Quotes by Charles Horton Cooley

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Charles Horton Cooley (1864-1929) was an American sociologist.

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The more developed sexual passion, in both sexes, is very largely an emotion of power, domination, or appropriation. There is no state of feeling that says mine, mine, more fiercely.

To get away from one's working environment is, in a sense, to get away from one's self; and this is often the chief advantage of travel and change.
The idea that seeing life means going from place to place and doing a great variety of obvious things is an illusion natural to dull minds.
There is nothing less to our credit than our neglect of the foreigner and his children, unless it be the arrogance most of us betray when we set out to Americanize him.
The imaginations which people have of one another are the solid facts of society.
If we divine a discrepancy between a man's words and his character, the whole impression of him becomes broken and painful; he revolts the imagination by his lack of unity, and even the good in him is hardly accepted.
To have no heroes is to have no aspiration, to live on the momentum of the past, to be thrown back upon routine, sensuality, and the narrow self.
We cannot feel strongly toward the totally unlike because it is unimaginable, unrealizable; nor yet toward the wholly like because it is stale -- identity must always be dull company. The power of other natures over us lies in a stimulating difference which causes excitement and opens communication, in ideas similar to our own but not identical, in states of mind attainable but not actual.
One who shows signs of mental aberration is, inevitably, perhaps, but cruelly, shut off from familiar, thoughtless intercourse, partly excommunicated; his isolation is unwittingly proclaimed to him on every countenance by curiosity, indifference, aversion, or pity, and in so far as he is human enough to need free and equal communication and feel the lack of it, he suffers pain and loss of a kind and degree which others can only faintly imagine, and for the most part ignore.
The mind is not a hermit's cell, but a place of hospitality and intercourse.
We have no higher life that is really apart from other people. It is by imagining them that our personality is built up; to be without the power of imagining them is to be a low-grade idiot.
The need to exert power, when thwarted in the open fields of life, is the more likely to assert itself in trifles.
By recognizing a favorable opinion of yourself, and taking pleasure in it, you in a measure give yourself and your peace of mind into the keeping of another, of whose attitude you can never be certain. You have a new source of doubt and apprehension.
The human mind is indeed a cave swarming with strange forms of life, most of them unconscious and unilluminated. Unless we can understand something as to how the motives that issue from this obscurity are generated, we can hardly hope to foresee or control them.
The bashful are always aggressive at heart.
Simplicity is a pleasant thing in children, or at any age, but it is not necessarily admirable, nor is affectation altogether a thing of evil. To be normal, to be at home in the world, with a prospect of power, usefulness, or success, the person must have that imaginative insight into other minds that underlies tact and savoir-faire, morality and beneficence. This insight involves sophistication, some understanding and sharing of the clandestine impulses of human nature. A simplicity that is merely the lack of this insight indicates a sort of defect.
One of the great reasons for the popularity of strikes is that they give the suppressed self a sense of power. For once the human tool knows itself a man, able to stand up and speak a word or strike a blow.
A talent somewhat above mediocrity, shrewd and not too sensitive, is more likely to rise in the world than genius.
We are ashamed to seem evasive in the presence of a straightforward man, cowardly in the presence of a brave one, gross in the eyes of a refined one, and so on. We always imagine, and in imagining share, the judgments of the other mind.
Institutions -- government, churches, industries, and the like -- have properly no other function than to contribute to human freedom; and in so far as they fail, on the whole, to perform this function, they are wrong and need reconstruction.
There is hardly any one so insignificant that he does not seem imposing to some one at some time.
Each man must have his I; it is more necessary to him than bread; and if he does not find scope for it within the existing institutions he will be likely to make trouble.
The idealist's program of political or economic reform may be impracticable, absurd, demonstrably ridiculous; but it can never be successfully opposed merely by pointing out that this is the case. A negative opposition cannot be wholly effectual: there must be a competing idealism; something must be offered that is not only less objectionable but more desirable.
No matter what a man does, he is not fully sane or human unless there is a spirit of freedom in him, a soul unconfined by purpose and larger than the practicable world.
Every general increase of freedom is accompanied by some degeneracy, attributable to the same causes as the freedom.
A strange and somewhat impassive physiognomy is often, perhaps, an advantage to an orator, or leader of any sort, because it helps to fix the eye and fascinate the mind.
It is surely a matter of common observation that a man who knows no one thing intimately has no views worth hearing on things in general. The farmer philosophizes in terms of crops, soils, markets, and implements, the mechanic generalizes his experiences of wood and iron, the seaman reaches similar conclusions by his own special road; and if the scholar keeps pace with these it must be by an equally virile productivity.
I is a militant social tendency, working to hold and enlarge its place in the general current of tendencies. So far as it can it waxes, as all life does. To think of it as apart from society is a palpable absurdity of which no one could be guilty who really saw it as a fact of life.
When one has come to accept a certain course as duty he has a pleasant sense of relief and of lifted responsibility, even if the course involves pain and renunciation. It is like obedience to some external authority; any clear way, though it lead to death, is mentally preferable to the tangle of uncertainty.
So far as discipline is concerned, freedom means not its absence but the use of higher and more rational forms as contrasted with those that are lower or less rational.
The chief misery of the decline of the faculties, and a main cause of the irritability that often goes with it, is evidently the isolation, the lack of customary appreciation and influence, which only the rarest tact and thoughtfulness on the part of others can alleviate.
The general fact is that the most effective way of utilizing human energy is through an organized rivalry, which by specialization and social control is, at the same time, organized co-operation.
Between richer and poorer classes in a free country a mutually respecting antagonism is much healthier than pity on the one hand and dependence on the other, as is, perhaps, the next best thing to fraternal feeling.
A person of mature years and ripe development, who is expecting nothing from literature but the corroboration and renewal of past ideas, may find satisfaction in a lucidity so complete as to occasion no imaginative excitement, but young and ambitious students are not content with it. They seek the excitement because they are capable of the growth that it accompanies.
The passion of self-aggrandizement is persistent but plastic; it will never disappear from a vigorous mind, but may become morally higher by attaching itself to a larger conception of what constitutes the self.
To cease to admire is a proof of deterioration.
We are born to action; and whatever is capable of suggesting and guiding action has power over us from the first.
There is no way to penetrate the surface of life but by attacking it earnestly at a particular point.
In most cases a favorite writer is more with us in his book than he ever could have been in the flesh; since, being a writer, he is one who has studied and perfected this particular mode of personal incarnation, very likely to the detriment of any other. I should like as a matter of curiosity to see and hear for a moment the men whose works I admire; but I should hardly expect to find further intercourse particularly profitable.

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