One percent of people will always be honest and never steal," the locksmith said. "Another one percent will always be dishonest and always try to pick your lock and steal your television. And the rest will be honest as long as the conditions are right - but if they are tempted enough, they'll be dishonest too. Locks won't protect you from the thieves, who can get in your house if they really want to. They will only protect you from the mostly honest people who might be tempted to try your door if it had no lock".

People who seek psychotherapy for psychological, behavioral or relationship problems tend to experience a wide range of bodily complaints...The body can express emotional issues a person may have difficulty processing consciously...I believe that the vast majority of people don't recognize what their bodies are really telling them. The way I see it, our emotions are music and our bodies are instruments that play the discordant tunes. But if we don't know how to read music, we just think the instrument is defective.

Kdo to ale vlastně je ten stát? Je to nahromadění všech bezvýznamných, z nichž se skládá. Kdybychom jej mohli personifikovat, získali bychom individuum, či spíše monstrum, které by stálo v duchovním i etickém ohledu daleko pod úrovní většiny jednotlivců, jež ho tvoří, neboť stát představuje nejvýše umocněnou psychologii masy.

Good therapy, gently but firmly, moves people out of denial and compartmentalization. It helps clients to develop richer inner lives and greater self-knowledge. It teaches clients to live harmoniously with others and it enhances Existential consciousness, and allows people to take responsibility for their effects on the world at large. For me , happiness is about appreciating what one has. Practically speaking,this means lowering expectations about what is fair, possible and likely. It means,finding pleasure in the ordinary.

If, again, the most superficial introspection teaches the physiologist that his conscious life is dependent upon the mechanical adjustments of his body, and that inversely his body is subjected with certain limitations to his will, then it only remains for him to make one assumption more, namely, that this mutual interdependence between the spiritual and the material is itself also dependent on law, and he has discovered the bond by which the science of the matter and the science of consciousness are united into a single whole.

Monsters remain human beings. In fact, to reduce them to a subhuman level is to exonerate them of their acts of terrorism and mass murder — just as animals are not deemed morally responsible for killing. Insisting on the humanity of terrorists is, in fact, critical to maintaining their profound responsibility for the evil they commit.And, if they are human, then they must necessarily not be treated in an inhuman fashion. You cannot lower the moral baseline of a terrorist to the subhuman without betraying a fundamental value.

In order for our minds to comprehend something, there must be an appropriately structured neural structure called a 'frame' that makes it possible to contextualize, make proper sense of, and mentally 'see' the thing. Our understanding of the world is frame dependent: frames are the accessories with which we think. Frames are the cognitive, conceptual structures that enable us to put together, amplify, and activate ideas. When truth is unseen it is because it is both unframed and unnamed; frames and names go together.

Not all addictions are rooted in abuse or trauma, but I do believe they can all be traced to painful experience. A hurt is at the centre of all addictive behaviours. It is present in the gambler, the Internet addict, the compulsive shopper and the workaholic. The wound may not be as deep and the ache not as excruciating, and it may even be entirely hidden—but it’s there. As we’ll see, the effects of early stress or adverse experiences directly shape both the psychology and the neurobiology of addiction in the brain.

Q. Surely it is easier to be objective about other people than about oneself?A. No, it is more difficult. If you become objective to yourself you can see other people objectively, but not before, because before that it will all be coloured by your own views, attitudes, tastes, by what you like and what you dislike. To be objective you must be free from it all. You can become objective to yourself in the state of self-consciousness: this is the first experience of coming into contact with the real object.

The suggestion that the normal human brain has an almost infinite capacity is important: it means that almost everyone is educable. Given enough time and the right opportunities, everyone can learn anything. It is a sad commentary on the training and teaching profession that so many people feel that they are incapable of learning; surely our teaching and instruction is at fault when we reject someone as a failure. How can we say they have not learned when we have used only a small part of the learner's mental capacity. Mea culpa.

I am always impressed by the fact that even the tiniest amount of being listened to, the barest suggestion of the possibility of kind treatment, can bring such an immediate rush of emotion. I think this is because we are almost never really listened to. In my work as a psychologist, I am reminded every day of how infrequently we are heard, any of us, or our actions even marginally understood. And one of the ironies of my "listening profession" is its lesson that, in many ways, each of us ultimately remains a mystery to everyone else.

The exaggerated dopamine sensitivity of the introvert leads one to believe that when in public, introverts, regardless of its validity, often feel to be the center of (unwanted) attention hence rarely craving attention. Extroverts, on the other hand, seem to never get enough attention. So on the flip side it seems as though the introvert is in a sense very external and the extrovert is in a sense very internal - the introvert constantly feels too much 'outerness' while the extrovert doesn't feel enough 'outerness'.

It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseeen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, - and of that it knows only a few ill-lit corners, - is no more than a restricted and very inferior portion of the subliminal whole... to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of one's way to invite trouble.

Although psychology and pedagogy have always maintained the belief that a child is a happy being without any conflicts, and have assumed that the sufferings of adults are the results of the burdens and hardships of reality, it must be asserted that just the opposite is true. What we learn about the child and the adult through psychoanalysis shows that all the sufferings of later life are for the most part repetitions of these earlier ones, and that every child in the first years of life goes through and immeasurable degree of suffering.

A bulimic person's shame may lead her to try to hide not only her eating-disorder behaviors but also her basic needs and yearnings. She may wish that her needs and desires did not exist and may try to act as if she does not need or want anything or anyone. When that attempt inevitably fails, she may wish that others could magically read her mind and respond to her needs and wants without her having to ask for anything. To avoid the shame of expressing her needs and desires, she turns to food, rather than relationships, for comfort".