Quotes by Gregory Bateson

65 quotes  
It takes two to know one.
All experience is subjective.
The new comes out of the random.
Science probes; it does not prove.
Life and 'Mind' are systemic processes.
Multiple descriptions are better than one.
Logic is a poor model of cause and effect.
Information: any difference that makes a difference.
Wisdom is the intelligence of the system as a whole.
Information is a difference that makes a difference.
Creative thought must always contain a random component.
Without context words and actions have no meaning at all.
The meaning of your communication is the response you get.
Play is the establishment and exploration of relationship.
Language commonly stresses only one side of any interaction.
Every move we make in fear of the next war in fact hastens it.
The creature that wins against its environment destroys itself.
Rigor alone is paralytic death, but imagination alone is insanity.
We are most of us governed by epistemologies that we know to be wrong.
We do not know enough about how the present will lead into the future.
A man walking is never in balance, but always correcting for imbalance.
A little hypocrisy and a little compromise oils the wheels of social life.
When we think of coconuts or pigs, there are no coconuts or pigs in the brain.
The pathology is to want control, not that you ever get it, because of course you never do.
Money is always transitively valued. More money is supposedly always better than less money.
Science, like art, religion, commerce, warfare, and even sleep, is based on presuppositions.
Logic cannot model causal systems, and paradox is generated when time is ignored [as in logic].
The map is not the territory (coined by Alfred Korzybski), and the name is not the thing named.
The rules of the universe that we think we know are buried deep in our processes of perception.
We can never be quite clear whether we are referring to the world as it is or to the world as we see it.
Members of weakly religious families get, of course, no religious training from any source outside the family.
The major problems in the world are the result of the difference between how nature works and the way people think.
There are times when I catch myself believing that there is such a thing as something; which is separate from something else.
What is the pattern that connects the crab to the lobster and the primrose to the orchid, and all of them to me, and me to you?
Yes, metaphor. That's how the whole fabric of mental interconnections holds together. Metaphor is right at the bottom of being alive.
Synaptic summation is the technical term used in neurophysiology for those instances in which some neuron C is fired only by a combination of neurons A and B.
Rather, for all objects and experiences, there is a quantity that has optimum value. Above that quantity, the variable becomes toxic. To fall below that value is to be deprived.
The wise legislator will only rarely initiate a new rule of behaviour; more usually he will confine himself to affirming in law what has already become the custom of the people.
We are discovering today that several of the premises which are deeply ingrained in our way of life are simply untrue and become pathogenic when implemented with modern technology.
There are many matters and many circumstances in which consciousness is undesirable and silence is golden, so that secrecy can be used as a marker to tell us that we are approaching the holy.
There is a strong tendency in explanatory prose to invoke quantities of tension, energy, and whatnot to explain the genesis of pattern. I believe that all such explanations are inappropriate or wrong.
Interesting phenomena occur when two or more rhythmic patterns are combined, and these phenomena illustrate very aptly the enrichment of information that occurs when one description is combined with another.
It is of first-class importance that our answer to the Riddle of the Sphinx should be in step with how we conduct our civilisation, and this should in turn be in step with the actual workings of living systems.
A human being in relation with another has very limited control over what happens in that relationship. He is a part of a two-person unit, and the control which any part can have over any whole is strictly limited.
In the transmission of human culture, people always attempt to replicate, to pass on to the next generation the skills and values of the parents, but the attempt always fails because cultural transmission is geared to learning, not DNA.
Thirty years ago, we used to ask: Can a computer simulate all processes of logic? The answer was yes, but the question was surely wrong. We should have asked: Can logic simulate all sequences of cause and effect? And the answer would have been no.
I shall argue that the problem of grace is fundamentally a problem of integration and what is to be integrated is the diverse parts of the mind - especially those multiple levels of which one extreme is called 'consciousness' and the other the 'unconscious'.
Perhaps there is no such thing as unilateral power. After all, the man in power depends on receiving information all the time from outside. He responds to that information just as much as he causes things to happen... it is an interaction, and not a lineal situation.
