Psychology

"There slowly grew up in me an unshakable conviction that we have no right to inflict suffering and death on another living creature unless there is some unavoidable necessity for it, and that we ought all of us to feel what a horrible thing it is to cause suffering and death out of mere thoughtlessness. And this conviction has influenced me only more and more strongly with time. I have grown more and more certain that at the bottom of our heart we all think this, and that we fail to acknowledge it because we are afraid of being laughed at by other people as sentimentalists, though partly also because we allow our best feelings to get blunted. But I vowed that I would never let my feelings get blunted, and that I would never be afraid of the reproach of sentimentalism."

"The tools of conquest do not necessarily come with bombs, and explosions, and fallout. There are weapons that are simply thoughts, attitudes, prejudices, to be found only in the minds of men. For the record, prejudices can kill and suspicion can destroy; and a thoughtless, frightened search for a scapegoat has a fallout all of its own for the children, and the children yet unborn. And the pity of it is, that these things cannot be confined to the Twilight Zone.”"

"I have learned To look on nature, not as in the hour Of thoughtless youth; but hearing oftentimes The still, sad music of humanity, Nor harsh nor grating, though of ample power To chasten and subdue."

"Ah, how unjust to Nature and himself Is thoughtless, thankless, inconsistent man!"

"“Catch-22,” the old woman repeated, rocking her head up and down. “Catch-22. Catch-22 says they have a right to do anything we can’t stop them from doing.” “What the hell are you talking about?” Yossarian shouted at her in bewildered, furious protest. “How did you know it was Catch-22? Who the hell told you it was Catch-22?” “The soldiers with the hard white hats and clubs. The girls were crying. ‘Did we do anything wrong?’ they said. The men said no and pushed them away out the door with the ends of their clubs. ‘Then why are you chasing us out?’ the girls said. ‘Catch-22,’ the men said. ‘What right do you have?’ the girls said. ‘Catch-22,’ the men said. All they kept saying was ‘Catch-22, Catch-22.’ What does it mean, Catch-22? What is Catch-22?” “Didn’t they show it to you?” Yossarian demanded, stamping about in anger and distress. “Didn’t you even make them read it?” "They don’t have to show us Catch-22,” the old woman answered. “The law says they don’t have to.” “What law says they don’t have to?” “Catch-22.”"

"All of my hate cannot be found I will not be drowned by your thoughtless scheming So you can try to tear me down Beat me to the ground I will see you screaming"

"You are so thoughtless of me You say things that make me so blue You show it in so many little things you do Or is that just your way of telling me we're through You're much too much on my mind I guess that you just shouldn't be And maybe if I thought less of you, baby, You wouldn't be so thoughtless of me"

"Everything free and decent in life is being locked away in filthy little cellars by beastly people who don’t care."

"Truth has no special time of its own. Its hour is now — always, and indeed then most truly when it seems most unsuitable to actual circumstances. Care for distress at home and care for distress elsewhere do but help each other if, working together, they wake men in sufficient numbers from their thoughtlessness, and call into life a new spirit of humanity."

"Lamentable mistakes have resulted from the thoughtless enthusiasm with which men have sought inspiration from the worst qualities of remarkable artists because they are unable to reproduce the sublime elements in their work."

"Very little of the great cruelty shown by men can really be attributed to cruel instinct. Most of it comes from thoughtlessness or inherited habit. The roots of cruelty, therefore, are not so much strong as widespread. But the time must come when inhumanity protected by custom and thoughtlessness will succumb before humanity championed by thought. Let us work that this time may come."

"Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already."

"Questions about arts, traits, and styles of life are actually quite technical. They ask us to explain what happens among the agents of our minds. But this is a subject about which we have never learned very much... Such questions will be answered in time. But it will just prolong the wait if we keep using pseudo-explanation words like "holistic" and "gestalt." … It's harmful, when naming leads the mind to think that names alone bring meaning close."

"Theoretical psychology in its present state must try to develop a system of concepts which shows all the characteristics of a Gestalt, in which any part depends upon every other part. As we do not yet have the knowledge of facts which really suffices to determine this system of concepts and as, on the other hand, this knowledge of "facts" cannot be acquired without developing this system of concepts, there seems to be only one way open: to proceed slowly by tentative steps, to make decisions rather reluctantly, to keep in view always the whole field of psychology, and to stay in closest contact with the actual work of psychological research."

"[Gestalt is] a system whose parts are dynamically connected in such a way that a change of one part results in a change of all other parts."

