Self Quotes (40 quotes)
A formative influence on my undergraduate self was the response of a respected elder statesmen of the Oxford Zoology Department when an American visitor had just publicly disproved his favourite theory. The old man strode to the front of the lecture hall, shook the American warmly by the hand and declared in ringing, emotional tones: ‘My dear fellow, I wish to thank you. I have been wrong these fifteen years.’ And we clapped our hands red. Can you imagine a Government Minister being cheered in the House of Commons for a similar admission? “Resign, Resign” is a much more likely response!
A neurotic person can be most simply described as someone who, while he was growing up, learned ways of behaving that are self-defeating in his society.
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.
Conditions for creativity are to be puzzled; to concentrate; to accept conflict and tension; to be born everyday; to feel a sense of self.
Dr. M.L. von Franz has explained the circle (or sphere) as a symbol of Self. It expresses the totality of the psyche in all its aspects, including the relationship between man and the whole of nature. It always points to the single most vital aspect of life, its ultimate wholeness.
For thousands of years men have striven and suffered and begotten and woman have brought forth in pain. A hundred years ago, perhaps, another man sat on this spot; like you he gazed with awe and yearning in his heart at the dying light on the glaciers. Like you he was begotten of man and born of woman. He felt pain and brief joy as you do. Was he someone else? Was it not you yourself? What is this Self of yours? What was the necessary condition for making the thing conceived this time into you, just you and not someone else?
Historians constantly rewrite history, reinterpreting (reorganizing) the records of the past. So, too, when the brain's coherent responses become part of a memory, they are organized anew as part of the structure of consciousness. What makes them memories is that they become part of that structure and thus form part of the sense of self; my sense of self derives from a certainty that my experiences refer back to me, the individual who is having them. Hence the sense of the past, of history, of memory, is in part the creation of the self.
I simply believe that some part of the human Self or Soul is not subject to the laws of space and time.
I think it’s a mistake to ever look for hope outside of one’s self.
If there is one thing I’ve learned in my years on this planet, it’s that the happiest and most fulfilled people I’ve known are those who devoted themselves to something bigger and more profound than merely their own self interest.
It is impossible to answer your question briefly; and I am not sure that I could do so, even if I wrote at some length. But I may say that the impossibility of conceiving that this grand and wondrous universe, with our conscious selves, arose through chance, seems to me the chief argument for the existence of God; but whether this is an argument of real value, I have never been able to decide.
[Replying to query about his religious views]
[Replying to query about his religious views]
It is true that when pride releases energies and serves as a spur to achievement, it can lead to a reconciliation with the self and the attainment of genuine self-esteem.
It’s a basic fact about being human that sometimes the self seems to just melt away.
Measured objectively, what a man can wrest from Truth by passionate striving is utterly infinitesimal. But the striving frees us from the bonds of the self and makes us comrades of those who are the best and the greatest.
Nature when more shy in one, hath more freely confest and shewn herself in another; and a Fly sometimes hath given greater light towards the true knowledge of the structure and the uses of the Parts in Humane Bodies, than an often repeated dissection of the same might have done … We must not therefore think the meanest of the Creation vile or useless, since that in them in lively Characters (if we can but read) we may find the knowledge of a Deity and ourselves … In every Animal there is a world of wonders; each is a Microcosme or a world in it self.
No self is of itself alone. It has a long chain of intellectual ancestors. The ‘I’ is chained to ancestry by many factors ... This is not mere allegory, but an eternal memory.
One may understand the cosmos, but never the ego; the self is more distant than any star.
Pride is a sense of worth derived from something that is not organically part of us, while self-esteem derives from the potentialities and achievements of the self. We are proud when we identify ourselves with an imaginary self, a leader, a holy cause, a collective body or possessions. There is fear and intolerance in pride; it is sensitive and uncompromising. The less promise and potency in the self, the more imperative is the need for pride. The core of pride is self-rejection.
Psychiatrist David Shainberg argued that mental illness, which appears chaotic, is actually the reverse. Mental illness occurs when images of the self become rigid and closed, restricting an open creative response to the world.[Co-author with David Peat]
Self-education is, I firmly believe, the only kind of education there is.
The authentic self is the soul made visible.
The computer takes up where psychoanalysis left off. It takes the ideas of a decentered self and makes it more concrete by modeling mind as a multiprocessing machine.
The great purpose of school can be realized better in dark, airless, ugly places … It is to master the physical self, to transcend the beauty of nature. School should develop the power to withdraw from the external world.
