When I went to college I knew what I wanted to study, and what career I wanted to pursue. I wanted to study psychology in order to become a clinical psychologist.
Here, there is simply no substitute for the kind of work that experimental psychologists do, work which shows some mechanisms to be quite reliable, and others to be quite unreliable.
Parents are used to being made to feel guilty about...their contribution to the population problem, the school tax burden, and declining test scores. They expect to be blamed by teachers and psychologists, if not by police. And they will be blamed by the children themselves. It is hardy a wonder, then, that they withdraw into what used to be called "permissiveness" but is really neglect.
Music and other forms of art are by far the most effective kind of social-work that exists. A single, nameless one-hit wonder brings more comfort to the world than almost any single psychologist can hope to in a lifetime
I was very bored at school. I found it very easy and slow and grey. My teachers didn't really know how to handle me, because I was very sarcastic. I was over-confident, arrogant, a typical youngest child. I went through periods of withdrawing into myself and school psychologists tried to figure me out, work out why I didn't fit in. I found that irritating, too.
Dostoevsky's visible world was a world of sensationalism. He may in the last analysis be a great mystic or a great psychologist; but he almost always reveals his genius on a stage crowded with people who behave like the men and women one reads about in the police news.
In fact, on one occasion, a rather pedantic experimental psychologist was telling him about a long, complicated experiment he had done, incorporating all the proper controls and using considerable technical virtuosity. When he saw Crick's exasperated expression he said, "but Dr. Crick, we have got it right - we know it's right," Crick's response was, "The point is not whether it's right. The point is: does it even matter whether its right or wrong?"
Jimmy Demaret and I had the best sports psychologist in the world. His name was Jack Daniels and he was waiting for us after every round.
Our problem was that in the American approach to Soviet affairs policy has oscillated between people who take an essentially psychological approach and people who take an essentially theological approach, and the two really meet. The psychologists try to "understand" the Soviet Union. And try to ease its alleged fears. The theologians say the Soviets are evil.
The Lord is a good psychologist: he knows the way our minds run. Turmoil can be the Lord's way of tapping us on the shoulder and saying, 'Don't forget me.'
Being married to a psychologist, I realize that I learn more from imperfections.
For the past several generations we've forgotten what the psychologists call our archaic understanding, a willingness to know things in their deepest, most mythic sense. We're all born with archaic understanding, and I'd guess that the loss of it goes directly along with the loss of ourselves as creators.
Professional psychologists seem to think that they are the only people who make sense out of human actions. The rest of us know that everybody tries to do just this. What else is gossip?
It might sound glib, but in a sense, as an actor Im a journalist and a psychologist recording life and truth.
Psychologist Nathaniel Branden speaks of a benevolent sense of life possible to those with rational, productive values, vividly contrasted with the coercive parasitic group-culture of mystics and altruists we live in, where people all around you seem a burdensome annoyance, a threat to your survival. Having been told from childhood that life is a zero-sum game in which you owe everything to others, at some level you worry all the time that someday the bastards will collect. And collect they do, every April 15th. Why do you think they call it collectivism?
I'd like to say is that we shouldn't have an idea that the goal of spiritual practice is to annihilate ones ego, that would be a mistake. In the early years of enlightenment, psychologists were afraid of Hindus and Buddhists meditating because they thought they were going to shatter their egos and then they'd have to wear diapers or something, like they'd lose their toilet training or what have you. They were really afraid of it.
When I think about discussions at the Society for Philosophy and Psychology, a group which includes not only philosophers and psychologists, but also computer scientists and linguists, it is noteworthy that one can't always tell just from the content of particular contributions from the audience, whether a given questioner is a philosopher or an empirical scientist.
Being a venture capitalist to me is like being more of a psychologist. So if you come to my office we have two chairs with a table in the middle. And we sit down and it's like, Tell me your problems.
Psychologists call it "free-floating" anxiety. What contradictory words. Anxiety doesn't free-float. It stalks. It attacks. It lands on you with a thud.
But what many psychologists have done, probably because they did well on a test themselves and everyone wants high self esteem, is to create this little box and then do their research inside it.
I lived with my godmother and mother in New Zealand until I was seven. They were both Jungian psychologists and had a homeless shelter for street gang members in New Zealand.
When we have an experience -- hearing a particular sonata, making love with a particular person, watching the sun set from a particular window of a particular room -- on successive occasions, we quickly begin to adapt to it, and the experience yields less pleasure each time. Psychologists call this habituation, economists call it declining marginal utility, and the rest of us call it marriage
How does one happen to write a poem: where does it come from? That is the question asked by the psychologists or the geneticists of poetry.
As a Jew and a psychologist, I understand the stress that religious communities feel in connection with questioning of circumcision... I raise these questions out of deep caring and compassion, for our community generally, and our male infants in particular. We are inflicting, generally, unrecognized harm with circumcision, and the perpetuation of this harm is far greater a concern than the discomfort that comes from confronting the advisability of this practice. Many Jews who do not circumcise in North America, South America, Europe, and Israel support this view.
Being a psychologist did enable me to maintain objectivity.
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