Sullivan Stack Quotes

It is a rare person who can cut himself off from mediate and immediate relations with others for long spaces of time without undergoing a deterioration in personality.

It is easier to act yourself into a new way of feeling than to feel yourself into a new way of acting.

I belong to a culture that includes Proust, Henry James, Tchaikovsky, Cole Porter, Plato, Socrates, Aristotle, Alexander the Great, Michelangelo, Leonardo da Vinci, Christopher Marlowe, Walt Whitman, Herman Melville, Tennessee Williams, Byron, E.M. Forster, Lorca, Auden, Francis Bacon, James Baldwin, Harry Stack Sullivan, John Maynard Keynes, Dag Hammarskjold… These are not invisible men. Poor Bruce. Poor frightened Bruce. Once upon a time you wanted to be a soldier. Bruce, did you know that an openly gay Englishman was as responsible as any man for winning the Second World War? His name was Alan Turing and he cracked the Germans' Enigma code so the Allies knew in advance what the Nazis were going to do — and when the war was over he committed suicide he was so hounded for being gay. Why don't they teach any of this in the schools? If they did, maybe he wouldn't have killed himself and maybe you wouldn't be so terrified of who you are. The only way we'll have real pride is when we demand recognition of a culture that isn't just sexual. It's all there—all through history we've been there; but we have to claim it, and identify who was in it, and articulate what's in our minds and hearts and all our creative contributions to this earth. And until we do that, and until we organize ourselves block by neighborhood by city by state into a united visible community that fights back, we're doomed. That's how I want to be defined: as one of the men who fought the war.

We don’t want anyone suspecting us of stacking the deck the way we are.

There is a persistent funny form of suspicion in most of us that we can solve our own problems and be the masters of our own ships of life, but the fact of the matter is that by ourselves we can only be consumed by our problems and suffer the shipwreck".

If you have to maintain self-esteem by pulling down the standing of others, you are extraordinarily unfortunate in a variety of ways. Since you have to protect your feeling of personal worth by noting how unworthy everybody around you is, you are not provided with any data that are convincing evidence of your having personal worth; so it gradually evolves into 'I am not as bad as the other swine.' To be the best of swine, when it would be nice to be a person, is not a particularly good way of furthering anything except security operations. When security is achieved that way, it strikes at the very roots of that which is essentially human -- the utterly vital role of interpersonal relations.' from The Interpersonal Theory of Psychiatry

New Beat Books, 2016. Kindle. Sullivan, Harry Stack, and Helen Swick Perry.

NED: I belong to a culture that includes Proust, Henry James, Tchaikovsky, Cole Porter, Plato, Socrates, Aristotle, Alexander the Great, Michelangelo, Leonardo da Vinci, Christopher Marlowe, Walt Whitman, Herman Melville, Tennessee Williams, Byron, E. M. Forster, Lorca, Auden, Francis Bacon, James Baldwin, Harry Stack Sullivan, john Maynard Keynes, Dag Hammarskjöld . . . These are not invisible men.

