Funny little book all about cat "psychology". Mostly in Q&A format, I thought I'd take a look at it since I spied it on the library display shelf.Funny little book all about cat "psychology". Mostly in Q&A format, I thought I'd take a look at it since I spied it on the library display shelf. Things I learned from this book: the wonders of double-sided tape for keeping the kitties off the counter, cats mark their territory with oils from their whiskers (that's why they rub up again you), and you can test your cat's IQ by seeing if it has object permanence (just like you would with a small child). Oh, and cats knead because it is calming and reminds them of how they used to stimulate milk production from their mothers ......more
“I’m not trying to prove anything by the way. I’m a scientist and I know what constitutes proof. But the reason**spoiler alert** My notes and quotes:
“I’m not trying to prove anything by the way. I’m a scientist and I know what constitutes proof. But the reason I call myself by my childhood name is to remind myself that a scientist must be absolutely like a child. If he sees a thing, he must say that he sees it, whether it was what he thought he was going to see or not. See first, think later, then test. But always see first. Otherwise you will only see what you were expecting. Most scientists forget that. I’ll show you something to demonstrate that later. So, the other reason I call myself Wonko the Sane is so that people will think I am a fool. That allows me to say what I see when I see it. You can’t possible be a scientist if you mind people thinking that you are a fool.” (p. 165)....more
Men stood by their fences and looked at the ruined corn, drying fast now, only a little green showing through t**spoiler alert** My notes and quotes:
Men stood by their fences and looked at the ruined corn, drying fast now, only a little green showing through the film of dust. The men were silent and they did not move often. And the women came out of the houses to stand beside their men – to feel whether this time the men would break. The women studied the men’s faces secretly, for the corn could go, as long as something else remained. . . . After a while the faces of the watching men lost their bemused perplexity and became hard and angry and resistant. Then the women knew that they were safe and that there was no break. Then they asked, What’ll we do? And the men replied, I don’t know. But it was all right. The women knew it was all right and the watching children knew it was all right. Women and children knew deep in themselves that no misfortune was too great to bear if their men were whole. (p. 3-4).
We’re sorry. It’s not us. It’s the monster. The bank isn’t like a man. Yes, but the bank is only made of men. No, you’re wrong there – quite wrong there. The bank is something else than men. It happens that every man in a bank hates what the bank does, and yet the bank does it. The bank is something more than men, I tell you. It’s the monster. Men made it, but they can’t control it. (p. 35).
And when that crop grew, and was harvested, no man had crumbled a hot clod in his fingers and let the earth sift past his fingertips. No man had touched the seed, or lusted for the growth. Men at what they had not raised, had no connection with the bread. The land bore under iron, and under iron gradually died; for it was not loved or hated, it had no prayers or curses. (p. 38).
The tenant pondered. “Funny thing how it is. If a man owns a little property, that property is him, it’s part of him, and it’s like him. If he owns property only so he can walk on it and handle it and be said when it isn’t doing well, and feel fine when the rain falls on it, that property is him, and some way he’s bigger because he owns it. Even if he isn’t successful he’s big with his property. That is so.” And the tenant pondered more. “But let a man get property he doesn’t see, or can’t take time to get his fingers in, or can’t be there to walk on it – why, then the property is the man. He can’t do what he wants, he can’t think what he wants. The property is the man, stronger than he is. And he is small, not big. Only his possessions are big – and he’s the servant of his property. That is so, too.” (p. 39).
Get ‘em under obligation. Make ‘em take up your time. Don’t let ‘em forget they’re takin’ your time. People are nice, mostly. They hate to put you out. Make ‘em put you out, an’ then sock it to ‘em. (p. 66).
And when a horse stops work and goes into the barn there is a life and a vitality left, there is a straw, and the jaws clamp on the hay, and the ears and the yes are alive. There is a warmth of life in the barn, and the heat and smell of life. But when the motor of a tractor stops, it is as dead as the ore it came from. The heat goes out of it like the living heat that leaves a corpse. Then the corrugated iron doors are closed and the tractor man drives home to town, perhaps twenty miles away, and he need not come back for weeks or months, for the tractor is dead. And this is easy and efficient. So easy that the wonder goes out of work, so efficient that the wonder goes out of land and the working of it, and with the wonder the deep understanding and the relation. And in the tractor man there grows the contempt that comes only to a stranger who had little understanding and no relation. For nitrates are not the land, nor phosphates; and the length of fiber in the cotton is not the land. Carbon is not a man, nor salt nor water nor calcium. He is all these, but he is much more, much more; and the land is so much more than its analysis. The man who is more than his chemistry, walking on the earth, turning his plow point for a stone, dropping his handles to slide over an outcropping, kneeling in the earth to eat his lunch; that man who is more than his elements knows the land that is more than its analysis. But the machine man, driving a dead tractor on land he does not know and love, understands only chemistry; and he is contemptuous of the land and of himself. When the corrugated iron doors are shut, he goes home, and his home is not the land. (p. 125-126).
