Best 52 quotes of Mary Catherine Bateson on MyQuotes

...a disgruntled reflection on my own life as a sort of desperate improvisation in which I was constantly trying to make something coherent from conflicting elements to fit rapidly changing settings.

A glad welcome to this affirmation by a group of psychologists that the self does not stop at the skin nor even with the circle of human relationships but is interwoven with the lives of trees and animals and soil; that caring for the deepest needs of persons and caring for our threatened planet are not in conflict.

A suprising number of physicians manage to continue to care about persons even after the rigors of medical training.

... as we age we have not only to readdress earlier developmental crises but also somehow to find the way to three affirmations that may seem to conflict. ... We have to affirm our own life. We have to affirm our own death. And we have to affirm love, both given and received.

As you get up in the morning, as you make decisions, as you spend money, make friends, make commitments, you are creating a piece of art called your life.

Caring can be learned by all human beings, can be worked into the design of every life, meeting an individual need as well as a pervasive need in society.

Every loss recapitulates earlier losses, but every affirmation of identity echoes earlier moments of clarity.

Fear is not a good teacher. The lessons of fear are quickly forgotten.

Goals too clearly defined can become blinkers.

Human beings do not eat nutrients, they eat food.

Human beings tend to regard the conventions of their own societies as natural, often as sacred.

I had repeatedly accepted inappropriate burdens, stepping in to do what needed to be done. In retrospect, I think I carried them well, but the cost was that I was chronically overloaded, weary, and short of time for politicking, smoothing ruffled feathers, and simply resting.

Improvisation and new learning are not private processes; they are shared with others at every age. We are called to join in a dance whose steps must be learned along the way, so it is important to attend and respond. Even in uncertainty, we are responsible for our steps.

Improvisation can be either a last resort or an established way of evoking creativity.

In many ways, constancy is an illusion. After all, our ancestors were immigrants, many of them moving on every few years; today we are migrants in time. Unless teachers can hold up a model of lifelong learning and adaptation, graduates are likely to find themselves trapped into obsolescence as the world changes around them. Of any stopping place in life, it is good to ask whether it will be a good place from which to go on as well as a good place to remain.

In many ways, constancy is an illusion.

Insight, I believe, refers to the depth of understanding that comes by setting experiences, yours and mine, familiar and exotic, new and old, side by side, learning by letting them speak to one another.

Jazz exemplifies artistic activity that is at once individual and communal, performance that is both repetitive and innovative, each participant sometimes providing background support and sometimes flying free.

Monotony and repetition are characteristic of many parts of life, but these do not become sources of conscious discomfort until novelty and entertainment are built up as positive experiences.

Most higher education is devoted to affirming the traditions and origins of an existing elite and transmitting them to new members.

Of any stopping place in life, it is good to ask whether it will be a good place from which to go on as well as a good place to remain.

Often continuity is visible only in retrospect.

Orthodox Judaism is a thicket of detailed injunctions, Biblical commandments elaborated during centuries of prohibited proselytizing, functioning to limit interaction with outsiders. At the opposite extreme, Islam, still the most rapidly expanding of faiths, demands little immediate knowledge from those who would convert. The convert is permitted to enter and then to learn by participation, although there are plenty of detailed regulations and abstruse theological ideas to be pursued later, and the regulations do effectively separate believers from nonbelievers.

Rarely is it possible to study all of the instructions to a game before beginning to play, or to memorize the manual before turning on the computer. The excitement of improvisation lies not only in the risk of being involved but in the new ideas, as heady as the adrenaline of performance, that seems to come from nowhere.

Sharing is sometimes more demanding than giving.

Solutions to problems often depend upon how they're defined.

The capacity to combine commitment with skepticism is essential to democracy.

The caretaking has to be done. "Somebody's got to be the mommy." Individually, we underestimate this need, and as a society we make inadequate provision for it. Women take up the slack, making the need invisible as we step in to fill it.

The Christian tradition was passed on to me as a great rich mixture, a bouillabaisse of human imagination and wonder brewed from the richness of individual lives.

The critical question about regret is whether experience led to growth and new learning. Some people seem to keep on making the same mistakes, while others at least make new ones. Regret and remorse can be either paralyzing or inspiring. [p. 199]

The human species thinks in metaphors and learns through stories.

The past empowers the present, and the sweeping footsteps leading to this present mark the pathways to the future.

There are few things as toxic as a bad metaphor. You can't think without metaphors.

Traditionally in American society, men have been trained for both competition and teamwork through sports, while women have been reared to merge their welfare with that of the family, with fewer opportunities for either independence or other team identifications, and fewer challenges to direct competition. In effect, women have been circumscribed within that unit where the benefit of one is most easily believed to be the benefit of all.

We are not what we know but what we are willing to learn.

We do not need to understand other people and their customs fully to interact with them and learn in the process; it is making the effort to interact without knowing all the rules, improvising certain situations, which allows us to grow.

What would it be like to have not only color vision but culture vision, the ability to see the multiple worlds of others.

When any relationship is characterized by difference, particularly a disparity in power, there remains a tendency to model it on the parent-child-relationship. Even protectiveness and benevolence toward the poor, toward minorities, and especially toward women have involved equating them with children.

When parents die, all of the partings of the past are reevoked with the realization that this time they will not return.

Wherever a story comes from, whether it is a familiar myth or a private memory, the retelling exemplifies the making of a connection from one pattern to another: a potential translation in which narrative becomes parable and the once upon a time comes to stand for some renascent truth. This approach applies to all the incidents of everyday life: the phrase in the newspaper, the endearing or infuriating game of a toddler, the misunderstanding at the office. Our species thinks in metaphors and learns through stories.

Worlds can be found by a child and an adult bending down and looking together under the grass stems or at the skittering crabs in a tidal pool.

After all, most of us have lived lives based on commitments made without any way of knowing where they would lead. The uncertainty is an essential element in commitment, the acceptance of consequences an essential element in fidelity. [p. 80]

An encounter with other cultures can lead to openness only if you can suspend the assumption of superiority, not seeing new worlds to conquer, but new worlds to respect.

As people grow older, some of the ways they have contributed in the past may no longer be possible, but the challenge to society is not only to provide help and care where these are needed but also to offer the opportunity to contribute and care for others [p. 8]

... as we age we have not only to readdress earlier developmental crises but also somehow to find the way to three affirmations that may seem to conflict. ... We have to affirm our own life. We have to affirm our own death. And we have to affirm love, both given and received. [p. 88]

... active wisdom--an entire cohort with something new to offer to the world as years of experience combined with continuing health. [p. 52]

It's all about being in control of myself as an older woman who lives alone, and it's all about how I am going to do what I have to do to be as strong as I can be and be confident that I can do what I need to do as an older person. [p. 62]

We never promised we would stay the same,/But only we would shape our change/From this now single clay.[p. 82]

Moving is both liberating and debilitating. Undertaken too late, it is a very stressful process, one that sometimes seems to catapult people into frail old age, and undertaken too soon, it may preempt other possibilities. [p. 38]

Real winners in a rapidly changing world will be those who are open to alternatives and able to respect and value those who are different.