The "biggest" poems I ever made are based on the psychological principal of the "Johari Window:" what the self freely shares with others; what the self hides from others; what others hide from the self; and what is unknown to the self and others.
Our balanced budget has an important psychological function. It is a signal that we can't continue to constantly take on debt.
What makes Jessica Jones series so unique is that it really is an allegory for many different types of abuse, whether it be sexual abuse, physical abuse, or psychological abuse. That's what makes this such an incredibly bold show.
There's no psychological barrier anymore that stops a young person or an older person from taking heroin.
Instead of giving it [war] a rest I continued pursuing more research, talking to more people on the subject as if I was to please this aftermath of the book by knowledge that was more historical and psychological than literary and aesthetical.
The key is to remember a sex scene is a scene of dramatic action and psychological development. You need to pay attention to emotion and to a character's self-awareness or lack of self-awareness.
By definition it uses and plays and delights in time. It delights in the interlacing of chronologies and the consequences of that interlacing. And those have personal and psychological expressions in a character. Aside from other issues of writing, psychological characterization is what narrative can do best.
I eat organic as much as possible, cleanse regularly, and love outdoor activities like paddle boarding, hiking, swimming, kickboxing, and yoga. But honestly it's more of a psychological thing for me. If I feel good on the inside, I treat my body with more respect.
In junior high I read a lot of Stephen King, whose Americana approach to writing was often about "the terror next door" and at the same time I was reading a lot of Clive Barker, who was on the other end of the horror pendulum: insidious and disturbingly psychological. I found it fascinating how these two authors came at horror from two totally different perspectives.
At times, Zen does get into some Buddhist Cosmology. Nishijima Roshi, my main teacher would talk about that and almost every time immediately say that it was only one way of looking at it. Whenever addressing realms of Heaven or Hell, he'd also address that it was just a psychological state.
I never really wanted to have a Guru, I was more interested in Buddhist philosophy and meditation, and had a psychological background in college, but he had so much love. To be with him, there was nowhere else to be and nothing else to do. Nothing he taught, philosophy or meditation, are the things I went to India to look for, or was interested in, but he sort of jumped into my heart and then pulled, he pried it open.
The study of love is an emerging field. Perhaps the leaders in the field are a group called The Institute of HeartMath who have found that we have many physiological, psychological, and social benefits when we're living with greater love, care, and compassion.
Of course, there remains the question of why we should find mind-brain identities so persistently counter-intuitive, if they are true. But this is a simple psychological question, and there are a number of plausible explanations. Indeed this is a topic that is quite extensively discussed outside philosophy, by developmental psychologists and theorists of religion among others, under the heading of 'intuitive dualism'. It is rather shocking that so few of the many philosophers working on 'the explanatory gap' are familiar with this empirical literature.
Echo is very important to me. I love the repetition of motifs, or the slight alteration of what's been said before. This is part of how one creates a mood, a psychological caul, in fact, around the reader.
When we read a literary work (or, in some instances, listen to music) our imagination is stimulated, we feel various emotions, and we arrive at new judgments. These attitudes are brought into relation with many others, including our standing tendencies to think and feel in particular ways, and we try to fit our psychological capacities and responses together.
The amalgam of psychological attitudes we form is the synthetic complex. It may fall apart quite quickly as further reflection or further experience bears on it, and we may revert to our former judgments, feelings and tendencies.
The great philosophers of the 17th and 18th centuries did not think that epistemological questions floated free of questions about how the mind works. Those philosophers took a stand on all sorts of questions which nowadays we would classify as questions of psychology, and their views about psychological questions shaped their views about epistemology, as well they should have.
In my view, philosophers have shown a great deal more respect for the first-person point of view than it deserves. There's a lot of empirical work on the various psychological mechanisms by way of which the first-person point of view is produced, and, when we understand this, I believe, we can stop romanticising and mythologising the first-person perspective.
If we are to believe the evidence from clinical trials there are many effective pharmacological and psychological treatments for mental illness. Epidemiological data, on the other hand, says otherwise.
My interest in the psychological roots of psychosis has both personal (my brother Andrew committed suicide) and professional origins (I was trained in a behaviorist approach to psychology which - whatever its limitations - at least taught me to see human behavior in its social context).
At the individual level, if we can identify the psychological mechanisms linking adverse environments to psychosis (and there has been a lot of progress with this despite minimal funding) we should be able to devise more effective interventions for those who are already ill.
There are many kinds of adult adversities that can provoke severe psychological distress, including debt and unemployment, dysfunctional marital relationships and occupational stress. The reality is that the social causes of mental ill-health are all around us.
For me, most comedy scripts fail in the mechanical playing-out of the setup. They'll pay lip service to a moral lesson or a psychological progression.
If there is a central theme to what I called "a peaceful warrior's approach to living," and to The Four Purposes of Life, it is that there may be innumerable techniques or methods one can learn (from the Eastern spiritual cultures and from the Western psychological tradition), but that above and beyond all these technologies waits the school of everyday life.
Half the time, my job is basically to talk people off the ledge. It's more psychological than just me picking up some sticks and counting, "1, 2, 3, 4."
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