."

"Solutions require thinking through a series of interrelated steps or stages, analyzing a number of rules at each point, and always keeping in mind conclusions reached at earlier points."

"My purpose in this paper is to highlight some of the central ideas contained in Heider's theory, to present them in a systematic way, and to show their relevance to developments in several central fields of contemporary social psychology."

"Attribution theory concerns the process by which an individual interprets events "as being caused by particular parts of the relatively stable environment" (Heider, p. 297). Consideration of attribution theory is relevant for a symposium on motivation in several respects. The theory describes processes that operate as if the individual were motivated to attain a cognitive mastery of the causal structure of his environment."

"Am I to take my enjoyment of a movie as a basis for an attribution to the movie (that it is intrinsically enjoyable) or for an attribution to myself (that I have a specific kind of desire relevant to movies)? The inference as to where to locate the dispositional properties responsible for the effect is made by interpreting the raw data (the enjoyment) in the context of subsidiary information from experiment-like variations of conditions."

"[Kelley argued that OS's judgment of an inverse relation between inducement magnitude and attitude inference] is probably associated with assumptions (unchecked in Bern’s work, as far as I know) that there is a distribution of opinion toward the task, and only the more favorable subjects complied in the $1 case and almost all, favorable or not, complied in the $20 case."

"The last decade has seen a great deal of research on the perception of causation and the consequences of such perception. Conducted primarily within social psychology, the focus has been the perceived causes of other persons' behavior. A parallel analysis has been made of the perceived causes of one's own behavior, and the liveliest recent topic has concerned differences between other-perception and self-perception. The study of perceived causation is identified by the term "attribution theory," attribution referring to the perception inference of cause. As we will see, there is not one but many attribution "theories" and the term refers to several different kinds of problem. The common ideas are that people interpret behavior in terms of its causes and that these interpretations play an important role in determining reactions to the behavior."

"A person is known by the behavior he displays consistently. An experiment by Himmelfarb (1972) makes the important point that consistency in other persons' characterizations of an actor carries more weight if they are based on observations in dissimilar rather than similar situations. The other side of the coin is that a person's inconsistent behavior is attributed not to him but to circumstances."

"SALIENCE The notion here is that an effect is attributed to the cause that is most salient in the perceptual field at the time the effect is observed."

"PRIMACY The general notion here is that a person scans and interprets a sequence of information until he attains an attribution from it and then disregards later information or assimilates it to his earlier impression."

"Attributional research shows that attributions affect our feelings about past events and our expectations about future ones, our attitudes toward other persons and our reactions to their behavior, and our conceptions of ourselves and our efforts to improve our fortunes."

"Harold Kelley’s long-term relationship with John Thibaut, from 1953 until Thibaut’s demise in 1986, is considered an exemplary model of scientific collaboration. It began with their being invited to write a major chapter on group problem-solving and process for the Handbook of Social Psychology (1954). That chapter, updated in 1968, not only became a major resource in that field, but it led them to a separate volume, The Social Psychology of Groups (1959), which became one of the most influential works in social psychology. Although Kelley was ordinarily modest in referring to his work, he aptly described the result as “a stable focus on phenomena at the group level…hitting upon a comprehensive and systematic theory, the elements of which others might regard as mundane, but the combinatorial nature of which brings order to numerous interpersonal and intergroup phenomena.” A second volume, Interpersonal Relations: A Theory of Interdependence, elaborating and extending the original analysis, was published in 1978."

"Kelley’s (1967) paper on attribution theory in social psychology is generally considered the first systematic and general treatment of lay causal explanations. Kelley’s self-ascribed goal in the paper was “to highlight some of the central ideas contained in Heider’s theory” (Kelley, 1967, p. 192). Specifically, the two central ideas on which Kelley focused were:"

"Tension between two or several social entities (individual, group or organizations) which arises from incompatibility of actual or desired responses."

"Manifest bases for conflict may be there in actual inequities in education, but the possibilities for conflict are further increased as the result of underlying factors transferred from other situations."

"under reward power, communications are likely to consist of promises and exchanges of information regarding the positive outcomes each side has in store for the other, thus increasing the likelihood of a mutually satisfactory agreement."

""Dangerous" does not mean exciting or bold; it means likely to cause great harm. The most dangerous idea is the only dangerous idea: The idea that ideas can be dangerous."

"The benefit of knowledge is that it makes the world more predictable, but the cost is that a predictable world sometimes seems less delicious, less exciting, less poignant."

"We live in a world in which people are censured, demoted, imprisoned, beheaded, simply because they have opened their mouths, flapped their lips, and vibrated some air. Yes, those vibrations can make us feel sad or stupid or alienated. Tough shit. That's the price of admission to the marketplace of ideas. Hateful, blasphemous, prejudiced, vulgar, rude, or ignorant remarks are the music of a free society, and the relentless patter of idiots is how we know we're in one. When all the words in our public conversation are fair, good, and true, it's time to make a run for the fence."

"Heider began by assuming that just as objects have enduring qualities that determine their appearances, so people have stable psychological characteristics that determine their behavior."

"If a pitcher who wishes to retire a batter (motivation) throws a burning fastball (action) directly into the wind (environmental influence), then the observer should conclude that the pitcher has a particularly strong arm (ability). If a batter tries to hit that ball (motivation) but fails (action), then the observer should conclude that the batter lacked coordination (ability) or was blinded by the sun (environmental influence)."

"Among life’s cruelest truths is this one: Wonderful things are especially wonderful the first time they happen, but their wonderfulness wanes with repetition. Just compare the first and last time your child said "Mama" or your partner said "I love you" and you’ll know exactly what I mean. When we have an experience hearing a particular sonata, making love with a particular person, watching the sunset from a particular window of a particular room—on successive occasions, we quickly begin to adapt to it, and the experience yields less pleasure each time. Psychologists call this habituation, economists call it declining marginal utility, and the rest of us call it marriage. But human beings have discovered two devices that allow them to combat this tendency: variety and time."

"There are many different techniques for collecting, interpreting, and analyzing facts, and different techniques often lead to different conclusions, which is why scientists disagree about the dangers of global warming, the benefits of supply-side economics, and the wisdom of low-carbohydrate diets. Good scientists deal with this complication by choosing the techniques they consider most appropriate and then accepting the conclusions that these techniques produce, regardless of what those conclusions might be. But bad scientists take advantage of this complication by choosing techniques that are especially likely to produce the conclusions they favour, thus allowing them to reach favoured conclusions by way of supportive facts. Decades of research suggests that when it comes to collecting and analyzing facts about ourselves and our experiences, most of us have the equivalent of an advanced degree in Really Bad Science."

"My friends tell me that I have a tendency to point out problems without offering solutions, but they never tell me what I should do about it. In one chapter after another, I've described the ways in which imagination fails to provide us with accurate previews of our emotional futures. I’ve claimed that when we imagine our futures we tend to fill in, leave out, and take little account of how differently we will think about the future once we actually get there. I’ve claimed that neither personal experience nor cultural wisdom compensates for imagination’s shortcomings. I’ve so thoroughly marinated you in the foibles, biases, errors, and mistakes of the human mind that you may wonder how anyone ever manages to make toast without buttering their kneecaps. If so, you will be heartened to learn that there is a simple method by which anyone can make strikingly accurate predictions about how they will feel in the future. But you may be disheartened to learn that, by and large, no one wants to use it."

"Nozick’s “happiness machine” problem is a popular among academics, who generally fail to consider three things. First, who says that no one would want to be hooked up? The world is full of people who want happiness and don’t care one bit about whether it is “well deserved.” Second, those who claim that they would not agree to be hooked up may already be hooked up. After all, the deal is that you forget your previous decision. Third, no one can really answer this question because it requires them to imagine a future state in which they do not know the very thing they are currently contemplating."

"Unlike pure theorists, we shall not assume at the outset that rational behavior exists or that rational behavior constitutes the topic of economic analysis. We shall study economic behavior as we find it. In describing and classifying different reactions, as well as the circumstances that elicit them, we shall raise the question whether and in what sense certain reactions may be called “rational.” After having answered that question and thus defined our terms, we shall study the fundamental problem: Under what conditions do more and under what conditions do less rational forms of behavior occur?"

"Intervening variables are essential to psychological analysis because without them our description of economic behavior would remain incomplete, our understanding of behavior limited, and our predictions of future behavior incorrect."

"Motives, attitudes, and expectations of consumers and businessmen play a significant role in determining spending, saving, and investing and that modern psychology provides conceptual as well as methodological tools for the investigation of economic behavior."

"During the past three decades numerous empirical studies of economic behavior have been carried out and their theoretical foundation has been clarified. There was a rapid development and articulation of data, theory, and methodology. A new discipline of behavioral economics was emerging [which] consists of the empirical investigations of the behavior of businessmen and consumers in one country in one time. Generalizations about economic behavior emerge gradually by comparing behavior observed under different circumstances."

"Assuming the division of behavioral economics into old and new, the paper begins to argue that old behavioral economics began with the works of two giants – George Katona and Herbert Simon during the 1950s and early 1960s. The contributors of Herbert Simon are well established, thanks to the popularity of bounded rationality and satisficing, and his being award Noble Prize in economics. However, economists are much less familiar with the contributions of George Katona that can be viewed as the father of behavioral economics... Katona was also misunderstood by various economists when he was attempting to create a psychologically based economics that rejected the mechanistic psychology of neoclassical economics and introducing the survey method to economic research that he had been using in his experimental psychology research previously. He also had influenced various economists during their debates in the 1950s without given the credit for."

"Man lives in a world of Meaning. What he sees and hears means what he will or might handle."

"The proximate goal of all perception is what we can get our hands upon. If we traverse the distance that separate us from that which we see or hear and find nothing for the hand to manipulate, the experience is an illusion or a hallucination. The world of perceptual reality, the world of physical things, is the world of our contacts and our manipulations, and the distance experience of the eye and the ear means first of all these physical things. Physical things are not only the meaning of what we see and hear; they are also the means we employ to accomplish our ends."

"Physical things are perceptual things. They also arise within the act... It is in the operation with these perceptual or physical things which lie within the physiological act short of consummation that the peculiar human intelligence is found."

"Social psychology has, as a rule, dealt with various phases of social experience from the psychological standpoint of individual experience. The point of approach which I wish to suggest is that of dealing with experience from the standpoint of society, at least from the standpoint of communication as essential to the social order. Social psychology, on this view, presupposes an approach to experience from the standpoint of the individual, but undertakes to determine in particular that which belongs to this experience because the individual himself belongs to a social structure, a social order."

"Social psychology is especially interested in the effect which the social group has in the determination of the experience and conduct of the individual member."

"There is, of course, the critical difference between the pressure of hands against each other, and that of the stone against the hand: that in the case of the pressure of the hands against each other there is the sense of effort in each hand, while in the case of the stone there is only the sense of resistance in the stone against the pressing hand. However, the resistance remains an identical content of the two. Furthermore, the resistance of the hand arises only over against that of the stone. The stone defines the hand as necessarily as the hand the hand. It is a fundamental experience in which each object involves the other. It is that from which geometrical congruence is abstracted. Each surface, that of the hand and that of the stone, is given as immediately as the other, and the resistance of the one is given as immediately as that of the other. The abstraction of it in physical science is inertia. Out of the experience arise the physical thing and the organism. Neither is prior."

"[George Herbert Mead] approach completely changes the meaning of intentionality, inasmuch as here action is no longer understood as the realization of ends set beforehand, in contrast to the theories of rational action and their transformation in the sociological theory of action. For the pragmatists, the setting of ends is not an act of consciousness that takes place outside of contexts of action."

"Sociologists such as George Herbert Mead and Charles Horton Cooley thought of society as a human laboratory where they could observe and understand human behavior to be better able to address human needs, and they used the city in which they lived as a living laboratory."

"Love is a wondrous state, deep, tender, and rewarding. Because of its intimate and personal nature it is regarded by some as an improper topic for experimental research. But, whatever our personal feelings may be, our assigned missions as psychologists is to analyze all facets of human and animal behavior into their component variables. So far as love or affection is concerned, psychologists have failed in this mission. The little we know about love does not transcend simple observation, and the little we write about it has been written better by poets and novelists."

"In our study of psychopathology, we began as sadists trying to produce abnormality. Today, we are psychiatrists trying to achieve normality and equanimity."

"In the first place I have an enormous regard for common sense. Any time we discover some great thing and it contradicts common sense, we better go back to the laboratory and check it."

"The only thing I care about is whether a monkey will turn out a property I can publish. I don't have any love for them. Never have. I don't really like animals. I despise cats. I hate dogs. How could you like monkeys?"

"The effects of 6 months of total social isolation were so devastating and debilitating that we had assumed initially that 12 months of isolation would not produce any additional decrement. This assumption proved to be false; 12 months of isolation almost obliterated the animals socially."

"Not even in our most devious dreams could we have designed a surrogate as evil as these real monkey mothers were."

"Because that's how it feels when you're depressed."

"Apathetic Annie was complacent and serene Though suffering from , and But Annie did not really care Though life was nearly gone For Annie had a tumor of the ."

"[Harlow] kept this going to the point where it was clear to many people that the work was really violating ordinary sensibilities, that anybody with respect for life or people would find this offensive. It's as if he sat down and said, 'I'm only going to be around another ten years. What I'd like to do, then, is leave a great big mess behind.' If that was his aim, he did a perfect job."

"Harry Harlow and his colleagues go on torturing their nonhuman primates decade after decade, invariably proving what we all knew in advance: that social creatures can be destroyed by destroying their social ties."

"(W)hereas Milgram’s findings need constant reiteration in every generation, Harlow’s research no longer surprises us. One might say that its very success has made teaching it unnecessary: No one would argue against Harlow’s findings, as many students always want to do with Milgram’s."

"The danger is not only that politicians and private institutions with axes to grind will find tame or corruptible social scientists to support their positions. The greater danger which recent experiences both here and abroad, e.g., Lysenkoism in Russia, have revealed is that partisans primarily political in interest and intention either accidentally or deliberately infiltrate the ranks of science. In the case of the Lysenko episode, and comparable events in Nazi Germany, the disturbing realization to scientists was that the exile or death of those ejected from their academic positions followed what seemed initially to be severe technical criticism by fellow scientists, but was actually politically staged."

"A taxonomy of abilities, like a taxonomy anywhere else in science, is apt to strike a certain type of impatient student as a gratuitous orgy of pedantry. Doubtless, compulsions to intellectual tidiness express themselves prematurely at times, and excessively at others, but a good descriptive taxonomy, as Darwin found in developing his theory, and as Newton found in the work of Kepler, is the mother of laws and theories."

"Psychology appeared to be a jungle of confusing, conflicting, and arbitrary concepts. These pre-scientific theories doubtless contained insights which still surpass in refinement those depended upon by psychiatrists or psychologists today. But who knows, among the many brilliant ideas offered, which are the true ones? Some will claim that the statements of one theorist are correct, but others will favour the views of another. Then there is no objective way of sorting out the truth except through scientific research."

"Of course, science lives by confusing theories, but what were accepted as 'theories' even by the many professional psychologists and psychiatrists were very poor limitations of what physical scientists call a theory."

"Psychology is a more tricky field, in which even outstanding authorities have been known to run in circles, 'describing things which everyone knows in language which no one understands'."

"(Personality is)... that which tells what a man will do when placed in a given situation."

"Subjectively the possession of a role factor is felt as a 'mental set' which modifies all ordinary responses. The very same stimulus is perceived in a different way when one is in the role and when one is out of it... Technically, we handle this change of perception the same way in a role as in a mood—both of which can intrude on the ordinary personality — by this special factor, L, which can be called a modulator factor. A modulator factor comes into action only when the usual ordinary 'focal stimulus' comes into the orbit of a set of role cues which we may call the 'ambient' or surrounding stimulus."

"The first way in which one notices that a sentiment structure is different from an erg is that the emotional (ergic goal) qualities which enter it are very diverse, whereas in an erg they are all of one quality, e. g., gregariousness, sex... The sentiment brings together attitudes, in fact, with several different ergic roots, but only one source of learning."

"Overt anxiety... that part of anxiety of which the individual is aware and ready to speak."

"Dominance... is shown in assertive, independent, confident and stubborn behaviour."

"I have been so puzzled over the early labelling of as ‘cognitive’ that several years ago I set out to write another short book to make it clear that I wanted no part of cognitive theory."

"Man develops his way of anticipating events by construing, by scratching out his channels of thought. Thus he builds his own maze. His runways are the constructs he forms, each a two-way street, each essentially a pair of alternatives between which he can choose."

"The labyrinth is conceived as a network of constructs, each of which is essentially an abstraction and, as such, can be picked up and laid down over many, many different events in order to bring them into focus and clothe them with personal meaning. Moreover, the constructs are subject to continual revision, although the complex interdependent relationship between constructs in the system often makes it precarious for the person to revise one construct without taking into account the disruptive effect upon major segments of the system."

"I have been careful not to use either of the terms, 'emotional' or 'affective'. I have been equally careful not to invoke the notion of 'cognition'. The classic distinction which separates these two constructs has, in the manner of most classic distinctions that once were useful, become a barrier to sensitive psychological inquiry. When one so divides the experience of man, it becomes difficult to make the most of the holistic aspirations that may infuse the science of psychology with new life, and may replace the classicism now implicit even in the most 'behaviouristic' research."

"Johann Herbart’s work on education and particularly mathematical psychology influenced me. I think mathematics is the pure instance of construct functioning—the model of human behaviour."

"Man anticipates events by construing their replications."

"Fundamental Postulate and its Corollaries"

"The classic threefold division of psychology into cognition, affection, and conation has been completely abandoned."

"[The evildoer's] behavior has been threatening to those whose own morality is insecure; and as long as he is seen as having exemplified the tempting way of life, there are those who will need to punish him as a prophylaxis for their own temptations."

"We attempt to use the phenomenologist's approach to arrive at personalized constructs which have a wide range of meaning for the given individual; then we attempt to piece together this high-level type of data with what we know about other persons."

"While we could agree with the psychological phenomenologists and assign an important place to generalization within the realm of the individual, we were quite sure that some data must be lifted from the realm of the individual and construed nomothetically that is, in a realm comprising many individuals."

"Diagnosis is all too frequently an attempt to cram a whole live struggling client into a nosological category."

"From the standpoint of the psychology of personal constructs we may define a disorder as any personal construction which is used repeatedly in spite of consistent invalidation."

"Is it a phenomenological theory? Granted that... phenomenology comes from various shapes and sizes, our fundamental postulate does not make the usual phenomenological commitments. We did not say, for example, that one is surrounded only by his perceptions. In fact, we started this discussion by asserting that there is a sense in which all of us are caught up in our circumstances. Nor do we say that each personal world is an island universe. The words 'personal' and 'private' are certainly not synonyms. I think the tree that falls in the primeval forest makes a bang just like any other tree. Moreover. we might sometimes, although at the moment cannot say how, take an interest in the noise that centuries ago nobody heard and eventually makes something scientifically important out of it."

"I sketched an epistemological position that assumed the reality of events, independently of how they are perceived. In taking this stand I broke off with the position known as phenomenology; at least I broke off with phenomenology to the extent that it is a form of pure philosophical idealism."

"It is important, then, to see confirmation, or the validation of one’s constructs, as securing a base upon which one can build major revisions of [one’s] construct system. This is why we so often cite security as necessary for broad advancement, whether in a person or in society. This is why the arts and sciences flourish at a higher level when nations and people are led to believe they are on the right track."

"In the very first course in psychology that I took I sat in the back row of a very large class, tilted my chair against the wall, made myself as comfortable as possible, and kept one ear cocked for anything interesting that might turn up. One day the professor, a very nice person who seemed to be trying hard to convince himself that psychology was something to be taken seriously, turned to the blackboard and wrote an 'S,' an arrow, and an 'R.' Thereupon I straightened up my chair and listened, thinking to myself that now, after two or three weeks of preliminaries, we might be getting to the meat of the matter."

"Out of all this I have gradually developed the notion that psychology is pretty much confined to the paradigms it employs and, while you can take off in a great many directions and travel a considerable distance in any of them — as indeed we have with stimulus-response psychology — there is no harm in consorting with a strange paradigm now and then. Indeed the notion has occurred to me that psychology may best be regarded as a collection of paradigms wooed by exphysicists, ex-physiologists, and ex-preachers, as well as a lot of other intellectual renegades. Even more recently it has struck me that this is the nature of man; he is an inveterate collector of paradigms."

