Behavior Quotes (89 quotes)
Nature and nurture are an inseparable blend of influences that work together to produce our behavior. A growing band of researchers are demonstrating that the bedrock of behaviors that make up the concerns of everyday life, such as sex, language, cooperation, and violence have been carved out by evolution over the eons, and this Stone Age legacy continues to influence modern life today.
A good method of discovery is to imagine certain members of a system removed and then see how what is left would behave: for example, where would we be if iron were absent from the world: this is an old example.
Art arises in those strange complexities of action that are called human beings. It is a kind of human behavior. As such it is not magic, except as human beings are magical. Nor is it concerned in absolutes, eternities, “forms,” beyond those that may reside in the context of the human being and be subject to his vicissitudes. Art is not an inner state of consciousness, whatever that may mean. Neither is it essentially a supreme form of communication. Art is human behavior, and its values are contained in human behavior.
Because intelligence is our own most distinctive feature, we may incline to ascribe superior intelligence to the basic primate plan, or to the basic plan of the mammals in general, but this point requires some careful consideration. There is no question at all that most mammals of today are more intelligent than most reptiles of today. I am not going to try to define intelligence or to argue with those who deny thought or consciousness to any animal except man. It seems both common and scientific sense to admit that ability to learn, modification of action according to the situation, and other observable elements of behavior in animals reflect their degrees of intelligence and permit us, if only roughly, to compare these degrees. In spite of all difficulties and all the qualifications with which the expert (quite properly) hedges his conclusions, it also seems sensible to conclude that by and large an animal is likely to be more intelligent if it has a larger brain at a given body size and especially if its brain shows greater development of those areas and structures best developed in our own brains. After all, we know we are intelligent, even though we wish we were more so.
Besides love and sympathy, animals exhibit other qualities connected with the social instincts which in us would be called moral.
Bistromathics itself is simply a revolutionary new way of understanding the behavior of numbers. Just as Einstein observed that space was not an absolute but depended on the observer's movement in space, and that time was not an absolute, but depended on the observer's movement in time, so it is now realized that numbers are not absolute, but depend on the observer's movement in restaurants.
But here I stop–short of any deterministic speculation that attributes specific behaviors to the possession of specific altruist or opportunist genes. Our genetic makeup permits a wide range of behaviors–from Ebenezer Scrooge before to Ebenezer Scrooge after. I do not believe that the miser hoards through opportunist genes or that the philanthropist gives because nature endowed him with more than the normal complement of altruist genes. Upbringing, culture, class, status, and all the intangibles that we call ‘free will,’ determine how we restrict our behaviors from the wide spectrum–extreme altruism to extreme selfishness–that our genes permit.
Complex organisms cannot be construed as the sum of their genes, nor do genes alone build particular items of anatomy or behavior by them selves. Most genes influence several aspects of anatomy and behavior–as they operate through complex interactions with other genes and their products, and with environmental factors both within and outside the developing organism. We fall into a deep error, not just a harmful oversimplification, when we speak of genes ‘for’ particular items of anatomy or behavior.
Even the humblest creature has to know how to react to the difference between food and toxin if it's to survive. ... Life and some level of intelligent behavior—discerning and doing what's best for one's survival—appear to go hand in hand.
Everybody now wants to discover universal laws which will explain the structure and behavior of the nucleus of the atom. But actually our knowledge of the elementary particles that make up the nucleus is tiny. The situation calls for more modesty. We should first try to discover more about these elementary particles and about their laws. Then it will be the time for the major synthesis of what we really know, and the formulation of the universal law.
For any one who is pervaded with the sense of causal law in all that happens, who accepts in real earnest the assumption of causality, the idea of a Being who interferes with the sequence of events in the world is absolutely impossible! Neither the religion of fear nor the social-moral religion can have, any hold on him. A God who rewards and punishes is for him unthinkable, because man acts in accordance with an inner and outer necessity, and would, in the eyes of God, be as little responsible as an inanimate object is for the movements which it makes. Science, in consequence, has been accused of undermining morals—but wrongly. The ethical behavior of man is better based on sympathy, education and social relationships, and requires no support from religion. Man’s plight would, indeed, be sad if he had to be kept in order through fear of punishment and hope of rewards after death.
