Psychologist Philosophy Quotes

If you were born with the ability to change someone’s perspective or emotions, never waste that gift. It is one of the most powerful gifts God can give—the ability to influence.

By walking, you escape from the very idea of identity, the temptation to be someone, to have a name and a history. Being someone is all very well for smart parties where everyone is telling their story, it's all very well for psychologists' consulting rooms. But isn't being someone also a social obligation which trails in its wake – for one has to be faithful to the self-portrait – a stupid and burdensome fiction? The freedom in walking lies in not being anyone; for the walking body has no history, it is just an eddy in the stream of immemorial life.

most psychologists/philosophers we've learned about have experienced severe depressions, attempted suicide, were considered 'freaks' or 'insane' by their peers, locked themselves in their rooms, felt socially isolated, were either celibate or extremely promiscuous, and rarely found 'love

Zen is for poets, Tibetan is for artists, and Vipassana is for psychologists.

The American educational psychologist Patricia Alexander has expressed the view that fear paralyses and curiosity empowers. Accordingly, she reasons, we should always be more interested than afraid.

A fact is first an answer to a question. If Sartre had consulted psychologists before judging them in the light of his own genius, he would have learned that they do not wait on the accident but begin by setting themselves problems.

It is of course no secret to contemporary philosophers and psychologists that man himself is changing in our violent century, under the influence, of course, not only of war and revolution, but also of practically everything else that lays claim to being "modern" and "progressive." We have already cited the most striking forms of Nihilist Vitalism, whose cumulative effect has been to uproot, disintegrate, and "mobilize" the individual, to substitute for his normal stability and rootedness a senseless quest for power and movement, and to replace normal human feeling by a nervous excitability. The work of Nihilist Realism, in practice as in theory, has been parallel and complementary to that of Vitalism: a work of standardization, specialization, simplification, mechanization, dehumanization; its effect has been to "reduce" the individual to the most "Primitive" and basic level, to make him in fact the slave of his environment, the perfect workman in Lenin's worldwide "factory.

Perhaps the only difference between the comedian, the psychologist, and the philosopher is that you can’t pretend to be a comedian.

The Yogic path is about disentangling the built-in glitches of the human condition, which I'm going to over-simply define here as the heartbreaking inability to sustain contentment. Different schools of thought over the centuries have found different explanation for man's apparently inherently flawed state. Taoists call it imbalance, Buddism calls it ignorance, Islam blames our misery on rebellion against God, and the Judeo-Christian tradition attributes all our suffering to original sin. Freudians say that unhappiness is the inevitable result of the clash between our natural drives and civilization's needs. (As my friend Deborah the psychologist explains it: "Desire is the design flaw.") The Yogis, however, say that human discontentment is a simple case of mistaken identity. We're miserable because we think that we are mere individuals, alone with our fears and flaws and resentments and mortality. We wrongly believe that our limited little egos constitute our whole entire nature. We have failed to recognize our deeper divine character. We don't realize that, somewhere within us all, there does exist a supreme Self who is eternally at peace. That supreme Self is our true identity, universal and divine. Before you realize this truth, say the Yogis, you will always be in despair, a notion nicely expressed in this exasperated line from the Greek stoic philosopher Epictetus: "You bear God within you, poor wretch, and know it not.

The idea of universal consciousness suffuses both Western and Eastern thought and philosophy, from the “collective unconscious” of psychologist Carl Jung, to unified field theory, to the investigations of the Institute of Noetic Sciences founded by Apollo 14 astronaut Edgar Mitchell in 1973. Though some of the Methodist ministers of my youth might be appalled, I feel blessed by the thought of sharing with an octopus what one website (loveandabove.com) calls “an infinite, eternal ocean of intelligent energy.” Who would know more about the infinite, eternal ocean than an octopus? And what could be more deeply calming than being cradled in its arms, surrounded by the water from which life itself arose? As Wilson and I pet Kali’s soft head on this summer afternoon, I think of Paul the Apostle’s letter to the Philippians about the power of the “peace that passeth understanding . . .

Hundreds of philosophies and scores of religions have been invented to circumvent the Word of God. Modern philosophers and psychologists are still trying to make it appear that there is some way out other than the path of Jesus.

No one is simply a painter anymore. They are all archaeologists, psychologists and partisans of a particular culture or theory. They enjoy our erudition and our philosophy and like us they are full, perhaps to excess, with a treasure-trove of half-baked and rather unremarkable ideas. They like form- not for what it is but because of what it might represent. They are the children of generation tormented by their learning, a thousand miles away from the Old Masters who never read, instead being content to provide a feast for the eye.

this care perspective has historically been unrecognized or devalued by male philosophers and psychologists because it was linked to women’s care-based responsibilities.

If you are learning psychology to manipulate people, you don't need lessons, you need treatment.