"What I am saying is that it is not so much what man is that counts as it is what he ventures to make of himself. To make the leap he must do more than disclose himself; he must risk a certain amount of confusion. Then, as soon as he does catch a glimpse of a different kind of life, he needs to find some way of overcoming the paralyzing moment of threat, for this is the instant when he wonders who he really is - whether he is what he just was or is what he is about to be."

"A good deal is said these days about being oneself. It is supposed to be healthy to be oneself. While it is a little hard for me to understand how one could be anything else, I suppose what is meant is that one should not strive to become anything other than what he is. This strikes me as a very dull way of living; in fact, I would be inclined to argue that all of us would be better off if we set out to be something other than what we are. Well, I’m not so sure we would all be better off - perhaps it would be more accurate to say life would be a lot more interesting."

"There is another meaning that might be attached to this admonition to be oneself; that one should not try to disguise himself. I suspect this comes nearer to what psychologists mean when they urge people to be themselves. It is presumed that the person who faces the world barefaced is more spontaneous, that he expresses himself more fully, and that he has a better chance of developing all his resources if he assumes no disguises."

"What I am saying is that it is not so much what man is that counts as it is what he ventures to make of himself. To make the leap he must do more than disclose himself; he must risk a certain amount of confusion. Then, as soon as he does catch a glimpse of a different kind of life, he needs to find some way of overcoming the paralyzing moment of threat, for this is the instant when he wonders who he really is - whether he is what he just was or is what he is about to be. Adam must have experienced such a moment."

"George Kelly's 1955 personal construct psychology can be viewed as perhaps the first constructivist theory of personality and psychotherapy — and in many respects, and in many respects, the most comprehensive. Kelly's work has often been classified as an early cognitive theory."

"Images are defined to be information structures, with different kind of images representing different kind of information about what the actor is doing, why and how, and what kind of progress is being made."

"To begin, image theory assumes that decision makers use three different schematic knowledge structures to organize their thinking about decisions. These structures are called images, in deference to Miller, Galanter, and Pribram (1960), whose work inspired image theory. The first of the three is the value image, the constituents of which are the decision maker's principles. These are the imperatives for his or her behavior or the behavior of the organization of which he or she is a member and serve as rigid criteria for the rightness or wrongness of any particular decision about a goal or plan. Principles serve to internally generate candidate goals and plans for possible adoption, and they guide decisions about externally generated candidate goals and plans."

"Paradigms are the most general-rather like a philosophical or ideological framework. Theories are more specific, based on the paradigm and designed to describe what happens in one of the many realms of events encompassed by the paradigm. Models are even more specific providing the mechanisms by which events occur in a particular part of the theory’s realm. Of all three, models are most affected by empirical data - models come and go, theories only give way when evidence is overwhelmingly against them and paradigms stay put until a radically better idea comes along."

"[The behaviour of the decision maker reflects economics’ utilitarian paradigm] which means that they strive to acquire desirable pay offs and if their decisions processes correspond to the processes dictated by utility theory and probability theory. That is, decision-making in the sense of acquisition of desirable payoffs, will be most successful if the attractiveness of each option is summarised as the sum of the probability - discounted utilities corresponding to its potential pay offs and if the decision maker chooses the option which offers the greatest sum."

"Decision making is essentially social behaviour, even when there is nobody else present, because one anticipates how others will react and factors this into the decision. [...] Organizations per se do not make decisions, but individuals in organizations do. And when they do, they must take others into account."

"The Theory of Narrative Thought begins with the assumption that everyday thought is in the form of narratives, which are causally motivated, time-oriented chronicles, or stories, that connect the past and present with the future, thereby giving continuity and meaning to ongoing experience. Narratives are not simply the voice in your head, nor are they simply words, like a novel or a newspaper article. They are a rich mixture of memories and of current visual, auditory, and other aspects of awareness, all laced together by emotions to form a mixture that far surpasses mere words in their ability to capture context and meaning."

"The elements of narratives are symbols that stand for real or imagined events and actors, where the latter are animate beings or inanimate forces. The glue that binds the elements is causality and implied purpose. The narrative is a temporal arrangement of events that are purposefully caused by animate beings or are the result of inanimate forces. The narrative’s story line is the emergent meaning created by arranging the elements according to time, purpose, and causality. Just as arranging words into sentences creates emergent meaning that unarranged words do not have, and just as arranging sentences into larger units creates even more emergent meaning, arranging events, actors, time, purpose, and causality into a narrative creates the emergent meaning that is its story line or plot.A “good narrative” is coherent and plausible; coherent when effects can be accounted for by causes and plausible when the actions of its actors are consistent with their own or similar actors’ actions across contexts (i.e., across different narratives). We tend to believe that good narratives are valid."

"A sane society would be asking questions about the very nature of a society and culture that creates so much trauma for children.... We live in a society that prioritizes profits for large corporations and power for large institutions. We live in a society in which, for example, the cause of depression and suicide has been, for decades, falsely attributed by psychiatry and Big Pharma to a chemical imbalance theory long known to be untrue—an untruth that has made billions of dollars for drug companies and increased power for psychiatry through increased use of antidepressants which are known to actually increase suicide... just one of many examples that we do not live in a sane society."

"Ayn Rand helped make the United States into one of the most uncaring nations in the industrialized world, a neo-Dickensian society where healthcare is only for those who can afford it, and where young people are coerced into huge student-loan debt that cannot be discharged in bankruptcy."

"While Harriet Beecher Stowe shamed Americans about the United States' dehumanization of African Americans and slavery, Ayn Rand removed Americans’ guilt for being selfish and uncaring about anyone except themselves. Not only did Rand make it “moral” for the wealthy not to pay their fair share of taxes, she “liberated” millions of other Americans from caring about the suffering of others, even the suffering of their own children."

"Some activists lament how few anti-authoritarians there appear to be in the United States. One reason could be that many natural anti-authoritarians are now psychopathologized and medicated before they achieve political consciousness of society’s most oppressive authorities."

"Polls show that on the major issues of our time — the Afghanistan and Iraq wars, Wall Street bailouts and health insurance — the opinion of We the People has been ignored on a national level for quite some time"

"It is a myth that the United States of America was ever a democracy (most of the famous founder elite such as John Adams equated democracy with mob rule and wanted no part of it). The United States of America was actually created as a republic, in which Americans were supposed to have power through representatives who were supposed to actually represent the American people. The truth today, however, is that the United States is neither a democracy nor a republic. Americans are ruled by a corporatocracy: a partnership of “too-big-to-fail” corporations, the extremely wealthy elite, and corporate-collaborator government officials."

"In the U.S. corporatocracy, corporations and the wealthy elite directly and indirectly finance candidates, who are then indebted to them. It’s common for these indebted government officials to appoint to key decision-making roles those friendly to corporations, including executives from these corporations... The United States is not ruled by a single deranged dictator but by an impersonal corporatocracy. Thus, there is no one tyrant that Americans can first hate and then finally overthrow so as to end senseless wars and economic injustices. ... The first step in recovering democracy is the psychological courage to face the humiliation that we Americans have neither a democracy nor a republic but are in fact ruled by a partnership of “too-big-to-fail” corporations, the extremely wealthy elite, and corporate-collaborator government officials."

"The system of constraints that governs the projections and transformations of... bodies in space must long ago have become internalized as a powerful, though largely unconscious, part of our perceptual machinery."

"In spite of some unresolved issues, the close match we have found between mental rotation and their counterparts in the physical world leads inevitably to speculations about the functions and origin of human spatial imagination. It may not be premature to propose that spatial imagination has evolved as a reflection of the physics and geometry of the external world. The rules that govern structures and motions in the physical world may, over evolutionary history, have been incorporated into human perceptual machinery, giving rise to demonstrable correspondences between mental imagery and its physical analogues."

"The universality, invariance, and elegance of principles governing the universe may be reflected in principles of the minds that have evolved in that universe - provided that the mental principles are formulated with respect to the abstract spaces appropriate for the representation of biologically significant objects and their properties. (1) Positions and motions of objects conserve their shapes in the geometrically fullest and simplest way when represented as points and connecting geodesic paths in the six-dimensional manifold jointly determined by the Euclidean group of three· dimensional space and the symmetry group of each object. (2) Colors of objects attain constancy when represented as points in a three-dimensional vector space in which each variation in natural illumination is cancelled by application of its inverse from the three-dimensional linear group of terrestrial transformations of the invariant solar source. (3) Kinds of objects support optimal generalization and categorization when represented, in an evolutionarily shaped space of possible objects, as connected regions with associated weights determined by Bayesian revision of maximum entropy priors"

"Students of the human mind have long noted its ability to mimic internally the positive notions and transformations of objects in the external world. In the middle of the eighteenth century, the British empiricist David Hume wrote that to "join incongruous shapes and appearances costs the imagination no more trouble than to conceive the most natural and familiar objects" and that "this creative power of the mind amounts to no more than the faculty of compounding, transposing, augmenting, or diminishing the materials afforded us by the senses and experience.""

"The subject detects the presence and interrelationships of the basic components of one of the two-dimensional drawings - particularly, the variously oriented straight lines, the several types of vertices by which they are connected and, presumably, something of the structural relationships among these components within the two-dimensional pattern. Then, on the basis of some higher-level processing of these extracted features and their interrelationships, an internal representation, code, or verbal description is generated for each picture separately that captures the intrinsic structure of the three-dimensional object in a form that is independent of the particular orientation in which that object happens to be displayed."

"Nor do such theories provide a ready account for the equivalence of the slopes of the reaction-time functions for the picture-plane and depth pairs. For, in order to explain the dependence of reaction time on angular difference, we must suppose that the features that are being compared are the features of the two-dimensional drawings, which differ more and more with angular departure, and not the features of the three-dimensional objects, which are the same regardless of orientation."

"Most studies employing three-dimensional objects as stimuli have used simultaneous presentation whereas most studies employing two-dimensional objects have used comparison of a single visual stimulus with a memory presentation. We suspect that it is this procedural difference rather than the difference in dimensionality that is the principal determiner of rate of mental rotation."

"A psychological space is established for any set of stimuli by determining metric distances between the stimuli such that the probability that a response learned to any stimulus will generalize to any other is an invariant monotonic function of the distance between them. To a good approximation, this probability of generalization (i) decays exponentially with this distance, and (ii) does so in accordance with one of two metrics, depending on the relation between the dimensions along which the stimuli vary. These empirical regularities are mathematically derivable from universal principles of natural kinds and probabilistic geometry that may, through evolutionary internalization, tend to govern the behaviors of all sentient organisms."

"I suggest that the psychophysical function that maps physical parameter space into a species' psychological space has been shaped over evolutionary history so that consequential regions for that species, although variously shaped, are not consistently elongated or flattened in particular directions."

"We generalize from one situation to another not because we cannot tell the difference between the two situations but because we judge that they are likely to belong to a set of situations having the same consequence."

"R. N. Shepard [1978] has argued that a number of highly original and significant creations of the human mind have been produced by a mode of thinking which was essentially nonverbal, involving internal representations which could best be described as images of a largely spatial, and often visual character. Shepard provides an impressive list of creative scholars whose most outstanding achievements have been the result of highly visual thinking: Einstein, James Clerk Maxwell, Michael Faraday, Hermann von Helmholtz, Francis Galton, and Friedrich A. Kekule are on the list as is the mathematician ."

"In the realm of emotion, early childhood experiences have been suspected to be at the root of psychopathology since the earliest theories of Sigmund Freud. Freud's psychoanalytic method aimed at tracing the threads of a patient's earliest childhood memories. Franz Alexander added the goal of allowing the patient to relive these memories in a less pathological environment, a process known as a corrective emotional experience. Although neuroscientists have no data demonstrating that this method operates at the level of neurons ad circuits, emerging results reveal a profound effect of early caregivers on an adult individual's emotional repertoire."

"If the Left-Right distinction did not exist, scholars of ideology would need to invent its equivalent."

"Many people who lived under feudalism, the Crusades, slavery, communism, apartheid, and the Taliban believed that their systems were imperfect but morally defensible and better than the alternatives they could envision."

"I’m dead, Jorl. You can’t tell me what to do."

"I mean, sure, like all prophecy the wording is vague."

"She hated politics and she had no patience for the ultra-serious, wide-eyed dreamers who wanted to change your world whether you wanted to live with those changes or not."

"“Besides, prophecies are tricky stuff. It’s only after that people recognize them as important. At the time they’re spoken most people don’t want to hear about them.” “Really? But aren’t they truth?” “Especially then. Truth is tough.” “Why? I mean, it’s the truth. It just is.” “I think that’s so, in the abstract, but none of us get to really know the abstract. We only know what we think.”"

"“So you’re saying, people not only may not want to hear a thing that’s true, that sometimes they make sure other people can’t either?” “Yeah. Not all people, and not all the time, but yeah.”"

"There’s a part of you that insists reality follow the same parameters it always has, even here. That attachment to the way things work in the living world precludes this kind of manipulation. I, on the other hand, had the privilege of spending a good portion of time, when I was alive, in the paroxysms of my own insanity. Rather liberating, in its own way."

"As a historian, he understood that what in hindsight were taken to be grand events really consisted of a myriad of tiny, seemingly inconsequential choices. Often as not, great moments hung on coincidences and random luck."

"I’m not accusing you of anything, but we both have studied too much history to ignore coincidence."

"It seems to me, that the most unlikely events almost have to happen, or life would just be dull and no one would write anything down."

"In all the rest of my life’s wanderings, I never met another person who spoke words to rival the beauty of mathematics."

"Your sense of volition, or the lack of it, is an illusion. Everything you’ve done needed doing and was set in motion long ago. Let go of your self-pity. Your feelings in these events matter no more than a leaf’s desire to steer the wind!"

"Ah, self-interest at last. Despite all of our differences, of race and time and distance, we achieve commonality. I understand self-interest."

"“Oh! This isn’t possible. You’re dead.” “So are you, but we’re not going to let that get in our way.”"

"Was all of the universe a fixed game, if one only knew where and how to look?"

"We’ve met, and it wasn’t the highlight of my being dead."

"It all seemed like madness, but was madness anything other than desperation blended with hope?"

"The Archetype of Man had not leaped to any false conclusions, had not mistaken Jorl for a deity. Rather, it withheld judgment until it had compiled sufficient explanation."

"There will be paperwork, no government action can occur without it, but that can come later."

"I gave destiny a push to make it happen. You study history, so stop your pathetic whining. You know better than most that destiny happens to us, it is never something we call forth."

"Prophecy is first and foremost a self-serving gift."

"“You didn’t do any of these things because they were necessarily good unto themselves, but because you saw them as means to shape events to serve your own ends. The entire legacy of the Matriarch is the exploitation of others like pieces in some great game.” She laughed in his face. “You can see it that way if you like. The weak usually do, if they see it at all. But you disappoint me. Despite your study of history, you fail to understand power. It’s obvious you never will...There’s really only one choice you ever have to make in any act of creation. Will you be the instrument or the artist? If you’re only now coming to realize that you’ve been a tool all your life, there’s no one to blame for it but yourself. If you don’t like that state of affairs, then act! Impose your will upon the world and walk your own path. If you don’t, you’ll just end up being a token in someone else’s game; you’ll continue to be used as they see fit. That’s how the universe works. You don’t have to like it, but you’d do well to get used to it.”... “No, maybe that’s the way the world looks once you’ve already decided to take your path. Or maybe it’s just you’re so jaded, or you’ve bought into your own delusions. I don’t know which, and I don’t care. Those aren’t the only choices: use of be used. There is more than being tyrant or servant. I reject both options and I reject you. You’ve been dead for centuries, Margda, it’s about time you accepted that.”"

"Learning is most often considered a process of getting rather than giving. This is most evident in conceptions of student/teacher roles: Teachers give and students get. Yet, in adult learning both giving and getting are critical."

"Imagine I give you a choice: Do you want to go for a weekend to Rome, all expenses paid -- hotel, transportation, food, a continental breakfast, everything -- or a weekend in Paris? Now, weekend in Paris, weekend in Rome -- these are different things. They have different food, different culture, different art. Imagine I added a choice to the set that nobody wanted. Imagine I said, "A weekend in Rome, a weekend in Paris, or having your car stolen?" It's a funny idea, because why would having your car stolen, in this set, influence anything? But what if the option to have your car stolen was not exactly like this? What if it was a trip to Rome, all expenses paid, transportation, breakfast, but it doesn't include coffee in the morning? If you want coffee, you have to pay for it yourself, it's two euros 50.Now in some ways, given that you can have Rome with coffee, why would you possibly want Rome without coffee? It's like having your car stolen. It's an inferior option. But guess what happened? The moment you add Rome without coffee, Rome with coffee becomes more popular, and people choose it. The fact that you have Rome without coffee makes Rome with coffee look superior, and not just to Rome without coffee -- even superior to Paris."

"The basic principle with self-herding is that people don't know what they want very often. Figuring out our preferences is in fact very hard. If I ask you, "What is the best place to eat?" you have many choices. These are hard questions with lots of possible answers. They way we often answer these is by asking, "What have I done before? What I did before must have been a good decision, after all I wouldn't have made it if it wasn't a great decision, let me repeat it." We can consult our preferences or we can consult our memory. It turns out it's often easier to consult our memory.What does it mean to marketers? To the extent that you can get people to behave one way there's a good likelihood that people will keep on doing that later. If you can remind people how they behaved, there's a good chance that they will keep on behaving that way. So the logic suggests that the efforts of marketing should be particularly concentrated when people make first decisions about the product, like people in college who are making first decisions for themselves. It could include product introductions. It could also include things that happen when there's a shift in the economy. The recession caused many people to reconsider their habits."

"I mean, today you probably will have some opportunities to take stuff and put it in your backpack, and nobody would know. You could take some silverware, there’s cups, there’s all kinds of things you could take home with nobody noticing, and no probability of being caught. If you’re a rational economist you would say, you should take all those options, there’s opportunity! But of course you think differently — if you did that, you’d feel you’re a bad person, and that’s what’s stopping you. The curious thing is that what stops us, doesn’t stop us from doing everything. We have a fudge factor, we have an ability to rationalize some dishonesty and as long as we cheat just a little bit, we can still rationalize it."

"With technological changes, there have also been changes to irrationality. We have been bombarded with more information, so making decisions is tougher than ever. Not only that, but we have a strong chance of regretting our decisions. Before the world was digital, you could make a decision, and you would probably never be able to see that your decision was not a great one. Now, if you buy something online, the day after it’s a click away to see that the prices have changed and regret can set in. So there’s a combination of information overload and a high potential for regret."

"What we find is that lots of people can cheat a little bit. If we cheat a lot, we … face the possibility that we will feel bad about ourselves. So we play a game within ourselves.Sometimes we think about game theory as kind of a game between two parties. It is also a game within a person. You say to yourself, I want to think of myself as a good, honest, wonderful person. I selfishly want to benefit from dishonesty. It turns out that you can cheat a little bit and still feel good about yourself. That is the general lesson that we find."

"One of the basic principles from behavioral economics is the environment matters. If you think about it, what is our environment trying to do? You’re walking down the street, you’re walking in the mall, in every shopping entity, in every advertisement, all of them want something from you. And what they want from you is not your long-term well-being. What they want is your time, money and attention right now. It’s getting harder and harder because our apps are on the phone, websites’ [ads] are popping so this question of resisting temptation is something that is becoming more and more difficult."

"Most transactions have an upside and a downside, but when something is FREE! we forget the downside. FREE! gives us such an emotional charge that we perceive what is being offered as immensely more valuable than it really is. Why? I think it's because humans are intrinsically afraid of loss"

"Flow: a state in which people are so involved in an activity that nothing else seems to matter; the experience is so enjoyable that people will continue to do it even at great cost, for the sheer sake of doing it."

"The 8 Characteristics of Flow"

"Psychologists tend to see creativity exclusively as a mental process [but] creativity is as much a cultural and social as it is a psychological event. Therefore what we call creativity is not the product of single individuals, but of social systems making judgements about individual’s products. Any definition of creativity that aspires to objectivity, and therefore requires an intersubjective dimension, will have to recognise the fact that the audience is as important to its constitution as the individual to whom it is credited."