For behavior, men learn it, as they take diseases, one of another.
For Linnaeus, Homo sapiens was both special and not special ... Special and not special have come to mean nonbiological and biological, or nurture and nature. These later polarizations are nonsensical. Humans are animals and everything we do lies within our biological potential ... the statement that humans are animals does not imply that our specific patterns of behavior and social arrangements are in any way directly determined by our genes. Potentiality and determination are different concepts.
From all we have learnt about the structure of living matter, we must be prepared to find it working in a manner that cannot be reduced to the ordinary laws of physics. And that not on the ground that there is any “new force” or what not, directing the behavior of the single atoms within a living organism, but because the construction is different from anything we have yet tested in the physical laboratory.
Genes make enzymes, and enzymes control the rates of chemical processes. Genes do not make ‘novelty seeking’ or any other complex and overt behavior. Predisposition via a long chain of complex chemical reactions, mediated through a more complex series of life’s circumstances, does not equal identification or even causation.
He is not a true man of science who does not bring some sympathy to his studies, and expect to learn something by behavior as well as by application. It is childish to rest in the discovery of mere coincidences, or of partial and extraneous laws.
He [Heinrich Rose] looked upon the various substances that he was manipulating, as well as their reactions, under a thoroughly familial point of view: they were like so many children entrusted to his tutelage. Every time he explained simple, clear, well-defined phenomena, he assumed a jovial and smiling countenance; on the other hand, he almost got angry at certain mischievous [Remelé’s italics] bodies, the properties of which did not obey ordinary laws and troubled general theoretical views; in his eyes, this was unruly behavior.
High energy prices lead to lower energy prices because of the supply and demand side behavioral changes that they induce.
Historically, science has pursued a premise that Nature can be understood fully, its future predicted precisely, and its behavior controlled at will. However, emerging knowledge indicates that the nature of Earth and biological systems transcends the limits of science, questioning the premise of knowing, prediction, and control. This knowledge has led to the recognition that, for civilized human survival, technological society has to adapt to the constraints of these systems.
I can say, if I like, that social insects behave like the working parts of an immense central nervous system: the termite colony is an enormous brain on millions of legs; the individual termite is a mobile neurone.
I would rather see the behavior of one white rat observed carefully from the moment of birth until death than to see a large volume of accurate statistical data on how 2,000 rats learned to open a puzzle box.
If I would follow your advice and Jesus could perceive it, he, as a Jewish teacher, surely would not approve of such behavior.
If we assume that there is only one enzyme present to act as an oxidizing agent, we must assume for it as many different degrees of activity as are required to explain the occurrence of the various colors known to mendelize (three in mice, yellow, brown, and black). If we assume that a different enzyme or group of enzymes is responsible for the production of each pigment we must suppose that in mice at least three such enzymes or groups of enzymes exist. To determine which of these conditions occurs in mice is not a problem for the biologist, but for the chemist. The biologist must confine his attention to determining the number of distinct agencies at work in pigment formation irrespective of their chemical nature. These agencies, because of their physiological behavior, the biologist chooses to call 'factors,' and attempts to learn what he can about their functions in the evolution of color varieties.
If you defend a behavior by arguing that people are programmed directly for it, then how do you continue to defend it if your speculation is wrong, for the behavior then becomes unnatural and worthy of condemnation. Better to stick resolutely to a philosophical position on human liberty: what free adults do with each other in their own private lives is their business alone. It need not be vindicated–and must not be condemned–by genetic speculation.
If you’re telling a story, it’s very tempting to personalise an animal. To start with, biologists said this fascination with one individual was just television storytelling. But they began to realise that, actually, it was a new way to understand behaviour–following the fortunes of one particular animal could be very revealing and have all kinds of implications in terms of the ecology and general behaviour of the animals in that area.