This time, there’s no question of freeing yourself from artifice to taste simple joys. Instead there is the promise of meeting a freedom head-on as an outer limit of the self and of the human, an internal overflowing of a rebellious Nature that goes beyond you. Walking can provoke these excesses: surfeits of fatigue that make the mind wander, abundances of beauty that turn the soul over, excesses of drunkenness on the peaks, the high passes (where the body explodes). Walking ends by awakening this rebellious, archaic part of us: our appetites become rough and uncompromising, our impulses inspired. Because walking puts us on the vertical axis of life: swept along by the torrent that rushes just beneath us. What I mean is that by walking you are not going to meet yourself. By walking, you escape from the very idea of identity, the temptation to be someone, to have a name and a history. Being someone is all very well for smart parties where everyone is telling their story, it’s all very well for psychologists’ consulting rooms. But isn’t being someone also a social obligation which trails in its wake – for one has to be faithful to the self-portrait – a stupid and burdensome fiction? The freedom in walking lies in not being anyone; for the walking body has no history, it is just an eddy in the stream of immemorial life.

In a commentary on CNNMoney.com, Fortune senior writer Anne Fisher reported that scientists have begun to realize “that people may do their best thinking when they are not concentrating on work at all.” She cites studies published in the journal Science by Dutch psychologists who concluded, “The unconscious mind is a terrific solver of complex problems when the conscious mind is busy elsewhere or, perhaps better yet, not overtaxed at all.” That’s why I subscribe to the philosophy of the late Satchel Paige, who said, “Sometimes I sits and thinks, and sometimes I just sits.

Underlying it all is the happiness delusion. As the Buddha emphasized, our ongoing attempts to feel better tend to involve an overestimation of how long “better” is going to last. What’s more, when “better” ends, it can be followed by “worse”—an unsettled feeling, a thirst for more. Long before psychologists were describing the hedonic treadmill, the Buddha saw it.

Any event or group of events may be viewed from different degrees of abstraction. A man jumps from a bridge. The psychologists make abstraction from everything except the mental state which prompted the suicide; the biologists abstract from everything except the dying organism; while the physicists are interested in the man, not as mind, or as organism, but as a falling body.

A common fate of Eastern traditional disciplines is currently their execrable employment by Western gurus and pop-psychologists. Whether it is antique Chinese wisdom, Buddhist lore, Yoga, Sufism, or whatever, the alert critic should take most of it with the proverbial pinch of salt, while not denying a basis in more authentic practice for the more viable ingredients of such traditional psychology.

A psychology that designates itself as an unmasking one is nevertheless out to unmask this; it presents man’s claim to as meaningful an existence as possible as a camouflage of unconscious instincts, and it disposes of it as a mere rationalization. What is needed, I would say, is an unmasking of the unmasker. The tendency to unmask must be able to stop in front of that which is genuine in man; if it doesn’t, then behind the unmasking tendency stands the unmasking psychologist’s own tendency to devaluate.

The reason we personify things like cars and computers is that just as monkeys live in an arboreal world and moles live in an underground world and water striders live in a surface tension-dominated flatland, we live in a social world. We swim through a sea of people -- a social version of Middle World. We are evolved to second-guess the behavior of others by becoming brilliant, intuitive psychologists. Treating people as machines may be scientifically and philosophically accurate, but it's a cumbersome waste of time if you want to guess what this person is going to do next. The economically useful way to model a person is to treat him as a purposeful, goal-seeking agent with pleasures and pains, desires and intentions, guilt, blame-worthiness. Personification and the imputing of intentional purpose is such a brilliantly successful way to model humans, it's hardly surprising the same modeling software often seizes control when we're trying to think about entities for which it's not appropriate, like Basil Fawlty with his car or like millions of deluded people with the universe as a whole. If the universe is queerer than we can suppose, is it just because we've been naturally selected to suppose only what we needed to suppose in order to survive in the Pleistocene of Africa? Or are our brains so versatile and expandable that we can train ourselves to break out of the box of our evolution? Or, finally, are there some things in the universe so queer that no philosophy of beings, however godlike, could dream them? Thank you very much.

Failure to act in a crisis is tantamount to accepting a dreadful outcome. I must try to save myself before a rash personal act stubs me out reminiscent of a sucked dry cigarette. I lack a disciplined mind to engage in rigorous study. I am an accidental psychologist, an unreliable philosopher, an unscrupulous self-ethnographer, a crackpot cultural anthropologist, an untrustworthy historian, and a deceitful reporter whom surrounded himself with a facade of untruths, delusions, and illusions. I need to gather personal willpower and attempt my level best to tackle my greatest obstacle – a personal penchant to parley with self-destructive behavior. I seek to penetrate the barriers of constructed falsehoods and reveal the brutal truth of why my soul is so tarnished, engage in many acts of contrition, and atone for a wasteful life. My goal is to construct a living philosophy that will sustain me through all stages of life. I shall use whatever resources are available to me including an intuitive belief in free will to design a self-rescue plan. I must obliterate all vestiges of narcissistic and selfish persona by slaying the ego and dissolving a grotesque sense of self that is preoccupied with the past and fearful of the future.