This you may say of man – when theories change and crash, when schools, philosophies, when narrow dark alleys of thought, national, religious, economic, grow and disintegrate, man reaches, stumbles forward, painfully, mistakenly sometimes. Having stepped forward, he may slip back, but only half a step, never the full step back. This you may say and know it and know it. This you may know when the bombs plummet out of the black planes on the market place, when prisoners are stuck like pigs, when the crushed bodies drain filthily in the dust. You may know it in this way. If the step were not being take, if the stumbling-forward ache were not alive, the bombs would not fall, the throats would not be cut, Fear the time when the bombs stop falling while the bombers live – for every bomb is proof that the spirit has not died. And fear the time when the strikes stop while the great owners live – for every little beaten strike is proof that the step is being taken. And this you can know – fear the time when Manself will not suffer and die for a concept, for this one quality is the foundation of Manself, and this one quality is man, distinctive in the universe. (p. 164).
Beside them, little pot-bellied men in light suits and panama hats; clean, pink men with puzzled, worried eyes, with restless eyes. Worried because formulas do not work out; hungry for security and yet sensing its disappearance from the earth. In their lapels the insignia of lodges and service clubs, places where they can go and, by a weight of numbers of little worried men, reassure themselves that business is noble and not the curious ritualized thievery they know it is; that business men are intelligent in spite of the records of their stupidity; that they are kind and charitable in spite of the principles of sound business; that their lives are rich instead of the thin tiresome routines they know; and that a time is coming when they will not be afraid any more. (p. 169).
The Mexicans were weak and fled. They could not resist, because they wanted nothing in the world as frantically as the Americans wanted land. (p. 254).
They were hungry, and they were fierce. And they had hoped to find a home, and they found only hatred. Okies – the owners hated them because the owners knew they were soft and the Okies strong, that they were fed and the Okies hungry; and perhaps the owners had heard from their grandfathers how easy it is to steal land from a soft man if you are fierce and hungry and armed. The owners hated them. And in the towns, the storekeepers hated them because they had no money to spend. There is no shorter path to a storekeeper’s contempt, and all his admirations are exactly opposite. The town men, little bankers, hated Okies because there was nothing to gain from them. They had nothing. And the laboring people hated Okies because a hungry man must work, and if he must work, if he has to work, the wage payer automatically gives him less for his work; and then no one can get more. (p. 256-257).
There in the Middle- and Southwest had lived a simple agrarian folk who had not changed with industry, who had not farmed with machines or known the power and danger of machines in private hands. They had not grown up in the paradoxes of industry. Their senses were still sharp to the ridiculousness of the industrial life. (p. 311).
Tom laughed. “You just’ a-treadin’ him on?” “Sure,” said Ma. “Take a man, he can get worried an’ worried, an’ it eats out his liver, an’ purty soon he’ll jus’ lay down and die with his heart et out. But if you can take an’ make ‘im mad, why, he’ll be awright. Pa, he didn’ say nothin’, but he’s mad now. He’ll show me now. He’s awright.” (p. 389).
“Then what, Tom?” “Then it don’t matter. Then I’ll be all aroun’ in the dark. I’ll be ever’where – wherever you look. Wherever they’s a fight so hungry people can eat, I’ll be there. Wherever they’s a cop beatin’ up a guy, I’ll be there. If Casy knowed, why, I’ll be in the way guys yell when they’re mad an’ – I’ll be in the way kids laugh when they’re hungry an’ they know supper’s ready. An’ when our folks eat the stuff they raise an’ live in the houses they build – why, I’ll be there. See? (p. 463)....more
Today's automobile fleet, for example, is about 6% efficient overall. Out of every $100.00 spent on fuel, about**spoiler alert** My notes and quotes:
Today's automobile fleet, for example, is about 6% efficient overall. Out of every $100.00 spent on fuel, about $94.00 is wasted in various ways. Some of the waste is inherent in entropic physical processes, but there is enormous room for improvement. That pathetic 6% efficiency is not the result of greedy plotting by auto and oil companies, it is the result of widespread ignorance. Few people think about their car's radiator, for example, a component engineered to throw away heat that their money just bought. Producing that heat also produced pollution. Both are waste. Waste is always a sign of poor design; pollution is a measure of inefficiency. The toll on consumer finances and the environment is enormous. Approximately 1% of humanity is scientists or engineers, and most of them are too specialized to understand the global effects of their work. The rest of humanity is technologically (and ecologically) illiterate. (p. 64)....more
Okay, now let’s have some fun. Let’s talk about sex. Let’s talk about women. Freud said he didn’t know what wome**spoiler alert** MY FAVORITE QUOTES:
Okay, now let’s have some fun. Let’s talk about sex. Let’s talk about women. Freud said he didn’t know what women wanted. I know what women want: a whole lot of people to talk to. What do they want to talk about? They want to talk about everything. What do men want? They want a lot of pals, and they wish people wouldn’t get so mad at them. Why are so many people getting divorced today? It’s because most of us don’t have extended families anymore. It used to be that when a man and a woman got married, the bride got a lot more people to talk to about everything. The groom got a lot more pals to tell dumb jokes to. A few Americans, but very few, still have extended families. The Navahos. The Kennedys. But most of us, if we get married nowadays, are just one more person for the other person. The groom gets one more pal, but it’s a woman. The woman gets one more person to talk to about everything, but it’s a man. When a couple has an argument nowadays, they may think it’s about money or power or sex or how to raise the kids or whatever. What they’re really saying to teach other, though without realizing it, is the: “you are not enough people!” A husband, a wife and some kids is not a family. It’s a terribly vulnerable survival unit. (p. 48-49).
