Quotes About Behavior

And, her conscience pointed out, leave an unconscious woman alone in the street—at night in a dangerous city. A woman whom Irene herself had drugged. Various words came to mind for this sort of behaviour. They were not nice words.

He was swearing in what Irene assumed were words well-brought-up dragons used when they didn't want to shock lesser creatures.

Treat a man like a dog, he'll act like a dog. Treat a man with respect, he'll remember that too.

There was an aggressiveness I had never seen in him before; by the end of the session, he was almost psychotic.

everyone on earth picks their nose. That's just a fact.

But people with good manners never, ever do it in public, or when company is over. Especially when that company is an evil little worm.

It turns out our attitude toward technology adoption becomes significant—at least in a marketing sense—any time we are introduced to products that require us to change our current mode of behavior or to modify other products and services we rely on. In academic terms, such change-sensitive products are called discontinuous innovations. The contrasting term, continuous innovations, refers to the normal upgrading of products that does not require us to change behavior.

As members of a market, our behavior is invariable: we move as a herd, we mill and mill and mill around, and then all of a sudden we stampede.

That he is gentil that dooth gentil dedis.

In the last analysis we must be judged by what we do and not by what we believe. We are as we behave — with a very small margin of credit for our unmanifested vision of how we might behave if we could take the trouble.

Dismissing the idea that female choice could influence the direction of evolution began to look both sexist and unscientific. By drawing attention to the evolution of social and sexual behavior in animals, the sociobiology of the 1970s did for the study of animal sexuality what feminism did for the study of human sexuality. It empowered thinkers to ask "Why does sex work like this, instead of some other way?

There are people who think that everything one does with a serious face is sensible.

One cannot demand of a scholar that he show himself a scholar everywhere in society, but the whole tenor of his behavior must none the less betray the thinker, he must always be instructive, his way of judging a thing must even in the smallest matters be such that people can see what it will amount to when, quietly and self-collected, he puts this power to scholarly use.

Don't judge a man by his opinions, but what his opinions have made of him.

One might call habit a moral friction: something that prevents the mind from gliding over things but connects it with them and makes it hard for it to free itself from them.

Prejudices are so to speak the mechanical instincts of men: through their prejudices they do without any effort many things they would find too difficult to think through to the point of resolving to do them.

To many people virtue consists chiefly in repenting faults, not in avoiding them.

Wouldn't things look much better for the human race if we no longer had history, at least no political history? The human being then would act more in accordance with the energies he possesses at any given time; for as things stand today, the example that now and then makes one person better makes a thousand others worse.

A good means to discovery is to take away certain parts of a system to find out how the rest behaves.

Since fresh examples and proofs could always be found of the alleged relation between guilt and punishment: if you behave in such and such a way, it will go badly with you. Now, as it generally does go badly, the allegation was constantly confirmed; and thus popular morality, a pseudo- science on a level with popular medicine, continually gained ground.

My stories are about humans and how they react, or fail to react, or react stupidly. I'm pointing the finger at us, not at the zombies. I try to respect and sympathize with the zombies as much as possible.

As the twig is bent the tree is inclined.

The conventional view of a person's self-command structure is definitely bureaucratic, on the model of a corporation or an army, where superior agents simply pass commands down to inferior ones. However, closer examination of corporations and armies has shown that despite the establishment of hierarchical command structures, they remain marketplaces where officers must motivate rather than simply ordering behaviors.

To focus on the objective price rather than on the subjective experience of consuming the good itself stabilizes my behvaior toward it.