let me explain something to you. You might be president of PepsiCo. You might be on the board of directors. But when you enter this house, you’re the wife, you’re the daughter, you’re the daughter-in-law, you’re the mother. You’re all of that. Nobody else can take that place. So leave that damned crown in the garage. And don’t bring it into the house. You know I’ve never seen that crown.
I very frequently get the question: ‘What’s going to change in the next 10 years?’ And that is a very interesting question; it’s a very common one. I almost never get the question: ‘What’s not going to change in the next 10 years?’ And I submit to you that that second question is actually the more important of the two — because you can build a business strategy around the things that are stable in time.
Without our genetic heritage, cultural traditions, and previous experiences, we do not possess an implicit repertoire of psychophysical skills shaped by environments and changes that have been previously experienced.
Behind every question of philosophy there lurks a gnarl of unacknowledged emotional cravings which act as a powerful motivation for conclusions in which reason plays at best a supporting role.
To bring such hidden emotional cravings out into the open, as philosophers have felt it their duty to do, is to ask for trouble. Philosophical disclosures are frequently met with the anger that we reserve for the betrayal of our family secrets.
Thus, the form may seem pleasant, unpleasant, beautiful, harmonious, disharmonious, skillful, awkward, fine, coarse, and so on, and yet, it must neither be accepted nor rejected by virtue of qualities considered to be positive or negative. All these concepts are perfectly relative, which can be observed at first glance in the infinite series of interchange of forms already present.
Equally relative is the form itself. Thus, the form is to be appreciated and understood. One has to place oneself in such a way that the form acts on the soul. And through the form the content (mind, inner sound).
Otherwise, one elevates the relative to the absolute.
When it came to judgments about the true self, however, we found a surprising degree of cross-cultural similarity. Across all four of the cultures tested, we found evidence that participants shared an intuition that, deep down, human beings have a true self that is morally good.
From: “Consistent Belief in a Good True Self in Misanthropes and Three Interdependent Cultures”, Julian De Freitas, Hagop Sarkissian, George E. Newman, Igor Grossmann, Felipe De Brigard, Andres Luco, Joshua Knobe, 2017, link