73 Quotes by Charles Horton Cooley
Charles Horton Cooley, an American sociologist, was a prominent figure in the early 20th-century sociological landscape. Born in 1864, Cooley is best known for his concept of the "looking-glass self," which highlights the formation of individual identity through social interactions. According to Cooley, our self-image is shaped by how we believe others perceive us, leading to a constant feedback loop of self-reflection and social evaluation.
He emphasized the significance of social groups and communities in shaping an individual's identity, arguing that our sense of self is deeply intertwined with our roles within society. Cooley's work also explored the nature of primary groups, such as family and close friends, in contrast to larger, more impersonal secondary groups. His ideas laid the groundwork for symbolic interactionism, a significant perspective in sociology that focuses on the role of symbols and communication in shaping social reality. Cooley's contributions to the understanding of human identity and social relations continue to influence sociological research and inspire discussions about the interconnectedness of individuals and society.
Charles Horton Cooley Quotes
A man may lack everything but tact and conviction and still be a forcible speaker; but without these nothing will avail... Fluency, grace, logical order, and the like, are merely the decorative surface of oratory.
There is no way to penetrate the surface of life but by attacking it earnestly at a particular point.
A strange and somewhat impassive physiognomy is often, perhaps, an advantage to an orator, or leader of any sort, because it helps to fix the eye and fascinate the mind.
One should never criticize his own work except in a fresh and hopeful mood. The self-criticism of a tired mind is suicide.
We are ashamed to seem evasive in the presence of a straightforward man, cowardly in the presence of a brave one, gross in the eyes of a refined one, and so on. We always imagine, and in imagining share, the judgments of the other mind.
Failure sometimes enlarges the spirit. You have to fall back upon humanity and God.
An artist cannot fail; it is a success to be one.
Society is an interweaving and interworking of mental selves. I imagine your mind and especially what your mind thinks about my mind and what my mind thinks about what your mind thinks about my mind. I dress my mind before you and expect that you will dress yours before mine. Whoever cannot or will not perform these feats is not properly in the game.
The imaginations which people have of one another are the solid facts of society.
As social beings we live with our eyes upon our reflection, but have no assurance of the tranquillity of the waters in which we see it.
Simplicity is a pleasant thing in children, or at any age, but it is not necessarily admirable, nor is affectation altogether a thing of evil. To be normal, to be at home in the world, with a prospect of power, usefulness, or success, the person must have that imaginative insight into other minds that underlies tact and savoir-faire, morality and beneficence. This insight involves sophistication, some understanding and sharing of the clandestine impulses of human nature. A simplicity that is merely the lack of this insight indicates a sort of defect.
To get away from one's working environment is, in a sense, to get away from one's self; and this is often the chief advantage of travel and change.
The chief misery of the decline of the faculties, and a main cause of the irritability that often goes with it, is evidently the isolation, the lack of customary appreciation and influence, which only the rarest tact and thoughtfulness on the part of others can alleviate.
Form the habit of making decisions when your spirit is fresh...to let dark moods lead is like choosing cowards to command armies.
Every general increase of freedom is accompanied by some degeneracy, attributable to the same causes as the freedom.
The need to exert power, when thwarted in the open fields of life, is the more likely to assert itself in trifles.
The human mind is indeed a cave swarming with strange forms of life, most of them unconscious and unilluminated. Unless we can understand something as to how the motives that issue from this obscurity are generated, we can hardly hope to foresee or control them.
No matter what a man does, he is not fully sane or human unless there is a spirit of freedom in him, a soul unconfined by purpose and larger than the practicable world.
A cat cares for you only as a source of food, security and a place in the sun.
The social self is simply any idea, or system of ideas, drawn from the communicative life, that the mind cherishes as its own.
Each man must have his I; it is more necessary to him than bread.
Our individual lives cannot, generally, be works of art unless the social order is also.
To have no heroes is to have no aspiration, to live on the momentum of the past, to be thrown back upon routine, sensuality, and the narrow self.
The literature of the inner life is very largely a record of struggle with the inordinate passions of the social self.
If love closes, the self contracts and hardens: the mind having nothing else to occupy its attention and give it that change and renewal it requires, busies itself more and more with self-feeling, which takes on narrow and disgusting forms, like avarice, arrogance and fatuity.
