A mistake which is commonly made about neurotics is to suppose that they are interesting. It is not interesting to be always unhappy, engrossed with oneself, malignant and ungrateful, and never quite in touch with reality.
This leads us to note down in our psychological chart of the mass-man of today two fundamental traits: the free expansion of his vital desires, and, therefore, of his personality; and his radical ingratitude towards all that has made possible the ease of his existence. These traits together make up the well-known psychology of the spoilt child.
Both the Freudian and the Platonic metaphors emphasize the considerable independence of and tension among the constituent parts of the psyche, a point that characterizes the human condition.
Extreme heroism springs from something that no scientific theory can fully explain; it's an illogical impulse that flies in the face of biology, psychology, actuarial statistics, and basic common sense.
The Russian leaders are keen judges of human psychology, and as such they are highly conscious that loss of temper and of self-control is never a source of strength in political affairs.
The best way to deal with somebody is to deal with yourself.
Our show is different, because it's not about law and order, it's about psychology, the intent of somebody.
It is in applied psychology, if anywhere, that today we should be modest and grant validity to a number of apparently contradictory opinions; for we are still far from having anything like a thorough knowledge of the human psyche, that most challenging field of scientific enquiry. For the present we have merely more or less plausible opinions that defy reconciliation.
It is one of the aims of linguistics to define itself, to recognise what belongs within its domain. In those cases where it relies upon psychology, it will do so indirectly, remaining independent.
I mean that I think I find the psychology of people more interesting than politics. I think the psychology of politics is more interesting than straight politics.
I love to prepare if it's something that requires training. But I don't like to prepare the psychology too much.
Interestingly, human irrationality is a hot topic in economics at the moment. Behavioural economics it's called, on the cusp of economics and psychology.
Crowds are somewhat like the sphinx of ancient fable: It is necessary to arrive at a solution of the problems offered by their psychology or to resign ourselves to being devoured by them.
The idea that you can ask one question and it makes the point - well, that wasn't how psychology was done at the time.
Consciousness... I think we should think of it as something we do.
Perception is not something that happens to us, or in us. It is something we do.
Psychology is still trying to explain the perception of the position of an object in space, along with its shape, size, and so on, and to understand the sensations of color.
The structure of the human brain is enormously complex. It contains about 10 billion nerve cells (neurons), which are interlinked in a vast network through 1,000 billion junctions (synapses). The whole brain can be divided into subsections, or sub-networks, which communicate with each other in a network fashion. All this results in intricate patterns of intertwined webs, networks of nesting within larger networks.
Science has revealed that the human body is made up of millions and millions of atoms... For example, I am made up of 5.8x10^27 atoms.
Holding onto and manipulating physical objects is one of the things we learn earliest and do the most. It should not be surprising that object control is the basis of one of the five most fundamental metaphors for our inner life. To control objects, we must learn to control our bodies. We learn both forms of control together. Self-control and object control are inseparable experiences from earliest childhood. It is no surprise that we should have as a metaphor-a primary metaphor-Self Control is Object Control.
Engagement is the conscious inhabitation of your body and mind. Practice is happening when your open awareness is moving with, in and through your embodied activity. Intrinsic to practice is your conscious participation with your life. Engagement is the conduction of your free and open awareness through your activities, whatever they may be.
Now, since our condition accommodates things to itself, and transforms them according to itself, we no longer know things in their reality; for nothing comes to us that is not altered and falsified by our Senses. When the compass, the square, and the rule are untrue, all the calculations drawn from them, all the buildings erected by their measure, are of necessity also defective and out of plumb. The uncertainty of our senses renders uncertain everything that they produce.
To lose sensibility, to see what one sees, As if sight had not its own miraculous thrift, To hear only what one hears, one meaning alone, As if the paradise of meaning ceased To be paradise, it is this to be destitute.
Acting for screen is very different from acting on stage, and then obviously when you dance... everything is a physical embodiment. But the discipline is the same approach. You have to take both things seriously; nothing well-crafted is by mistake.
We are mindful of desire when we experience it with an embodied awareness, recognizing the sensations and thoughts of wanting as arising and passing phenomena. While this isn't easy, as we cultivate the clear seeing and compassion of Radical Acceptance, we discover we can open fully to this natural force, and remain free in its midst.
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