The imagination circuit is taught to respond to the most minimal of cues. A book is an arrangement of twenty-six phonetic symbols, ten numerals, and about eight punctuation marks, and people can cast their eyes over these and envision the eruption of Mount Vesuvius or the Battle of Waterloo. But it’s no longer necessary for teachers and parents to build these circuits. Now there are professionally produced shows with great actors, very convincing sets, sound, music. Now there’s the information highway. We don’t need the circuits any more than we need to know how to ride horses. Those of us who had imagination circuits built can look in someone’s face and see stories there; to everyone else, a face will just be a face. (p. 133-134)....more
The Easter Islanders' isolation probably also explains why I have found that their collapse, more than the colla**spoiler alert** My notes and quotes:
The Easter Islanders' isolation probably also explains why I have found that their collapse, more than the collapse of any other pre-industrial society, haunts my readers and students. The parallels between Easter Island and the whole modern world are chillingly obvious. Thanks to globalization, international trade, jet planes, and the Internet, all countries on Earth today share resources and affect each other, just as did Easter's dozen clans. Polynesian Easter Island was as isolated in the Pacific Ocean as the Earth is today in space. When the Easter Islanders got into difficulties, there was nowhere to which they could flee, nor to which they could turn for help; nor shall we modern Earthlings, have recourse elsewhere if our troubles increase. Those are the reasons why people see the collapse of Easter Island society as a metaphor, a worst-case scenario, for what may lie ahead of us in our own future. (p. 119)....more
“There is a fatality about all physical and intellectual distinction, the sort of fatality that seems to dog thr**spoiler alert** My notes and quotes:
“There is a fatality about all physical and intellectual distinction, the sort of fatality that seems to dog through history the faltering steps of kings. It is better not to be different from one’s fellows. The ugly and the stupid have the best of it in this world. They can sit at their ease and gape at the play. If they know nothing of victory, they are at least spared the knowledge of defeat. They live as we all should live – undisturbed, indifferent, and without disquiet. They neither bring ruin upon others, nor ever receive it from alien hands. Your rank and wealth, Harry; my brains, such as they are – my art, whatever it may be worth; Dorian Gray’s good looks – we shall all suffer for what the gods have given us, suffer terribly.” (p. 13).
“You seem to forget that I am married, and the one charm of marriage is that it makes a life of deception absolutely necessary for both parties. I never know where my wife is, and my wife never knows what I am doing. When we meet – we do meet occasionally, when we dine out together, or go down to the Duke’s – we tell each other the most absurd stories with the most serious faces.” (p. 14).
“Because to influence a person is to give him one’s own soul. He does not think his natural thoughts, or burn with his natural passions. His virtues are not real to him. His sins, if there are such things as sins, are borrowed. He becomes an echo of some one else’s music, an actor of a part that has not been written for him. The aim of life is self-development. To realize one’s nature perfectly – that is what each of us is here for.” (p. 34).
“My dear boy, no woman is a genius. Women are a decorative sex. They never have anything to say, but they say it charmingly. Women represent the triumph of matter over mind, just as men represent the triumph of mind over morals.” (p. 78).
The only artists I have ever known who are personally delightful are bad artists. Good artists exist simply in what they make, and consequently are perfectly uninteresting in what they are. A great poet, a really great poet, is the most unpoetical of all creatures. But inferior poets are absolutely fascinating. The worse their rhymes are, the more picturesque they look. The mere fact of having published a book of second-rate sonnets makes a man quite irresistible. He lives the poetry that he cannot write. The others write poetry that they dare not realize.” (p. 92).
Human life – that appeared to him the one thing worth investigating. Compared to it there was nothing else of any value. (p. 93).
