Psychologist William James Quotes

Psychologist William James said that possibly the deepest human need is the need to feel appreciated.

But it is the bane of psychology to suppose that where results are similar, processes must be the same. Psychologists are too apt to reason as geometers would, if the latter were to say that the diameter of a circle is the same thing as its semi-circumference, because, forsooth, they terminate in the same two points.

Psychologist William James said that possibly the deepest human need is the need to feel appreciated. Words of affirmation will meet that need in many individuals.

Harvard University psychologist William James summed it up beautifully. ‘The art of being wise is the art of knowing what to overlook.’ This

As to Gurdjieff's power to renew his own energies, its essence had been understood by psychologists of the nineteenth century, decades before the age of Freud and Jung. William James speaks about it in an important essay called ‘The Energies of Man’.

Psychologist William James said that possibly the deepest human need is the need to feel appreciated. Words

The psychologist and philosopher William James (1842–1910) once wrote, “A man has as many social selves as there are individuals who recognize him”—a surprisingly Confucian sentiment.

The constitutional disease from which I suffer,” wrote the philosopher and psychologist William James, “is what the Germans call Zerrissenheit, or torn-to-pieces-hood. The days are broken in pure zig-zag and interruption.

ELSEWHERE in the city, a scheduled passenger named Alta Piper struggled through a restless night in her hotel room. She was the daughter of Leonora Piper, the famed spirit medium known universally as “Mrs. Piper,” the only medium that William James, the pioneering Harvard psychologist and sometime psychic investigator, believed to be authentic. Alta seemed to share her mother’s gift, for throughout that Friday night, as she claimed later, she heard a voice telling her, “If you get into your berth, you’ll never get out.

But psychology is passing into a less simple phase. Within a few years what one may call a microscopic psychology has arisen in Germany, carried on by experimental methods, asking of course every moment for introspective data, but eliminating their uncertainty by operating on a large scale and taking statistical means. This method taxes patience to the utmost, and could hardly have arisen in a country whose natives could be bored. Such Germans as Weber, Fechner, Vierordt, and Wundt obviously cannot ; and their success has brought into the field an array of younger experimental psychologists, bent on studying the elements of the mental life, dissecting them out from the gross results in which they are embedded, and as far as possible reducing them to quantitative scales. The simple and open method of attack having done what it can, the method of patience, starving out, and harassing to death is tried ; the Mind must submit to a regular siege, in which minute advantages gained night and day by the forces that hem her in must sum themselves up at last into her overthrow. There is little of the grand style about these new prism, pendulum, and chronograph-philosophers. They mean business, not chivalry. What generous divination, and that superiority in virtue which was thought by Cicero to give a man the best insight into nature, have failed to do, their spying and scraping, their deadly tenacity and almost diabolic cunning, will doubtless some day bring about. No general description of the methods of experimental psychology would be instructive to one unfamiliar with the instances of their application, so we will waste no words upon the attempt.

I am neither a theologian, nor a scholar learned in the history of religions, nor an anthropologist. Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution.

What is referred to as the cognitive revolution in the sciences has gone through several phases. The first phase was marked by the work of Ivan Pavlov, and later by J.B. Watson, who considered psychology to be the science of behaviour, and whose focus was on ‘visibles’, ‘audibles’ and ‘tangibles’. Later, B.F. Skinner asserted that the mind does not exist, and psychology was concerned merely with behaviour dispositions. Mental events were not visible and objective evidence was available only in the realm of publicly observable behaviour. Though the psychologist William James was interested in the study of consciousness, the domination of behavioural psychology meant that it was assumed that such a project did not have any scientific respectability.