Some philosophical research projects — or problematics, to speak with the more literary types — are rather like working out the truths of chess. A set of mutually agreed-upon rules are presupposed — and seldom discussed — and the implications of those rules are worked out, articulated, debated, refined. So far, so good. Chess is a deep and important human artifact, about which much of value has been written. But some philosophical research projects are more like working out the truths of chmess. Chmess is just like chess except that the king can move two squares in any direction, not one. I just invented it. … There are just as many a priori truths of chmess as there are of chess (an infinity), and they are just as hard to discover. And that means that if people actually did get involved in investigating the truths of chmess, they would make mistakes, which would need to be corrected, and this opens up a whole new field of a priori investigation, the higher-order truths of chmess … Now none of this is child’s play. In fact, one might be able to demonstrate considerable brilliance in the group activity of working out the higher-order truths of chmess. Here is where psychologist Donald Hebb’s dictum comes in handy: If it isn’t worth doing, it isn’t worth doing well.

It turns out that the fundamental attribution error—the tendency to overestimate the role of disposition and underestimate the role of situation—isn’t quite as simple as psychologists originally thought. Sometimes we actually downplay the role of disposition and amplify the role of situation. There are two kinds of cases in which we tend to do this: (1) if an enemy or rival does something good, we’re inclined to attribute it to circumstance—he’s just giving money to the beggar to impress a woman who happens to be standing there; (2) if a close friend or ally does something bad, then here too circumstance tends to loom large—she’s yelling at a beggar who asks for money because she’s been stressed out over her

This example, it seems to us, suffices to show in what way the nonreligious man of modern societies is still nourished and aided by the activity of his unconscious, yet without thereby attaining to a properly religious experience and vision of the world. The unconscious offers him solutions for the difficulties of his own life, and in this way plays the role of religion, for, before making an existence a creator of values, religion ensures its integrity, From one point of view it could almost be said that in the case of those moderns who proclaim that they are nonreligious, religion and mythology are "eclipsed" in the darkness of their unconscious—which means too that in such men the possibility of reintegrating a religious vision of life lies at a great depth. Or, from the Christian point of view, it could also be said that nonreligion is equivalent to a new "fall" of man— in other words, that nonreligious man has lost the capacity to live religion consciously, and hence to understand and assume it; but that, in his deepest being, he still retains a memory of it, as, after the first "fall," his ancestor, the primordial man, retained intelligence enough to enable him to rediscover the traces of God that are visible in the world. After the first "fall," the religious sense descended to the level of the ' 'divided" consciousness"; now, after the second, it has fallen even further, into the depths of the unconscious; it has been "forgotten," Here the considerations of the historian of religions end. Here begins the realm of problems proper to the philosopher, the psychologist, and even the theologian.

Among the objections to the reality of objects of sense, there is one which is derived from the apparent difference between matter as it appears in physics and things as they appear in sensation. Men of science, for the most part, are willing to condemn immediate data as "merely subjective," while yet maintaining the truth of the physics inferred from those data. But such an attitude, though it may be *capable* of justification, obviously stands in need of it; and the only justification possible must be one which exhibits matter as a logical construction from sense-data―unless, indeed, there were some wholly *a priori* principle by which unknown entities could be inferred from such as are known. It is therefore necessary to find some way of bridging the gulf between the world of physics and the world of sense, and it is this problem which will occupy us in the present lecture. Physicists appear to be unconscious of the gulf, while psychologists, who are conscious of it, have not the mathematical knowledge required for spanning it. The problem is difficult, and I do not know its solution in detail. All that I can hope to do is to make the problem felt, and to indicate the kind of methods by which a solution is to be sought." ―from_Our Knowledge of the External World_, p. 107.

Philosophy is different from science and from mathematics. Unlike science it doesn't rely on experiments or observation, but only on thought. And unlike mathematics it has no formal methods of proof. It is done just by asking questions, arguing, trying out ideas and thinking of possible arguments against them, and wondering how our concepts really work. The main concern of philosophy is to question and understand common ideas that all of us use every day without thinking about them. A historian may ask what happened at some time in the past, but a philosopher will ask, "What is time?" A mathematician may investigate the relations among numbers, but a philosopher will ask, "What is a number?" A physicist will ask what atoms are made of or what explains gravity, but a philosopher will ask how we can know there is anything outside of our own minds. A psychologist may investigate how children learn a language, but a philosopher will ask, "What makes a word mean anything?" Anyone can ask whether it's wrong to sneak into a movie without paying, but a philosopher will ask, "What makes an action right or wrong?" We couldn't get along in life without taking the ideas of time, number, knowledge, language, right and wrong for granted most of the time; but in philosophy we investigate those things themselves. The aim is to push our understanding of the world and ourselves a bit deeper. Obviously, it isn't easy. The more basic the ideas you are trying to investigate, the fewer tools you have to work with. There isn't much you can assume or take for granted. So philosophy is a somewhat dizzying activity, and few of its results go unchallenged for long.

The real Journey is a personal venture into your own mind content. Nobody, not the greatest mystic, the most vaunted guru, the most hailed psychologist, though they might shuttle you along the trail for a ways, will get you there. Only you yourself can do that.