"The best moments in our lives, are not the passive, receptive, relaxing times—although such experiences can also be enjoyable, if we have worked hard to attain them. The best moments usually occur when a person’s body or mind is stretched to its limits in a voluntary effort to accomplish something difficult and worthwhile."

"Optimal experience is thus something that we make happen. For a child, it could be placing with trembling fingers the last block on a tower she has built, higher than any she has built so far; for a swimmer, it could be trying to beat his own record; for a violinist, mastering an intricate musical passage. For each person there are thousands of opportunities, challenges to expand ourselves."

"Csikszentmihalyi defines flow as “a state in which people are so involved in an activity that nothing else seems to matter; the experience is so enjoyable that people will continue to do it even at great cost, for the sheer sake of doing it.” He claims that these “flow experiences” comprise many of the best moments of our lives. Complete absorption in an intriguing, thought-provoking text is an ideal way to enter this state."

"When an athlete’s body and mind is stretched to its limits in a voluntary effort to accomplish something challenging, such as shooting 60 in the final round of the Scottish Open, as Brandon Stone did last week, they are said to be in a state of flow. This almost intangible performance experience speaks directly to the work of Mihaly Csikszentmihalyi (pronounced: Me high? Cheeks send me high!). His suggestion was that people find genuine satisfaction when they are completely immersed in an activity that requires their creative abilities, in order to be successful on that task... Interestingly, since the introduction of ‘flow’ in the 1970s, it has become somewhat of a mystical, mythical part of sports performance."

"We now know that DNA differences are the major systematic source of psychological differences between us. Environmental effects are important but what we have learned in recent years is that they are mostly random – unsystematic and unstable – which means that we cannot do much about them."

"Understanding how DNA makes us who we are will teach us to be more tolerant of each other."

"DNA isn’t all that matters but it matters more than everything else put together."

"Unfortunately, we have gotten to a place where taking responsibility has become more about apologizing after the fact, rather than weighing out what we want to do and thinking about the ramifications ahead of time."

"I am angry that people are sold a message of second chances and forgiveness that allows toxic and narcissistic people to continue to do cruel things and say cruel things with impunity."

"Speculation must wait upon the facts."

"Doubtless the day is far in the future when we shall be able to solve such historical enigmas."

"Handwriting, bearing as it does the cachet of individuality, has always interested those to whom things human make their intimate appeal. Curious observations relative to it have long been current, the existence, for instance, of national as well as family and personal chirographics; the perversions of it that take form as mirror writing or even—it is said—as inverted writing; the whimsy shown by the bizarre characters, by the tendency to irrelevant and extravagant flourishes in the writing of those suffering from certain forms of mental disorder. Attention has been called to the similarity existing between a man's handwriting and the manner in which he walks or gesticulates. It has been claimed that age and sex and profession leave their impress upon writing, that the pen craft of the painter mirrors minutely the grace and distinction that marks the sweep of his brush across the canvas."

"The handwriting of any individual would be found to resemble the characteristic tracings shown by his pulse and respiration and fatigue curves. Nor is the interest in the variational aspect of handwriting restricted to recording the diversities in penmanship from individual to individual; it is also engaged in noting variations from day to day in the handwriting of any given person under the influence of fatigue or emotion or disease. But, however numerous, such observations and however legitimate the speculations they engender, it remains for the physiologist and the psychologist, with the aid perhaps of the sociologist, to compass the scientific study of the variational factor in handwriting."

"A resume of the work that has already been done has perhaps its value at the present time."

"We are here brought face to face with the old question that has confronted all investigators of sex-differences. It is evident, however, that the question of the social environment is, in this instance, a controlling one not merely in the discussion of the revelation of sex in handwriting, but also in that of the revelation of intelligence; for there exists a peculiar environment for talent as well as for sex. Indeed, it appears that the investigation of handwriting must be socio-psychological in nature. Unconscious imitation, social suggestibility doubtless play an important, if not all-important, part in determining writing characteristics. On the whole, therefore, it is not surprising that the experts were more successful in distinguishing marked differences in intelligence than in determining the nature of the individual superiority. They perceived the class characteristic, as it were."

"In any case it is evident that there is a psychology as well as a sociology of handwriting. Tremendously complicated as the problem of diagnosis of individual traits from those tiny strokes of the pen appears, it is yet a legitimate problem of science; for the more progress psychology makes, the more evident it becomes that there is not a mode of expression which is not rooted to its finest detail in the complex psycho-physical organism. Meanwhile, it is fortunate that the task of identifying graphic signs should not be left wholly to the intuitions of the graphologist. Experimental work that seeks to induce variation in writing through a control of outer conditions must in time correlate certain definite variations in conditions with variation in such aspects of writing as size, speed, accuracy in alignment, inequality of control and the like."

"Variation in the amplitude of written characters involves doubtless many important considerations relative to the facilitation and inhibition of movement."

"Writing with attention preoccupied or distracted results variously in the enlargement or dwarfing of characters, an alternative result that seems to depend upon deep-seated tendencies of the individual."

"If it should be shown further that this difference cuts through all the mental activities of the human being, progress would have been made in the difficult matter of the classification of mental types."

"The relation of the inner word to the outer visible one has long interested psychologists."

"Variation in expression under emotional disturbance has long been a special subject of experiment. Little attempt, however, has been made to compare the results so obtained with the appearance of writing under emotional tension. To be sure, the graphologists cite a tendency to elevate progressively the line of writing as an evidence of mental exaltation, of joy or ambition, while a fall in the alignment is indicative of the depressive emotions, self-distrust, sadness, melancholy. Again, a strongly marked tendency toward centrifugal or centripetal movements is held to indicate, on the one hand, ardor, simplicity, activity, uprightness, and, on the other hand, slowness, lack of spontaneity, egoism."

"Choosing a past helps us to construct a future."

"If we examine the feelings that accompany daily life, we find that historic monuments occupy a small place."

"There must also be some random accumulations to enable us to discover unexpected relationships. But serendipity is possible only when recollection is essentially a holding fast to what is meaningful and a release of what is not."

"To attempt to preserve all of the past would be life-denying."

"An environment that cannot be changed invites its own destruction."

"We prefer a world that can be modified progressively, against a background of valued remains, a world in which one can leave a personal mark alongside the marks of history."

"Like law and custom, environment tells us how to act without requiring of us a conscious choice. In a church we are reverent and on a beach we are relaxed."

"The remote past is different, since it does not threaten the present."

"Accumulated literary associations add depth to the experience; place names become pegs for layers of commentaries, as in the Chinese culture. But at base the emotional pleasure is a heightened sense of the flow of time."

"“An environment that facilitates recalling and learning is a way of linking the living moment to a wide span of time. Being alive is being awake in the present, secure in our ability to continue but alert to the new things that come streaming by. We feel our own rhythm, and feel also that it is part of the rhythm of the world. It is when local time, local place, and our own selves are secure that we are ready to face challenge, complexity, vast space, and the enormous future.”"

"Leisure is now possible for many , and customs of timing are more obvious and less absolute. Time has become both more valuable and also more subject to reallocation."

"...education in seeing will be quite important as the reshaping of what is seen. Indeed, they together form a circular, or hopefully a spiral, process: visual education impelling the citizen to act upon his visual world, and this action causing him to see even more acutely. A highly developed art of urban design is linked to the creation of a critical and attentive audience. If art and audience grow together, then our cities will be a source of daily enjoyment to millions of their inhabitants."

"...a distinctive and legible environment not only offers security but also heightens the potential depth and intensity of human experience."

"Any existing, functioning urban area has structure and identity, even if only in weak measure...A frequent problem is the sensitive reshaping of an already existing environment: discovering and preserving its strong images, solving its perceptual difficulties, and, above all, drawing out the structure and identity latent in the confusion."

"...different observers will all find perceptual material which is congenial to their own particular way of looking at the world. While one man may recognize a street by its brick pavement, another will remember its sweeping curve, and a third will have located the minor landmarks along its length."

"The contemporary urban area has man-made characteristics and problems that often override the specificity of site. Or rather, it would be more accurate to say that the specific character of a site is now perhaps as much the result of human action and desires as of the original geological structure."

"...the function of a good visual environment may not be simply to facilitate routine trips, nor to support meanings and feelings already possessed. Quite as important may be its role as a guide and a stimulus for new exploration."

"In a complex society, there are may interrelations to be mastered...If an environment has strong visible framework and highly characteristic parts, then exploration of new sectors is both easier and more inviting."

"Concepts of size may depend in part on how well a structure can be grasped."

"It is taken for granted that in actual design form should be used to reinforce meaning, and not to negative it."

"I can't say that there was a last straw... but... the horrors at the border, the separating of children from their parents, the torture, the kidnapping and the incarceration... in cages was unthinkable, unbearable... I needed to take a leap."

"[] thought that because [Donald Trump] was a man without principle, nobody would vote for him. She was horrified by the white evangelical embrace of his candidacy because she knew that he had no deep convictions about religion... and considered going to church a photo-op."

"Donald needed somebody to take the s when he was at Fordham in order to get into Penn. ...[I]n New York City, the name Joe Shapiro isn't exactly unique."

"The brilliance of the reporting, the analyses... and the story cannot be overstated. They were... incredibly complex... financial devices that my family used to cover up... not easily decipherable. ...I was utterly blown away... to find out just what had happened within the family... These were my aunts and uncles that just happened to be my trustees... [C]learly I didn't benefit from the role that they were supposed to play in protecting my financial interests when I was younger. ...Essentially my role ended when I handed over the 40,000 pages of documents, but if The Times story is anything to go by, I think there's a lot more to uncover."

"Through the French doors, I could see the meeting... Vice President Mike Pence... Paul Ryan... Chuck Schumer, and a dozen other congresspeople were gathered around Donald, who sat behind the Resolute Desk. The tableau reminded me of my grandfather's tactics: he always made his supplicants come to him... and he remained seated while they stood."

"The first thing I noticed about the Executive Dining Room was its beauty... The second thing... was the seating arrangement. In my family, you could always gauge your worth by where you were seated..."

"When Maryanne's turn came, she said, "... We've come a long way since that night when Freddy dumped a bowl of mashed potatoes on Donald's head because he was such a brat." Everybody familiar with the legendary mashed potato story laughed- everyone except Donald, who listened with his arms crossed tightly and a scowl on his face, as he did whenever Maryanne mentioned it. It upset him, as if he were a seven-year-old boy. He clearly still felt the sting of that long-ago humiliation."

"When Donald announced his run for presidency on June 16, 2015, I didn't take it seriously. I didn't think Donald took it seriously. He simply wanted the free publicity for his brand. He'd done that sort of thing before. When his poll numbers started to rise and he may have received tacit assurances from... Vladimir Putin that Russia would do everything it could to swing the election in his favor, the appeal of winning grew."

"He's a clown," my aunt Maryanne said during one of our regular lunches at the time. "This will never happen." I agreed. We talked about how his reputation as a faded reality star and failed businessman would doom his run. "Does anyone even believe the bullshit that he's a ? What has he ever accomplished on his own?" I asked. "Well," Maryanne said, as dry as the Sahara, "he has had five bankruptcies."

"We thought the blatant racism on display during Donald's announcement speech would be a deal breaker, but we were disabused of that idea when Jerry Falwell, Jr., and other white evangelicals started endorsing him. Maryanne, a devout Catholic since her conversion five decades earlier, was incensed. "What the fuck is wrong with them?" she said. "The only time Donald went to church was when the cameras were there. It's mind boggling. He has no principles. None!""

"Nothing Donald said during the campaign—from his disparagement... to his mocking... —deviated from my expectation... I was reminded of every family meal I'd ever attended during which Donald talked about... ugly fat slobs or... losers... [C]asual of people was commonplace at the Trump dinner table. What did surprise me was that he was getting away with it."

"After a decade during which Donald floundered, dragged down by bankruptcies and reduced to fronting for... failed products... The Apprentice traded on Donald's image as a brash, self-made deal-maker, a myth that had been the creation of my grandfather... that astonishingly, considering the vast trove of evidence disproving it, had survived into the new millennium... [I]n 2015, a significant percentage of the American population had been primed to believe..."

"[[Lying|[L]ies]], misrepresentations, and fabrications are the sum total of who my uncle is..."

"In order to get Donald, his psychopathologies, and the meaning of his dysfunctional behavior, we need a thorough family history."

"I have no problem calling Donald a narcissist—he meets all nine crieria outlined in the ' (DSM-5)—but the label gets us only so far. ...A case could be made that he also meets the criteria for antisocial disorder... [which] can also refer to chronic criminality, arrogance, and disregard for the rights of others. ...Donald may also meet some of the criteria for dependent ...an inability to make decisions or take responsibility ... He may have a long undiagnosed ..."

"His ability to control unfavorable situations by lying, spinning, and obfuscating has diminished to the point of impotence in the face of the tragedies we are currently facing. ...His egregious ...mishandling of the current catastrophe has led to a level of pushback and scrutiny that he's never experienced before, increasing his belligerence and need for petty revenge as he withholds vital funding... from... governors who don't kiss his ass sufficiently."

"To hedge his bets he enlisted Joe Shapiro, a smart kid with a reputation for being a good test taker, to take his s for him. That was much easier to pull off in the days before photo IDs and computerized records. Donald, who never lacked for funds, paid his buddy well."

"Donald was to my grandfather what the border wall has been for Donald: a vanity project funded at the expense of more worthy pursuits. Fred didn't groom Donald to succeed him; when he was in his right mind, he wouldn't trust Trump management to anybody. Instead, he used Donald, despite his failures and poor judgment, as the public face of his own thwarted ambition. Fred kept propping up Donald's false sense of accomplishment until the only asset Donald had was the ease with which he could be duped by more powerful men. There was a long line of people willing to take advantage of him. In the 1980s, New York journalists and gossip columnists discovered that Donald couldn't distinguish between mockery and flattery and used his shamelessness to sell papers. That image, and the weakness of the man it represented, were precisely what appealed to ."

"By 2004, when The Apprentice first aired, Donald's finances were a mess (even with his $170 million cut of my grandfather's estate when he and his siblings sold the properties), and his... "empire" consisted of increasingly desperate branding opportunities such as , , and . That made him an easy target for Burnett. Both Donald and his viewers were the butt of the joke that was The Apprentice, which, despite all evidence to the contrary, presented him as a legitimately successful tycoon."

"In Donald's mind, he has accomplished everything on his own merits, cheating notwithstanding. How many interviews has he given in which he offers the obvious falsehood that his father loaned him a mere million dollars that he had to pay back but was otherwise solely responsible for his success? It's easy to understand why he would believe this."

"Nobody has failed upward as consistently and spectacularly as the ostensible leader of the free world."

"Donald today is much as he was at three years old: incapable of growing, learning, or evolving, unable to regulate his emotions, moderate his responses, or take in and synthesize information."

"Donald's need for affirmation is so great that he doesn't seem to notice that the largest group of his supporters are people he wouldn't condescend to be seen with outside of a rally."

"His deep-seated insecurities have created in him a black hole of need that constantly requires the light of compliments that disappears as soon as he's soaked it in. Nothing is ever enough."

"This is far beyond garden-variety narcissism; Donald is not simply weak, his ego is a fragile thing that must be bolstered every moment because he knows deep down that he is nothing of what he claims to be. He knows he has never been loved."

"The full-page screed he paid to publish in the New York Times in 1989 calling for the Central Park Five to be put to death wasn't about his deep concern for the rule of law; it was an easy opportunity for him to take on a deeply serious topic that was very important to the city while sounding like an authority in the influential and prestigious pages of the Gray Lady. It was unvarnished racism meant to stir up racial animosity in a city already seething with it. All five boys... were subsequently cleared, proven innocent via incontrovertible DNA evidence. To this day, however, Donald insists that they were guilty—yet another example of his inability to drop a preferred narrative even when it's contradicted by established fact."

"While [hundreds of] thousands of Americans die alone, Donald touts stock market gains. As my father lay dying alone, Donald went to the movies. If he can in any way profit from your death, he'll facilitate it... then he'll ignore the fact that you died."

"[] had no empathy. He was... driven in a way that turned other people, including [family]... into pawns to be used to his own ends. If somebody could be of service... he would use them. If they couldn't be, he excised them."

"In my father's case, tragically, he was not of use."

"Unfortunately for Donald, he could be of use... Donald had many years of watching my father be the wrong one. ...Clearly he learned the lesson from watching his almost 8 year old brother be punished for being kind... generous... sensitive, for having interests outside of what my grandfather thought was acceptable. ...[H]ang out with his friends... boat and fish and fly... He was not a killer."

"Donald... had to sacrifice whatever goodness there may have been in him once, whatever capacities of experiencing the full range of human emotions, to my grandfather... at the cost of all of us."

"He learned to become the killer... who needs to succeed at all costs, who recognizes that other people are expendable, who does not need to take responsibility, who will do anything to get attention, financial rewards and "to win.""

"[T]here are so many parallels between the circumstances in which my family operated, and in which this country is now operating. I saw... what focusing on the wrong things, elevating the wrong people, can do... the collateral damage that can be created by allowing somebody to live their lives without accountability... continuing now, on a much grander scale."

"If I can do anything to change the narrative, and to tell the truth, I need to do that because I don't believe the American people had the entire truth 4 years ago."

"I realized there literally was nothing that I could say at the time. Nothing stuck. ...He insulted a Gold Star family... a second amendment defense against Hillary Clinton, and... by the time the Access Hollywood tape came around, I knew that if I had said anything I would have been painted as a disgruntled, disinherited niece..."

"Outside of New York I don't think people really... understood the truth behind his business record, and his financial failures, which are legion and serial."

"Donald has always been protected and continues to be protected from his inadequacies... incompetence... lack of knowledge, from his failures... [H]e's always had support from more powerful people... protecting him from his mistakes, or from people who would try to hold him to account; and he's always been amply financed."

"How do we gauge this man's ability to function in the real world, as he's never really had to. ...[T]hat ... is quite terrifying."

"He's utterly incapable of leading this country, and it's dangerous to allow him to do so."

"One of the unforgivable things that my grandfather did to Donald... he severely restricted the range of human emotion that was accessible to him. ...[C]ertain feelings were not allowed: sadness... the impulse to be kind... generous... Those things that my grandfather found superfluous, unmanly... a stupid waste of time... were punished; ruthlessly punished."

"[M]y dad couldn't change who he was, so he was... dismantled over time."

"Donald tried his very best not to be destroyed in the way my dad was... so he ended up with a very narrow range in which he could safely operate as a human being; so it's created this quite dangerous situation."

"My grandfather was an adherent to Norman Vincent Peale's doctrine of positive thinking. ...It allowed room for nothing else, and there are times in our lives when we are legitimately distressed... sad... in pain. ...[T]o be prevented to feel those feelings honestly and openly is a form of torture."

"[M]y grandmother who was [often] sick.. and broke bones more times than I can count because of her , was in agony much of the time. ...She'd come home from the hospital... and just moving was extraordinarily painful for her; and my grandfather could not tolerate it. ...[I]t impinged on this idea... that everything had to be great at all times... [T]he only people who suffered for that were the people who were actually in pain... anybody... in the family who showed the weakness of being human."

"Everything's about money in this family, but I'm also different... [M]oney stood in for everything else; it was literally the only currency the family trafficked in... I knew that it was also about love, and to be disinherited... shut out entirely... was to be told quite explicitly that you don't count, and you are not loved."

"I needed to tell the [origin] story of the family because there's so much at stake."

"It's forcing the media to have a conversation that they've never wanted to have, and never have had, which is about Donald's psychological health."

"He's dangerous because of the power that attaches to the office he holds... because he's so susceptible to powerful, smarter... people. It's very easy to get him to do your bidding. ...[W]e've seen a lot of evidence of that. You need just flatter him, and... whether you're Kim Jong-un or Vladimir Putin, he'll... stop the sanctions or he'll look the other way when you start building more nuclear missiles. It's quite terrifying, and in addition to that, we're talking about somebody who's quite unstable... [T]he more pressure he's under (because he's completely out of his depth here)... the more cornered he's going to feel and the more he's going to lash out... [T]hat's what we need to watch out for in the next few months."

"We're talking about a man who has control of the largest nuclear arsenal in the world. That makes him more dangerous than... other people, because he has the nuclear codes."