Evolution has long been badly taught. In particular, students - and even professional biologists - acquire theories of evolution without any deep understanding of what problem these theories attempt to solve. They learn but little of the evolution of evolutionary theory.
But the myth of power is, of course, a very powerful myth, and probably most people in this world more or less believe in it. It is a myth, which, if everybody believes in it, becomes to that extent self-validating. But it is still epistemological lunacy and leads inevitably to various sorts of disaster.
If it were possible adequately to present the whole of a culture, stressing every aspect exactly as appears in the culture itself, no single detail would appear bizarre or strange or arbitrary to the reader, but rather the details would all appear natural and reasonable as they do to the natives who have lived all their lives within the culture.
We social scientists would do well to hold back our eagerness to control that world which we so imperfectly understand. The fact of our imperfect understanding should not be allowed to feed our anxiety and so increase the need to control. Rather our studies could be inspired by a more ancient, but today less honoured, motive: a curiosity about the world of which we are part. The rewards of such work are not power but beauty.
We have been trained to think of patterns, with the exception of those of music, as fixed affairs. It is easier and lazier that way but, of course, all nonsense. In truth, the right way to begin to think about the pattern which connects is to think of it as primarily (whatever that means) a dance of interacting parts and only secondarily pegged down by various sorts of physical limits and by those limits which organisms characteristically impose.
The artist . . . can leave a great many of the most fundamental aspects of culture to be picked up not from his actual words, but from his emphasis. [He can] group and stress [words] so that the reader almost unconsciously receives information which is not explicit in the sentences and which the artist would find it hard - almost impossible - to express in analytic terms. This impressionistic technique is utterly foreign to the methods of science.
Desired substance, things, patterns, or sequences of experience that are in some sense "good" for the organism - items of diet, conditions of life, temperature, entertainment, sex, and so forth - are never such that more of the something is always better than less of the something. Rather, for all objects and experiences, there is a quantity that has optimum value. Above that quantity, the variable becomes toxic. To fall below that value is to be deprived.
There is a quasi-scientific fable that if you can get a frog to sit quietly in a saucepan of cold water, and if you then raise the temperature of the water very slowly and smoothly so that there is no moment marked to be the moment at which the frog should jump, he will never jump. He will get boiled. Is the human species changing its own environment with slowly increasing pollution and rotting its mind with slowly deteriorating religion and education in such a saucepan?
Our initial sensory data are always "first derivatives," statements about differences which exist among external objects or statements about changes which occur either in them or in our relationship to them. Objects and circumstances which remain absolutely constant relative to the observer, unchanged either by his own movement or by external events, are in general difficult and perhaps always impossible to perceive. What we perceive easily is difference and change and difference is a relationship.
No organism can afford to be conscious of matters with which it could deal at unconscious levels. Broadly, we can afford to sink those sorts of knowledge which continue to be true regardless of changes in the environment, but we must maintain in an accessible place all those controls of behavior which must be modified for every instance. The economics of the system, in fact, pushes organisms toward sinking into the unconscious those generalities of relationship which remain permanently true and toward keeping within the conscious the pragmatic of particular instances.
Schizophrenia --its nature, etiology, and the kind of therapy to use for it--remains one of the most puzzling of the mental illnesses. The theory of schizophrenia presented here is based on communications analysis, and specifically on the Theory of Logical Types. From this theory and from observations of schizophrenic patients is derived a description, and the necessary conditions for, a situation called the "double bind"--a situation in which no matter what a person does, he "can't win." It is hypothesized that a person caught in the double bind may develop schizophrenic symptoms
Language continually asserts by the syntax of subject and predicate that 'things' somehow 'have' qualities and attributes. A more precise way of talking would insist that the 'things' are produced, are seen as separate from other 'things,' and are made 'real' by their internal relations and by their behaviour in relationship with other things and with the speaker. It is necessary to be quite clear about the universal truth that whatever 'things' may be in their pleromatic and thingish world, they can only enter the world of communication and meaning by their names, their qualities and their attributes (i.e., by reports of their internal and external relations and interactions).