Niebuhr [Oden's Doctoral adviser at Yale and leading 20th century Christian theological ethicist] wanted all of his graduate students to have some serious interdisciplinary competence beyond theology, so I chose to be responsible for the area of psychology of religion. I hoped to correlate aspects of contemporary psychotherapies with a philosophy of universal history. The psychology that prevailed in my college years was predominately Freudian psychoanalysis, but my clinical beginning point in the late 1950's had turned to Rogerian client-centered therapy. The psychology that prevailed in my Yale years was predominantly the empirical social psychologists like Kurt Lewin and Musafer Sherif. I gradually assimilated those views in order to work on a critique of therapies and assess them all in relation to my major interest in the meaning of history.

William James and most early psychologists were strongly influenced by British empiricism, which in turn is based on Christian philosophies. Under the empiricist framework, knowledge derives from the (human) brain’s ability to perceive and interpret the objective world. According to the empiricist philosopher David Hume,10 all our knowledge arises from perceptual associations and inductive reasoning to reveal cause-and-effect relationships.11 Nothing can exist in the mind without first being detected by the senses because the mind is built out of sensations of the physical world. He listed three principles of association: resemblance, contiguity in time and place, and causation.

Psychologists and philosophers created a world where anxiety, fear and struggle are the norm, where happiness and peace are impossible to attain or available only to the most adept after long torment, and where existence is, above all, futile.

Nietzsche came to our help and supplied us with answers to these questions, invited us to solve his life riddles, and instructed us on writing psychobiographies as well. For him, the test of a philosophy and a psychology is in their application to living, which is 'The only method of criticizing a philosophy that is possible and proves anything at all, which is a manner of criticism untaught at universities where only 'criticism of words by other words' is practiced.' Because the proof of philosophy lies in life, he found reading Diogenes Laertius' Lives of the Eminent Philosophers to be more useful than reading academic publications. Thus, the best test of a theory is the life of the philosopher 'since everything depends on the character of the individual who shows the way'. . . . I am a psychologist, and not surprisingly I see Nietzsche as a psychologist, who in writing about 'the psychology of the psychologist' tried to understand his own life. Like him, I feel that 'I have a nose' for psychological issues, and see them where others have not suspected they exist. He described himself as 'a born psychologist and lover of a 'big hunt,' one who explores the intricacies of the soul, and this hunter is now the subject of our hunt. . . . I will present Nietzsche's original conceptualization of pain and suffering, and three modes of coping and overcoming trauma., which can be drawn from his writings: the ways of the sage, warrior, and creator. These conceptualizations pass the Nietzschean test of revelance to life, as in studying them, we gain thinking and acting tools for coping with hurt and distress to the best of our ability. Similarly, we will find that his search for meaning and self-healing following his traumas, formed the foundation of his central ideas., the triad of the Will to Power, the Eternal Return and the Superman. All of them will be shown as different ways of overcoming.

The great American psychologist William James wrote, “Between what a man calls me and what he simply calls mine the line is difficult to draw.” In that sense, he observed, “our immediate family is a part of ourselves. Our father and mother, our wife and babes, are bone of our bone and flesh of our flesh. When they die, a part of our very selves is gone.

Surface-sighted people have no sense of what psychologist Wade Nobles calls “the deep structure of culture,” the philosophies and values that change outward physical forms.

Philosophy is not science, because science believes it can soar over its object and holds the correlation of knowledge with being as established, whereas philosophy is the set of questions wherein he who questions is himself implicated by the question. But a physics that has learned to situate the physicist physically, a psychology that has learned to situate the psychologist in the socio-historical world, have lost the illusion of the absolute view from above: they do not only tolerate, they enjoin a radical examination of our belongingness to the world before all science.

We must rediscover the structure of the perceived world through a process similar to that of an archaeologist. For the structure of the perceived world is buried under the sedimentations of later knowledge. Digging down to the perceived world, we see that sensory qualities are not opaque, indivisible "givens," which are simply exhibited to a remote consciousness—a favorite idea of classical philosophy. We see too that colors (each surrounded by an affective atmosphere which psychologists have been able to study and define) are themselves different modalities of our co-existence with the world. We also find that spatial forms or distances are not so much relations between different points in objective space as they are relations between these points and a central perspective—our body. In short, these relations are different ways for external stimuli to test, to solicit, and to vary our grasp on the world, our horizontal and vertical anchorage in a place and in a here-and-now. We find that perceived things, unlike geometrical objects, are not bounded entities whose laws of construction we possess a priori, but that they are open, inexhaustible systems which we recognize through a certain style of development, although we are never able, in principle, to explore them entirely, and even though they never give us more than profiles and perspectival views of themselves. Finally, we find that the perceived world, in its turn, is not a pure object of thought without fissures or lacunae; it is, rather, like a universal style shared in by all perceptual beings. While the world no doubt coordinates these perceptual beings, we can never presume that its work is finished. Our world, as Malebranche said, is an "unfinished task." If we now wish to characterize a subject capable of this perceptual experience, it obviously will not be a self-transparent thought, absolutely present to itself without the interference of its body and its history. The perceiving subject is not this absolute thinker; rather, it functions according to a natal pact between our body and the world, between ourselves and our body. Given a perpetually new natural and historical situation to control, the perceiving subject undergoes a continued birth; at each instant it is something new. Every incarnate subject is like an open notebook in which we do not yet know what will be written. Or it is like a new language; we do not know what works it will accomplish but only that, once it has appeared, it cannot fail to say little or much, to have a history and a meaning. The very productivity or freedom of human life, far from denying our situation, utilizes it and turns it into a means of expression.