"[] is the origin... the ground zero of all of the family dysfunction... I believe that he was a sociopath. ...He had no real human feeling for anybody, including his children, and was quite adept at using people to his own ends; and if he found them not to be of use, he had no compunction about discarding them. ...[H]e enjoyed humiliating other weaker people a great deal."

"To make it worse... for Donald, when he was very young, 2 1/2 to 3 1/2 approximately... his mother, who was really his only source of human connection and comfort... got very ill and was, to all intents and purposes, absent from his life. So he suddenly found himself, so young, basically alone in the world because my grandfather was incapable of filling the void left by my grandmother's absence. ...Because of the very vulnerable age he was [at] when she became sick, I think on some level he experienced that as a betrayal. She didn't have the capacity to heal the rift, even after she was [physically] able to, and I think that stuck with him..."

"[P]erhaps the final betrayal was when he was sent to the military academy because he was behaving so horribly and nobody could control him... [[w:Mary Anne MacLeod Trump|[M]y grandmother]] told me much later that she was relieved when he left."

"I can't speak to whether he hates women, but what I can say because I grew up with it, is that women were... considered second class citizens. ...[I]t explains his casual cruelty to women and... the ease with which he objectifies them. ...[H]e certainly doesn't seem to ever have had any real deep emotional connection with wom[en], or well I guess with anybody, quite honestly. But he objectifies women and uses them in a way he certainly doesn't do with men."

"My Dad was incapable of being what my grandfather wanted and needed him to be. So that was... a lesson that Donald took to heart. He understood on a deep level that to be like Freddy, my Dad, to be kind, to admit to mistakes, to have interests outside of the business and making money, was essentially to be destroyed."

"Donald learned that you could never admit you're wrong. That was considered a weakness and we've seen that, starkly, with the Covid 19 situation. He didn't do anything right away, and then when it was almost past time to do the right thing that would have meant admitting that he hadn't done the right thing in the first place. ...[T]hat wasn't going to happen, so the situation got worse and worse... [C]losely related to that was this idea of the power of positive thinking, which my grandfather really bought into... [E]ssentially, he took it to such an extreme that it became a kind of toxic positivity."

"Donald learned that in order to be, not just protected from his father but favored by his father, he needed to be this larger than life, great, fantastic... Part of it was the toxic positivity, and part of it was just... having to convince Fred Trump Sr. that... Donald belonged on the planet and... should survive, and should succeed, and he needed to make it clear to Fred that Donald could be of use to him."

"Money is the only currency in the family. ...It literally stands in for everything else: love, affection, respect. It's understandable that... my family members would cling to it so desperately, and want to acquire it."

"Once my Dad was out of the family business and was branded a failure, he and anyone connected to him (which would have been me) no longer mattered. So there was this level of thoughtlessness around us. So luckily we were able to laugh about it, because it's really not very funny, although some of the presents were quite hysterical... to have your uncle and his wife, who were extraordinarily wealthy, give you a 3-pack of underwear for Christmas... was a bit beyond the pale... My mom... was even lower on the totem pole than I was... Donald didn't even recognize that they were presents that he had given me."

"I do feel that I have to do whatever I can to make sure that people are informed and understand exactly what's going on with this man."

"I was actually a bit surprised at how surprised people were by the SAT story when... the book first came out, just as I was surprised at the reaction to... his use of racist and antisemitic language because, look what he does... It shouldn't surprise anybody that it started that long ago,.. especially since my grandfather also believed that you do whatever you need to do to succeed: cheat, lie, work with the mafia, whatever."

"This is a man who bankrupted casinos, which is a hard thing to do, and then was given a TV show in the early 2000s that portrayed him as this real estate mastermind. So... every failure along the way has been met with more money thrown at him by the banks, more glowing media coverage about what a brash, brilliant guy he is. ...It's taken a lot of people to help him fail upward. ...[H]e may be useless, but he's got a lot of power. They're willing to put up with, or overlook, or ignore entirely his behavior, his crassness and his incompetence."

"It boils down, really, to a simple message. Donald isn't going to get better... he's going to get worse. That should make people think long and hard about how they cast their next vote."

"I knew this simply because of my family knowledge, and as a . There is no bottom... to... how bad this can get, to how egregious his behavior can be."

"[W]e've already seen... that he's capable of... either acting badly or refusing to act in a way that would be appropriate to protecting the country, and the people in this country. So... as we go, and maybe the worse he's doing in the polls or the more threatened he feels, and the more stress he's under... There are going to be consequences to that, unfortunately. I don't know what they are, but we need to be prepared."

"There's a big difference between having compassion and understanding for what somebody went through as a child, but that changes once you become an adult human being. Plenty of people have had horrible childhoods, and grow up to have empathy for other people and to care about doing good in the world. Donald is not one of those people, and he needs to be held accountable."

"In administration after administration and across centuries and decades, crimes- against decency, against democracy, and against humanity- have been committed by presidents, legislators at all levels of government, the judiciary, and ordinary Americans without punishment, reprisal, or justice for the victims. Then Donald came along and left them all in the dust."

"Donald was incompetent, but others in Donald's administration were anything but. What they built was a lean and ruthless machine for advancing fascism. With the help of some luck, complicit institutions, an unprepared media, and a party of willing converts, that machine largely succeeded."

"Ms. Trump, who at 55 has long been estranged from President Trump, is the first member of the Trump clan to break ranks with her relatives by writing a book about their secrets."

"Mary Trump’s father, Fred Jr.... died of an alcohol-related illness in 1981, when she was 16 years old. ...[S]he infuses the volume with her background as a clinical psychologist to analyze her uncle. ...Decades ago ...Trump asked her to help write his book The Art of the Comeback. She says she did research ...but ...the publisher eventually sought someone with more experience ...Mary Trump says, she was told that she was told that her grandfather’s estate was worth $30 million. But after being contacted by a reporter for the New York Times in 2017, she retrieved boxes of financial papers that she says showed the estate was actually worth $1 billion. She writes that she became a key source for the newspaper’s 2018 investigation of the family finances, which won a Pulitzer Prize."

"People treat reason as if it were the most minor and harmful aspect of a whole human being. It is as if a soldier standing guard were to say to himself: “What good would my rifle be I were now to be attacked by a dozen enemies? I shall therefore lay it aside and smoke opium cigarettes until I doze off.”"

"Thus, even if we accept that the people are deviously neurotic rather than outright irrational, we still must specify exactly how they believe that the rest of us can be fooled by them. Throughout the book, I will assert that they are urging us (and themselves) to “associate, but not compare.” This book is written in partial hope that the readers will end up making appropriate comparisons, rather than simple associations—which generally lead to a deficient specification of the categories necessary to reach a rational conclusion."

"Unfortunately, there are many irrational conclusions and beliefs in our culture from which to choose. Those analyzed at some length—and as precisely as possible—are those with which I am most familiar. With public opinion polls indicating that more people in the United States believe in extrasensory perception than in evolution, it is not surprising that examples abound."

"These people were saying in effect that “I would be rational except that you are so irrational that I can’t be.” This stance makes the person who adopts it just as culpable as anyone who flat-out endorses irrationality."

"At the very least, irrationality per se can be challenged. In contrast, acting irrational because we believe that other people are so irrational that their irrationality cannot be challenged leads to no challenge at all."

"Thus, logic and mathematics are important in determining “what is,” though not necessarily implying what is. “What is” must be consistent with logic, namely, with “what could be.” Why? I don’t know. To me one of the great mysteries of life is that by simply thinking logically we can determine a lot about the universe—or at least conclude what can’t be, which together with empirical observation leads us to some pretty good ideas about what is."

"The DID problem is an example of arguing from a vacuum. The argument is basically that if one type of procedure (diagnosis, therapy, business venture, or whatever) does not work, then something else will. Well, perhaps nothing will work, or perhaps the only reason we observe that something did not work is that we were ignoring the cases in which it did—often because, for some very compelling social reasons, they never come to our attention. I have discovered this argument from a vacuum often in the context of various “critiquing” studies of statistical versus clinical prediction. There is one overwhelming result from all the studies: When both predictions are made on the basis of the same information, which is either combined according to a statistical (actuarial) model or combined “in the head” of an experienced clinician, the statistical prediction is superior."

"A particular example (i. e., of irrationality) involves interviews. Despite all the evidence about the uselessness of interviews in predicting future behavior, people remain convinced that some people—especially themselves—are superb at “psyching out” other people during an interview. In contrast, the research indicates that interviews are effective only insofar as they yield information they could more consistently and more validly be incorporated into a statistical model. One problem, of course, that leads to the belief in the superiority of the unstructured interview is that it is, in fact, not studied; there is almost no systematic feedback to most interviewers. Much of the time, the interviewer is in a particular position in an organization and never sees the interviewee again. Second, if the interviewer does see the interviewee later, then that means that the interviewee has been accepted, which often implies fairly reasonable performance. Moreover, it is always possible to rationalize failures."

"Finally, the irrationality resulting from incomplete specification can be affected by emotions in a very simple way. If the conclusion is consistent with our desires or needs, the specification may not be examined in detail—in particular, not examined for its incompleteness. How often, when we conclude what we wish to conclude, do we then decide to subject our conclusion to detailed scrutiny? On the other hand, when the conclusion is one that contradicts our wishes and needs, then clearly there is a motive to examine our logic. Then we reconsider or even restructure the possibilities, question whether we have examined them all, and so on."

"A closely allied type of irrationality is termed irrefutability. This name relates to the idea that a good scientific theory should be refutable: At least in theory, there should be some evidence that would lead us to doubt or reject the theory. If all evidence is simply interpreted as supporting it, then it is termed irrefutable, which is a hallmark of pseudoscience, not of science."

"Prediction is not the same thing as understanding, but in the absence of prediction, we can certainly doubt understanding."

"True scientific demonstration involves convincing an observer who is outside the process, particularly one not deeply and emotionally enmeshed in it."

"Of course, our experience concerning such people also involves exposure to media. The selective-availability problems that arise because the media select interesting (if not sensational) news are well known. Consider the overestimation of murder as a cause of death relative to suicide."

"The situation is very simple. Familiarity leads to availability and often to accuracy as well; hence availability is used as a cue to accuracy. The problem is that mere assertion and repetition also leads to availability, whether or not this assertion and repetition involve reality, as familiarity generally does. Thus, the “big lie” of Nazi propaganda minister Joseph Goebbels was based on the idea that if something is repeated often enough, people will believe it—in large part simply because they have heard it before… Goebbels apparently believed that providing a credible source, for him the German national government, was a critical component in having the repeated statements believed. Subsequent research has shown that the credibility of a source is not a necessary condition to develop beliefs… Worse yet, mere repetition—which creates an availability bias due to familiarity, can also make people confident of their own decision making in the absence of any feedback that they have made good decisions."

"Believing you’re good at something just because you do it—without any information that you’re doing it well—is indeed irrational."

"The limitation of the story to a single sequence and the essentially ad hoc nature of causal attributions call into question the whole procedure of using stories as evidence, and of thinking that they establish causality or patterns of reasons."

"Any of these antecedents could have been connected with different consequences—in particular with many scenarios involving safe landings. What we have done is a creative act, but the problem is that we do not really know what the general relationship is between these antecedents and the important consequence of whether the landing is a crash or a safe one; in fact we cannot do so by observing a single “story” of a crash. At the least, we would have to compare this story to additional stories involving safe landings (again, a nonevent). This comparison is made rather difficult, however, by the decision of the Federal Transportation Department to erase tapes following uneventful landings so that these tapes can be reused. Thus, critical comparisons are lacking in the story model of causality. The story model is compelling, but its compelling nature is essentially illusory."

"Prior to studies of unusually intelligent people that showed them to be generally much better adapted and happier than others, the popular belief in the United States was that exceptional intelligence was often associated with exceptional ability to “drive yourself nuts.” Hence, people believed that genius and lunacy were intimately connected. Perhaps, nearly all of us “drive ourselves a little nuts” by virtue of creating stories that lead us to the illusion that we understand history, other people, causality, and life—when we don’t."

"Two biases of memory, however, tend to enhance the illusory nature of our retrospective “understanding” of our own and others’ lives. The first is that we tend to overestimate specific events relative to general categories of events. The second is that we tend to recall specific events and to interpret them in ways that make sense out of a current situation—“sense” in terms of our cultural and individual beliefs about stability and change in the life course. Thus, memories, which appear to be beyond our control as if we are observing our previous life on a video screen, are like anecdotes in that they are often (inadvertently) “chosen for a purpose.” The result is that they will tend to reinforce whatever prior beliefs we have, just as anecdotes tend to reinforce the points they are meant to illustrate."

"Unfortunately, good stories are so compelling to us when we take the role of psychologist or social analyst that we do not realize that at best they constitute just a starting point for analysis."

"As discussed in Chapter 7, we often substitute a good (internally generated) narrative or story for a comparative (“outside”) analysis when we attempt to understand something unusual. We also often substitute pure association for comparison. This reliance on coherent “explanations” provides what is really an illusion of understanding, rather than understanding. In this chapter, I present the other side of the coin. That is, even when we have a perfectly valid statistical explanation for a phenomenon, we may ignore it because no “good story” accompanies it to persuade us that we should believe it."

"Many people operate as if there are two separate and equal sources of information—the self and others, where the number of others is irrelevant. The result is a “truly” false-consensus effect in the context of knowing one’s own plus a certain number of others’ responses."

"I know better than to say “that’s absurd” to someone trained in Freudian analysis, because such a therapist will simply interpret such an assertion as confirmation of whatever is proposed."

"The world as postulated by the recovered-memory theorists is not an impossible one—just an extraordinarily unlikely one."

"Again, irrationality can hurt, and here we have evidence that a particular form of it is widespread. The people accused around hurt, and the clients—be they children or grown adults—are hurt. Irrationality is not simply an amusing diversion provided by tarot cards or Ouija boards."

"The Milgram studies led to a great deal of criticism from other academic and professional psychologists. Ironically, the major focus of this criticism was that the studies would “destroy faith in psychologists as authorities,” to which Milgram’s response was “Fine!”"

"Again, what cannot be is not, and what is can be regarded as an instance of what can be. Individuals who make pseudodiagnoses on the basis of “typical” characteristics—by attending only to the numerator of the likelihood ratio rather than to both numerator and denominator—will similarly be doomed to failure by making diagnoses that are not empirically supported. Because such a diagnostic procedure is based on irrationality, it cannot in general succeed. And similarly, people who argue that both the evidence and its negation support the same conclusion are arguing irrationally, and hence the conclusions will be empirically flawed. The principle is the same."

"What causes the lunatic to demand that ideas not be subject to scrutiny—and in particular that they not be contradicted? No one knows. It may be part of a deliberate campaign to maintain power, an implicit admission of some semiconscious fear that the ideas might not be good, or just a common aspect of types of behavior that we associate with historical monsters. At least, the correlation is there."

"If we reject the idea of the “intrinsic rationality of whatever we do” (at least if we are not some sort of superb expert or monstrous political leader), then we must value scrutiny, which brings me to my final point: the necessity and value of a free society. When we scrutinize arguments, we often do so in a collective way…. If disagreement can lead to the presentation of one’s remains in a body bag to one’s spouse, this type of scrutiny is horribly constrained. Such constraint in turn implies that irrational conclusions will go unchallenged, and again because irrationality implies impossibility, that lack of challenge in turn implies belief in false conclusions. Such belief harms both societies and individuals."

"The realpolitik view of the individual human—that we are slaves to our desires and attitudes and that knowledge and rationality are necessarily secondary to these other factors—is simply wrong. We have the competence to be knowledgeable and rational, especially when we interact freely with each other. We can indeed change our minds. We can “bend over backward to be defense attorneys against our own pet ideas.” We can reconsider. We can be rational."

"Corruption and misuse of power are widespread phenomena. They are one of the major, if not the major, threats to democratic government and the rule of law. But at the lower ends of the power hierarchies as well, in society as well as organizations, the abuse of power is a major obstacle in the way of many people's pursuit of happiness. Moreover, the diversion of official organizational power for the selfish ends of the powerholder is necessarily detrimental to the aims and goals of the organization or society."

"Homosexuality might be the most striking unresolved paradox of human evolution."

"When most people hear “environment,” they automatically think of the social environment, such as how children are raised or what kind of interpersonal experiences they have. But to a geneticist “environment” means anything not encoded in DNA, and this includes biological factors as well as social factors: diet, germs, and random biological events might also affect development. For example, when one identical twin is born with a major brain defect such as anencephaly (lack of a cerebral cortex, or outer brain) or microcephaly (a very small cortex), the other twin is usually normal. Only environment can cause identical twins to differ, but the environmental problem in this case is biological."

"Another environmental hypothesis that has received some enthusiasm on the political right is the idea that gay people seduce and recruit. I have never understood how this is plausible. A boy with no interest in homosexual activity wouldn't find it pleasant even if he agreed to it. How is this supposed to turn him gay?"

"The bad trend is that scientists and laypeople both think that there is something more impressive about biological markers—a trait that one can measure with a ruler or a blood test or complicated electronic equipment (I'm serious, there is no better definition of “biological marker”)—than there is about psychological or behavioral markers. This is a mistake."

"Nobody ever gave Danny Ryan a dress before he asked for one, and he was punished much more than rewarded for his gender nonconformity. If he grows up to be a gay man, as I expect he will, it will be despite the most obvious influences in his social environment, not because of them. In the short term, Danny will receive no more encouragement from others to become gay than he did to wear dresses. Behavior that emerges with no encouragement, and despite opposition, is the sine qua non of innateness. Boys like Danny are poster children for biological influences on gender and sexuality, and this is true whether or not we measure a single biological marker."

"...femininity in boys and homosexuality in men are probably caused by incomplete masculinization of the brain during sexual differentiation."

"“Social constructionism” (or “social constructivism”) is a term that might be familiar to anyone who has taken a humanities course at an American or European university since 1990, but it might otherwise sound odd. It is difficult to explain social constructionism in a way that satisfies social constructionists. They think this is because they are profound and people like me simplistic. I think it is because they aren't very clear, and to the extent they are clear, they are incorrect."

"When they leave prison, men who had been heterosexual before entering usually return to a strictly heterosexual lifestyle. Their prison encounters did not indicate that their sexual preference had changed. The men were simply doing the best they could, given constraints. It would be important to know what these men were thinking when they were having their penises sucked by other men, for example. Were they thinking of the men sucking their penises, or were they imagining their girlfriends at home? The former possibility would indicate more flexibility of true sexual preference than the latter."

"The contention that homosexual orientation (as distinct from homosexual behavior) is a recent and local phenomenon is not supported by the evidence. Men who look awfully similar to the men I’ve been talking about in previous chapters seem to have existed through the ages and in vastly different cultures. Social constructionists’ refusal or inability to see this suggests that they are trying to keep their eyes closed."

"The fact is that we don't know enough about hormonal effects on the human brain to have a very specific theory of how Danny's brain could have developed in a feminine direction while his body developed masculine. If Danny's body also showed signs of feminine development, this would support nature theory, but the lack of anatomical femininity does not disprove it. There has been essentially no research on boys like Danny that is directly biological. Short of dissecting the brain of a feminine boy and comparing it with normal boys' and girls' brains, it is unclear what we would even look for. However, the best conceivable direct test of nurture theory has been tried, and it failed. Amanda became Jason again."

"The two types of transsexuals who begin life as males are called homosexual and autogynephilic ... homosexual transsexuals are extremely feminine gay men, and autogynephilic transsexuals are men erotically obsessed with the image of themselves as women."

"Once you've learned about autogynephilic and homosexual transsexuals and seen several of each, distinguishing them is easy."

"The current popular literature about transsexualism is noteworthy for its ignorance of the distinction between autogynephilic and homosexual transsexuals."

"In order for a feminine boy to become transsexual, something extra must happen. What is the something extra?"

"Autogynephilic transsexuals are not "women in men's bodies" (Anne Lawrence, a physician and sex researcher who is herself a postoperative transsexual, has called them "men trapped in men's bodies")."

"To me, cases like that really scream out, ‘Hey, it’s not out there. It’s in here.’ There’s no indication that this mother is prone to raise very feminine boys because his twin is not that way."

"Do I dislike sexual minorities? Enjoy hurting their feelings? Want to return us to our Puritanical past? If not, why have I repeatedly offended so many in these groups? My answers are “no”, “no”, “no”, and “because I try to do good science”."