The individual on his own is stable only so long as he is possessed of self-esteem. The maintenance of self-esteem is a continuous task which taxes all of the individual’s powers and inner resources. We have to prove our worth and justify our existence anew each day. When, for whatever reason, self-esteem is unattainable, the autonomous individual becomes a highly explosive entity. He turns away from an unpromising self and plunges into the pursuit of pride—the explosive substitute for self-esteem. All social disturbances and upheavals have their roots in crises of individual self-esteem, and the great endeavor in which the masses most readily unite is basically a search for pride.
The less justified a man is in claiming excellence for his own self, the more ready he is to claim all excellence for his nation, his religion, his race or his holy cause.
The material world has only been constructed at the price of taking the self, that is, mind, out of it, removing it; mind is not part of it.
The process of self-estrangement and its removal underlies all education. The mind must fix its attention upon what is alien to it and penetrate its disguise, making it become familiar. … Wonder is only the first stage of this estrangement. It must be followed by recognition.
The self is the class (not the collection) of the experiences (or autopsychological states). The self does not belong to the expression of the basic experience, but is constructed only on a very high level.
The true beauty of nature is her amplitude; she exists neither for nor because of us, and possesses a staying power that all our nuclear arsenals cannot threaten (much as we can easily destroy our puny selves).
The true value of a human being is determined primarily by the measure and the sense in which he has attained to liberation from the self.
There is only one reason why men become addicted to drugs — they are weak men. Only strong men are cured, and they cure themselves.
To believe that if we could have but this or that we would be happy is to suppress the realization that the cause of our unhappiness is in our inadequate and blemished selves. Excessive desire is thus a means of suppressing our sense of worthlessness.
Unless a man has talents to make something of himself, freedom is an irksome burden. Of what avail is freedom to choose if the self be ineffectual? We join a mass movement to escape individual responsibility, or, in the words of the ardent young Nazi, “to be free from freedom.”
We all know, from what we experience with and within ourselves, that our conscious acts spring from our desires and our fears. Intuition tells us that that is true also of our fellows and of the higher animals. We all try to escape pain and death, while we seek what is pleasant. We are all ruled in what we do by impulses; and these impulses are so organized that our actions in general serve for our self preservation and that of the race. Hunger, love, pain, fear are some of those inner forces which rule the individual’s instinct for self preservation. At the same time, as social beings, we are moved in the relations with our fellow beings by such feelings as sympathy, pride, hate, need for power, pity, and so on. All these primary impulses, not easily described in words, are the springs of man’s actions. All such action would cease if those powerful elemental forces were to cease stirring within us. Though our conduct seems so very different from that of the higher animals, the primary instincts are much alike in them and in us. The most evident difference springs from the important part which is played in man by a relatively strong power of imagination and by the capacity to think, aided as it is by language and other symbolical devices. Thought is the organizing factor in man, intersected between the causal primary instincts and the resulting actions. In that way imagination and intelligence enter into our existence in the part of servants of the primary instincts. But their intervention makes our acts to serve ever less merely the immediate claims of our instincts.
We must protect each other against the attacks of those self-appointed watchdogs of patriotism now abroad in the land who irresponsibly pin red labels on anyone whom they wish to destroy. ... [Academic professionals are the only person competant to differentiate between honest independents and the Communists.] This is our responsibility. It is not a pleasant task. But if it is left to outsiders, the distinction is not likely to be made and those independent critics of social institutions among us who are one of the glories of a true university could be silenced.
We now live in an age in which science is a court from which there is no appeal. And this issue this time around, at the beginning of the twenty-first century, is not the evolution of the species, which can seem a remote business, but the nature of our own precious inner selves.
We should like to propose instead that the specificity of DNA self replication is accomplished without recourse to specific protein synthesis and that each of our complementary DNA chains serves as a template or mould for the formation onto itself of a new companion chain.
[Co-author with Francis Crick]
[Co-author with Francis Crick]
We take for granted the need to escape the self. Yet the self can also be a refuge. In totalitarian countries the great hunger is for private life. Absorption in the minutiae of an individual existence is the only refuge from the apocalyptic madhouse staged by maniacal saviors of humanity.
What is a scientist?… We give the name scientist to the type of man who has felt experiment to be a means guiding him to search out the deep truth of life, to lift a veil from its fascinating secrets, and who, in this pursuit, has felt arising within him a love for the mysteries of nature, so passionate as to annihilate the thought of himself.
When I investigate and when I discover that the forces of the heavens and the planets are within ourselves, then truly I seem to be living among the gods.