Surface-sighted people have no sense of what psychologist Wade Nobles calls “the deep structure of culture,” the philosophies and values that change outward physical forms. It is this “deep structure” that transforms European Christianity into a new African Christianity, with mounting spirits, calls and responses, and Holy Ghost worship; it changes English into Ebonics, European ingredients into soul food. The cultural African survived in the Americans, created a strong and complex culture with Western “outward” forms “while retaining inner [African] values,

The basic idea of the new philosophy was that in order to figure out how to live a life worth living, a eudaimonic life, as both modern philosophers and psychologists still refer to it, we have to master two things: we need to develop a decent understanding of how the world works, so not to engage in wishful thinking and waste a lot of time and resources; and we need to reason as well as we can about things, or we risk arriving at the wrong conclusions as to what to do and how.

Surface-sighted people have no sense of what psychologist Wade Nobles calls “the deep structure of culture,” the philosophies and values that change outward physical forms. It is this “deep structure” that transforms European Christianity into a new African Christianity, with mounting spirits, calls and responses, and Holy Ghost worship; it changes English into Ebonics, European ingredients into soul food. The cultural African survived in the Americans, created a strong and complex culture with Western “outward” forms “while retaining inner [African] values,” anthropologist Melville Herskovits avowed in 1941. The same cultural African breathed life into the African American culture that raised me. —

In his letter, he explains why the loss of those traditional sources of meaning is so tragic. “Astronomers have told us that human affairs constitute but a moment in the trajectory of a star,” Durant writes; “geologists have told us that civilization is but a precarious interlude between ice ages; biologists have told us that all life is war, a struggle for existence among individuals, groups, nations, alliances, and species; historians have told us that ‘progress’ is delusion, whose glory ends in inevitable decay; psychologists have told us that the will and the self are the helpless instruments of heredity and environment, and that the once incorruptible soul is but a transient incandescence of the brain.” Philosophers, meanwhile, with their emphasis on reasoning their way to the truth, have reasoned their way to the truth that life is meaningless: “Life has become, in that total perspective which is philosophy, a fitful pullulation of human insects on the earth, a planetary eczema that may soon be cured.” In

It is precisely because the principle of the transcendence of the object is completely independent of the existential status of the objects themselves and, thus, independent of the question whether they are produced by us or subsist on their own―whether they are fictions or real beings―that the fact of the consciousness of transcendence is not even remotely qualified to solve the problem of reality. This has been misunderstood equally by W. Freytag, Edith Landmann, P. Linke, and even by Husserl himself. Indeed, people have wanted to speak of an intentional realism (E. Landmann) in contrast to Critical Realism and to all other forms of realism. N. Hartmann was quite correct in emphasizing, in opposition to this, that the projection [*Hinausragen*] of the intentional object beyond the content of consciousness and its act cannot make the least contribution to solving the problem of realism. If something is an intentional object, we cannot recognize from this fact alone, whether it is real or not. If the perceived cherry, the conceived triangle, a friend’s visit anticipated in a dream, Little Red Riding Hood, a freely planned project, or a felt value, have entirely different characteristics and predicates than do the mental processes and the actual contents in which these objects appear, then the distinction between intentional and mental holds equally of both the real and the irreal. *Thus, the problem of what is real is not touched by the fact of the transcendence of the object*, and *percipi est esse*, in Berkeley’s psychologistic sense, is laid to rest. This also frustrates attempts, such as Hume’s in his *Treatise*, to derive being-an-object in general―an object as distinguished from an idea―from a psychogenetic process in which the very ideas through which this psychogenetic process is supposed to be accomplished are themselves reified [*verdinglicht*]." ―from_Idealism and Realism_

Evangelos Christou. In his introduction to Logos of the Soul, Hillman would write about how psychotherapy’s legitimacy was “based on the soul” and the failure to make this clear “has resulted in psychologies which are bastard sciences and degenerate philosophies.” Christou’s was “a document humain attesting to the mystery of the soul.

Next came the thesis by Hillman’s late friend, Evangelos Christou. In his introduction to Logos of the Soul, Hillman would write about how psychotherapy’s legitimacy was “based on the soul” and the failure to make this clear “has resulted in psychologies which are bastard sciences and degenerate philosophies.” Christou’s was “a document humain attesting to the mystery of the soul.

When human women are said to be traps that lead to the downfall of men, Buddhist philosophers and psychologists would insist that it is not women per se that endanger men but rather women as they appear to deluded men.

The relationship among faith, knowledge, and belief is suggested by a story involving the famous depth psychologist Carl Jung. In the last year of his life, he was interviewed for a BBC television documentary. The interviewer asked him, "Dr. Jung, do you believe in God?" Jung said, "Believe? I do not believe in God - I know." The point: the more one knows God, the less faith as belief is involved. But faith as belief still has a role: it can provide a basis for responding even when one does not know for sure, and it can also get one through periods of time in which firsthand experiences of God are lacking.