He began to wonder whether we could ever make psychology so absolute a science that each little spring of life would be revealed to us. As it was, we always misunderstood ourselves and rarely understood others. Experience was of no ethical value. It was merely the name men gave to their mistakes. Moralists had, as a rule, regarded it as a mode of warning, had claimed for it a certain ethical efficacy in the formation of character, had praised it as something that taught us what to follow and showed us what to avoid. But there was no motive power in experience. It was as little of an active cause as conscience itself. All that it really demonstrated was our future would the same as our past, and that the sin we had done once, and with loathing, we would do many times, and with joy. (p. 95).
Children begin by loving their parents; as they grow older they judge them; sometimes they forgive them. (p. 107).
“What has the actual lapse of time got to do with it? It is only shallow people who require years to get rid of an emotion. A man who is master of himself can end a sorrow as easily as he can invent a pleasure. I don’t want to be at the mercy of my emotions. I want to use them, to enjoy them, and to dominate them.” (p. 172)....more
**spoiler alert** MY SUMMARY AND NOTES: What You Can Do To Keep From Being Influenced by Propaganda
· Know the ways of persuasion and realize that you**spoiler alert** MY SUMMARY AND NOTES: What You Can Do To Keep From Being Influenced by Propaganda
· Know the ways of persuasion and realize that you personally may be the victim of propaganda. Most people believe that only other people are susceptible to being persuaded and that is when propaganda is best able to get past our defenses.
· Monitor your emotions. If you notice you are having an emotional response to a communication, ask “Why?” Look for things that might induce emotions, such as a false commitment, a “free” gift that makes you feel obligated, a scarce item that induces feelings of inferiority, a we-they distinction that elicits the granfalloon (arbitrary group), or speeches that make you feel fearful or guilty. If you feel that your emotions are being played on, get out of the situation and then analyze what is going on.
· Explore the motivation and credibility of the source of the communication. Ask such things as: “Why is this person telling me this information?” “What does the source have to gain?”
· Think rationally about any proposal or issue. Ask such things as: “What is the issue?” “What labels and terms are used to describe it?” “Are these labels used fairly?”
· Attempt to understand the full range of options before making a decision. Ask such questions as: “why are these choices being presented to me in this manner?”
· Base your evaluation of a leader not on what they say, but on what their actions in the past have shown.
· Stop to consider the possibility that any information you receive may be a factoid. Always ask: “What is the evidence for this?” “Where did you hear it?”
· If the deal looks too good to be true, it probably is. Before making a purchase, look for these common warning signs of a bad deal: 1) the deal is only good for “today”; 2) the seller offers “free gifts” in return for “minimum” effort; 3) a sale item is suddenly unavailable but a “much better” item happens to be available for “slightly more money” (throwing a lowball); 4) the seller emphasizes the amount of each payment rather than the total amount of the sale; 5) a “repair person” discovers a “dangerous” defect in something you own that must be repaired immediately; 6) you are given little or not time to read a contract; 7) the seller makes you feel guilty for asking questions or asks, “Don’t you trust me?”
· Teach your children about propaganda. What TV with your children and help them develop counterarguments against propaganda.
· Support efforts to protect vulnerable groups such as children from exploitative persuasion.
· Avoid being dependent on a single source of information. One of the hallmarks of intense propaganda is centralized communications from a single perspective.
· Think of the news as the news and try to separate it in your own mind from entertainment. · Support campaign spending reform. Instead of letting candidates spend taxpayer allotted dollars on 30-second ads, why not require recipients of federal matching funds to use the money to pay for debates, open forums with the public, press conferences, and infomercials that give the viewer a chance to hear the candidate’s position in detail.
· Demand consumer affairs shows, or talk shows that bring together advertisers, media critics, and consumers to discuss advertising.
· Write companies asking for proof of advertised claims.
· Support and extend efforts to squelch deceptive advertisements. Also support efforts to eliminate misleading labels and other deceptive practices.
· Promote the institutions of democracy. We often take for granted the nature of democracy, thinking that is it just “majority rule” or “the freedom to do our own thing.” A democracy is a pattern of social relations that encourages deliberative persuasion (not propaganda) and respects the rights and responsibilities of all citizens. The hallmarks of a democracy (as opposed to an autocracy) include the following: 1) Communication is decentralized, with multiple sources of information; 2) authority and power are constrained by a system of checks and balances; 3) agendas and goals are established through discussion, not be leader fiat; 4) there is a reciprocity of influence between leaders and citizens, as opposed to unidirectional influence from elites; 5) group boundaries and roles are flexible, as opposed to there being a rigid social structure; and 6) minority opinion is encouraged as a means of obtaining a better decision, and the rights of those in the minority are protected.
Pratkanis, A.R., & Aronson, E. (2001). Age of Propaganda: The Everyday Use and Abuse of Persuasion, 2nd ed....more