On the whole, it was not the crudest, the simplest, the most animalistic and primitive aspects of the human species that were reflected in the natural phenomena. It was, rather, the more complex, the aesthetic, the intricate, and the elegant aspects of people that reflected nature. It was not my greed, my purposiveness, my so-called 'animal,' so-called 'instincts,' and so forth that I was recognizing on the other side of that mirror, over there in 'nature.' Rather, I was seeing there the roots of human symmetry, beauty and ugliness, aesthetics, the human being's very aliveness and little bit of wisdom. His wisdom, his bodily grace, and even his habit of making beautiful objects are just as 'animal' as his cruelty.
We are beginning to play with ideas of ecology, and although we immediately trivialize these into commerce or politics, there is at least an impulse still in the human breast to unify and thereby sanctify the total natural world, of which we are.... There have been, and still are, in the world many different and even contrasting epistemologies which have been alike in stressing an ultimate unity, and, although this is less sure, which have also stressed the notion that ultimate unity is aesthetic. The uniformity of these views gives hope that perhaps the great authority of quantitative science may be insufficient to deny an ultimate unifying beauty. I hold to the presupposition that our loss of the sense of aesthetic unity was, quite simply, an epistemological mistake.
We create the world that we perceive, not because there is no reality outside our heads, but because we select and edit the reality we see to conform to our beliefs about what sort of world we live in. The man who believes that the resources of the world are infinite, for example, or that if something is good for you then the more of it the better, will not be able to see his errors, because he will not look for evidence of them. For a man to change the basic beliefs that determine his perception - his epistemological premises - he must first become aware that reality is not necessarily as he believes it to be. Sometimes the dissonance between reality and false beliefs reaches a point when it becomes impossible to avoid the awareness that the world no longer makes sense. Only then is it possible for the mind to consider radically different ideas and perceptions.
We commonly speak as though a single 'thing' could 'have' some characteristic. A stone, we say, is 'hard,' 'small,' 'heavy,' 'yellow,' 'dense,' etc. That is how our language is made: 'The stone is hard.' And so on. And that way of talking is good enough for the marketplace: 'That is a new brand.' 'The potatoes are rotten.' 'The container is damaged.'... And so on. But this way of talking is not good enough in science or epistemology. To think straight, it is advisable to expect all qualities and attributes, adjectives, and so on to refer to at least -two- sets of interactions in time....Language continually asserts by the syntax of subject and predicate that 'things' somehow 'have' qualities and attributes. A more precise way of talking would insist that the 'things' are produced, are seen as separate from other 'things,' and are made 'real' by their internal relations and by their behaviour in relationship with other things and with the speaker. It is necessary to be quite clear about the universal truth that whatever 'things' may be in their pleromatic and thingish world, they can only enter the world of communication and meaning by their names, their qualities and their attributes (i. e., by reports of their internal and external relations and interactions).
Earlier fundamental work of Whitehead, Russell, Wittgenstein, Carnap, Whorf, etc., as well as my own attempt to use this earlier thinking as an epistemological base for psychiatric theory, led to a series of generalizations: That human verbal communication can operate and always does operate at many contrasting levels of abstraction. These range in two directions from the seemingly simple denotative level (“The cat is on the mat”). One range or set of these more abstract levels includes those explicit or implicit messages where the subject of discourse is the language. We will call these metalinguistic (for example, “The verbal sound ‘cat’ stands for any member of such and such class of objects”, or “The word, ‘cat’ has no fur and cannot scratch”). The other set of levels of abstraction we will call metacommunicative (e. g., “My telling you where to ?nd the cat was friendly”, or “This is play”). In these, the subject of discourse is the relationship between the speakers. It will be noted that the vast majority of both metalinguistic and metacommunicative messages remain implicit; and also that, especially in the psychiatric interview, there occurs a further class of implicit messages about how metacommunicative messages of friendship and hostility are to be interpreted.
()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

()

65 quotes