"One might say psychological processes such as motives, intentions, sentiments, etc., are the core processes which manifest themselves in overt behavior and expression in many variable ways."

"Even these humble objects reveal that our reality is not a mere collocation of elemental facts, but consists of units in which no part exists by itself, where each part points beyond itself and implies a larger whole. Facts and significance cease to be two concepts belonging to different realms, since a fact is always a fact in an intrinsically coherent whole. We could solve no problem of organization by solving it for each point separately, one after the other; the solution had to come for the whole. Thus we see how the problem of significance is closely bound up with the problem of the relation between the whole and its parts. It has been said: The whole is more than the sum of its parts. It is more correct to say that the whole is something else than the sum of its parts, because summing is a meaningless procedure, whereas the whole-part relationship is meaningful."

"The subject of a gestalt demonstration knows that his perception has shifted because he can make it shift back and forth repeatedly while he holds the same book or piece of paper in his hands. Aware that nothing in his environment has changed, he directs his attention increasingly not to the figure (duck or rabbit) but to the lines of the paper he is looking at. Ultimately he may even learn to see those lines without seeing either of the figures, and he may then say (what he could not legitimately have said earlier) that it is these lines that he really sees but that he sees them alternately as a duck and as a rabbit. ...As in all similar psychological experiments, the effectiveness of the demonstration depends upon its being analyzable in this way. Unless there were an external standard with respect to which a switch of vision could be demonstrated, no conclusion about alternate perceptual possibilities could be drawn."

"In the Germany of the 1920s, the Weimar Republic, both orga­nismic biology and Gestalt psychology were part of a larger intellectual trend that saw itself as a protest movement against the increasing fragmentation and alienation of human nature. The entire Weimar culture was characterized by an antimechanistic outlook, a "hunger for wholeness". Organismic biology, Gestalt psychology, ecology, and, later on, general systems theory all grew out of this holistic zeitgeist."

"The new historiography on Logical Empiricism sets in with the rediscovery of Ernst Mach (1838-1916) as a precursor of Gestalt theory, evolutionary epistemology, (possibly radical) constructivism and the modern historically oriented philosophy of science."

"Is it not conceivable, that each tone is the fusion of a sum of still more primitive elements with the Gestalt qualities bound up therewith?... No conclusive argument can be brought forward even against the possibility that we may not, penetrating ever more deeply in this manner, finally arrive at a single proto-quality, or at least at a single quality-continuum, from out of which distinct contents (colours, tones, Y) are generated by the fusion of distinct combinations with the Gestalt qualities bound up therewith, [so that] one can no longer shrink from the idea that tones and colours might be exhibited as the products of a much higher degree of complication of proto-elements as yet unknown."

"The basic thesis of gestalt theory might be formulated thus: there are contexts in which what is happening in the whole cannot be deduced from the characteristics of the separate pieces, but conversely; what happens to a part of the whole is, in clear-cut cases, determined by the laws of the inner structure of its whole."

"Wholeness [Ganzheit], Gestalt, is the primary attribute of life."

"Faced with problems and disappointments, many people will try to escape from their responsibility: escape in selfishness, escape in sexual pleasure, escape in drugs, escape in violence, escape in indifference and cynical attitudes. But today, I propose to you the option of love, which is the opposite of escape."

"Neither life nor happiness can be achieved by the pursuit of irrational whims. Just as man is free to attempt to survive by any random means, as a parasite, a moocher or a looter, but not free to succeed at it beyond the range of the moment—so he is free to seek his happiness in any irrational fraud, any whim, any delusion, any mindless escape from reality, but not free to succeed at it beyond the range of the moment nor to escape the consequences."

"To escape one's virtues.—What of a thinker who does not occasionally know how to escape his own virtues? Is he supposed to be more than a moral being?"

"The people of Israel. One of the spectacles which the coming century holds in store for us, is the decision regarding the fate of the European Jews. There is not the slightest doubt that they have cast their die and traversed their Rubicon: the only thing which remains for them is either to become the masters of Europe or to lose Europe, as they once, ages ago, lost Egypt, where they had to face a similar dilemma. But in Europe they have gone through a school of eighteen centuries, such as no other nation can boast of, and the experiences of this terrible time of probation have benefited the community much less than the individual. In consequence whereof the resourcefulness in soul and intellect of our modern Jews is extraordinary. In times of extremity they, least of all the inhabitants of Europe, try to escape any great dilemma by a recourse to drink or to suicide—which less gifted people are so apt to fly to. Each Jew finds in the history of his fathers and grandfathers a voluminous record of instances of the greatest coolness and perseverance in terrible positions, of most artful cunning and clever fencing with misfortune and chance; their bravery under the cloak of wretched submissiveness, their heroism in the spernere se sperni surpass the virtues of all the saints."