your fellow human beings, you will find it hard to ignore the fact that very few people are happy, fulfilled, and leading purposeful lives. Most of them seem unable to cope with their problems and the circumstances of daily living. The majority, settling for the average, have resigned themselves to “just getting by.” Resignation to mediocrity has become a way of life. As a result, feelings of inadequacy cause people, quite humanly, to blame society, other people, circumstances, and surrounding conditions for their failures and disappointments. The idea that people and things control their lives is so thoroughly ingrained in their thinking that they normally will not respond to logical arguments that prove otherwise. William James, the eminent philosopher and psychologist, once observed that, “The greatest discovery of our age has been that we, by changing the inner aspects of our thinking, can change the outer aspects of our lives.” Wrapped up in this brief statement is the dynamic truth that we are not victims, but co-creators in the building of our lives and the

Many of the principles Dale Carnegie writes about in How to Win Friends and Influence People apply directly to communication. Keep the following points in mind: • To get the best of an argument—avoid it. • Show respect for the other person’s opinion. Never tell a person he or she is wrong. • If you are wrong, admit it quickly, emphatically. • Begin in a friendly way. Get the other person saying “yes” immediately. • Let the other person do a great deal of the talking. • Let the other person feel the idea is his or hers. • Speak softly. • Smile appropriately. • If a confrontation can’t be avoided, don’t feel you have to get an unconditional surrender. Always give the other person an opening for an honorable retreat. RESOLVING CONFLICT This intelligent approach to resolving conflicts is not as easy as it may sound. Sometimes you may not feel calm, rational, or open-minded. The psychologist William James wrote, “Action seems to follow feeling, but really action and feeling go together; and by regulating the action, which is under the more direct control of the will, we can indirectly regulate the feeling.” In other words, when you adopt the actions of a calm, rational person, you become calm and rational. When you act open-minded, your mind actually opens up. And almost magically, the person with whom you are interacting mirrors those behaviors and adopts the same feelings.

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.

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.

The new basis for care is shown by the interest of psychologists and philosophers in emphasizing feeling as the basis of human existence. We now need to establish feeling as a legitimate aspect of our way of relating to reality. When William James says, “Feeling is everything,” he means not that there is nothing more than feeling, but that everything starts there. Feeling commits one, ties one to the object, and ensures action. But in the decades after James made this "existentialist" statement, feeling became demoted and was disparaged as merely subjective. Reason or, more accurately, technical reason was the guide to the way issues were to be settled. We said “I feel” as a synonym for “I vaguely believe” when we didn't know—little realizing that we cannot know except as we feel.

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.

This is going to be a very bad film. It will teach you nothing. You’ll wonder at the end where those few minutes of your life have gone. You’ll feel bitter, resentful and increasingly furious. Now, that’s a tiny example of what pessimism can do for you. It prepares you for the worst, reduces the tension of expectations, protects you from disappointment and might even make you laugh a bit. It should be a recipe for life. We live in an absurdly and painfully optimistic world. Mostly that’s the result of all the business out there trying to sell us things. And understandably, using cheerfulness to do it. And partly, it’s influence of technology, which is always getting better, colouring our view of life as a whole, which often isn’t improving. In the process we’ve lost sight of the wisdom of seeing the glass half empty. For centuries religions peddled dark messages. Buddhism told its followers that life was suffering. Christianity spoke of the fallen state of mankind and of the inevitability of earthly imperfection. It was helpful: it kept our expectations in check. The psychologist, William James, came up with an equation: Happiness equals expectations over reality. So, there are two ways to ensure contentment. Change reality or change expectations. Pessimists know to reduce the expectations. Good pessimists rehearse some key lessons to themselves every day. Life generally goes wrong. Everyone is worried and sad most of the time. It’s normal to have big regrets around careers. The only people we can think of as „normal” are people we don’t yet know very well. It’s hard to be happy for more than 15 minutes. Almost all your hopes are going to be dashed. Mediocrity is the norm. Today, however grim, will probably be one of those days you end up looking back on and wondering why you didn’t appreciate more fully. That’s how much worse it will eventually get. Don’t think of us pessimists as grim; the gap between what should be and what is can be filled with laughter, a generous laughter, but one of certainty that today will go wrong, tomorrow will probably be even worse, until the worst of all happens. But that’s ok.