If … you reward people for behavior that’s actually bad … then you’re going to encourage that behavior. Today, our [conservation] incentives aren’t set up well-you can make a lot of money burning fossil fuels, digging up wetlands, pumping fossil water out of aquifers that will take 10,000 years to recharge, overfishing species in international waters that are close to collapse, and so on.
Instead of saying that a man behaves because of the consequences which are to follow his behavior, we simply say that he behaves because of the consequences which have followed similar behavior in the past. This is, of course, the Law of Effect or operant conditioning.
Is it absurd to imagine that our social behavior, from amoeba to man, is also planned and dictated, from stored Information, by the cells? And that the time has come for men to be entrusted with the task, through heroic efforts, of bringing life to other worlds?
It doesn’t take a scientist to realize that a chimpanzee or a dog is an intelligent animal. Instead, it takes a bigoted human to suggest that it’s not.
It is my view that a psychologist who is really going to get anywhere must respect human behaviour. Not only in the sense of considering it a worthwhile subject to study, but in the much more important sense of being willing to reject flippant and cynical views or at least of regarding them as a not very serious kind of sport and of believing that human beings are fundamentally decent.
It is strange that we know so little about the properties of numbers. They are our handiwork, yet they baffle us; we can fathom only a few of their intricacies. Having defined their attributes and prescribed their behavior, we are hard pressed to perceive the implications of our formulas.
It is the business of scientists to explain away the magic in the world. The largest coherent body of magic remaining is the behavior of (humans) and animals.
It is time that science, having destroyed the religious basis for morality, accepted the obligation to provide a new and rational basis for human behavior—a code of ethics concerned with man’s needs on earth, not his rewards in heaven.
It was their individuality combined with the shyness of their behavior that remained the most captivating impression of this first encounter with the greatest of the great apes.
Like other addictions, tobacco use can be effectively treated. A wide variety of behavioral interventions have been used for years. In recognition of the important role that nicotine plays in maintaining tobacco use, nicotine replacement therapy is now available. Nicotine gum has been shown to relieve withdrawal symptoms following smoking cessation, and may enhance the effectiveness of behavioral treatments. These treatment measures should be made more widely available to smokers who need them. Unfortunately most party payors do not provide coverage for smoking cessation treatments. On the other hand, treatment for alcoholism and illicit drug use is often covered. And we should eliminate this double standard.
Logic is not concerned with human behavior in the same sense that physiology, psychology, and social sciences are concerned with it. These sciences formulate laws or universal statements which have as their subject matter human activities as processes in time. Logic, on the contrary, is concerned with relations between factual sentences (or thoughts). If logic ever discusses the truth of factual sentences it does so only conditionally, somewhat as follows: if such-and-such a sentence is true, then such-and-such another sentence is true. Logic itself does not decide whether the first sentence is true, but surrenders that question to one or the other of the empirical sciences.
Man is an animal with primary instincts of survival. Consequently his ingenuity has developed first and his soul afterwards. The progress of science is far ahead of man's ethical behavior.
Man is not only part of a field, but a part and member of his group. When people are together, as when they are at work, then the most unnatural behavior, which only appears in late stages or abnormal cases, would be to behave as separate Egos. Under normal circumstances they work in common, each a meaningfully functioning part of the whole.
Many scientists have tried to make determinism and complementarity the basis of conclusions that seem to me weak and dangerous; for instance, they have used Heisenberg’s uncertainty principle to bolster up human free will, though his principle, which applies exclusively to the behavior of electrons and is the direct result of microphysical measurement techniques, has nothing to do with human freedom of choice. It is far safer and wiser that the physicist remain on the solid ground of theoretical physics itself and eschew the shifting sands of philosophic extrapolations.
Mathematics is a form of poetry which transcends poetry in that it proclaims a truth; a form of reasoning which transcends reasoning in that it wants to bring about the truth it proclaims; a form of action, of ritual behavior, which does not find fulfilment in the act but must proclaim and elaborate a poetic form of truth.