"Cruelty in cinema can give us perspective and insight but I’m not a fan of horror as an adrenaline rush or a desensitizing mechanism, I prefer horror movies that elucidate the human condition."

"I prefer to be surprised. I’m a shape-shifter and a yogi who loves well crafted indie films with deep themes, but lately my main requirement is that a film be released. It’s disheartening to invest time and love into a good film with a limited release. Therefore, the more mainstream projects are a better gamble."

"We need better establishment to allow interrelationships to protect us from too many contacts, but to allow us for those contacts which we do engage in to be more meaningful for our own lives, and for, meaningful to others in a compassionate sense of each of us being involved in helping the other to fulfill his role. We’ll have many more roles, and this is where the notion of compassion comes in, in helping, each of us helping others to fulfill their programs for development. And so, we’re at this peculiar stage where you’re highly optimistic, at the same time highly pessimistic, and you wish to throw your weight, intellectual weight, to moving towards the optimistic side, to opening up continuing evolution."

"The need for challenge and exploration arises mostly out of the blockage of fulfillment of lower level needs, giving rise to a pervading restlessness. Out of this restlessness there arises much pathology as searchers collide with established structuring and functioning of the environment. Out of this restlessness there also arises a small cadre of creative deviants whose insights and inventions have provided the leverage which has enabled man to increase his standard of living and his compassionate concern for his fellows. Our success in being human has so far derived from our honoring deviance more than tradition. Template changing has always gained a slight, though often tenuous, lead over template obeying. Now we must search diligently for those creative deviants from whom alone will come the conceptualizations of an evolutionary designing process which can assure us an open ended future—toward whose realization we can all participate."

"Utilitarianism is a great idea with an awful name. It is, in my opinion, the most underrated and misunderstood idea in all of moral and political philosophy."

"We can summarize utilitarianism thus: Happiness is what matters, and everyone's happiness counts the same. This doesn't mean that everyone gets to be equally happy, but it does mean that no one's happiness is inherently more valuable than anyone else's."

"It's plausible that the goodness and badness of everything ultimately cashes out in terms of the quality of people's experience. On this view, there are many worthy values: family, education, freedom, bravery, and all the rest of the values listed on the chalkboard. But, says utilitarianism, these things are valuable because, and only because, of their effects on our experience. Subtract from these things their positive effects on experience and their value is lost. In short, if it doesn't affect someone's experience, then it doesn't really matter."

"We face two fundamentally different kinds of moral problems: Me versus Us (Tragedy of the Commons) and Us versus Them (Tragedy of Commonsense Morality). We also have two fundamentally different kinds of moral thinking: fast (using emotional automatic settings) and slow (using manual-mode reasoning). And, once again, the key is to match the right kind of thinking to the right kind of problem: When it's Me versus Us, think fast. When it's Us versus Them, think slow."

"Utilitarianism is a very egalitarian philosophy, asking the haves to do a lot for the have-nots. Were you to wake up tomorrow as a born-again utilitarian, the biggest change in your life would be your newfound devotion to helping unfortunate others."

"The utilitarian argument for giving is straightforward: Going skiing instead of camping (or whatever) may increase your happiness, but it's nothing compared with the increase in happiness that a poor African child gains from clean water, food, and shelter. (...) Thus, says utilitarianism, you should spend that money helping desperately needy people rather than on luxuries for yourself."

"We have no non-question-begging way of figuring out who has which rights and which rights outweigh others. We love rights (and duties, rights' frumpy older sister), because they are handy rationalization devices, presenting our subjective feelings as perceptions of abstract moral objects. (...) We can use "rights" as shields, protecting the moral progress we've made. And we can use "rights" as rhetorical weapons, when the time for rational argument has passed. But we should do this sparingly. And when we do, we should know what we're doing: When we appeal to rights, we're not making an argument; we're declaring that the argument is over."

"From a utilitarian perspective, a good decision-making system is one in which the decision makers are more likely than otherwise to make decisions that produce good results. In principle, this could be one in which all decision-making power is vested in a single philosopher king. But everything we know of history and human nature suggests that this is a bad idea. Instead, it seems we're better off with representative democracy, coupled with a free press and widely accessible education, and so on, and so forth."

"During the last two decades, the leading surveillance capitalists—Google, later followed by Facebook, Amazon and Microsoft—helped to drive this societal transformation while simultaneously ensuring their ascendance to the pinnacle of the epistemic hierarchy. They operated in the shadows to amass huge knowledge monopolies by taking without asking, a maneuver that every child recognizes as theft. Surveillance capitalism begins by unilaterally staking a claim to private human experience as free raw material for translation into behavioral data. Our lives are rendered as data flows…."

"We celebrated the new digital services as free, but now we see that the surveillance capitalists behind those services regard us as the free commodity. We thought that we search Google, but now we understand that Google searches us. We assumed that we use social media to connect, but we learned that connection is how social media uses us. …We’ve begun to understand that “privacy” policies are actually surveillance policies.… The Financial Times reported that a Microsoft facial recognition training database of 10 million images plucked from the internet without anyone’s knowledge and supposedly limited to academic research was employed by companies like IBM and state agencies that included the United States and Chinese military.… ….Privacy is not private, because the effectiveness of these and other private or public surveillance and control systems depends upon the pieces of ourselves that we give up—or that are secretly stolen from us."

"Automated machine processes not only know our behavior but also shape our behavior at scale. With this reorientation from knowledge to power, it is no longer enough to automate information flows about us; the goal is to automate us. ... Just as industrial society was imagined as a well-functioning machine, Instrumentarian society is imagined as a human simulation of machine learning systems: a confluent hive mind in which each element learns and operates in concert with every other element. In the model of machine confluence, the “freedom” of each individual machine is subordinated to the knowledge of the system as a whole. Instrumentarian power is to organize, herd, and tune society to achieve a similar social confluence, in which group pressure and computational certainty replace politics and democracy."

"Although the saying tells us “If it’s free, then you are the product,” that is also incorrect. We are the sources of surveillance capitalism’s crucial surplus: the objects of a technologically advanced and increasingly inescapable raw-material-extraction operation. Surveillance capitalism’s actual customers are the enterprises that trade in its markets for future behavior."

"Forget the cliché that if it’s free, “You are the product.” You are not the product; you are the abandoned carcass. The “product” derives from the surplus that is ripped from your life."

"(...) This structural requirement of economies of action turns the means of behavioral modification into an engine of growth. At no other time in history have private corporations of unprecedented wealth and power enjoyed the free exercise of economies of action supported by a pervasive global architecture of ubiquitous computational knowledge and control constructed and maintained by all the advanced scientific know-how that money can buy."

"It is important to understand that surveillance capitalists are impelled to pursue lawlessness by the logic of their own creation. Google and Facebook vigorously lobby to kill online privacy protection, limit regulations, weaken or block privacy-enhancing legislation, and thwart every attempt to circumscribe their practices because such laws are existential threats to the frictionless flow of behavioral surplus."

"(...) Stalin took the floor for a toast as the room fell silent. “Our tanks are worthless if the souls who must steer them are made of clay. This is why I say: The production of souls is more important than that of tanks.… Man is reshaped by life itself, and those of you here must assist in reshaping his soul. That is what is important, the production of human souls. And that is why I raise my glass to you, writers, to the engineers of the soul.”6 The authors assembled around Stalin that evening raised their glasses to his toast, persuaded perhaps by memories of less adaptive colleagues already exiled or executed (...)"

"One cannot choose to not be a pedophile, but one can choose to not be a child molester. Having encountered thousands of cases, it is my experience that the pedophiles who do go on to become actual child molesters do so when they feel the most desperate. Yet, much of what society does has been to increase rather than decrease their desperation."

"Pedophiles will remain hidden if they continue to be hated and feared, which would impede efforts to better understand this sexual orientation and thereby prevent child sexual exploitation."

"Speaking as a gay men, I believe we SHOULD include the P. To do otherwise is to betray the principles that give us our rights."

"No, I proposed it simply in order not to be accused of sexism, because there are all these women who want to say, “women can rape too, women can be pedophiles too, women can be exhibitionists too.” It’s a perverse expression of feminism, and so, I thought, let me jump the gun on this. I don’t think the phenomenon even exists."

"Essay on the possible relations among anime, gender dysphoria, and autogynephilia."

"Dr. Ray Blanchard, an adjunct professor at the University of Toronto, is a well-noted foe to the trans community. His most recent bad idea that’s gone viral: Anime might be making trans girls transition."

"As an African American clinical psychologist and researcher, it has become evident that we have not been meaningfully included as research participants or researchers in scientific studies, and our voices have not been part of the conversation as these medicines move into mainstream mental health care."

"Many have heard of the Tuskegee Study of Untreated Syphilis, but few know about the facility dubbed the "Narco Farm.""

"There were over 500 published studies that came out of ARC from 1935-1975, testing the limits of human tolerance for psychedelics, opiates, and amphetamines on prisoners.' Dr. Isbell's studies included dangerously high and prolonged doses of LSD on his subjects."

"I hope that somewhere in the recesses of our cultural consciousness, there still exists some memory of the valuable psychedelic traditions cultivated by our African ancestors and nature's many gifts that have been lost somewhere between North America and the Middle Passage."

"There has been much written about the Indigenous use of plant medicines from Mexico and South America, but psychedelics have been used across cultures and eras. Psychedelics were used in Biblical times to anoint priests and kings, and they have also been used for thousands of years in African cultures. During slavery, Yoruba women from West Africa performed healing roles using their knowledge of plant medicines derived from Africa. During current times in Ethiopia, all plants are believed to possess some degree of medicinal usefulness, and medicinal plants occupy a central place in their traditional healthcare system. Many plants are bred and conserved in sacred community gardens, and families also keep small home gardens. This includes an array of flora for medicinal purposes and important psychoactive plant medicines for psychological and even spiritual problems."

"In southern Africa, there is widespread reliance on ubulawu as psychoactive spiritual medicine used by Indigenous people groups, such as the Xhosa and Zulu, to communicate with their ancestors and treat mental disturbances. Ubulawu, an ancient African plant medicine, is composed of the roots of several potent plants that are ground and made into a cold water infusion, churned to produce a healing foam."

"There is such a rich tradition of plant medicines in Africa that it is clear Black people have benefited from psychedelic plant medicines for a very long time."

"It is true that it has not always been safe for us, but I hope we can come together as a people, create our own safe spaces, and become empowered to reclaim psychedelic healing for ourselves, our loved ones, and our communities."

"empirical evidence is frequently ignored when drug policy is formulated."

"a great deal of pathological drug use is driven by unmet social needs, by being alienated and having difficulty connecting with others."

"The real connection between drugs and violent crime lies in the profits to be made in the drug trade."

"When it comes to drugs, most people have beliefs that have no foundation in evidence."

"I grew up in the hood. And so, when we think about these communities that we care about, the communities that have been so-called devastated by drugs of abuse, I believed that narrative for a long time. In fact, I’ve been studying drugs for about 23 years; for about 20 of those years, I believed that drugs were the problems in the community. But when I started to look more carefully, started looking at the evidence more carefully, it became clear to me that drugs weren’t the problem. The problem was poverty, drug policy, lack of jobs—a wide range of things. And drugs were just one sort of component that didn’t contribute as much as we had said they have."

"one of the things that shocked me when I first started to understand what was going on, when I discovered that 80 to 90 percent of the people who actually use drugs like crack cocaine, heroin, methamphetamine, marijuana—80 to 90 percent of those people were not addicted. I thought, “Wait a second. I thought that once you use these drugs, everyone becomes addicted, and that’s why we had these problems.” That was one thing that I found out. Another thing that I found out is that if you provide alternatives to people—jobs, other sort of alternatives—they don’t overindulge in drugs like this. I discovered this in the human laboratory as well as the animal laboratory. The same thing plays out in the animal literature."

"Just like any other drug, most of the people who use these drugs do so without a problem."

"when we think about alcohol, about 10 percent of the people—10 to 15 percent of the people who use alcohol are addicted or meet criteria for alcoholism; for crack cocaine, about 15 to 20 percent—the same sort of thing when we look at the numbers. And we’ve known this in science for at least 40 years, we’ve known this sort of thing, but we haven’t told the public."

"the criteria, to me—the way we judge whether someone is an addict is whether or not they have disruptions in their psychosocial functioning. Are they going to work? Are they handling their responsibilities? Or are they overindulging in the activity? And when we think about drugs like alcohol, wine every day, people can drink alcohol every day and still meet their responsibility. The same is true with crack cocaine. The same is true with powder cocaine. The same is true with marijuana. Think about it this way. The three most recent presidents all used illicit drugs, and they all have met their responsibilities. They’ve reached the highest levels of power. And we would be proud if they were our children, if they—despite the fact that they’ve all used illegal drugs."

"when people overindulge, like every day multiple times a day, it’s going to disrupt some of your psychosocial functioning. Now, that is a small number of people. Only a few people engage in behavior like that. And I assure you that if they engage in behavior like that, that’s not their only problem. They have multiple other problems."

"People get addicted for a wide range of reasons. Some people have co-occurring or other psychiatric illnesses that contribute to their drug addiction. Other people get addicted because that’s the best option available to them; other people because they had limited skills in terms of responsibility skills. People become addicted for a wide range of reasons. If we were really concerned about drug addiction, we would be trying to figure out precisely why each individual became addicted. But that’s not what we’re really interested in. We are interested, in this society, of vilifying a drug. In that way, we don’t have to deal with the complex issues for why people really become addicted."

"I marvel at what we are learning about how the brain works, in general. And so, we are not anywhere near being able to explain drug addiction with our brain science yet. But that doesn’t mean that we shouldn’t continue to try and figure out what’s going on in the brain."

"when we think about the numbers of African Americans who are in neuroscience and why—they’re low—and why the numbers are low, that’s an issue that the society hasn’t grappled with. And it’s related to some of this marijuana talk that we’re talking about. You played something about Kennedy earlier. Those kind of people, they sicken me, quite frankly, when we think about the role that racism has played in our drug enforcement, and those people don’t knowledge that? Those kind of—those types of practices have played a role in why African Americans are not in many areas in the United States."

"if we continue the same sort of drug enforcement policies, one in three African-American males born today will spend some time in jail."

"When we think about the dangers of marijuana, they are about the equivalent of alcohol. Now, I don’t want to somehow talk about the dangers of alcohol or to besmirch the reputation of alcohol, because I think that every society should have intoxicants. We need intoxicants. And every society has always had intoxicants. So alcohol is fine...(intoxicants) make people more interesting, decreases anxiety. Alcohol is associated with a wide range of health-beneficial effects—decreased heart disease, decreased strokes, all of these sorts of things. The same can be true of a drug like marijuana—helps people sleep better, can decrease anxiety at the right doses."

"We have automobiles. They are potentially dangerous, particularly if you’ve been in New York City in these past couple of days, the icy roads and so forth. Now, in the 1950s, automobile accidents were relatively high. We instituted some measures—seat belts, speed limits, all of those sorts of things. That rate, even though we have more cars on the road, has dramatically decreased. If people are really concerned about the dangers of marijuana, we’d be teaching people how to use marijuana and other drugs more safely, because they’re not going anywhere."

"Without welfare, I wouldn’t be here."

"while in England, I got quite an education about American racism. In England, they have programs on a regular basis like the U.S. PBS series Eyes on the Prize. And I learned a lot about the U.S. sort of civil rights movement and history while in England. And the British were not bashful in their criticism of American racism."

"Scientists’ first goal is not communication, it seems. It seems like their first goal is not to be wrong. And we’re missing an opportunity to help educate the American public about how to decrease harms related to drugs."

"I make sure that I educate my kids on how to be safe in driving their car, how to be safe when they have sex. The same is true with drugs. I make sure I let them understand the potential positive effects, the potential negative effects, and how to avoid the potential negative effects. I’ve written about this on AlterNet, a letter to my son about how to use drugs safely or what you need to be aware of."

"Everybody knows that the war on drugs, as has been fought since the 1980s, has had a disproportionate negative impact on specific community: black communities, Latino communities. Everyone knows that. So, what Jeff Sessions is doing is engaged in—or he’s advocating being engaged in racial discrimination. So let’s call Jeff Sessions what he is. Jeff Sessions is a racist, if he takes on this action. It’s clear. We know it. So let’s stop playing around with it...Jeff Sessions is allowing us or is using drug policy to separate the people who we like from the people who we don’t like. And it provides a way to go after those people we don’t like, usually poor minority folks, without explicitly saying we don’t like those people. And that’s how drug law—that’s how drug law or drug policy has been enforced in this country. And so, if we allow Sessions to turn back the hands of time, then shame on all of us. The blood is on all of our hands, because we know the consequences of his proposed actions."

"It’s a proven fact that this mandatory minimums policy wasted billions of dollars, and, more importantly, many human lives were wasted in this action in the past."

"If we’re really concerned, for example, like the opioids and heroin, we need to tell people how to stay safe, if we’re worried about overdose there. About 13,000 people die every year from heroin-related overdoses, whereas 35,000 people die from automobile accidents. We don’t ban automobiles. Instead, we have regulations, and we try to make sure that people stay safe. We have speed limits. We have seat belts. We have all of these sorts of things. But with the opioids, we’re talking about arresting people. And by the way, for the opioids, at the federal level, 80 percent of the people who are arrested are Latino and black."

"when we think about the deaths themselves, most of the people are dying in large part because they combine opioids with another sedative, like alcohol, like a benzodiazepine. A benzodiazepine is something like Xanax. They also combine opioids with older antihistamines. Those sorts of things, they increase the risk associated with opioids...Much of the heroin on the street today is now being tainted with this drug called fentanyl. Fentanyl is about 50 to a hundred times more potent than heroin, just simply means that less of the drug is needed to produce the required effect. But unsuspecting users may take the amount that they usually take with heroin, thinking that it’s heroin, when in fact it’s fentanyl."

"What we can do, we can simply set up free drug purity testing sites. They do this in Spain. They do this in the Netherlands. They do this in Switzerland...That way, when people understand what’s in their drug, they can scale back their use or not use it. Free drug purity testings would tell you the complete composition of the drug that you have. So if you want to save lives, you can set that up easily."

"I’m concerned that if we add more money, we will send most of the money to law enforcement. And when we do that, we know what happens. We saw it with crack. We saw it with opioids before, in the 1960s. What happens is more black and brown people will be arrested. Do not forget that."

"I worry that people who need prescription opioids for their pain will not be able to get their prescription opioids, because we are getting crazy about opioids, in general. Opioids are excellent medications to treat pain. And we can’t forget that. We also have seen, even before this—we know that, for example, black people are less likely to be prescribed opioids even when they need it, less likely than their white counterparts. And so, all of these sort of unintended consequences, they always happen when we get crazy about drugs. And we don’t even save people."

"I wrote a piece in The New York Times in August where I pointed out that this isn’t new. Even with crack, there were white—more white users, and those white users got treatment, whereas the brothers and sisters, black brothers and sisters, went to jail. The same sort of thing is happening in this case. Eighty percent of the people who are being currently arrested for the opioids are black and Latino, even though they don’t use those drugs at rates higher than their white brothers and sisters. And so, this is just the American pattern of dealing with drugs. It’s not new. And we continue the same thing. So I’m asking people: let’s not get crazy; let’s just focus on the real problems."

"Only about a quarter of the people who use something like heroin will become addicted. That means the vast majority are not addicted. But one way we can deal with the deaths, the major concern—another way we can deal is just make naloxone, which is an opioid blocker, make it more available. One of the things that has happened in recent years is that pharmaceutical companies have jacked the price up of naloxone, an old drug that’s been here since the 1960s. I mean, if Congress really wanted to do something, if the president really wanted to do something, he would hold those pharmaceutical companies accountable for increasing the price of naloxone, when the price of naloxone should be really cheap."

"people are focused on the money and not focused on being smart."

"we are all concerned about mass incarceration in the country today. If you want to know how we got there, right now what we’re doing, with people like Jeff Sessions and that guy in the White House, is how we got there. And they’re trying to ensure that we go back there, in part because it’s going to affect primarily, negatively affect, black people and brown people in this country."

"Make sure we warn people not to combine opioids with another drug. Set up free drug purity testing sites. People who are addicted to opioids and who are having a problem, and they need treatment. We should look around the world, places like Switzerland."