William James, the great American psychologist, said, “Human beings can alter their lives by altering their attitudes of mind.

William James is one psychologist who spent a lot of time studying this phenomenon. Much of what he learned is detailed in his book The Varieties of Religious Experience and it is from this work that we can find our first clue as to what leads to a psychological rebirth. According to James there is a certain type of person most susceptible to a rapid personality transformation and it is the type of person most in need of one. Rapid personality transformations do not occur very often to those content with life but instead are more likely to occur to those who have reached the darkest pits of despair. Acute suffering, a prolonged state of depression, a pernicious addiction, or utter disillusionment with life are the fertile soil from which the psychological rebirth is manifested. Or as James wrote: “The securest way to the rapturous sort of happiness of which the twice-born make report has as an historic matter of fact been through a more radical pessimism than anything that we have yet considered.” William James, The Varieties of Religious Experienc

Displaying Warmth and Empathy Warmth means showing that you care about another person. Empathy is the capacity to share another person’s experience, to “put yourself in his shoes,” as the saying goes. Some ways to express warmth and empathy: 1. Use verbal and nonverbal signals to encourage the person to continue. 2. If the situation arises, describe experiences you’ve had that are similar to those of the other person, and explain that you can understand how he or she feels. 3. Use the person’s name during the conversation (a person’s own name is the sweetest sound in the world to him or her). 4. Become genuinely interested in other people, and show it. 5. Make the other person feel important. Displaying warmth and empathy is a way of truly demonstrating to another that you value him or her, and is often the source of a person’s immediate positive feeling toward you. In the words of psychologist William James, “The deepest principle in human nature is the craving to be appreciated.” Conveying warmth and empathy, combined with being a good conversationalist, will help you to show appreciation for another person.

For at least a century, psychologists and philosophers have suggested that our urge to explain the world is analogous to our urge to populate it. Like making babies, they argue, making theories is so crucial to our survival that we have a natural drive to do so - what William James called a "theoretic instinct." (p.96)

Our normal waking consciousness,” wrote the philosopher and psychologist William James in 1902, “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.

Aristotle believed that emotions were an important component of moral excellence. William James, an American philosopher and psychologist, had a different view on emotion. He argued that emotions were the result of the human body undergoing various physiological changes related to the external environment.

To make things more confusing, for most physics equations, time can go in either direction (forward or backwards, +t or -t). This doesn’t really match with our everyday experience, even though the equations work out. Suffice it to say that so far, physicists have not been super helpful in improving our everyday understanding of the flow of time, although they are working hard on it.c What about philosophers? If you think time is completely subjective or mental and does not or cannot exist in the physical world, you are in good company with the likes of John McTaggartd and St Augustine.e In contrast, if you feel that time is both a physical fact as well as a mental experience, you will be in good company with most present-day philosophers, who think of time as the thing that describes how change happens; the thing that we try to measure by using a clock.f That’s not really clear either, but it seems a bit ahead of the physicists – maybe. How about the psychologists and cognitive neuroscientists? Most of them focus their investigations on the mental experience of time as opposed to physical time. People generally agree that there is a kind of order to the events we experience in our lives, which, when put together, we call the flow of time, temporal flow, or the “stream of consciousness” as psychologist William James famously put it.g Many psychologists and neuroscientists studying time and time perception try to understand this mystery by trying to figure out how the mind and brain create a sense of temporal flow.h The subjective sense of temporal flow is all very interesting, but it won’t get us precisely where we want to be, which is to understand how precognition of actual physical future events might actually be possible. Understanding the science of precognition can be thought of as understanding how we might access information about events that occur in the future of our own personal temporal flow, relative to our own personal “now”. This sounds like mental time travel rather than physical time travel, and that is a reasonable way to think about it. It could even be completely accurate. But you can also think about the science of precognition in physical terms, as trying to understand how future physical events can influence past physical events. Either way, when we have premonitions, it feels as if the future is pulling us forward both physically and mentally.