Meat-eating has not, to my knowledge, been recorded from other parts of the chimpanzee’s range in Africa, although if it is assumed that human infants are in fact taken for food, the report that five babies were carried off in West Africa suggests that carnivorous behavior may be widespread.
Modern anthropology has taught us, through comparative investigation of so-called primitive cultures, that the social behavior of human beings may differ greatly, depending upon prevailing cultural patterns and the types of organisation which predominate in society. It is on this that those who are striving to improve the lot of man may ground their hopes: human beings are not condemned, because of their biological constitution, to annihilate each other or to be at the mercy of a cruel, self-inflicted fate.
Nature never “fails.” Nature complies with its own laws. Nature is the law. When Man lacks understanding of Nature’s laws and a Man-contrived structure buckles unexpectedly, it does not fail. It only demonstrates that Man did not understand Nature’s laws and behaviors. Nothing failed. Man’s knowledge or estimating was inadequate.
No serious student of human behavior denies the potent influence of evolved biology upon our cultural lives. Our struggle is to figure out how biology affects us, not whether it does.
One may summarize by saying that by a combination of behavior and physiology mammals can successfully occupy all but the most extreme environments on earth without anything more than quantitative shifts in the basic physiological pattern common to all.
Perfect behavior is born of complete indifference.
Physics does not change the nature of the world it studies, and no science of behavior can change the essential nature of man, even though both sciences yield technologies with a vast power to manipulate their subject matters.
Physics does not endeavour to explain nature. In fact, the great success of physics is due to a restriction of its objectives: it only endeavours to explain the regularities in the behavior of objects.
Plants, generally speaking, meet the impact of the terrestrial environment head on, although of course they in turn modify the physical environment by adventitious group activity. The individual plant cannot select its habitat; its location is largely determined by the vagaries of the dispersal of seeds or spores and is thus profoundly affected by chance. Because of their mobility and their capacity for acceptance or rejection terrestrial animals, in contrast, can and do actively seek out and utilize the facets of the environment that allow their physiological capacities to function adequately. This means that an animal by its behavior can fit the environment to its physiology by selecting situations in which its physiological capacities can cope with physical conditions. If one accepts this idea, it follows that there is no such thing as The Environment, for there exist as many different terrestrial environments as there are species of animals.
Plasticity is a double-edged sword; the more flexible an organism is the greater the variety of maladaptive, as well as adaptive, behaviors it can develop; the more teachable it is the more fully it can profit from the experiences of its ancestors and associates and the more it risks being exploited by its ancestors and associates.
Psychologists must cease to be content with the sterile and narrow conception of their science as the science of consciousness, and must boldly assert its claim to be the positive science of mind in all its aspects and modes of functining, or, as I would prefer to say, the positive science of conduct or behavior.
Psychology, as the behaviorist views it, is a purely objective, experimental branch of natural science which needs introspection as little as do the sciences of chemistry and physics. It is granted that the behavior of animals can be investigated without appeal to consciousness. Heretofore the viewpoint has been that such data have value only in so far as they can be interpreted by analogy in terms of consciousness. The position is taken here that the behavior of man and the behavior of animals must be considered in the same plane.
Science is in a literal sense constructive of new facts. It has no fixed body of facts passively awaiting explanation, for successful theories allow the construction of new instruments—electron microscopes and deep space probes—and the exploration of phenomena that were beyond description—the behavior of transistors, recombinant DNA, and elementary particles, for example. This is a key point in the progressive nature of science—not only are there more elegant or accurate analyses of phenomena already known, but there is also extension of the range of phenomena that exist to be described and explained.
Co-author with Michael A. Arbib, English-born professor of computer science and biomedical engineering (1940-)
Co-author with Michael A. Arbib, English-born professor of computer science and biomedical engineering (1940-)
Science tries to answer the question: ‘How?’ How do cells act in the body? How do you design an airplane that will fly faster than sound? How is a molecule of insulin constructed? Religion, by contrast, tries to answer the question: ‘Why?’ Why was man created? Why ought I to tell the truth? Why must there be sorrow or pain or death? Science attempts to analyze how things and people and animals behave; it has no concern whether this behavior is good or bad, is purposeful or not. But religion is precisely the quest for such answers: whether an act is right or wrong, good or bad, and why.