"Clearly, many people consume psychoactive substances “in the pursuit of happiness,” a right the government was established to secure, to protect. So why then is our current government arresting one million Americans each year for possessing drugs? Why are so many drug users hiding in the closet? This reality does not align with the spirit of the Declaration"

"Attention-grabbing headlines claiming that opioids (or any other drug) are killing people are wrong. Ignorance and poverty are killing people, just as they have for centuries."

"The key is to keep the focus on people's actions, on their behaviors, rather than speculate about their motives. Trying to determine what's in a person's head or heart is a pointless distraction. It's impossible to know for certain the heart's inner secrets."

"the war on drugs is not a war on drugs; it’s a war on us."

"As with previous “drug crises,” the opioid problem is not really about opioids. It’s mainly about cultural, social, and environmental factors such as racism, draconian drug laws, and diverting attention away from the real causes of crime and suffering."

"Heroin and other opioids, such as oxycodone and morphine, bring me pleasurable calmness, just as alcohol may function for the drinker subjected to uncomfortable social settings. Opioids are outstanding pleasure producers; I am now entering my fifth year as a regular heroin user. I do not have a drug-use problem. Never have. Each day, I meet my parental, personal, and professional responsibilities. I pay my taxes, serve as a volunteer in my community on a regular basis, and contribute to the global community as an informed and engaged citizen. I am better for my drug use."

"I wrote this book to present a more realistic image of the typical drug user: a responsible professional who happens to use drugs in his pursuit of happiness. Also, I wanted to remind the public that no benevolent government should forbid autonomous adults from altering their consciousness, as long as it does not infringe on the rights of others. (Author's Note)"

"After reading this book, I hope you will be less likely to vilify individuals merely because they use drugs. That thinking has led to an incalculable number of deaths and an enormous amount of suffering. I hope you will come away with an appreciation for the prodigious potential good derived from drug use and a deeper understanding of why so many responsible grown-ups engage in this behavior. (Author's Note)"

"all drugs can produce both negative and positive effects. So to act as if marijuana is intrinsically or morally superior to heroin-or any other drug, for that matter-highlights the ignorance of the holder of this belief. Such ignorance also decreases the odds of people honestly reporting the use of drugs other than marijuana because of the stigma attached to so-called harder drugs, such as heroin. (Chapter 2)"

"Each and every day, we all are faced with potential risks and must make risk-to-benefit calculations repeatedly. This is a basic fact of life. Our right to make decisions based on the outcome of these calculations is not outlawed by the government, except when it comes to certain recreational drugs. (Chapter 2)"

"I am an unapologetic drug user. I take drugs as part of my pursuit of happiness, and they work. I am a happier and better person because of them. I am also a scientist and a professor of psychology specializing in neuroscience at Columbia University, known for my work on drug abuse and addiction. It has taken me more than two decades to come out of the closet about my personal drug use. Simply put, I have been a coward."

"America's drug regime is a monstrous, incoherent mess."

"More and more, I came to realize that drug-abuse scientists, especially government-funded ones, focus almost exclusively on the detrimental effects of drugs, even though these are, in fact, a minority of effects. This has had a damning impact on how so-called recreational drugs are regulated and inevitably on your own decision as to whether or not to partake of them."

"Here's the bottom line: over my more than twenty-five-year career, I have discovered that most drug-use scenarios cause little or no harm and that some responsible drug-use scenarios are actually beneficial for human health and functioning. Even "recreational" drugs can and do improve day-to-day living."

"From my own experience-the combination of my scientific work and my personal drug use, I have learned that recreational drugs can be used safely to enhance many vital human activities."

"Addiction represents a minority of drug effects, but it receives almost all the attention, certainly the media attention. Think about that. Have you ever read a newspaper article or seen a film about heroin that didn't focus on addiction? Imagine if you were interested in learning more about cars or driving and could only find information about car crashes or information about how to repair a car after a crash. That would be ridiculous."

"Drugs are inert substances. The evidence tells us that we must look beyond the drug itself when trying to help people with drug addiction."

"A broader argument I make within these pages is that adults should be permitted the legal right to sell, purchase, and use recreational drugs of their choice, just as they have the rights to engage in consensual sexual behaviors, drive automobiles, and even purchase and use guns. Of course, all these activities carry some level of risk, including death. But rather than banning sex, cars, or guns, we have implemented age and competence requirements as well as other safety strategies, strategies that minimize harms and enhance positive features associated with these activities. This is already done, of course, with the widely used recreational drug known as alcohol. After reading this book, you will, I hope, come to the inescapable conclusion that the same should be done with other recreational drugs."

"I share my story in an effort to encourage others, especially successful professionals who are less at risk than people on the margins of society, to get out of the closet about their own drug use. If they did so, more people would see that there are far more respectable drug users than our criminal-justice regime and popular culture would have us know."

"the reefer-madness rhetoric of the past has not evaporated; it has evolved and reinvented itself...with each new generation, the myth of reefer madness is revamped and disguised as empirical evidence rather than as what it is: misinformed rhetoric."

"Would we tolerate children being removed from their mother just because she drank a glass of wine?...Can you imagine being told that your child is better off without you merely because you smoked a joint?...The fact is that many parents who use drugs are good parents, and their children are clearly better off with them."

"The main effects of smoking marijuana are contentment, relaxation, sedation, euphoria, and increased hunger, all peaking within five to fifteen minutes after smoking and lasting for about two hours...very high THC concentrations...can cause mild paranoia and visual and auditory distortions, but even these effects are rare and usually seen only in very inexperienced users."

"I'm now firm in my belief that marijuana is a key ingredient to happiness for a great number of people. What kind of person prevents another's responsible pursuit of happiness? Not a very humane one."

"my conscience will no longer allow me to remain silent about my drug use, nor can I remain silent about the absurdity of punishing people for what they put into their own bodies...The point is that whether I use a drug or not is my decision; it is not the government's decision."

"Contrary to popular media portrayals, most drug users are not addicts. They are responsible members of their communities. They pay their bills and taxes on time; they take care of their families; and they volunteer in their local and global communities. They are artists, engineers, firemen, homemakers, judges, lawyers, pastors, physicians, politicians, professors, schoolteachers, scientists, social workers, truck drivers, writers, and many other types of professionals."

"If our current government-or any government-were genuinely concerned about the health and safety of drug users, it would ensure that free, anonymous drug-safety testing services were widely available. This practical approach informs users of the contents of their substances and decreases the likelihood of people ingesting fatal amounts of unknown substances."

"the first priority of law enforcement should be to keep users safe, not to arrest them."

"If the ideas expressed in this book are embraced, we can get on with the business of treating each other better and enjoying more meaningful and fulfilling lives. And isn't that what we all want?"

"What if I told you that the awfulness of drugs has been wildly exaggerated? The predominant effects of drugs are good. They have beneficial effects, but we get paid to study the negative effects of drugs."

"With every drug, whether it's cocaine, PCP, or marijuana, there's some historical report about the horrors of this drug producing superhuman strength. It provides a rationale to engage in police brutality. This is quintessential American racism."

"Our researchers are from a particular class and they are predominantly white. They don't even think of themselves as being a part of the political machinery, but they help to prop up our drug laws."

"It's not like people are hiding data. It's just that the emphasis is on the negative aspects. I'm highlighting that something's wrong with that. Everybody knows it. But nobody's saying it."

"The intellectual evolution of the race consists in an increase in the number, delicacy, complexity, permanence and speed of formation of such associations."

"The statements about human nature made by psychologists are of two sorts,—statements about consciousness, about the inner life of thought and feeling, the 'self as conscious,' the 'stream of thought'; and statements about behavior, about the life of man that is left unexplained by physics, chemistry, anatomy and physiology, and is roughly compassed for common sense by the terms 'intellect' and 'character.' Animal psychology shows the same double content."

"Selective breeding can alter man's capacity to learn, to keep sane, to cherish justice or to be happy. There is no more certain and economical a way to improve man's environment as to improve his nature."

"Psychology is the science of the intellects, characters and behavior of animals including man. Human education is concerned with certain changes in the intellects, characters and behavior of men, its problems being roughly included under these four topics: Aims, materials, means and methods."

"Psychology helps to measure the probability that an aim is attainable. For example, certain writers about education state or imply that the knowledge and skill and habits of behavior which are taught to the children of today are of service not only to this generation and to later generations through the work this generation does, but also to later generations forever through the inheritance of increased capacity for knowledge and skill and morals. But if the mental and moral changes made in one generation are not transmitted by heredity to the next generation, the improvement of the race by direct transfer of acquisitions is a foolish, because futile aim."

"According to Jewish Law, this book is written by people who do not exist. I assure you, it's all very logical: we're not proscribed because we don't exist. If we existed, believe me, they'd be against us."

"I began to understand the limits that the dominant culture places on "otherness." You could be a Jew and people would recognize that as a religious or ethnic affiliation or you could be a lesbian and some people would recognize that as an "alternative lifestyle" or "sexual preference," but if you tried to claim both identities-publicly and politically-you were exceeding the limits of what was permitted to the marginal. You were in danger of being perceived as ridiculous and threatening."

"In Vienna in 1938, when I was five years old and Hitler came to power, visibility was not safe. Schools were closed to me, as were parks, stores, restaurants. Once I was sent to buy butter because I was blonde and did not look Jewish. Men came and took my father away."

"My family history is a series of gaps, leaving questions to mark the spaces: What happened to my father while he was gone? Who took us in after the Nazis evicted us from our apartment? How did we get by after they confiscated the small business my father had painstakingly built up over the years? How did my father get out of the camps? My parents talked about those years, selectively. And not often."

"For many of us, unexpectedly, the experience of coming out as lesbians was a crucial step toward our coming out as Jews. The experience of being outside the bounds of society as a lesbian makes a woman more willing to acknowledge other ways in which she stands outside. It becomes increasingly harder to ignore the signals of outsiderhood. And soon one doesn't want to."

"To be born a Jew is to be part of a unified culture that is also extremely diverse."

"Historically, Jews have been proud of our non-homogeneous thinking and our skills in seeing complexity. "Three Jews, four opinions," is a maxim quoted with pride."

"Isn't it vital for us to make connections between oppressions? To see in what ways anti-Semitism, racism, and other forms of oppression are different and alike?"

"In response to an upsetting confrontation between Jewish women and women of color in a New England regional Women's Studies Conference,** Cherríe Moraga (et al.) wrote in Gay Community News, "We don't have to be the same to have a movement, but we do have to be accountable for our ignorance. In the end, finally, we must refuse to give up on each other.""

"We have come to understand that white women must work on their racism with each other, that such education is not the burden of women of color."

"Why is it often difficult to see parallels? Do we resist seeing them? Need one oppression cancel out another? Would the recognition that it is not either/or but both/and be too overwhelming? What would happen if we admitted that oppressed groups can themselves be oppressive? In the face of this complexity, a few facts remain clear: oppression is never less oppressive simply because it takes a different form."

"I had managed to rationalize my shock and dismay when I found the narrator of Ruby fruit Jungle (by Rita Mae Brown) describing the fat Jewish girl Barbara Spangenthau as someone who "always had her hand in her pants playing with herself, and worse, she stank. Until I was fifteen I thought that being Jewish meant you walked around with your hand in your pants." In 1974, as an emerging lesbian, I didn't want to admit that the movement's leading fiction writer was basing her humor on age-old anti-Semitic stereotypes. I simply couldn't afford to take it in. So I kept silent. In those early years of struggle it seemed unworthy to make a fuss. And worse-it seemed divisive. I could not yet claim my anger. I wanted too much to belong...Bertha Harris' novel lover shocked me by its reliance on Jewish stereotypes, associating Jews with violence, sex and money. Jewish physical characteristics are consistently seen as exotic and dangerous...while there are quite a number of Jewish characters in Jan Clausen's short story collection Mother, Sister, Daughter, Lover, not one of them has any positive attributes."

"That virtually no reviews of these highly-praised and widely-read authors mention anti-Semitism is a symptom of how little consciousness there is of this issue. Fortunately, excellent guidelines that would help raise consciousness are available. Paul E. Grosser and Edwin G. Halperin in Anti-Semitism: The Causes and Effects of a Prejudice, include an extended discussion of how to analyze anti-Semitism in works of literature while keeping in mind the integrity and responsibility of the artist."

"I started this project in a spirit of optimism, rooted in my pleasure (and relief) at finally having found a sense of congruence for the pieces of my life. I have since become increasingly sobered by the ramifications of what it can mean to want to say: I am a Jewish lesbian. The truth is that it is extremely difficult to identify oneself as a Jew outside the long shadow of anti-Semitism. It is like trying to imagine what it would feel like to be a lesbian in a non-homophobic world. So this book has become the exploration of complexities, as well as a celebration of our survival."

"Probably the single most insistent theme in this book, repeated with variation and from many different angles and perspectives, directed at both non-Jewish lesbians and non-lesbian Jews, is the desire of the contributors to be "all of who we are.""

"What I hope is that this book will also open a dialogue with the rabbonim. Well, maybe not the rabbonim, but with members of the Jewish community-at-large. I'd like them to shep naches from our contributions to Jewish life. I'd like to hear them say "mazel tov" instead of "oy gevald" when they see we've made a book of our own."

"I want the radicalism of the very outrageous, very outspoken, very political lesbian-feminists, Maxine Feldman, Robin Tyler, Alix Dobkin, and Linda Shear to be recognized as part of the Jewish radical-activist tradition in Eastern Europe. As comics, Feldman and Tyler follow the tradition of Jewish storytellers and wedding jesters (who warned the brides against marriage), whose job it was to keep the community laughing and crying, revealing it to itself: “Jewish women within the movement have often been the ones to change their names. . . . My last name is obviously very Jewish. Someone once asked me why I hadn't changed my name. I said to them, "I think you better check your anti-Semitism. Why haven't you asked Meg Christian?" (Maxine Feldman)"

"For many Jews, the question of Israel is the most complex and confusing aspect of identifying as a Jew today. Israel is undoubtedly a patriarchy and theocracy hostile to women and lesbians; there are also serious problems with its foreign policy and its treatment of Palestinians. Jews of color who live in Israel experience racism, classism, and the elitism of Ashkenazi Jews. This situation becomes even more complex when we realize the strong Sephardic backing of the present Begin administration."

"The degree of public and private hatred unleashed onto Israel seems far out of proportion to what Israel has actually done (in comparison to other countries, such as England, France, Belgium, and the Soviet Union-whose right to existence is not questioned)."

"Jewish lesbian-feminists cannot help but feel critical toward the present Israeli government. Yet, Israel mirrors the pluralism behind the initial Zionist impulse. Israel was to be all things to all Jews. Instead, it became simply a nation among nations, nothing more and nothing less. Let us understand its limitations and work to change it to be a place that we can comfortably call a Jewish homeland."

"Is it not anti-Semitic for women to refuse to work with Israeli feminists solely because of their nationality, especially since many of these Israeli women are courageously taking stances against their government?"

"I was born in 1933 in Vienna, Austria, the year Hitler came to power; his shadow shadowed me." So Evelyn Torton Beck began the narrative of her life as a Jewish lesbian feminist at the NYU "Women's Liberation and Jewish Identity" conference...Beck described the difficulty of including Jewish themes in feminist discourse. "First, there is the fear of attack that produces a protective silence; second, is the fear of being perceived as too 'demanding: 'pushy, or 'politically incorrect. Third, and possibly more than any other factor, the fear of being excluded keeps Jewish women silent. Speaking and writing about explicitly Jewish themes (or even including them substantially) raises the worry that the work will be perceived as marginal, and therefore not as widely read and discussed." With Jews invisible and excluded, the "benign' anti-Semitism of indifference and insensitivity took over. Feminists categorized Jews with a radical "otherness" that was denied at the very moment it was created. "If Jews do not fit in, Beck worried, "it is quite likely that other groups may not fit into the conceptual framework we have constructed." Yet Beck maintained her optimism. "Across the U.S. and in many other parts of the world, Jewish lesbian-feminist communities were in the process of coming together; their very existence was exhilarating and inspired hope that by organizing around our differences, would come unity, and that our feminist projects, in all their complexity, would succeed."

"In reading Evelyn Torton Beck's lesbian anthology, Nice Jewish Girls, in the summer of 1982 I was catapulted into a maze of strong emotion and a recognition of so many of the patterns and experiences I shared with the contributors. In her introduction, Beck had written a line that brought me right to attention. Actually it was a footnote. It said: "One wonders how anyone can wholeheartedly fight the oppression of another group when, in order to do so, she finds it necessary to denigrate and deny her own oppression." In reading this I recognized much about myself."

"Evelyn Beck for her groundbreaking work on Jewish issues in the feminist and lesbian movement, and for Nice Jewish Girls: A Lesbian Anthology, where so much began."

"I feel I was very lucky, though, because when I came out, which was in 1973, New York was just hopping. It was exploding. It was after Stonewall. Lesbians started getting organized. I belonged to a group of lesbian writers. There were four of us who decided to start Conditions magazine, for example, and before that we had a group called Di Vilde Chayas [the wild animals], which was a group that had Adrienne Rich, Melanie Kaye/Kantrowitz, Gloria Greenfield, and Evelyn Beck, who did Nice Jewish Girls."

"Evelyn Torton Beck's Nice Jewish Girls: A Lesbian Anthology, published in April 1982, sold ten thousand copies over the next ten months and made an enormous impact on the women's community."

"despite the consciousness-raising efforts of such scholars as Evelyn Torton Beck, women's studies has neglected to fully integrate Jewish women's ethnic identity into its theoretical frameworks."

"Freud’s cultural influence [on the West] is based, at least implicitly, on the premise that his theory is scientifically valid. But from a scientific point of view, classical Freudian psychoanalysis is dead as both a theory of the mind and a mode of therapy (Crews, 1998; Macmillan, 1996). No empirical evidence supports any specific proposition of psychoanalytic theory, such as the idea that development proceeds through oral, anal, phallic, and genital stages, or that little boys lust after their mothers and hate and fear their fathers. […] It is one thing to say that unconscious motives play a role in behavior. It is something quite different to say that our every thought and deed is driven by repressed sexual and aggressive urges; that children harbor erotic feelings toward the parent of the opposite sex; and that young boys are hostile toward their fathers, who they regard as rivals for their mothers’ affections. This is what Freud believed, and so far as we can tell Freud was wrong in every respect. For example, the unconscious mind revealed in laboratory studies of automaticity and implicit memory bears no resemblance to the unconscious mind of psychoanalytic theory"

"Freud also changed the vocabulary with which we understand ourselves and others. […] While Freud had an enormous impact on 20th century culture, he has been a dead weight on 20th century psychology . . . At best, Freud is a figure of only historical interest for psychologists. He is better studied as a writer, in departments of [Western] language and literature, than as a scientist, in departments of psychology. Psychologists can get along without him […] Of course, Freud lived at a particular period of time, and it might be argued that his theories were valid when applied to European culture at the turn of the last century, even if they are no longer apropos today. However, recent historical analyses show that Freud’s construal of his case material was systematically distorted and biased by his theories of unconscious conflict and infantile sexuality, and that he misinterpreted and misrepresented the scientific evidence available to him. Freud’s theories were not just a product of his time: they were misleading and incorrect even when he published them."

"When we discuss the weight that stereotyping and Systemic Shame carry, it's hard not to contrast the lives of marginalized people, who are under nearly constant attack, and the lives of the comparatively more privileged, who carry the mark of Systemic Shame far less visibly. For the groups directly targeted by systems of oppression such as anti-Blackness or homophobia, the strength and stakes of Systemic Shame are undeniably more extreme. Yet it is also true that the varying degrees of isolation, self-blame, and societal condemnation that we all experience under Systemic Shame are of the same piece and that this massive social sickness of Systemic Shame will get better only once we begin to realize that we're all affected by it."

"True solidarity building requires that we acknowledge people's struggles as legitimate-even while upholding that some people's struggles intersect in far more ways, and some who suffer hold the power to make others' suffering worse."

"When oppressed people fail to recognize that we are targeted on a systematic level, and instead only understand our lives and the choices we make through a personal lens, finding belonging and demanding better for our communities becomes impossible."

"Shame tells us that we are bad, which itself is an incredibly terrible feeling. But Systemic Shame teaches that entire groups of people are bad, and that through our choices and our identities, we constantly signal to other people whether we belong to a redeemable group or to an innately wicked one."