Psychologist and philosopher William James was onto the ideas behind attention management back in the nineteenth century: “[Attention] is the taking possession by the mind, in clear and vivid form, of one out of what seem several simultaneously possible objects or trains of thought.”3 The key word there is “one.” You can’t give your attention simultaneously to all of the things that demand it. Attention management allows you to be more proactive than reactive. It means you decide where your attention goes instead of letting outside demands decide for you.

The art of being wise,” the American philosopher and psychologist William James once wrote, “is the art of knowing what to overlook,”16 and this book is about a terrific step along the scientific road of learning what to overlook. It is about the discovery of a profound similarity not between triangles or moving objects, but between the upheavals that affect our lives, and the ways in which the complicated networks in which they occur—economies, political systems, ecosystems, and so on—are naturally organized.

The first fact for us then, as psychologists, is that thinking of some sort goes on." William James

Yet this is precisely the advice that William James, dean of American psychologists, gave us years ago, if we would but have listened to him. In his little essay “The Gospel of Relaxation” (collected in his book On Vital Reserves), he said that modern man was too tense, too concerned for results, too anxious (this was in 1899), and that there was a better and easier way: If we wish our trains of ideation and volition to be copious and varied and effective, we must form the habit of freeing them from the inhibitive influence of reflection upon them, of egoistic preoccupation about their results. Such a habit, like other habits, can be formed. Prudence and duty and self-regard, emotions of ambition and emotions of anxiety, have, of course, a needful part to play in our lives. But confine them as far as possible to the occasions when you are making your general resolutions and deciding on your plans of campaign, and keep them out of the details. When once a decision is reached and execution is the order of the day, dismiss absolutely all responsibility and care about the outcome. Unclamp, in a word, your intellectual and practical machinery, and let it run free; and the service it will do you will be twice as good.

The young man’s name was William James, who later became the leading psychologist in America

It was a split which ran right down the center of the leftwing movement, and which, in Lanny’s opinion, was responsible for the triumph of Nazi-Fascism. It was a difference of human types, set forth by the psychologist William James long before this split had occurred. There are tough-minded people and there are tender-minded people, and they do not agree about what is to be done in the world. The tender-minded among the leftwingers called themselves Social-Democrats; they believed in social justice and hoped to get it by the patient labor of education, through the democratic process of political struggle and popular consent. But the tough-minded said: “It is a dream and will never come true; the capitalist class will never permit it to happen.

It has to do with cognitive reactivity to sad moods. The reactive mind of people who have been depressed seems to be very evident when they feel temporarily sad. Psychologist and philosopher William James had something to say about this problem: “Thoughts tend, then, to awaken their most recent as well as their most habitual associates . . . Excitement of peculiar tracts . . . in the brain, leave a sort of tenderness . . . behind them . . . As long as it lasts, those tracts or those modes are liable to have their activities awakened by causes which at other times might leave them in repose.”60 The idea is that once people have been depressed, even if they are feeling fine, it may not take much to tilt them back into a way of thinking that resembles depression. One way of investigating this is to test people in the laboratory in two different mood states and look at how reactive the mind is in each. If we test people who have never been depressed, whether in a normal mood or when we make them feel sad temporarily for five or ten minutes, their level of depressive thinking doesn’t really change. It may even decrease a little bit when we make them feel sad. But for people who have had an episode of depression, making them feel temporarily sad is more likely to increase depressive thinking.61 The extent to which people who have recovered from depression are reactive in this way when they’re sad actually predicts whether depression will return over eighteen months. It’s as if the sadness brings them back into a way of looking at themselves that resembles the depression.

Faith is one of the forces by which men live,” said philosopher and psychologist William James, and he was right. People act by faith when they step into an elevator, order food in a restaurant, drive on the highway, or say their marriage vows. The Christian believer lives by faith in the living God and what He has revealed in His Word.