The idea that seeing life means going from place to place and doing a great variety of obvious things is an illusion natural to dull minds.
One of the great reasons for the popularity of strikes is that they give the suppressed self a sense of power. For once the human tool knows itself a man, able to stand up and speak a word or strike a blow.
To cease to admire is a proof of deterioration.
We are born to action and whatever is capable of suggesting and guiding action has power over us from the first.
When one ceases from conflict, whether because he has won, because he has lost, or because he cares no more for the game, the virtue passes out of him.
The bashful are always aggressive at heart.
When one has come to accept a certain course as duty he has a pleasant sense of relief and of lifted responsibility, even if the course involves pain and renunciation. It is like obedience to some external authority; any clear way, though it lead to death, is mentally preferable to the tangle of uncertainty.
One who shows signs of mental aberration is, inevitably, perhaps, but cruelly, shut off from familiar, thoughtless intercourse, partly excommunicated; his isolation is unwittingly proclaimed to him on every countenance by curiosity, indifference, aversion, or pity, and in so far as he is human enough to need free and equal communication and feel the lack of it, he suffers pain and loss of a kind and degree which others can only faintly imagine, and for the most part ignore.
There is perhaps no sort of self more subject to dangerous egotism than that which deludes itself with the notion that it is not a self at all, but something else. It is well to beware of persons who believe that the cause, the mission, the philanthropy, the hero, or whatever it may be that they strive for, is outside of themselves, so that they feel a certain irresponsibility, and are likely to do things which they would recognize as wrong if done in behalf of an acknowledged self.
Institutions - government, churches, industries, and the like - have properly no other function than to contribute to human freedom; and in so far as they fail, on the whole, to perform this function, they are wrong and need reconstruction.
Each man must have his I; it is more necessary to him than bread; and if he does not find scope for it within the existing institutions he will be likely to make trouble.
The most effective way of utilizing human energy is through an organized rivalry, which by specialization and social control is, at the same time, organized co-operation.
There is nothing less to our credit than our neglect of the foreigner and his children, unless it be the arrogance most of us betray when we set out to "Americanize" him.
A talent somewhat above mediocrity, shrewd and not too sensitive, is more likely to rise in the world than genius.
It is surely a matter of common observation that a man who knows no one thing intimately has no views worth hearing on things in general. The farmer philosophizes in terms of crops, soils, markets, and implements, the mechanic generalizes his experiences of wood and iron, the seaman reaches similar conclusions by his own special road; and if the scholar keeps pace with these it must be by an equally virile productivity.
Unless a capacity for thinking be accompanied by a capacity for action, a superior mind exists in torture.
Prudence and compromise are necessary means, but every man should have an impudent end which he will not compromise.
The passion of self-aggrandizement is persistent but plastic; it will never disappear from a vigorous mind, but may become morally higher by attaching itself to a larger conception of what constitutes the self.
It happens from time to time in every complex and active society, that certain persons feel the complexity and insistence as a tangle, and seek freedom in retirement, as Thoreau sought at Walden Pond. They do not, however, in this manner escape from the social institutions of their time, nor do they really mean to do so; what they gain, if they are successful, is a saner relation to them.
The mind is not a hermit's cell, but a place of hospitality and intercourse.
The idealist's program of political or economic reform may be impracticable, absurd, demonstrably ridiculous; but it can never be successfully opposed merely by pointing out that this is the case. A negative opposition cannot be wholly effectual: there must be a competing idealism; something must be offered that is not only less objectionable but more desirable.
If we divine a discrepancy between a man's words and his character, the whole impression of him becomes broken and painful; he revolts the imagination by his lack of unity, and even the good in him is hardly accepted.
Between richer and poorer classes in a free country a mutually respecting antagonism is much healthier than pity on the one hand and dependence on the other, as is, perhaps, the next best thing to fraternal feeling.
By recognizing a favorable opinion of yourself, and taking pleasure in it, you in a measure give yourself and your peace of mind into the keeping of another, of whose attitude you can never be certain. You have a new source of doubt and apprehension.
