Paul Watzlawick Quotes
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But the solution to the riddle of life and space and time lies outside space and time. For, as it should be abundantly clear by now, nothing inside a frame can state, or even ask, anything about that frame. The solution, then, is not the finding of an answer to the riddle of existence, but the realization that there is no riddle. This is the essence of the beautiful, almost Zen Buddhist closing sentences of the Tracticus: "For an answer which cannot be expressed the question too cannot be expressed. The riddle does not exist."
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In other words, what is supposedly found is an invention whose inventor is unaware of his act of invention, who considers it as something that exists independently of him; the invention then becomes the basis of his world view and actions.
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For an answer which cannot be expressed the question too cannot be expressed. The riddle does not exist.
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Maturity… is the ability to do something even though your parents have recommended it.
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It obviously makes a difference whether we consider ourselves as pawns in a game whose rules we call reality or as players of the game who know that the rules are ‘real’ only to the extent that we have created or accepted them, and that we can change them.
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This is the secret of propaganda: To totally saturate the person, whom the propaganda wants to lay hold of, with the ideas of the propaganda, without him even noticing that he is being saturated.
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As I have already said, the belief that one's own view of reality is the only reality is the most dangerous or all delusions. It becomes still more dangerous if it is coupled with the missionary zeal to enlighten the rest of the world, whether the rest of the world wishes to be enlightened or not. To refuse to embrace wholeheartedly a particular definition of reality, to dare to see the world differently can become a "think crime" in a truly Orwellian sense as we get steadily closer to 1984.
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Maturity is doing what you think is best, even when your mother thinks it's a good idea.
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Our everyday, traditional ideas of reality are delusions which we spend substantial parts of our daily lives shoring up, even at the considerable risk of trying to force facts to fit our definition of reality instead of vice versa.
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It is difficult to imagine how any behavior in the presence of another person can avoid being a communication of one's own view of the nature of one's relationship with that person and how it can fail to influence that person.
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A self-fulfilling prophecy is an assumption or prediction that, purely as a result of having been made, cause the expected or predicted event to occur and thus confirms its own 'accuracy.'
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The counterpart of the suicide is the seeker; but the difference between them is slight.
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The suicide arrives at the conclusion that what he is seeking does not exist; the seeker concludes that what he has not yet looked in the right place
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Frank Farrelly. . .must be thought of with respect (perhaps even delight?) by his clients who have so far played the game of therapy with their therapists, but, I am afraid, also a shocking example for those therapists who, in Laing's words, 'are playing at not playing a game'.
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It follows from the assumption of a universally valid ideology, just as night follows day, that other positions are heresy.
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Radical constructivism, thus, is radical because it breaks with convention and develops a theory of knowledge in which knowledge does not reflect an 'objective' ontological reality.
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That we do not discover reality but rather invent it is quite shocking for many people. And the shocking part about it - according to the concept of radical constructivism - is that the only thing we can ever know about the real reality (if it even exists) is what it is not. It is only with the collapse of our constructions of reality that we first discover that the world is not the way we imagine.
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You cannot not communicate.
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Above all, in comedy, and again and again since classical times, passages can be found in which the level of representation is interrupted by references to the spectators or to the fictive nature of the play.
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The belief that one's own view of reality is the only reality is the most dangerous of all delusions.
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Usually a person relates to another under the tacit assumption thatthe other shares his view of reality, that indeed there is only onereality.
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You cannot not communicate. Every behavior is a kind of communication. Because behavior does not have a counterpart (there is no anti-behavior), it is not possible not to communicate.
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Man never ceases to seek knowledge about the objects of his experiences, to understand their meaning for his existence and to react to them according to his understanding. Finally, out of the sum total of the meanings that he has deduced from his contacts with numerous single objects of his environment there grows a unified view of the world into which he finds himself "thrown" (to use an existentialist term again) and this view is of the third order.
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If we have dwelled on Godel's work at some length, is it because we see it in the mathematical analogy of what we would call the the ultimate paradox of man's existence. Man is ultimately subject and object of his quest. While the question whether the mind can be considered to be anything like a formalized system, as defined in the preceding paragraph, is probably unanswerable, his quest for an understanding of the meaning of his existence is an attempt at formalization.
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