This is because, as the psychologists tell us, belief and doubt are living attitudes, and involve conduct on our part. Our only way, for example, of doubting, or refusing to believe, that a certain thing is, is continuing to act as if it were not. If, for instance, I refuse to believe that the room is getting cold, I leave the windows open and light no fire just as if it still were warm. If I doubt that you are worthy of my confidence, I keep you uninformed of all my secrets just as if you were unworthy of the same. If I doubt the need of insuring my house, I leave it uninsured as much as if I believed there were no need. And so if I must not believe that the world is divine, I can only express that refusal by declining ever to act distinctively as if it were so, which can only mean acting on certain critical occasions as if it were not so, or in an irreligious way. There are, you see, inevitable occasions in life when inaction is a kind of action, and must count as action, and when not to be for is to be practically against; and in all such cases strict and consistent neutrality is an unattainable thing. And, after all, is not this duty of neutrality where only our inner

As Newman struggled free of parental domination, he achieved a less constricted morality and became more comfortable with himself. In that greater comfort, he moved toward a greater comfort with, and willingness to be responsible for, others. None of the great psychologists of the nineteenth and early twentieth centuries, including Freud and William James, had had anything to say about adult maturational processes like this. But over the decades, we at the Grant Study have watched fascinated as Adam Newman and his fellows changed and grew.

a new teaching appointment required that I become familiar with mysticism in Christianity and other religions. That’s when I realized that these were mystical experiences. Especially important was William James’s classic book The Varieties of Religious Experience, published more than a century ago, still in print, and named by a panel of experts in 1999 as the second most important nonfiction book published in English in the twentieth century. The book combines the elements that made up James himself: a psychologist fascinated by the varieties of human consciousness, and a philosopher pondering what all of this might mean.1 Part of his book is about mystical experiences. Based on James’s study of accounts of such experiences, he concluded that their two primary features are “illumination” and “union.” Illumination has a twofold meaning. The experiences often involve light, luminosity, radiance. Moreover, they involve “enlightenment,” a new way of seeing. “Union” (or “communion”) refers to the experience of connectedness and the disappearance or softening of the distinction between self and world. In addition, James names four other common features: Ineffability. The experiences are difficult, even impossible, to express in words. Yet those who have such experiences often try, usually preceded by, “It’s really hard to describe, but it was like . . .” Transiency. They are usually brief; they come and then go. Passivity. One cannot make them happen through active effort. They come upon one—one receives them. Noetic quality. They include a vivid sense of knowing (and not just intense feelings of joy, wonder, amazement)—a nonverbal, nonlinguistic way of knowing marked by a strong sense of seeing more clearly and certainly than one ever has. What is known is “the way things are” when all of our language falls away and we see “what is” without the domestication created by our words and categories. This way of knowing might be called direct cognition, a way of knowing not mediated through language. Reading James and other writers on mysticism was amazing. In colloquial language, I was blown away. I found my experiences described with great precision. Suddenly, I had a way of naming and understanding them. Moreover, they were linked to the experiences of many people. They are a mode of human consciousness. They happen. And

Interestingly, consciousness and understanding are always tied to a short time span, which was called the specious present by the philosopher and psychologist William James (brother of novelist Henry). The specious present is closely related to the phenomenon of short-term memory and our ability to grasp and understand sentences, lines of poems and snatches of melody. It has a duration of up to about three seconds. The

Henri Bergson and the psychologist William James—were deeply

As the nineteenth-century American psychologist William James observed, “If we remembered everything, we should on most occasions be as ill off as if we remembered nothing.

Psychologist William James said, "That which holds our attention determines our action." In other words, your behavior follows your attitude. The two cannot be separated. As author LeRoy Eims says, "How can you know what is in your heart? Look at your behavior.

William James, the great American psychologist, stated that the deepest urge in human nature is the craving to be appreciated.