A person of mature years and ripe development, who is expecting nothing from literature but the corroboration and renewal of past ideas, may find satisfaction in a lucidity so complete as to occasion no imaginative excitement, but young and ambitious students are not content with it. They seek the excitement because they are capable of the growth that it accompanies.
It is surely a matter of common observation that a man who knows no one thing intimately has no views worth hearing on things in general.
A person of definite character and purpose who comprehends our way of thought is sure to exert power over us. He cannot altogether be resisted; because, if he understands us, he can make us understand him, through the word, the look, or other symbol.
If youth is the period of hero-worship, so also is it true that hero-worship, more than anything else, perhaps, gives one the sense of youth. To admire, to expand one's self, to forget the rut, to have a sense of newness and life and hope, is to feel young at any time of life.
We cannot feel strongly toward the totally unlike because it is unimaginable, unrealizable; nor yet toward the wholly like because it is stale - identity must always be dull company. The power of other natures over us lies in a stimulating difference which causes excitement and opens communication, in ideas similar to our own but not identical, in states of mind attainable but not actual.
To desire to be an artist is to desire to be a complete man in respect to some one function, to realize yourself utterly. A man is a poor thing who is content not to be an artist.
There is hardly any one so insignificant that he does not seem imposing to some one at some time.
The thing that moves us to pride or shame is not the mere mechanical reflection of ourselves but the imagined effect of this reflection upon another's mind.
Freedom is the opportunity for right development, for development in accordance with the progressive ideal of life that we have in conscience.
Faith in our associates is part of our faith in God.
To retire to the monastery, or the woods, or the sea, is to escape from the sharp suggestions that spur on ambition.
To persuade is more trouble than to dominate, and the powerful seldom take this trouble if they can avoid it.
We have no higher life that is really apart from other people. It is by imagining them that our personality is built up; to be without the power of imagining them is to be a low-grade idiot.
The more developed sexual passion, in both sexes, is very largely an emotion of power, domination, or appropriation. There is no state of feeling that says mine, mine, more fiercely.
So far as discipline is concerned, freedom means not its absence but the use of higher and more rational forms as contrasted with those that are lower or less rational. A free discipline controls the individual by appealing to his reason and conscience, and therefore to his self-respect; while an unfree control works upon some lower phase of the mind, and so tends to degrade him. It is freedom to be disciplined in as rational a manner as you are fit for.
The idea of freedom is quite in accord with a general, though vague, sentiment among us; it is an idea of fair play, of giving everyone a chance; and nothing arouses more general and active indignation among our people than the belief that some one or some class is not getting a fair chance.
Life is a theatre of alarms and contentions.
If the man succeeds in becoming indifferent to the opinions of his neighbors he runs into another danger, that of a distorted and extravagant self of the pride sort, since by the very process of gaining independence and immunity from the stings of depreciation and misunderstanding, he has perhaps lost that wholesome deference to some social tribunal that a man cannot dispense with and remain quite sane.
Since freedom is not a fixed thing that can be grasped and held once for all, but a growth, any particular society, such as our own, always appears partly free and partly unfree. In so far as it favors, in every child, the development of his highest possibilities, it is free, but where it falls short of this it is not.
It is partly to avoid consciousness of greed that we prefer to associate with those who are at least as greedy as we ourselves. Those who consume much less are a reproach.
In the days of witchcraft it used to be believed that if one person secretly made a waxen image of another and stuck pins into the image, its counterpart would suffer tortures, and that if the image was melted the person would die. This superstition is almost realized in the relation between the private self and its social reflection. They seem to separate but are darkly united, and what is done to the one is done to the other.
Selfishness of the stable or rigid sort is as a rule more bitterly resented than the more fickle variety, chiefly, no doubt, because, having more continuity and purpose, it is more formidable.
The actual God of many Americans... is simply the current of American life.
Kindliness seems to exist primarily as an animal instinct, so deeply rooted that mental degeneracy, which works from the top down, does not destroy it until the mind sinks to the lower grades of idiocy.
― Charles Horton Cooley Quotes
Chief Editor
Tal Gur is an author, founder, and impact-driven entrepreneur at heart. After trading his daily grind for a life of his own daring design, he spent a decade pursuing 100 major life goals around the globe. His journey and most recent book, The Art of Fully Living, has led him to found Elevate Society.