When I hung up the phone that night I had a wet face and a broken heart. The lack of compassion I witnessed every day had finally exhausted me. I looked around my crowded office, at the stacks of records and papers, each pile filled with tragic stories, and I suddenly didn’t want to be surrounded by all this anguish and misery. As I sat there, I thought myself a fool for having tried to fix situations that were so fatally broken. It’s time to stop. I can’t do this anymore. For the first time I realized my life was just full of brokenness. I worked in a broken system of justice. My clients were broken by mental illness, poverty, and racism. They were torn apart by disease, drugs and alcohol, pride, fear, and anger. I thought of Joe Sullivan and of Trina, Antonio, Ian, and dozens of other broken children we worked with, struggling to survive in prison. I thought of people broken by war, like Herbert Richardson; people broken by poverty, like Marsha Colbey; people broken by disability, like Avery Jenkins. In their broken state, they were judged and condemned by people whose commitment to fairness had been broken by cynicism, hopelessness, and prejudice. I looked at my computer and at the calendar on the wall. I looked again around my office at the stacks of files. I saw the list of our staff, which had grown to nearly forty people. And before I knew it, I was talking to myself aloud: “I can just leave. Why am I doing this?” It took me a while to sort it out, but I realized something sitting there while Jimmy Dill was being killed at Holman prison. After working for more than twenty-five years, I understood that I don’t do what I do because it’s required or necessary or important. I don’t do it because I have no choice. I do what I do because I’m broken, too. My years of struggling against inequality, abusive power, poverty, oppression, and injustice had finally revealed something to me about myself. Being close to suffering, death, executions, and cruel punishments didn’t just illuminate the brokenness of others; in a moment of anguish and heartbreak, it also exposed my own brokenness. You can’t effectively fight abusive power, poverty, inequality, illness, oppression, or injustice and not be broken by it. We are all broken by something. We have all hurt someone and have been hurt. We all share the condition of brokenness even if our brokenness is not equivalent. I desperately wanted mercy for Jimmy Dill and would have done anything to create justice for him, but I couldn’t pretend that his struggle was disconnected from my own. The ways in which I have been hurt––and have hurt others––are different from the ways Jimmy Dill suffered and caused suffering. But our shared brokenness connected us. Paul Farmer, the renowned physician who has spent his life trying to cure the world’s sickest and poorest people, once quoted me something that the writer Thomas Merton said: We are bodies of broken bones. I guess I’d always known but never fully considered that being broken is what makes us human. We all have our reasons. Sometimes we’re fractured by the choices we make; sometimes we’re shattered by things we would never have chosen. But our brokenness is also the source of our common humanity, the basis for our shared search for comfort, meaning, and healing. Our shared vulnerability and imperfection nurtures and sustains our capacity for compassion. We have a choice. We can embrace our humanness, which means embracing our broken natures and the compassion that remains our best hope for healing. Or we can deny our brokenness, forswear compassion, and, as a result, deny our own humanity.

Hepimiz çevremizin bizim hakkımızdaki değerlendirmeleri doğrultusunda bir “benlik algısı” geliştiririz. Sosyalleştikçe kişiliğimizi, anlayışlarımızı geliştirerek “kendimiz” oluruz. (Harry Stack Sullivan “Interpersonal Theory”)

Sullivan discussed two other ways to cope with the anxiety about sexual performance that emerged in early adolescence. First, the adolescent could withdraw from attempts to meet both lust and intimacy through social isolation. The isolated adolescent used reverie (daydreams, phantasies, and dreams) as a substitution for interpersonal experience. While such methods could be initially useful, the isolated adolescent could eventually retreat permanently into the safety of this method of need discharge. Changes could occur in the reverie process, creating highly idealized, imaginary companions which posed a severe barrier to meeting others, while making it difficult to break down obstacles in reaching out to real and imperfect intimate others, leading to what Sullivan called the schizoid problem. Second, if the lust dynamism appeared before the adolescent achieved isophilic intimacy, the chronic juvenile pattern led to a need to be envied and a competitive, non-intimate stance regarding lust manifested itself as being, in the juvenile male adolescent, a Don Juan or ladies' man or, in the juvenile female adolescent, a "teaser.

Hurt by his revelation, Keisha threatened to break things off immediately, until he pulled out a stack of papers; divorce papers that he had been planning to have served to Dior as soon as he got a chance to get the financial details