So I want to admit the assumption which the astronomer—and indeed any scientist—makes about the Universe he investigates. It is this: that the same physical causes give rise to the same physical results anywhere in the Universe, and at any time, past, present, and future. The fuller examination of this basic assumption, and much else besides, belongs to philosophy. The scientist, for his part, makes the assumption I have mentioned as an act of faith; and he feels confirmed in that faith by his increasing ability to build up a consistent and satisfying picture of the universe and its behavior.
Sociobiology is not just any statement that biology, genetics, and evolutionary theory have something to do with human behavior. Sociobiology is a specific theory about the nature of genetic and evolutionary input into human behavior. It rests upon the view that natural selection is a virtually omnipotent architect, constructing organisms part by part as best solutions to problems of life in local environments. It fragments organisms into “traits,” explains their existence as a set of best solutions, and argues that each trait is a product of natural selection operating “for” the form or behavior in question. Applied to humans, it must view specific behaviors (not just general potentials) as adaptations built by natural selection and rooted in genetic determinants, for natural selection is a theory of genetic change. Thus, we are presented with unproved and unprovable speculations about the adaptive and genetic basis of specific human behaviors: why some (or all) people are aggressive, xenophobic, religious, acquisitive, or homosexual.
Sparrows are sociable, like a crowd of children begging from a tourist.
The advances of biology during the past 20 years have been breathtaking, particularly in cracking the mystery of heredity. Nevertheless, the greatest and most difficult problems still lie ahead. The discoveries of the 1970‘s about the chemical roots of memory in nerve cells or the basis of learning, about the complex behavior of man and animals, the nature of growth, development, disease and aging will be at least as fundamental and spectacular as those of the recent past.
The conception of objective reality … has thus evaporated … into the transparent clarity of mathematics that represents no longer the behavior of particles but rather our knowledge of this behavior.
The first question which you will ask and which I must try to answer is this, “What is the use of climbing Mount Everest ?” and my answer must at once be, “It is no use.” There is not the slightest prospect of any gain whatsoever. Oh, we may learn a little about the behavior of the human body at high altitudes, and possibly medical men may turn our observation to some account for the purposes of aviation. But otherwise nothing will come of it. We shall not bring back a single bit of gold or silver, not a gem, nor any coal or iron. We shall not find a single foot of earth that can be planted with crops to raise food. It’s no use. So, if you cannot understand that there is something in man which responds to the challenge of this mountain and goes out to meet it, that the struggle is the struggle of life itself upward and forever upward, then you won’t see why we go. What we get from this adventure is just sheer joy. And joy is, after all, the end of life. We do not live to eat and make money. We eat and make money to be able to enjoy life. That is what life means and what life is for.
The habitat of an organism is the place where it lives, or the place where one would go to find it. The ecological niche, on the other hand, is the position or status of an organism within its community and ecosystem resulting from the organism’s structural adaptations, physiological responses and specific behavior (inherited and/or learned). The ecological niche of an organism depends not only on where it lives, but also on what it does. By analogy, it may be said that the habitat is the organism’s ‘address,’ and the niche is its ‘profession,’ biologically speaking.
The hypothesis that man is not free is essential to the application of scientific method to the study of human behavior. The free inner man who is held responsible for the behavior of the external biological organism is only a prescientific substitute for the kinds of causes which are discovered in the course of a scientific analysis.
The laws of thermodynamics, as empirically determined, express the approximate and probable behavior of systems of a great number of particles, or, more precisely, they express the laws of mechanics for such systems as they appear to beings who have not the fineness of perception to enable them to appreciate quantities of the order of magnitude of those which relate to single particles, and who cannot repeat their experiments often enough to obtain any but the most probable results.