And, perplexingly, recent research by the psychologist Peter Derks shows that what makes people laugh hardest is not the cleverness of the joke but the speed with which they get the punch line.

owning states, since he was an ardent Abolitionist). Among those directly inspired by Emerson’s lectures and writings were Walt Whitman and Emily Dickinson (the two greatest American poets of the Nineteenth Century), Henry David Thoreau (the greatest literary observer of nature), John Muir (wilderness advocate and “Father of the National Parks”), and William James (pioneering psychologist and founder of Pragmatic philosophy). He also met President Abraham Lincoln and encouraged him to declare an end to slavery, which he did the next year with the Emancipation Proclamation. Ralph Waldo Emerson’s reach was vast, and his influence has continued to reverberate through every succeeding generation.

I personally think the world's greatest hack is hacking the people not the system.

Another example of educational hype is in some ways the second coming of the growth mindset concept: ‘grit’. This is the idea, promoted by the psychologist Angela Duckworth, that the ability to stick to a task you’re passionate about, and not give up even when life puts obstacles in your path, is key to life success, and far more important than innate talent. The appetite for her message was immense: at the time of this writing, her TED talk on the subject has received 25.5 million views (19.5m on the TED website and a further 6m on YouTube; Angela Lee Duckworth, ‘Grit: The Power of Passion and Perseverance’, presented at TED Talks Education, April 2013), and her subsequent book, Grit: The Power of Passion and Perseverance, became a New York Times bestseller and continues to sell steadily. Like mindset, grit has become part of the philosophy of many schools, including KIPP (Knowledge is Power Program) schools, the biggest charter school group in the US, which teaches almost 90,000 students. To her credit, Duckworth has been concerned about how overhyped her results have become. She told an NPR interviewer in 2015 that ‘the enthusiasm is getting ahead of the science’ (Anya Kamenetz, ‘A Key Researcher Says “Grit” Isn’t Ready For High-Stakes Measures’, NPR, 13 May 2015). A wise statement, given that the meta-analytic evidence for the impact of grit (or interventions trying to teach it) is extremely weak. See Credé et al., ‘Much Ado about Grit: A Meta-Analytic Synthesis of the Grit Literature’, Journal of Personality and Social Psychology 113, no. 3 (Sept. 2017): pp. 492–511. And Marcus Credé, ‘What Shall We Do About Grit? A Critical Review of What We Know and What We Don’t Know’, Educational Researcher 47, no. 9 (Dec. 2018): pp. 606–11.

No one is simply a painter anymore. They are all archaeologists, psychologists and partisans of a particular culture or theory. They enjoy our erudition and our philosophy, and, like us, they are full, perhaps to excess, with a treasure-trove of half-baked and rather unremarkable ideas. They like form—not for what it is, but because of what it might represent. They are the children of a generation tormented by their learning, a thousand miles away from the Old Masters who never read, instead being content to provide a feast for the eye.

Leadership is largely ignored by recent liberal theorists. I suspect that the very idea of leadership has a non-egalitarian and authoritarian quality to it, best left to those (inspired by Max Webber) with a fascination for charisma or revolution; or left to fascists or management consultants and organisational psychologists. But this neglect by liberal theorists comes at a cost. Institutions and procedures are run by imperfect human beings and without ongoing maintenance, care and investment they decay. While I do not claim that 'leadership' is a sufficient response to the challenges of institutional decay and renewal, it may well be a necessary one.

Influenced by the ABA, RDI, and other sources, Stacey pulled together the following strategy for building skills in her children. • first we do it for you, • then we do it with you, • then we watch you do it, • then you do it completely independently. This philosophy and strategy neatly sums up not only the intrinsic purpose of parenting but the practical path toward independence for all kids. It also aligns with psychologist Madeline Levine’s warning: Don’t do for your kid what your kid can already do, or can almost do.

Inside every prostitute is an actress, psychologist, and philosopher. Her philosophy is a private interpretation of life to make it bearable. High-lifers talk about “philosophy” to look smart, to stroke the ego—something that she sold long ago. We are just chickens. Chickens are supposed to be dumb, with feelings only for money.

At the time there were no psychiatrists, psychologists or counsellors on hand as there are today, waiting to treat victims of wartime stress. Or if there were, we didn't hear of them. When a difficult situation arose, or tragedy struck, as it so often did, we just picked ourselves up, dusted ourselves down and got on with life. We had no option. And perhaps it wasn't such a bad philosophy after all.

In the 1960s, helping professionals began actively promoting a child-rearing philosophy which holds that parent and child are equals-not in theory, mind you, but in fact. According to psychologist Thomas Gordon, one of the chief architects of the democratic family movement and author of Parent Effectiveness Training (1970), or P.E. T, one of the all-time best-sellers in the parenting field, parents should treat children as they would treat adult friends.