"The most profound breach in this country is not between the rich and the poor, but between the people and the intellectuals. In their view of life, the American people are predominantly Apollonian. The mainstream intellectuals are Dionysian. This means the people are reality-oriented, common sense-oriented, technology-oriented. The intellectuals call this "materialistic," and "middle-class." The intellectuals are emotion-oriented, and seek in panic an escape from a reality they are unable to deal with, and from a technological civilization that ignores their feelings."

"Science ... cannot conceive of any means of achieving that escape from desires we call "contentment" otherwise than through the satisfaction of those desires; it has not yet learnt that there is no limit to the multiplication of desires, nor that, since different people's desires are often mutually incompatible, an indefinite multiplication of desires increases conflict as well as discontent."

"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."

"It is all escapism to feel dependent. By such an attitude you just lame yourself... The right way is your own way, and you should make yourself go on that way."

"It is Schopenhauer's argument in his essay "On Suicide," that the possibility of easy and painless self-destruction is the only thing that constantly and considerably ameliorates the horror of human life. Suicide is a means of escape from the world and its tortures—and therefore it is good. It is an ever-present refuge for the weak, the weary and the hopeless. It is, in Pliny's phrase, the greatest of all blessings which Nature gives to man," and one which even God himself lacks, for "he could not compass his own death, if he willed to die." In all of this exaltation of surrender, of course, there is nothing whatever in common with the dionysian philosophy of defiance. Nietzche's teaching is all in the other direction. He urges, not surrender, but battle; not flight, but war to the end. His curse falls upon those "preachers of death" who counsel "an abandonment of life"—whether this abandonment be partial, as in asceticism, or actual, as in suicide. And yet Zarathustra sings the song of "free death" and says that the higher man must learn to die "at the right time." .. Schopenhauer regards suicide as a means of escape, Neitzche sees it as a means of good riddance. It is time to die, says Zarathustra, when the purpose of life ceases to be attainable..."

"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."

"And this is the whole shabby secret: to some men, the sight of an achievement is a reproach, a reminder that their own lives are irrational, and that there is no loophole - no escape from reason and reality. Their resentment is the cornered Dionysian element baring its teeth."

"All literature, but especially literature of the weird and the fantastic, is a cave where both readers and writers hide from life. (Which is exactly why so many parents and teachers, spotting a teenager with a collection of stories by Lovecraft, Bloch, or Clark Ashton Smith, are apt to cry, “Why are you reading that useless junk?”) It is in just such caves—such places of refuge—that we lick our wounds and prepare for the next battle out in the real world."

"They constantly try to escape From the darkness outside and within By dreaming of systems so perfect that no one will need to be good. But the man that is shall shadow The man that pretends to be."

"What is hell? Hell is oneself. Hell is alone, the other figures in it Merely projections. There is nothing to escape from And nothing to escape to. One is always alone."

"I believe with Schopenhauer that one of the strongest motives that leads men to art and science is to escape from everyday life with its painful crudity and hopeless dreariness, from the fetters of one's own ever shifting desires. A finely tempered nature longs to escape from personal life into the world of objective perception and thought; this desire may be compared with the townsman's irresistible longing to escape from his noisy, cramped surroundings into the silence of high mountains, where the eye ranges freely through the still, pure air and fondly traces out the restful contours apparently built for eternity. ... Man tries to make for himself in the fashion that suits him best a simplified and intelligible picture of the world; he then tries to some extent to substitute this cosmos of his for the world of experience, and thus to overcome it. That is what the painter, the poet, the speculative philosopher, and the natural scientist do, each in his own fashion. Each makes this cosmos and its construction the pivot of his emotional life, in order to find in this way the peace and security which he cannot find in the narrow whirlpool of personal experience."

"The bad poet is usually unconscious where he ought to be conscious, and conscious where he ought to be unconscious. Both errors tend to make him "personal." Poetry is not a turning loose of emotion, but an escape from emotion; it is not the expression of personality, but an escape from personality. But, of course, only those who have personality and emotions know what it means to want to escape from these things."