"When a marginalized person holds themselves personally responsible for solving the problem of their own oppression, Systemic Shame is the overwhelmed, hopeless feeling that results."

"You might get to thinking that the challenges you're facing are not as legitimate as other people's. But it's this very feeling of isolated helplessness that actually binds you to the majority of humans living on this planet."

"After researching Autism privately for about a year, I discovered the Autistic self-advocacy community. There was an entire movement led by Autistic people who argued we should view the disability as a perfectly normal form of human difference. These thinkers and activists said our way of being wasn't wrong at all; it was society's failure to adapt to our needs that left us feeling broken. People like Rabbi Ruti Regan (author of the blog Real Social Skills) and Amythest Schaber (the creator of the Neurowonderful video series) taught me about neurodiversity. I came to recognize that many disabilities are created or worsened by social exclusion."

"I found out there were thousands of Autistics just like me, who discovered their disability in adulthood after years of confused self-loathing. As children, these Autistic folks had been visibly awkward, but they were mocked for it instead of given help. Like me, they had developed coping strategies to blend in. Things like staring at a person's forehead to simulate eye contact, or memorizing conversational scripts based on exchanges they saw on TV. Many of these stealthily Autistic people fell back on their intellect or other talents to gain acceptance. Others became incredibly passive, because if they toned down their personalities, they wouldn't have to risk being too "intense." Beneath the inoffensive, professional veneers they had developed, their lives were falling apart. Many of them suffered from self-harm, eating disorders, and alcoholism. They were trapped in abusive or unfulfilling relationships, with no clue how to feel seen and appreciated. Nearly all of them were depressed, haunted by a profound sense of emptiness. Their entire lives had been shaped by mistrust in themselves, hatred of their bodies, and fear of their desires."

"I noticed that there were clear patterns in which kinds of Autistic people succumbed to this kind of fate. Autistic women, transgender people, and people of color often had their traits ignored when they were young, or have symptoms of distress interpreted as "manipulative" or "aggressive." So did Autistic people who grew up in poverty, without access to mental health resources. Gay and gender nonconforming men often didn't fit the masculine image of Autism well enough to be diagnosed. Older Autistics never had the opportunity to be assessed, because knowledge about the disability was so limited during their childhoods. These systematic exclusions had forced an entire massive, diverse population of disabled people to live in obscurity. This gave rise to what I am now calling masked Autism-a camouflaged version of the disorder that's still widely neglected by researchers, mental health providers, and Autism organizations that aren't led by Autistic people, such as the much-reviled Autism Speaks."

"For far too long, we have been defined only by the "hassle" that white Autistic boys caused their well-off parents. Our complex inner lives, our own needs and sense of alienation, the ways that neurotypical people confused, confounded, and even abused us-all were ignored for decades because of this lens. We were defined only by what we seemed to lack, and only insofar that our disabilities presented a challenge to our caregivers, teachers, doctors, and other people who held power over our lives. For years now, psychologists and psychiatrists have discussed the existence of "female Autism," a supposed subtype that can look a lot milder and socially appropriate than "male" Autism does. People with so-called "female Autism" may be able to make eye contact, carry on a conversation, or hide their tics and sensory sensitivities. They might spend the first few decades of their lives with no idea they're Autistic at all, believing instead that they're just shy, or highly sensitive. In recent years, the public has slowly become familiar with the idea that women with Autism exist, and a few excellent books like Jenara Nerenberg's Divergent Mind and Rudy Simone's Aspergirls have worked to build awareness of this population. It's also helped that high-profile Autistic women like comedian Hannah Gadsby and writer Nicole Cliffe have come out publicly as Autistic."

"Masking is a state of exclusion forced onto us from the outside...We only get the opportunity to take our masks off when we realize other ways of being exist."

"I want every Autistic person to feel the massive relief and sense of community I found by recognizing myself and beginning to unmask...We must demand the treatment we deserve, and cease living to placate those who have overlooked us."

"Some Autistic experiences are unpleasant no matter how you look at them. Gastrointestinal issues are painful. Sensory overwhelm is an absolute torment. It's very understandable that many Autistic folks (myself include) resent having these features of the disability. However, no personality traits or modes of thinking and feeling associated with Autism are innately bad. *Usually we internalize messages that we're bad, immature, cruel people only because the neurotypical people around us lacked the tools to look at our Autistic traits from the proper angle."

"Quite frequently, the traits that inconvenience or weird out neurotypical people are the very same ones that define who we are and help keep us safe. When we stop taking an outsider's perspective of our own disability and instead center our own perspectives and needs, this becomes clear. It's not actually a bad thing that we are spirited, loud, intense, principled, or strange. These traits are merely inconvenient to systems designed by abled people that don't take our unique way of being into account. But the more we work to normalize our neurotype, and the more we loudly, proudly take ownership of our Autistic identities, the more institutions will be forced to change to accommodate us and others who have been repeatedly shut out."

"By happily delving into our special interests and reveling in our Autistic capacity to hyperfocus, we can help retrain our brains to see our neurotype as a source of beauty rather than a mark of shame."

"When a masked Autistic person lacks self-knowledge or any kind of broad social acceptance, they are often forced to conceive of themselves as compartmentalized, inconsistent parts."

"In my experience, being a masked Autistic is eerily similar to being in the closet about being gay or trans. It's a painful state of self-loathing and denial that warps your inner experience. Though it often feels like being "crazy," it's not actually an internal neurosis. It's caused by society's repeated, often violent insistence you are not who you say you are, and that any evidence to the contrary is shameful."

"for Autistics seeking to achieve widespread acceptance and justice, unmasking represents both an essential step forward, and a way to stay sane while the world remains unjust. I've witnessed firsthand how much an Autistic person can socially and psychologically blossom once they escape an unsafe situation and find an accepting community. I've gone through that exact process myself. We will never be able to build a more neurodiverse society if we do not name our common struggles, form community ties with one another, and loudly declare that our way of functioning isn't broken or bad. Much of the neurotypical world still wants to "cure" us of our difference, using genetic therapies and screening tools that would prevent more of us from being born, and abusive therapeutic methods that train us, like dogs, to become more compliant. Even those of us who have not been forced through formal Autism treatment are still manipulated and pressured, day by day, into becoming smaller, softer, more agreeable versions of ourselves. To unmask is to lay bare a proud face of noncompliance, to refuse to buckle under the weight of neurotypical demands. It's an act of bold activism as well as a declaration of self-worth. To unmask is to refuse to be silenced, to stop being compartmentalized and hidden away, and to stand powerfully in our wholeness alongside other disabled and marginalized folks. Together we can stand strong and free, shielded by the powerful, radical acceptance that comes only when we know who we are, and with the recognition that we never had anything to hide."

"People imnitate Autistic hand flapping when they want to imply a disabled person is stupid, annoying, or out of control. Donald Trump famously did a cruel imitation of hand flapping during his 2016 campaign, while criticizing a physically disabled reporter."

"Recognizing oneself as a disabled person certainly doesn't make the world seem any less confusing or threatening. However, accepting ourselves as Autistic does free many of us (perhaps for the first time) to question whether it's fair that we be expected to live in such a concealed, apologetic way. The process of unmasking is all about rethinking the beliefs and behaviors that seemed normal prior to discovering we were Autistic. It means reexamining the stereotypes about Autistics (and other disabled people) we've been exposed to via media, education, and formative experiences in our youth. It requires we question society's most deeply cherished values, and notice where there are gaps between what we've been told we should be, and how we'd actually like to live. Finally, unmasking demands that we look back on our past selves with a spirit of grace, gradually learning to see that the sides of ourselves that we were told were too loud, too stilted, too weird, or too much are actually completely fine, even wonderful, and absolutely deserving of love."

"The Laziness Lie has three main tenets. They are: 1. Your worth is your productivity. 2. You cannot trust your own feelings and limits. 3. There is always more you could be doing."

"the thing that we call "laziness" is often actually a powerful self-preservation instinct. When we feel unmotivated, directionless, or "lazy," it's because our bodies and minds are screaming for some peace and quiet. When we learn to listen to those persistent feelings of tiredness and to honor them, we can finally begin to heal."

"The laziness we've all been taught to fear does not exist. There is no morally corrupt, slothful force inside us, driving us to be unproductive for no reason. It's not evil to have limitations and to need breaks. Feeling tired or unmotivated is not a threat to our self-worth. In fact, the feelings we write off as "laziness" are some of humanity's most important instincts, a core part of how we stay alive and thrive in the long term."

"When people run out of energy or motivation, there's a good reason for it. Tired, burned-out people aren't struggling with some shameful, evil inner laziness; rather, they're struggling to survive in an overly demanding, workaholic culture that berates people for having basic needs. We don't have to keep pushing ourselves to the brink, ignoring our body's alarm bells and punishing ourselves with self-recrimination. We don't have to deny ourselves breaks. We don't have to fear laziness. Laziness does not exist."

"To this day, all of the assessments that we use for diagnosing autism, even in adults [are] still based on how to identify it in white cisgender boys, usually very young ones," Price explains. "So what that means is, if you're, let's say, a young autistic black boy, you are far more likely to get diagnosed with something like oppositional, defiant disorder. You're more likely to be seen as a behavior problem...If you're a girl, if you're a person of color, if you're gender nonconforming, you're more likely to be seen as a problem to be contained. (2022)"

"[For] most autistic people, we get the message from a really young age that we need to tone it down – that it's weird to be too excited and too enlivened by the things that we care about, which is so sad (2022)"

"If I'm safe flapping my hands down the street, so are people with schizophrenia or mobile disabilities...It's a world that is safe for everyone and we broaden our definition of what is socially acceptable. (2022)"

"I think animals help us remember that we shouldn't have to earn our right to exist. We're fine and beautiful and completely lovable when we're just sitting on the couch just breathing. And if we can feel that way about animals that we love and about, you know, relatives that we love, people in our lives who we never judged by their productive capacity, then we can start thinking of ourselves that way, too."

"Laziness is usually a warning sign from our bodies and our minds that something is not working. The human body is so incredible at signaling when it needs something. But we have all learned to ignore those signals as much as possible because they're a threat to our productivity and our focus at work."

"We live in a reality where people do accurately recognize that that we live and die by our ability to work. And so there's this self-defeating but also really rational quality to our compulsive overwork that a lot of us have. It becomes really self-defeating to say, "I'm in this on my own. I need to work really hard and make a lot of money so that I can take care of myself." Because when you think that way, you also take on a much gloomier view of other people. Anyone else and their needs is kind of a threat to my own kind of rugged individualism and independence. So it keeps us really isolated. It keeps us judging our co-workers for not pulling their own weight because we're suffering so hard. [It] can kind of create this downward spiral of just workaholism and isolation."

"People who are dealing with any kind of anxiety, ADHD, depression, any kind of mental health struggle, those are people who tend to have been called lazy throughout their lives. Any time they're out of energy or just having trouble getting through a really overwhelming moment or day, people can't see that internal struggle. They just judge it as them lacking willpower or being lazy."

"I think laziness really is this canary in a coal mine kind of emotion that tells us when our values are out of step with our actual lives. A lot of times we pour so much energy into being impressive at work, satisfying all the demands of our friends and family and just trying to overachieve in every possible way that we don't really listen to that inner voice that tells us, "Here's what matters most to me in my life. Here's what I really believe in and value. And here's how I really would live if I wasn't just setting out to satisfy other people.""

"Most of us don't have that ultimate freedom to walk away from things that are exhausting to us and just work at a much slower pace. Unlearning the hatred of laziness isn't another thing to beat yourself up for not doing correctly, because most of us are in a situation where our freedom and our choice is pretty restricted. If you're in a workplace where you aren't kind of trusted to self-motivate and you aren't given the room to set limits, you are really in a coercive environment that's going to keep running you down. A lot of times it comes down to looking into things like unionizing, documenting problems as they occur, demonstrating how when one person leaves the company, all of their work is just dumped onto someone else instead of replacing them."

"When you're using terms like 'narcissistic' or 'self-absorbed', they tend to paint the personality with a broad brush," Gibson says, adding that sometimes "the parent does have good qualities, the parent is sometimes [emotionally] available, but the problem is that those times happen on the parent's schedule, depending upon how secure or good that parent is feeling about themselves."

"Emotionally mature people may tell you how they feel about what you did, but they don’t pretend to know you better than you know yourself."

"Accepting the truth of your feelings and thoughts doesn’t make you a bad person. It makes you a whole person, and mature enough to know your own mind."

"When you’re going through a breakdown, a good question to ask is what is actually breaking down. We usually think it’s our self. But what’s typically happening is that our struggle to deny our emotional truth is breaking down. Emotional distress is a signal that it’s getting harder to remain emotionally unconscious. It means we’re about to discover our true selves underneath all that story business."

"Emotionally immature people don’t step back and think about how their behavior impacts others. There’s no cringe factor for them, so they seldom apologize or experience regret."

"Children stay in alignment with their true self if the important adults in their lives support doing so. However, when they’re criticized or shamed, they learn to feel embarrassed by their true desires. By pretending to be what their parents want, children think they’ve found the way to win their parents’ love. They silence their true selves and instead follow the guidance of their role-selves and fantasies. In the process, they lose touch with both their inner and outer reality."

"Remember, you can’t expect immature, emotionally phobic people to be different from how they are."

"They act as though being a parent exempts them from respecting boundaries or being considerate."

"we all need other people to meet our emotional needs for comfort and closeness. That’s what relationships are all about."

"Only emotionally phobic, emotionally immature people believe that wanting empathy and understanding is a sign of weakness."

"Most emotionally mature people can accept that changes and disappointments are a part of life. They accept their feelings and look for alternative ways to find gratification when they’re disappointed. They’re collaborative and open to others’ ideas."

"People who lacked emotional engagement in childhood, men and women alike, often can’t believe that someone would want to have a relationship with them just because of who they are. They believe that if they want closeness, they must play a role that always puts the other person first."

"Many children of such parents learn to subjugate themselves to other people’s wishes (Young and Klosko 1993). Because they grew up anticipating their parent’s stormy emotional weather, they can be overly attentive to other people’s feelings and moods, often to their own detriment."

"Being well cared for in nonemotional areas can create confusion in people who grow up feeling emotionally lonely. They have overwhelming physical evidence that their parents loved and sacrificed for them, but they feel a painful lack of emotional security and closeness with their parents."

"Empathy is what makes people feel safe in relationships. Along with self-awareness, it's the soul of emotional intelligence, guiding people toward prosocial behavior and fairness in dealings with others. In contrast, nonempathic people overlook your feelings and don't seem to imagine your experience or be sensitive to it. It's important to be aware of this, because a person who isn't responsive to your feelings won't be emotionally safe when the two of you have any kind of disagreement."

"In my research, I have identified two mindsets that people can have about their talents and abilities. Those with a fixed mindset believe that their talents and abilities are simply fixed. They have a certain amount and that’s that."

"People with a growth mindset, on the other hand, think of talents and abilities as things they can develop—as potentials that come to fruition through effort, practice, and instruction."

"In the growth mindset, talent is something you build on and develop, not something you simply display to the world and try to coast to success on."

"We must make art out of what happens to us."

"Self-Care is not continuing to educate and train ourselves to withstand more stress in order to take on more stress."

"Self-Care is not putting ourselves through frequent recurring cycles of overwork followed by crashing to recover."

"Self-Care is Tuning in: recognizing, earlier and earlier, the subtle physical signs of potential difficulties. Caring people become good at reading other people's body language: clenched jaw, stooped shoulders, and sad eyes. Self-care means tuning into ourselves and learning how to read our own body language."

"Uprooted is very much about my mother’s side of the family, who were Polish Catholics. They were deeply patriotic and deeply rooted in their country...Spinning Silver is about my father’s family, and they were Lithuanian Jews who had to escape persecution—not just from the Nazis, but from their own neighbors."

"Young women aren’t allowed to be selfishly angry. They’re sometimes allowed to be angry in a sort of righteous way for other people, but they are often discouraged from being like, “This is unfair to me. I’m mad for me, and I want these things for me.” I think it’s really important for women to fight against the idea that they’re not allowed to want things for themselves."

"I think that a lot of anti-Semitism is historically a deflection of resentment of capital. It’s a deflection of that by the elite onto Jews, who are a convenient population to target. And this was something that happened in Western Europe and Eastern Europe, where the Jewish community became a piggy bank for rulers. These rulers deflected hostility from people who felt themselves being exploited but didn’t understand the system of exploitation."

"I should rather have you than a heap of gold, even if it were very comfortable to sleep on."

"And I wasn’t old enough to be wise, so I loved her more, not less, because I knew she would be taken from me soon."

"I’m not stupid, nor a liar,” I said, “and if I can’t do any good, I can at least do something"

"They all had stories. They had mothers or fathers, sisters or lovers. They weren't alone in the world, mattering to no one but themselves. It seemed utterly wrong to treat them like pennies in a purse. I felt the soldiers understood perfectly well that we were making sums out of them-- this many safe to spend, this number too high, as if each one wasn't a whole man."

"Thrice, mortal maiden,” in a rhyme almost like a song, “Thrice you shall turn silver to gold for me, or be changed to ice yourself."

"A power claimed and challenged and thrice carried out is true"

"A robber who steals a knife and cuts himself cannot cry out against the woman who kept it sharp."

"I am not your subject or your servant, and if you want a cowering mouse for a wife, go find someone else who can turn silver to gold for you."

"The only thing that had ever done me any good in my father’s house was thinking: no one had cared what I wanted, or whether I was happy. I’d had to find my own way to anything I wanted. I’d never been grateful for that before now, when what I wanted was my life."

"But the world I wanted wasn't the world I lived in, and if I would do nothing until I could repair every terrible thing at once, I would do nothing forever."

"But I had not known that I was strong enough to do any of those things until they were over and I had done them. I had to do the work first, not knowing."

"She was safe for another moment, one more moment, and all of life was only moments, after all."

"Of course I was afraid. But I had learned to fear other things more: being despised, whittled down one small piece of myself at a time, smirked at and taken advantage of. I put my chin up and said, as cold as I could be in answer, “And what will you give me in return?"

"A crowd of women around me doing the ocean of women’s work that never subsided and never changed and always swallowed whatever time you gave it and wanted more, another hungry body of water. I submerged into it like a ritual bath and let it close over my head gladly."

"I love having existential crises at bedtime, it's so restful."

"You feel like it's going to rain."

"I'd want to. If you want, I want."

"But hope is good strong drink, especially when you can get someone else to buy it for you."

"“There’s no such thing as normal people, I said, a desperate flailing. “There’s just people, and some of them are miserable, and some of them are happy, and you’ve the same right to be happy as any of them—no more and no less."

"“I’m sorry,” I said, feeling stupid in the way I’m sorry always feels stupid when you mean it."

"We're all greedy, but children make it easier to be. We feel it's only right to give them everything we can grab, even when you know that anything you feed your own child still comes out of someone else's mouth."

"It was exactly what I wanted, only once I was in it, I didn’t want it after all."

"All of magic essentially involves sneaking something you want past reality while it’s distracted and looking the other way."

"By mundane standards, it was a cozy little place, the sort that a real estate listing would call charming, meaning not quite as large as you’d like."

"When you speak the future, you shape the future."

"I don’t think there’s any skill more critical for success than resilience...I think about resilience as the speed and strength of your response to adversity."

"Generosity is not a loan to repay or a debt to settle. It's a gift to appreciate. You reciprocate a favor by paying it back. You honor an act of kindness by paying it forward."

"If you've ever had a boss who one day had your back and then the next day stabbed you in the back, or vice versa, that's a lot more stressful if we look at the research, than just having the boss who you knew was gonna stab you in the back."

"Young kids have wider circles of concern than adults. Adults expect people to enjoy the misfortune of groups they dislike. But 3-5-year-olds expect people to care about everyone's suffering. Compassion is an instinct—we don't have to learn it. We need to stop unlearning it."

"Authenticity without boundaries is careless. Authenticity without empathy is selfish."

"Think like a scientist: treat your opinions as hypotheses and decisions as experiments."

"Embrace confident humility: argue like you’re right, listen like you’re wrong."

"Time doesn't heal psychological wounds. Perspective does...Time creates distance. Reflection offers wisdom."