I look at the augusteum and I think that perhaps my life has not actually been so chaotic after all it is merely this world that is chaotic b ringing changes to us all threat nobody could have anticipated. The augusteum warns me not to get attached to any obsolete ideas about who i am what i represent whom i belong to or what function I may once have intended to serve. Yesterday i might have been a glorious monument to somebody, true enough but tomorrow i could be a firework's depository, even in the eternal city says the silent augusteum . one must always be prepared for riotous and endless waves of transformation. pizzaeria da michele Passato remoto In her world the roman forum is not remote nor is it past. It is exactly as present and close to her as i am. The bhagavata Gita that ancient Indian yogic test says that it is better to live your own destiny imperfectly than to live an imitation of somebody else's life with perfection. So now i have started living my own life, perfected clumsy as it may look it is resembling me now thoroughly. It was in a bathtub back in new York reading Italian words aloud from a dictionary that i first started mending my soul. My life had gone to bits, and I was so unrecognizable to myself that i probably couldn't have picked me out of a police lineup. But i felt a glimmer of happiness when i started studying Italian, and when you sense a faint potentiality for happiness after such dark times you must grip onto the ankles of that happiness and not let go until it drags you face first out of the dirt this is not selfishness but obligation you were given life it is your duty and also your entitlement as a human being to find somehtign beautiful within life no mattter how slight But i do know that i have collected me of late through the enjoyment of harmless pleasures into somebody much more intact . I have e put on weight I exist more now than i did four months ago. I will leave Italy noticeably bigger than when i arrived here. And i will leave with the hope that the expansion of one person the magnification of one life is indeed an act of worth in this world, Even if that life, just this one time, happens to be nobody s but my own . Hatha yoga one limb of the philosophy the ancients developed these physical stretches not for personal fitness but to loosen up their muscles and minds in order to prepare them for meditation, Yoga can also mean trying to find God through meditation through scholarly study. The yogic path is about disentangling the built-in glitches of the human condition which i[m going to very simply define here as the heartbreaking inability to sustain contentment. Taoists call it imbalance Buddhism calls it ignorance Islam blames our misery on rebellion against god and the jedio Christian tradition attributes all our suffering to original sin, Graduands say that unhappiness is that inevitable result of the clash between our natural drives and civilization needs and my friend Deborah the psychologist explains it desire is the design flaw the yogis however say that human discontentment is a simple case of mistaken identity we're miserable because we think that we are mere individuals alone with our fears and flaws an d resentment sand mortality we wrongly believe that our limited little egos constitute our whole entire nature, We have failed to recognize our deeper divine character we don't realize that somewhere within us all there does exist a supreme self is our true identity universal and divine . you bear God within your poor wretch and know it not.

Psychologists say that most writers are a tad narcissistic, but in my opinion seeing one's writing shared by others gives a writer confidence that people like his words and feel happy to share them in their posts.

It is for such reasons that a whole generation of social psychologists recommended “positive illusions” as the only reliable route to mental health.69 Their credo? Let a lie be your umbrella. A more dismal, wretched, pessimistic philosophy can hardly be imagined: things are so terrible that only delusion can save you.

The first reason for my growing disaffection with the traditional methods of philosophy was caused in the main by the conflict, which I felt within myself, between the habits of verification of the biologist and the psychologist, and speculative reflection, which constantly tempted me, but which could not possibly be submitted to verification… Two ever deepening convictions were forced on me … One is that there is a kind of intellectual dishonesty in making assertions in a domain concerned with facts, without a publicly verifiable method of testing, and in formal domains without a logistic one. The other is that sharpest possible distinction should at all times be made between personal improvisations, the dogma of a school or whatever is centered on the self or on a restricted group, and, on the other hand, the domains in which mutual agreement is possible, independently of metaphysical beliefs or of ideologies. … My second reason for disaffection may well appear odd to pure philosophers. It refers to something which from the psycho-sociological point of view is very significant: this is the surprising dependence of philosophical ideas in relation to social or even political change. … I was very much struck, after the First World War (and still more so after the Second) by the repercussions that the social and political instability then prevailing in Europe had on the intellectual climate, and this naturally led me to doubt the objective and universal value of the philosophical standpoints adopted in such conditions.

Evolutionary psychologist Jeremy Sherman explains that there are two “standard” ways in our culture to connect to the spiritual essence of things. There’s Western religion and there’s the Eastern traditions that we have turned to more recently. But he writes of a “third way” to connect. He calls it soul nerding. Soul nerding is about studying our predicament with considered curiosity by “absorbing evolutionary biology, intellectual history, philosophy, anthropology, and above all, literature.” I’d add poetry and art to this list, as well as music, particularly classical. Voltaire called it “cultivating our garden.” It’s the connection we feel in the stillness and attention required to appreciate a creative expression by a fellow human.

Ecstasy, as philosophy understands it, is not a phenomenon of light-headedness that interests psychologists or chemists, but the way in which the being represents itself as tenseness in an Elsewhere,

was beginning to observe the workings of what psychologists call the “default mode network.” This is a network in the brain that, according to brain- scan studies, is active when we’re doing nothing in particular—not talking to people, not focusing on our work or any other task, not playing a sport or reading a book or watching a movie. It is the network along which our mind wanders when it’s wandering.

