Quotes About Psychological

I only insist that meaning is possible even in spite of suffering—provided, certainly, that the suffering is unavoidable. If it were avoidable, however, the meaningful thing to do would be to remove its cause, be it psychological, biological or political. To suffer unnecessarily is masochistic rather than heroic.

But the prisoner who had passed into the second stage of his psychological reactions did not avert his eyes any more. By then his feelings were blunted, and he watched unmoved.

let me make it perfectly clear that in no way is suffering necessary to find meaning. I only insist that meaning is possible even in spite of suffering—provided, certainly, that the suffering is unavoidable. If it were avoidable, however, the meaningful thing to do would be to remove its cause, be it psychological, biological or political. To suffer unnecessarily is masochistic rather than heroic.

Apathy, the blunting of the emotions and the feeling that one could not care any more, were the symptoms arising during the second stage of the prisoner's psychological reactions

If it were avoidable, however, the meaningful thing to do would be to remove its cause, be it psychological, biological or political. To suffer unnecessarily is masochistic rather than heroic.

Though it may afford momentary psychological relief, it is an illusion which physiologically, surely, must not be without danger.

Apathy, the blunting of the emotions and the feeling that one could not care any more, were the symptoms arising during the second stage of the prisoner's psychological reactions, and which eventually made him insensitive to daily and hourly beatings. By means of this insensibility the prisoner soon surrounded himself with a very necessary protective shell.

psychogenic neuroses. Noögenic neuroses have their origin not in the psychological but rather in the "noölogical" (from the Greek noös meaning mind) dimension of human existence. This is another logotherapeutic term which denotes anything pertaining to the specifically human dimension.

But let me make it perfectly clear that in no way is suffering necessary to find meaning. I only insist that meaning is possible even in spite of suffering—provided, certainly, that the suffering is unavoidable. If it were avoidable, however, the meaningful thing to do would be to remove its cause, be it psychological, biological or political. To suffer unnecessarily is masochistic rather than heroic.

Apathy, the blunting of the emotions and the feeling that one could not care any more, were the symptoms arising during the second stage of the prisoner's psychological reactions, and which eventually made him insensitive to daily and hourly beatings. By means of this insensibility the prisoner soon surrounded himself with a very necessary protective shell. Beatings

the individual personality, however, remains essentially unpredictable. The basis for any predictions would be represented by biological, psychological or sociological conditions. Yet one of the main features of human existence is the capacity to rise above such conditions, to grow beyond them. Man is capable of changing the world for the better if possible, and of changing himself for the better if necessary.

under this influence the personal ego finally suffered a loss of values. If the man in the concentration camp did not struggle against this in a last effort to save his self-respect, he lost the feeling of being an individual, a being with a mind, with inner freedom and personal value. He thought of himself then as only a part of an enormous mass of people; his existence descended to the level of animal life.

distinguen tres fases psicológicas en la reacción de los reclusos a la vida en el campo: la fase inmediata al internamiento, la fase de adaptación y la fase que sigue a la liberación. ESTACIÓN DE FERROCARRIL DE AUSCHWITZ El síntoma característico de la primera fase es el shock. En

Mysterium iniquitatis, meaning, as I see it, that a crime in the final analysis remains inexplicable inasmuch as it cannot be fully traced back to biological, psychological and/or sociological factors. Totally explaining one's crime would be tantamount to explaining away his or her guilt and to seeing in him or her not a free and responsible human being but a machine to be repaired.

There is determinism in the psychological dimension, and freedom in the noological dimension which is the human dimension, the dimension of human phenomena.

In their brutal self-honesty and intentional stripping of illusion, the ammas remind us of our tendency to project our psychological issues onto others. This projection occurs when we find something emotionally unacceptable in us that we reject and attribute to others.

It might be a little bit crazy, even. Like, for real crazy. Not just 'oh isn't that charming and endearing' crazy but 'wow that might be a deep-seated psychological issue' crazy.

In real time, darkness might last eight hours, but in psychological time, it can go for vast stretches.

It is said that 70,000 veils separate the human being from Perfect Freedom. These veils are not evil, below us or filthy. They are complexes that need to be dissolved, beliefs that need changing and doorways to existential core issues. God has said, 'There are seventy thousand veils between you and Me, but there are no veils between Me and you.' This is why we so greatly stress the importance of the Murid involving him or her self in some kind of psychological and body work.

Once the stage of psychological disintegration is reached, death is often not far away," John Leach writes in Survival Psychology. "[T]he ability people possess to die gently, and often suddenly, through no organic cause, is a very real one.

This is a book about restoring connection. It is the experience of being in connection that fulfills the longing we have to feel fully alive. An impaired capacity for connection to self and others, and the ensuing diminished aliveness, are the hidden dimensions that underlie most psychological and many physiological problems.

Such an extreme policy will not be generally tolerated. So, to avoid the accumulation of incompetents, administrators have evolved the plan of promoting everyone, the incompetent as well as the competent. They find psychological justification for this policy by saying that it spares students the painful experience of failure.

When humans adopt dogs and bring them into our lives and homes, most of the time we have the dogs best interests at heart. We try to give them what it is we think they need. The problem is that we are making assumptions based not on what canines need but on what humans need. By humanizing dogs, we damage them psychologically.

Meditation practice is not an exotic or out-of-reach approach. It is immediate and personal, and it involves an intimate relationship with ourselves. It is getting to know ourselves by examining our actual psychological process without being ashamed of it.