association

One should operate by dissociation and not by association, of ideas. An association is almost always commonplace. Dissociation decomposes, and uncovers latent affinities.

There is only one way in which a person acquires a new idea; by combination or association of two or more ideas he already has into a new juxtaposition in such a manner as to discover a relationship among them of which he was not previously aware.

With all their faults, trade-unions have done more for humanity than any other organization of men that ever existed. They have done more for decency, for honesty, for education, for the betterment of the race, for the developing of character in man, than any other association of men.

Notwithstanding the empire of the imagination, there is a secret tie or union among particular ideas, which causes the mind to conjoin them more frequently together, and makes the one, upon its appearance, introduce the other... These principles of association are reduced to three, viz. Resemblance... Contiguity... Causation... as it is by means of thought only that any thing operates upon our passions, and as these are only ties of our thought, they are really to us the cement of the universe, and all the operations of the mind must, in a great measure, depend on them.

The open society, the unrestricted access to knowledge, the unplanned and uninhibited association of men for its furtherance - these are what may make a vast, complex, ever growing, ever changing, even more specialized and expert technological world, nevertheless a world of human community.

Every political society is composed of other smaller societies of different kinds, each of which has its interests and its rules of conduct: but those societies which everybody perceives, because they have an external and authorized form, are not the only ones that actually exist in the State... Unhappily personal interest is always found in inverse ratio to duty, and increases in proportion as the association grows narrower, and the engagement less sacred; which irrefragably proves that the most general will always the most just also, and that the voice of the people is in fact the voice of God.

The problem is to find a form of association which will defend and protect with the whole common force the person and goods of each associate, and in which each, while uniting himself with all, may still obey himself alone, and remain as free as before. This is the fundamental problem of which the Social Contract provides the solution.

Deprivation of the right of association with his fellow-men is the basic and fundamental reason for the immorality of racial segregation.

We hunger for a kind of group association in which, through being ourselves, we may get to something greater than ourselves. We long to touch the transcendent, and, furthermore, to do it in the company of others who, by sharing our experiences, verify and confirm them.

A sense of “belonging,” a sense of meaningful association with others, has never required that one sacrifice his individuality as part of the bargain. Why, then, do so many rush to embrace a philosophy which tells them it is necessary.

Above all, don't limit your association to people who agree with you.

The key to life is a balance in all things, including the perceptual filters of association and disassociation. We can associate or disassociate from anything we want. They key is to associate consciously, so it helps us. We learned that we are not born with beliefs, that they can change.

Lack of experience diminishes our power of taking a comprehensive view of the admitted facts. Hence those who dwell in intimate association with nature and its phenomena grow more and more able to formulate, as the foundation of their theories, principles such as to admit of a wide and coherent development: while those whom devotion to abstract discussions has rendered unobservant of the facts are too ready to dogmatize on the basis of a few observations.

This body is mortal, forever in the clutch of death. But within it resides the Self, immortal, and without form. This Self, when associated in consciousness with the body, is subject to pleasure and pain; and so long as this association continues, no man can find freedom from pains and pleasures. But when the association comes to an end, there is an end also of pain and pleasure. Rising above physical consciousness, knowing the Self as distinct from the sense-organs and the mind., knowing Him in his true light, one rejoices and one is free.

Men pursue riches under the idea that their possession will set them at ease and above the world. But the law of association often makes those who begin by loving gold as a servant, finish by becoming its slave; and independence without wealth is at least as common as wealth without independence.

Men pursue riches under the idea that their possession will set them at ease and above the world. But the law of association often makes those who begin by loving gold as a servant, finish by becoming its slaves; and independence without wealth is at least as common as wealth without independence.

Men pursue riches under the idea that their possession will set them at ease, and above the world. But the law of association often makes those who begin by loving old as a servant finish by becoming themselves its slaves; and independence without wealth is at least as common as wealth without independence.

The power of association is stronger than the power of beauty; therefore, the power of association is the power of beauty.

It is the property of the religious spirit to be the most refining of all influences. No external advantages, no culture of the tastes, no habit of command, no association with the elegant, or even depth of affection, can bestow that delicacy and that grandeur of bearing which belong only to the mind accustomed to celestial conversation, all else is but gilt and cosmetics, beside this, as expressed in every look and gesture.

It has become a conviction with me that psychology may in the long run do much to change the conception of the fundamental nature of the religious life, which, on the whole, is now too generally made a matter of doctrine. It is too intellectual At the doors of most churches one is met by required beliefs in a particular conception of God, in a speculative theory about the divinity of Christ, definite ideas concerning sin and salvation, the efficacy of ordinances, and the claims of supernatural revelation. What people are really seeking is access to refreshing fountains of life, sources of strength and guidance. They crave association with people and institutions which may convey to them a sense of what is most worthwhile in life and what may furnish impulsion toward real and enduring values. They know pretty well what those values are when allowed to let their own deepest desires express themselves.