The life history of the individual is first and foremost an accommodation to the patterns and standards traditionally handed down in his community. From the moment of birth the customs into which he is born shape his experience and behavior.
The line separating investment and speculation, which is never bright and clear, becomes blurred still further when most market participants have recently enjoyed triumphs. Nothing sedates rationality like large doses of effortless money. After a heady experience of that kind, normally sensible people drift into behavior akin to that of Cinderella at the ball. They know that overstaying the festivities—that is, continuing to speculate in companies that have gigantic valuations relative to the cash they are likely to generate in the future—will eventually bring on pumpkins and mice. But they nevertheless hate to miss a single minute of what is one helluva party. Therefore, the giddy participants all plan to leave just seconds before midnight. There’s a problem, though: They are dancing in a room in which the clocks have no hands.
The man who is thoroughly convinced of the universal operation of the law of causation cannot for a moment entertain the idea of a being who interferes in the course of events–provided, of course, that he takes the hypothesis of causality really seriously. He has no use for the religion of fear and equally little for social or moral religion. A God who rewards and punishes is inconceivable to him for the simple reason that a man’s actions are determined by necessity, external and internal, so that in God’s eyes he cannot be responsible, any more than an inanimate object is responsible for the motions it undergoes. Science has therefore been charged with undermining morality, but the charge is unjust. A man’s ethical behavior should be based effectually on sympathy, education, and social ties and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hopes of reward after death.
The most intensely social animals can only adapt to group behavior. Bees and ants have no option when isolated, except to die. There is really no such creature as a single individual; he has no more life of his own than a cast off cell marooned from the surface of your skin.
The photons which constitute a ray of light behave like intelligent human beings: out of all possible curves they always select the one which will take them most quickly to their goal.
The self-fulfilling prophecy is, in the beginning, a false definition of the situation evoking a new behavior which makes the originally false conception come true. The specious validity of the self-fulfilling prophecy perpetuates a reign of error. For the prophet will cite the actual course of events as proof that he was right from the very beginning. … Such are the perversities of social logic.
Then I have more than an impression—it amounts to a certainty—that algebra is made repellent by the unwillingness or inability of teachers to explain why we suddenly start using a and b, what exponents mean apart from their handling, and how the paradoxical behavior of + and — came into being. There is no sense of history behind the teaching, so the feeling is given that the whole system dropped down readymade from the skies, to be used only by born jugglers. This is what paralyzes—with few exceptions—the infant, the adolescent, or the adult who is not a juggler himself.
There is a tendency to consider anything in human behavior that is unusual, not well known, or not well understood, as neurotic, psychopathic, immature, perverse, or the expression of some other sort of psychologic disturbance.
There is very little flexibility in the behavior of the Universe. What it does once, it does again.
This brings me to the final point of my remarks, the relation between creativity and aging, a topic with which I have had substantial experience. Scientific research, until it has gone through the grueling and sometimes painful process of publication, is just play, and play is characteristic of young vertebrates, particularly young mammals. In some ways, scientific creativity is related to the exuberant behavior of young mammals. Indeed, creativity seems to be a natural characteristic of young humans. If one is fortunate enough to be associated with a university, even as one ages, teaching allows one to contribute to, and vicariously share, in the creativity of youth.”
This is the excellent foppery of the world: that when we are sick in fortune—often the surfeits of our own behaviour—we make guilty of our disasters the sun, the moon, and stars, as if we were villains on necessity, fools by heavenly compulsion, knaves, thieves, and treachers by spherical predominance, drunkards, liars, and adulterers, by an enforced obedience of planetary influence, and all that we are evil in, by a divine thrusting on. An admirable evasion of whoremaster man, to lay his goatish disposition on the charge of a star! My father compounded with my mother under the Dragon's tail and my nativity was under Ursa Major, so that it follows that I am rough and lecherous. Fut! I should have been that I am had the maidenliest star in the firmament twinkled on my bastardizing.
