Many studies have discovered a close link between prejudice and "patriotism" . . . Extreme bigots are almost always super-patriots.

Since we think about ourselves so much of the time, it is comforting to assume ... that we really know the score.... [But] this is not an easy assignment. [As] Santayana wrote, 'Nothing requires a rarer intellectual heroism than willingness to see one's equation written out.'

The dog [in Pavlov's experiments] does not continue to salivate whenever it hears a bell unless sometimes at least an edible offering accompanies the bell. But there are innumerable instances in human life where a single association, never reinforced, results in the establishment of a life-long dynamic system. An experience associated only once with a bereavement, an accident, or a battle, may become the center of a permanent phobia or complex, not in the least dependent on a recurrence of the original shock.

If a person is capable of rectifying his erroneous judgments in the light of new evidence he is not prejudiced. Prejudgments become prejudices only if they are reversible when exposed to new knowledge. A prejudice, unlike a simple misconception, is actively resistant to all evidence that would unseat it. We tend to grow emotional when a prejudice is threatened with contradiction. Thus the difference between ordinary prejudgments and prejudice is that one can discuss and rectify a prejudgment without emotional resistance.

Reason adapts impulses and beliefs into the real world; rationalization, on the other hand, adapts the concept of reality to the impulses and beliefs of the individual. Reasoning discovers the true cause of our acts, rationalization finds good reasons for justifying our acts.

The outlines of the needed psychology of becoming can be discovered by looking within ourselves; for it is knowledge of our own uniqueness that supplies the first, and probably the best, hints for acquiring orderly knowledge of others.

The scientist, by the very nature of his commitment, creates more and more questions, never fewer. Indeed the measure of our intellectual maturity, one philosopher suggests, is our capacity to feel less and less satisfied with our answers to better problems.