"When restoration of injustice is costly, people tend to deny injustice by blaming the victims or by minimizing their hardships and disadvantages. In this manner, BJW-based motivation merges with people's self-interest."

"People, for the sake of their security and ability to plan for the future, need to believe they live in an essentially "just" world where they can get what they deserve, at least in the long run. It was further reasoned that being confronted with innocent victims of undeserved suffering poses a threat to that fundamental belief, and as a consequence, people naturally develop and employ ways of defending it. This may involve acting to eliminate injustices. But failing that, by blaming, rejecting, or avoiding the victim, or having faith that the victim will eventually be appropriately compensated, people are able to maintain their confidence in the justness of the world in which they must live and work for their future security."

"Decisions that negatively affect others, but that have adhered to all the requirements of rational self-interest, have been seen to result in serious emotional consequences for the decision makers. This regret, reluctance, and guilt, we argue, demonstrate the power of the justice motive."

"Decisions that were rational and justifiable according to social norms nevertheless have been known to leave the decision makers troubled by negative emotional consequences. These individuals, who have gone through great pains to act ethically and responsibly, may subsequently experience entirely unanticipated feelings of guilt, shame, and anger. Logically and ethically, by society’s standards they have done nothing “wrong,” and yet they are reacting as if they suddenly discovered they are responsible for someone’s undeserved suffering."

"Our subconscious processes do not recognize the “lesser of two evils” as a justification. Evil is still evil. To that one should add that the preconscious processes may define anyone who “causes” suffering, even “rationally justified” suffering, as evil."

"A "homosexual" is anyone who experiences a sexual attraction to persons of the same sex. [...] "Gay" is a self identity chosen by some homosexuals, [...] the idea that homosexual behavior is as normal and natural as heterosexual behavior."

"The person who accepts the gay label in adulthood has typically spent much of his childhood emotionally disconnected from people, particularly his male peers and his father. He also was likely to assume a false, rigid "good little boy" role within the family."

"The pre-homosexual boy is detached, not only from father and other boys, but from maleness and his own male body, including the first symbol of masculinity, his own penis…Homosexual behavior is the search for the lost masculine self. [...] By the early teenage years, unconscious drives to fill this emotional vacuum – to want to connect with his maleness – are felt as homoerotic desires. The next stage will be entry into the gay world."

"Our nonverbals govern how we think and feel about ourselves. Our bodies change our minds."

"I introduced my AP Physics students to power posing last spring. One student in particular was always so nervous during assessments and therefore her test scores did not represent her abilities at all. We all know that old saying about correlation and causation — and this was no scientific study — but from that day forward that student power posed before every physics test and her grades went from high 'C's and low 'B's to where she belonged — in the mid to lower 'A's. I'm convinced that power posing helped her even if it is difficult to prove."

"First, we have to define power: social or formal power is control over other people, their choices, their outcomes, and control of resources and decisions that affect other people,"

"To have control over our own internal resources – so skills, knowledge, emotional intelligence, empathy – activates the behavioral approach system,” Cuddy notes. “It makes us more optimistic, able to take risks, create and be cognitively agile, courageous and even willing to protect or stand up for others when necessary. I think there’s a much greater focus on that kind of power today than there was 10 years ago."

"I still see men using body language that conveys dominance rather than confidence, “Feet too far apart, speaking too loudly, looking as if they’re trying to control, not connect with, the audience. And that just doesn’t work."

"Effective body language conveys a combination of confidence (not dominance) and trustworthiness, "It tells people, 'I'm comfortable and I’m worth listening to,' and also, 'I respect you and I'm interested in learning about you and earning your trust.' It's body language that's less choreographed, less scripted and more responsive to what's happening in the present."

"The 'bold, confident' leader as someone who never asks for help, who has all the answers, who shows little emotion or compassion – they're a thing of the past,"

"A person's ability to be bold enough to take some personal risks and confident in a genuine, grounded way will, in my opinion, always be helpful to them in getting in the door and being heard."

"What 'boldness' and 'confidence' mean for leaders in the workplace has, to the benefit of everyone, evolved in the last decade, and even more so in the last few years, given the COVID-19 pandemic."

"I love working with the World Business Forum [...] I find the participants uniquely engaged and optimistic – they’re really happy to be there and always eager to understand and apply what they’re learning about."

"I have a different take, which I learned from Bob Chapman, CEO of Barry-Wehmiller and author of the bestselling leadership book Everybody Matters."

"He's a phenomenally successful leader and he does that not by focusing on recruiting new people, but by genuinely, compassionately taking care of and rewarding the people who are already working for him. He always tells me, "It's not about getting the right people on the bus; it’s about having a safe bus, and making sure that the person driving the bus – the leader – knows how to take the people to a better place.'""

"They're less tolerant of and more likely to reject abusive workplace situations [...] If employers want to keep good people, they're going to have to ask their employees what works for them and actually listen and adapt to their answers."

"It's this sense of company-wide empowerment that has the potential to take your business to new heights [...] We should strive to help everyone in our places of work to feel more powerful, because it tends to bring out the best in us."

"Often voluntary effort is needed in order to get a task started, to overcome repugnance, inertia, and distracting influences. The extraneous motive brings the horse to the water, but real drinking does not occur except from thirst, that is to say, from a desire for the particular results obtained by the activity in progress."

"As a general proposition, we may say that the drive that carries forward any activity, when it is running freely and effectively, is inherent in that activity. It is only when an activity is running by its own drive that it can run thus freely and effectively; for as long as it is being driven by some extrinsic motive, it is subject to the distraction of that motive."

"We all know this type of behavior, where the interest of the performer is in himself and not in the work. One who has thoroughly prepared for a public performance of some sort, may break down in the performance because of inability to get away from the desire to do his best in the presence of all these spectators, this self-consciousness making impossible a direct application of his energies to the work in hand."

"The motive that originally induced him to go in for this event may very well have been a desire to distinguish himself; but this motive has to drop out of sight or else by its distraction spoil the performance. It is not true, then, that the motive that initiates a given activity furnishes the motive force for the whole activity; it simply leads the performer up to the act, but the motive force for the act itself must be inherent."

"Unless you get up an interest in a system of activities you can accomplish nothing in it. Extraneous motives may bring you to the door of a system of activities, but, once inside, you must drop everything extraneous."

"McDougall's principle, therefore, "that the original impulse or conation supplies the motive power to all the activities that are but means to the attainment of the desired end," would make a very bad guide in education or in any attempt to control and influence the behavior of men. It would lead the teacher to introduce extraneous motives at every turn and leave out of account the interest which might be generated in the subject matter. It would lead the manager of a business to conclude, since the employes are certainly there for the prime purpose of earning money, that it would be hopeless to generate in them any loyalty and enthusiasm for the concern or any interest in the technique of its processes."

"Right action tends to be defined in terms of general individual rights and standards that have been critically examined and agreed upon by the whole society."

"Had we been raised speaking a language that facilitated the expression of compassion, we would have learned to articulate our needs and values directly, rather than to insinuate wrongness when they have not been met."

"In 75 percent of the television programs shown during hours when American children are most likely to be watching, the hero either kills people or beats them up. This violence typically constitutes the "climax" of the show. Viewers, having been taught that bad guys deserve to be punished, take pleasure in watching this violence."

"Most of us grew up speaking a language that encourages us to label, compare, demand, and pronounce judgements rather than to be aware of what we are feeling and needing."

"‘Watson’s Utopia, the implied authority of experts was institutionalised in the form of a technocracy managed by behavioural scientists’. Watson wanted religion, the antithesis of science, to be ‘outlawed”. When conditioning failed to cure what Watson termed the ‘hopelessly insane, or incurably diseased’, the physician ‘would not hesitate to put them to death’. According to Buckley, ‘there would also be no mercy’. This has echoes of the Nazi Goebbels. Watson’s ideal community would not recognize words like, ‘right, wrong or punishment.'"

"In some respects, modern-day behavioural science can be construed as a derivative of the psychological school of behaviourism that gained prominence over a century ago with the work of American psychologist, John B. Watson. A rejection of the previously dominant introspectionist movement (whose focus was subjectivity and inner consciousness), Watson viewed the main goal of psychology to be the ‘prediction and control of behaviour.’ The paradigm of behaviourism concentrated exclusively on observables: the environmental stimuli that make a particular behaviour more or less likely, the overt behaviour itself, and the consequences of that behaviour (referred to as ‘reinforcement’ or ‘punishment’)."

"It is only after much hesitation that the writer has reconciled himself to the addition of the term "neurodynamics" to the list of such recent linguistic artifacts as "cybernetics", "bionics", "autonomics", "biomimesis", "synnoetics", "intelectronics", and "robotics"."

"... the handling of the first public announcement of the program in 1958 by the popular press, which fell to the task with all the exuberance and sense of discretion of a pack of happy bloodhounds. Such headlines as "Frankenstein Monster Designed by Navy: Robot That Thinks" (Tulsa, Oklahoma Times) were hardly designed to inspire scientific confidence."

"The term "perceptron", originally intended as a generic name for a variety of theoretical nerve nets, has an unfortunate tendency to suggest a specific piece of hardware, and it is only with difficulty that its well-meaning popularizers can be persuaded to suppress their natural urge to capitalize the initial "p". On being asked, "How is 'Perceptron' performing today?" I am often tempted to respond, "Very well, thank you, and how are 'Neutron' and 'Electron' behaving?""

"For this writer, the perceptron program is not primarily concerned with the invention of devices for "artificial intelligence", but rather with investigating the physical structures and neurodynamic principles which underlie "natural intelligence". A perceptron is first and foremost a brain model, not an invention for pattern recognition. As a brain model, its utility is in enabling us to determine the physical conditions for the emergence of various psychological properties... we are fully aware of the simplifications which have been made from biological systems; but it is, at least, an analyzable model."

"Dress from the waist up."

"Ignore bureaucrats and they will ignore you."

"Next to Mozart, other kinds of music are not music at all."

"[Depression is] common to all people with an excessively logical education who work in applied mathematics: It is a kind of pessimism resulting from an inability to believe in what people call the Principle of Induction, or the principle of the Uniformity of Nature. Since one cannot prove, or even render probable a priori, that the sun should rise tomorrow, we cannot really believe it shall."

"Walter Pitts, who was companion, protege, and friend to Warren, had, for a long time, been convinced that the only way of understanding nature was by logic and logic alone .... Pitts had committed himself to logic as the key to the structure of the world in a way that no other person that [ know had ever done."

"The movie Forrest Gump made the point that the greatest, most heroic Americans are people of extraordinary character who flicker briefly into public consciousness and are quickly forgotten... while his contemporaries Alan Turing, Ludwig Wittgenstein, and John von Neumann entered the pantheon of fame, Pitts remains a shadowy folk hero. Stories about Pitts have circulated among the cognescenti for years, but almost nothing has been written about him."

"“What the Frog’s Eye Tells the Frog’s Brain”... devastated Pitts because it showed that retinal ganglion cells were not simply acting as logical devices, thus appearing to shatter his dream that logic could be used to explain the nervous system."

"At about the time of the break with Wiener, and arguably because of it, Pitts destroyed his thesis and all of his papers, felt unable to become interested in anything new, and began a long, slow decline. He did not simply begin to drink—as befitting a man of his talents, he synthesized novel analogues of barbituates and opiates in the laboratory and experimented on himself by ingesting long-chain alcohols."

"The story is told that, at age 12, Pitts ran into the public library to hide from some bullies, found a copy of Principia Mathematica by the 20th-century philosophers Bertrand Russell and Alfred North Whitehead, and proceeded to read it cover to cover in the next few weeks. Pitts experienced a metaphysical insight that logic rules the universe, and as a corollary he felt that ego—and his ego in particular— needed to be erased in order to achieve an understanding of the world."

"Pitts was married to abstract thought... We never knew anything about his family or his feelings about us. He died mysterious, sad and remote, and not once did I find out, or even want to find out more about how he felt or what he hoped. To be interested in him as a person was to lose him as a friend. One was to be interested only in what he knew."

"He read incessantly and omnivorously, but stayed away from everyone. He read like someone waiting to die but willing to be distracted during the last hours."

"[Pitts] was in no uncertain terms the genius of our group. He was absolutely incomparable in the scholarship of chemistry, physics, of everything you could talk about history, botany, etc. When you asked him a question, you would get back a whole textbook … To him, the world was connected in a very complex and wonderful fashion."

"It was apparent to him after we had done the frog’s eye that even if logic played a part, it didn’t play the important or central part that one would have expected. It disappointed him. He would never admit it, but it seemed to add to his despair at the loss of Wiener’s friendship."

"He is the most omniverous of scientists and scholars. He has become an excellent dye chemist, a good mammalogist, he knows the sedges, mushrooms and the birds of New England. He knows neuroanatomy and neurophysiology from their original sources in Greek, Latin, Italian, Spanish, Portuguese, and German for he learns any language he needs as soon as he needs it. Things like electrical circuit theory and the practical soldering in of power, lighting, and radio circuits he does himself. In my long life, I have never seen a man so erudite or so really practical."

"The dominant premise in evolution and economics is that a person is being loyal to natural law if he or she attends to self’s interest and welfare before being concerned with the needs and demands of family or community. The public does not realize that this statement is not an established scientific principle but an ethical preference. Nonetheless, this belief has created a moral confusion among North Americans and Europeans because the evolution of our species was accompanied by the disposition to worry about kin and the collectives to which one belongs."

"He recognized that we learn in part by disrupting what we knew in the past, and that can be dislodging to our stability and sense of what we understand, but that’s how we grow."

"A child is a child, but a black child is something special, it is special because it is I, it is you; it is personal."

"Using your mind to make decisions is a very taxing enterprise. When people make decisions, it turns out that it takes energy away from their entire psychological system. That energy is needed specifically for controlling their behaviors, making other good decisions down the line...doing the right thing essentially. So you’ll see people from President Obama, Mark Zuckerberg, Jeff Bezos, and going back to Einstein; all wearing the same one or two outfits every single day as a way to minimize the number of decisions that they have to make on what would be called trivial, or what President Obama calls ‘trivial or routinised decisions’."

"One of the most frustrating goals for people is weight loss or weight loss maintenance," Professor Vohs said. So if a person concentrates on that goal, she may have fewer internal resources to deal with other challenging situations in life, like a demanding boss or an angry spouse. The answer, Professor Vohs said, is perhaps "stepping back temporarily and saying, 'I'm going to try to live a healthy life and not try so hard to lose weight.'"

"Interviewer: Do you have any advice for individuals who wish to pursue a career in social psychology? Vohs: Sure! Work, work, work, and work. This career is one of persistence, and so the harder you work, the more successful you are likely to be. Keep positive! This job is mostly a series of “no, go away” messages so keeping positive and excited about the fact that you are helping to figure out how the world works is key."

"“A clean setting leads people to do good things: Not engage in crime, not litter, and show more generosity,” Vohs explains for the Association for Psychological Science . “We found, however, that you can get really valuable outcomes from being in a messy setting.”"

"The research has received a lot of media attention, and Vohs thinks she knows why: "I think it makes people feel vindicated," Vohs says. "There's a multibillion dollar industry to help people de-clutter their lives. Relationship partners, employers, everyone wants you to be neat … but there may be times being messy is good, too. I think messy people feel vindicated big time."

"It is not love. It is the force of evolution expressed as the compulsion for the particular, this particular one above all others. Often, it is called love. . ."

"Reaction to limerence theory depends partly on acquaintance with the evidence for it and partly on personal experience. People who have not experienced limerence are baffled by descriptions of it and are often resistant to the evidence that it exists. To such outside observers, limerence seems pathological. The phenomenon that provides the subject of much romantic poetry and fiction has been called an addiction, an indication of low self-esteem, irrational, neurotic, erotomanic, and delusional. To those without direct experience it seems inconceivable that a sane person could attach so much importance to another individual."

"Many writers on love have complained about semantic difficulties. The dictionary lists two dozen different meanings of the word "love." And how does one distinguish between love and affection, liking, fondness, caring, concern, infatuation, attraction, or desire? The Group was overwhelmingly of the opinion that loving and liking refer to quite different feelings, but what, precisely, constitutes the difference? Acknowledgment of a distinction between love as a verb, as an action taken by the individual, and love as a state is awkward. Never having fallen in love is not at all a matter of not loving, if loving is defined as caring. Furthermore, this state of "being in love" included feelings that do not properly fit with love defined as concern. As de Rougement said, being in love is not the same. One is a state; the other, an act, and an act is chosen, not something merely endured."

"I coined the word "limerence." It was pronounceable and seemed to me and to two students to have a "fitting" sound. To be in the state of limerence is to feel what is usually termed "being in love.""

"Writers have been philosophizing, moralizing, and eulogizing on the subject of "erotic," "passionate," "romantic" love (i.e., limerence) since Plato (and surely long before that). And more often than not, what is said is enough to make a limerent dissolve into the walls in embarrassment. It can be dangerous to stick your neck out on the subject of love—dangerous to your self-esteem and to your reputation."

"It is safer to write as a moralist, as an observer and evaluator outside personal involvement who may not know the precise nature of the subject matter, but who can indicate clearly what others ought and ought not do. Much of the writing in the literature of love was written by persons, who, perhaps never having suffered the insanity themselves but having observed its outward manifestations, are adamantly opposed to it. Limerent persons, sufferers of an unallowable condition, find themselves speechless save for ambiguity of "poetic" expression."

"I rejected "infatuation" because although the meanings of the terms overlap in some respect, they differ in meaning, and evoke different connotations."

"To explain why the environment of our ancestors "selected" limerence, we might consider the behavior it induces. Some limerence-inspired actions are socially undesirable, even socially disruptive. Limerence intrudes, deflecting interest from affairs of business, of state, even of family. In the midst of battle, the soldier's despair over a letter of rejection from LO is not forgotten. A king gives up his crown. An artist's career languishes. But such visible disadvantages should not constitute the sole basis of judgment. The most consistent result of limerence is mating, not merely sexual interaction but also commitment, the establishment of a shared domicile in the form of a cozy nest built for enjoyment of ecstasy, for reproduction, and for the rearing of children."

"Scientific skepticism is considered good. ... Under this principle, one must question, doubt, or suspend judgment until sufficient information is available. Skeptics demand that evidence and proof be offered before conclusions can be drawn. ... One must thoughtfully gather evidence and be persuaded by the evidence rather than by prejudice, bias, or uncritical thinking."

"The western mind — and perhaps the American mind in particular — has been trained to equate success with victory, to equate doing well with beating someone."

"The scientific method consists of the use of procedures designed to show not that our predictions and hypotheses are right, but that they might be wrong. Scientific reasoning is useful to anyone in any job because it makes us face the possibility, even the dire reality, that we were mistaken. It forces us to confront our self-justifications and put them on public display for others to puncture. At its core, therefore, science is a form of arrogance control."

"The scientific method consists of the use of procedures designed to show not that our predictions and hypotheses are right, but that they might be wrong. Scientific reasoning is useful to anyone in any job because it makes us face the possibility, even the dire reality, that we were mistaken. It forces us to confront our self-justifications and put them on public display for others to puncture. At its core, therefore, science is a form of arrogance control."

"Your emotions and thoughts … emanate from inner personalities I call parts of you. I’m suggesting that what seems like your explosive temper, for example, is more than a bundle of anger. If you were to focus on it and ask it questions, you might learn that it is a protective part of you that defends other vulnerable parts and is in conflict with the parts of you that want to please everyone. It might reveal to you that it has to stay this angry as long as you are so vulnerable and self-sacrificing. You might also learn that it has other feelings, such as fear and sadness, but that it feels as though it must stay in this role of being the angry one to protect you. If you asked it to, it could show you scenes of the point in your life when it was forced into its protective role. It might even show you an image or representation of itself, such as a dragon, volcano, or tough adolescent kid. Most importantly, it can tell you how you can help to release it so it is no longer stuck in this rageful role. With your help, it can change dramatically into a valuable quality so that you’re no longer plagued with a bad temper; instead, for example, you have an increased ability to assert yourself appropriately."

"Most clients had parts that didn't trust the leadership of their Self in the outside world. These parts jumped in to handle many kinds of external experiences because they believed they had to protect the system. They were like parentified children who don't trust that their parent is capable and, consquently, bravely take on responsibilities for the welfare of the family that are beyond their capacities."