Through the naturalist’s eyes, a sparrow can be as interesting as a bird of paradise, the behaviour of a mouse as interesting as that of a tiger, and a humble lizard as fascinating as a crocodile. … Our planet is beautifully intricate, brimming over with enigmas to be solved and riddles to be unravelled.
To be anthropocentric is to remain unaware of the limits of human nature, the significance of biological processes underlying human behavior, and the deeper meaning of long-term genetic evolution.
Truth and falsity, indeed understanding, is not necessarily something purely intellectual, remote from feelings and attitudes. ... It is in the total conduct of men rather than in their statements that truth or falsehood lives, more in what a man does, in his real reaction to other men and to things, in his will to do them justice, to live at one with them. Here lies the inner connection between truth and justice. In the realm of behavior and action, the problem recurs as to the difference between piece and part.
We are recorders and reporters of the facts—not judges of the behavior we describe.
We cannot idealize technology. Technology is only and always the reflection of our own imagination, and its uses must be conditioned by our own values. Technology can help cure diseases, but we can prevent a lot of diseases by old-fashioned changes in behavior.
We must examine the moral alchemy through which the in-group readily transmutes virtue into vice and vice into virtue, as the occasion may demand. … We begin with the engagingly simple formula of moral alchemy: the same behavior must be differently evaluated according to the person who exhibits it. For example, the proficient alchemist will at once know that the word “firm” is properly declined as follows:
I am firm,
Thou art obstinate,
He is pig-headed.
There are some, unversed in the skills of this science, who will tell you that one and the same term should be applied to all three instances of identical behavior.
I am firm,
Thou art obstinate,
He is pig-headed.
There are some, unversed in the skills of this science, who will tell you that one and the same term should be applied to all three instances of identical behavior.
We think we understand the regular reflection of light and X rays - and we should understand the reflections of electrons as well if electrons were only waves instead of particles ... It is rather as if one were to see a rabbit climbing a tree, and were to say ‘Well, that is rather a strange thing for a rabbit to be doing, but after all there is really nothing to get excited about. Cats climb trees - so that if the rabbit were only a cat, we would understand its behavior perfectly.’ Of course, the explanation might be that what we took to be a rabbit was not a rabbit at all but was actually a cat. Is it possible that we are mistaken all this time in supposing they are particles, and that actually they are waves?
When I discuss intelligent life in the universe, I take this to include the human race, even though much of its behavior throughout history appears not to have been calculated to aid the survival of the species.
When we react to life from the head without joining forces with the heart, it can lead us into childish, inelegant behavior that we don’t respect in ourselves. If we get the head in sync with the heart first, we have the power of their teamwork working for us and we can make the changes we know we need to make.
When you try to explain the behavior of water, remember to demonstrate the experiment first and the cause next.
While our behavior is still significantly controlled by our genetic inheritance, we have, through our brains, a much richer opportunity to blaze new behavioral and cultural pathways on short timescales.
With the nervous system intact the reactions of the various parts of that system, the 'simple reflexes', are ever combined into great unitary harmonies, actions which in their sequence one upon another constitute in their continuity what may be termed the 'behaviour'.
Without some idea of oxidation processes, of the chemical structure of food, and of the chemical reactions in digestion, visceral behavior is a blank. And without some understanding of visceral behavior, psychic behavior is up in the air.
Zoocentrism is the primary fallacy of human sociobiology, for this view of human behavior rests on the argument that if the actions of ‘lower’ animals with simple nervous systems arise as genetic products of natural selection, then human behavior should have a similar basis.
[T]here are some common animal behaviors that seem to favor the development of intelligence, behaviors that might lead to brainy beasts on many worlds. Social interaction is one of them. If you're an animal that hangs out with others, then there's clearly an advantage in being smart enough to work out the intentions of the guy sitting next to you (before he takes your mate or your meal). And if you're clever enough to outwit the other members of your social circle, you'll probably have enhanced opportunity to breed..., thus passing on your superior intelligence. ... Nature—whether on our planet or some alien world—will stumble into increased IQ sooner or later.