And from what I remember about our casting meeting, his eyes kept circling back to you.” “Don’t be ridiculous,” she said in as light a voice as she could manage, as if they were joking about something that would never, ever happen in a million years. “Well,” George said after a pause that was just a little too long for her comfort, “I think we both know that if the beautiful and talented and filthy rich Smith Sullivan is smart enough to try to stick his hands up your skirt, you won’t stand a chance.” She hated knowing her friend and colleague was right, hated it so much that as she grabbed a stack of notes on her desk, she tried to put a stop to all of his nonsense by saying, in her sternest, most businesslike tone, “If you’re done speculating over whether or not Smith Sullivan wants to stick his hands, or any other body part, up my skirt—or if I have strong enough superpowers to resist him—perhaps we can now discuss the details of Tatiana’s recent commercial offer.” A creak from her office doorway made her finally lift her gaze from her paperwork…to stare straight into Smith’s amused eyes. Oh, God. Oh, no. Could he have heard what she’d just said? About her skirt, and his hands, and… Yes, she realized with a hard thunk of her heart as it careened down to the bottom of her stomach. Of course he’d heard every last word of it. Why else would he look so amused…and, quite possibly, delighted? “George, I’ll need to call you back in a few minutes.” “Oooh, you sound tense. And more than a little breathless. A movie star must have walked into the room.” George was obviously giddy over it. “Why don’t you just leave your phone on speaker so I can hear his voice—just in case he says all those naughty things I know we’re both hoping he’ll say.” She hung up on Tatiana’s agent and immediately stood up so that she and Smith would be on even ground. Well, as even as they could be, given the six or so inches he had on her even in her heels. “You didn’t need to hang up so quickly for me,” he drawled in a voice that didn’t try to be sexy. It just was. “I know how busy you are,” she replied. And it was true. As star, director, producer and screenwriter of Gravity, she wasn’t sure how he’d managed more than a handful of hours of sleep a night since production began. And yet, he didn’t look the least bit tired. Instead, he looked even more handsome than he usually did. Clearly, he wore smug well. Because she knew damn well just how smug he had to be feeling after what he’d heard her say to George.

He never engaged in speculation on the effect of heredity versus environment. Testing intelligence of a child by devices contrived by a more advanced denizen of another culture-complex made no sense to him. Time enough to look at the variables of heredity after the child had been freed from the crippling effects of poverty, restricting custom, limited schooling, accidents of geography, and the environing stereotypes.

If the first-born is a boy, 'he is apt to grow into morbidly close or morbidly distant relationship with the father.

he moved . . . toward preventive psychiatry, recommending some kind of 'personal inventory' — that is, an abbreviated training for anyone who dealt as an expert with other people, such as teachers . . . lawyers, and ministers . . . he voiced . . . despair about psychiatrists per se having the necessary humility for the work.

child-rearing attitudes . . . had their beginnings in the religions and myths of various subcultural groups — some of them dreadful and confining — and largely determined the fate of each child as he moved to chronological adulthood.

If you have to maintain self-esteem by pulling down the standing of others, you are extraordinarily unfortunate in a variety of ways. Since you have to protect your feeling of personal worth by noting how unworthy everybody around you is, you are not provided with any data that are convincing evidence of your having personal worth; so it gradually evolves into 'I am not as bad as the other swine.' To be the best of swine, when it would be nice to be a person, is not a particularly good way of furthering anything except security operations. When security is achieved that way, it strikes at the very roots of that which is essentially human — the utterly vital role of interpersonal relations.

PARANOID PERSONALITY The paranoid defense is a posture developed to cope with excessive shame. The paranoid person becomes hypervigilant, expecting and waiting for the betrayal and humiliation he knows is coming. The paranoid person interprets innocent events as personally threatening and constantly lives on guard. Harry Stack Sullivan described the paranoid as “feeling hopelessly defective.” The sources of the paranoid’s own sense of deficiency are found elsewhere. It’s as if the inner eyes of shaming, contempt and disdain are projected outward. Wrongdoings, mistakes and other instances of personal failure cannot be owned by the paranoid-type personality. They are disowned and transferred from the inner self to others.

Every therapy session belongs to both patient and therapist, to the interaction between them. It was the psychoanalyst Harry Stack Sullivan who, in the early twentieth century, developed a theory of psychiatry based on interpersonal relationships. Breaking away from Freud’s position that mental disorders were intrapsychic in origin (meaning “in one’s mind”), Sullivan believed that our struggles were interactional (meaning “relational”). He went so far as to say, “It’s the mark of a senior clinician that he or she is the same person in their living room that they are in their office.” We can’t teach patients to be relational if we aren’t relational with them.