What I mean is that by walking you are not going to meet yourself. By walking, you escape from the very idea of identity, the temptation to be someone, to have a name and a history. Being someone is all very well for smart parties where everyone is telling their story, it's all very well for psychologists' consulting rooms. But isn't being someone also a social obligation which trails in its wake – for one has to be faithful to the self-portrait – a stupid and burdensome fiction? The freedom in walking lies in not being anyone; for the walking body has no history, it is just an eddy in the stream of immemorial life.

Gilligan pointed out that because the care perspective is more typical of women, the belief of many philosophers and psychologists that the only valid approach to moral reasoning is the justice perspective often allowed them to question or undermine women’s moral reasoning ability.

Recent discoveries in developmental psychology and other behavioral disciplines have shown that babies are born with a “first draft” of a moral mind. Among others, brain scientist, Gary Marcus, has described this moral understanding as “already defined and organized before experience.” Evolutionary psychologist, Jonathan Haidt, describes this first draft of the moral mind as consisting of five primary values. Modern cross-cultural anthropologists point to these same five primary values as the foundation of all cultures, currently and historically, and 21st century ethologists suggest the same values apply to most if not all species.

Take psychology as an instance. How does it happen that the physicist calmly develops his doctrine without finding it necessary to make his bow to philosophy at all, while the psychologist is at pains to explain that his book is to treat psychology as "a natural science," and will avoid metaphysics as much as possible?

Psychologists tell us that when you abandon a mental task to attend to an interruption, your emotional and cognitive engagement with the main task immediately begins to decay, and the longer and more distracting the interruption, the harder it is to reverse this process. By

My interest in psychology was as a way to do philosophy,” he said. “To understand the world by understanding why people, especially me, see it as they do. By then the question of whether God exists left me cold. But the question of why people believe God exists I found really fascinating. I was not really interested in right and wrong. But I was very interested in indignation. Now that’s a psychologist!

The exploitative sexual caste system could not be perpetuated without the consent of the victims as well as of the dominant sex, and such consent if obtained through sex role socialization - a conditioning process which beings to operate the moment we are born, and which is enforced by most institutions. Parents, friends, teachers, textbook authors and illustrators, advertisers, those who control the mass media, toy and clothes manufacturers, professionals such a doctors and psychologists - all contribute to the socialization process. This happens through dynamics that are largely uncalculated and unconscious, yet which reinforce the assumptions, attitudes, stereotypes, customs, and arrangements of sexually hierarchical society. The fact of womne's low caste status has been - and is - disguised. It is masked, first of all, by sex role segregation, as in a ghetto, for it makes possible the delusion that women should be "equal but different". Sexual caste is hidden also by the fact that women have various forms of *derivative status* as a consequence of relationships with men. That is, women have duality of status, and the derivative aspect of this status - for example, as daughters and wives - divides us against each other and encourages identification with patriarchal institutions which serve the interests of men at the expense of women. Finally sexual caste is hidden by ideologies that bestow false identities upon women and men. Patriarchal religion has served to perpetuate all of these dynamics of delusion, naming them "natural" and bestowing its supernatural blessings upon them. The system has been advertised as "according to the divine plan".

There is nothing messier than the mind of a psychologist in the process of being their own psychologist.

Nothing is messier than the mind of a psychologist who is being his or her own psychologist.

There is nothing messier than the mind of a psychology in the process of being his or her own psychologist.

A visionary psychologist examines and analyses, in all dimensions of the subject's nature, with the knowledge and ability of spirituality, philosophy, and politics, apart from its professional study. Otherwise, it represents only as a robot that circulates the content as its programme.

An interesting question these psychologists tend not to ask is why the muscle metaphor is apt. In other words, why is it that early successes at self-discipline lead to more successes, whereas early lapses lead to more lapses? If self-discipline is really good for the organism, you wouldn’t expect natural selection to make it so easy for a few early lapses to destroy self-discipline. Yet there’s no denying that a few injections of heroin can be the end of a productive life. Why?

The social sciences are lagging far behind physics when it comes to theoretical rigor and validity, but physics today has advanced far beyond where it was when the Wright brothers were working on their flight project. The brothers saw the necessity in seeking out the available theories and data and making the best of their material. Within practical politics and political philosophy, the situation is different. Classical philosophers such as Hobbes and Locke did not have the social sciences at their disposal and relied on their common sense, peppered with fragments of stories from abroad. Social scientists have evolved, but philosophy and praxis remain relatively unaltered, by and large proceeding in their pre-scientific state. Keynes once noted that “Practical men, who believe themselves to be quite exempt from any intellectual influences, are usually slaves of some defunct economist,” and many a political philosopher takes after them in this respect. Political praxis has evolved, in economic arenas most of all, but the focus that economists have placed on the market has led to a serious imbalance in the relationship between social sciences and policy making. Even more than political philosophy, politics suffers from what psychologists call selective perception: decision-makers tend to seek out research that supports (or that they believe supports) their current positions.