"The foolish read to escape reality; the wise surrender to it."

"Shakespeare's final Exeunts order us out of the theater because the unfinished business they leave us with cannot be transacted there. ... What stage death offers the hero is an escape from this verbal dying into the rest that is silence. ...a critique of this commitment to stageable closure as an escape from meaning. ... This critique speaks to the ethical limits of such notions as Aristotle's circumscribed concept of courage, the courage that thinks to prove itself by facing death in battle as "the most terrible thing of all." ...Aristotle limits the range of the term according to the doctrine of the mean: "to seek death in order to escape from poverty, or the pangs of love, or from pain or sorrow, is not the act of a courageous man, but rather of a coward; for it is weakness to fly from troubles, and the suicide does not endure death because it is noble to do so, but to escape evil." But the interest, pathos, and poignancy of Shakespear's warrior-heroes is produced by ignoring this distinction."

"A horse is the projection of peoples' dreams about themselves - strong, powerful, beautiful - and it has the capability of giving us escape from our mundane existence."

"Is there any doubt that drug addiction is an escape from an unbearable inner state - from a reality that one cannot deal with - from an atrophying mind one can never fully destroy? If Apollonian reason were unnatural to man, and Dionysian intuition brought him closer to nature and truth, the apostles of irrationality would not have to resort to drugs. Happy, self-confident men do not seek to get stoned. Drug addiction is the attempt to obliterate one's consciousness, the quest for a deliberately-induced insanity. As such, it is so obscene and evil that any doubt about the moral character of its practitioners is itself an obscenity."

"Bhikkhus, this Kassapa is content with any kind of almsfood, and he speaks in praise of contentment with any kind of almsfood, and he does not engage in a wrong search, in what is improper, for the sake of a almsfood. If he does not get almsfood he is not agitated, and if he gets it he uses it without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape. ... Therefore, bhikkhus, you should train yourselves thus: 'We will be content with any kind of almsfood, and we will speak in praise of contentment with any kind of almsfood, and we will not engage in a wrong search, in what is improper, for the sake of almsfood. If we do not get almsfood we will not be agitated, and if we get it we will use it without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape."

"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?"

"There is a completely different way of stooping to the small, the lowly, and the common, even though it may seem almost the same. Here love does not spring from an abundance of vital power, from firmness and security. Here it is only a euphemism for escape, for the inability to “remain at home” with oneself (chez soi). Turning toward others is but the secondary consequence of this urge to flee from oneself. … Modern philosophical jargon has found a revealing term for this phenomenon, one of the many modern substitutes for love: “altruism.” This love is not directed at a previously discovered positive value, nor does any such value flash up in the act of loving: there is nothing but the urge to turn away from oneself and to lose oneself in other people’s business. We all know a certain type of man frequently found among socialists, suffragettes, and all people with an ever-ready “social conscience”—the kind of person whose social activity is quite clearly prompted by inability to keep his attention focused on himself, on his own tasks and problems."

"Chorus: Let not thy love to man o'erleap the bounds Of reason, nor neglect thy wretched state: So my fond hope suggests thou shalt be free From these base chains, nor less in power than Jove. Prometheus: Not thus—it is not in the that thus These things should end; crush'd with a thousand wrongs, A thousand woes, I shall escape these chains. Necessity is stronger far than art. Chorus: Who then is ruler of necessity? Prometheus: The triple Fates and unforgetting Furies. Chorus: Must Jove then yield to their superior power? Prometheus: He no way shall escape his destined fate."

"The urge to escape our real self is also an urge to escape the rational and the obvious. The refusal to see ourselves as we are develops a distaste for facts and cold logic. There is no hope for the frustrated in the actual and the possible. Salvation can come to them only from the miraculous, which seeps through a crack in the iron wall of inexorable reality. They ask to be deceived. What Stresemann said of the Germans is true of the frustrated in general: "They pray not only for their daily bread, but also for their daily illusion.""

"Quel che l'huom vede Amor gli fa invisibile E l'invisibil fa vedere Amore."

"I have claimed that Escape is one of the main functions of fairy-stories, and since I do not disapprove of them, it is plain that I do not accept the tone of scorn or pity with which 'Escape' is now so often used. Why should a man be scorned if, finding himself in prison, he tries to get out and go home? Or if he cannot do so, he thinks and talks about other topics than jailers and prison-walls? The world outside has not become less real because the prisoner cannot see it."