Margaret Mead Quotes

As the traveler who has once been from home is wiser than he who has never left his own doorstep, so a knowledge of one other culture should sharpen our ability to scrutinize more steadily, to appreciate more lovingly, our own.

[Partly as a consequence of male authority] prestige value always attaches to the activities of men.

Life in the twentieth century is like a parachute jump: you have to get it right the first time.

Nobody has ever before asked the nuclear family to live all by itself in a box the way we do. With no relatives, no support, we've put it in an impossible situation.

Tutte le discussioni sullo stato delle donne, sul carattere e il temperamento delle donne, sulla sottomissione o l’emancipazione delle donne, fanno perdere di vista il fatto fondamentale, e cioè che le parti dei due sessi sono concepite secondo la trama culturale che sta alla base dei rapporti umani e che il fanciullo che cresce è modellato, altrettanto inesorabilmente comeLa fanciulla, secondo un canone particolare e ben definito.

I measure success in terms of the contributions an individual makes to her fellow human beings.

I have spent most of my life studying the lives of other peoples — faraway peoples — so that Americans might better understand themselves.

As an anthropologist, I have been interested in the effects that the theories of Cybernetics have within our society. I am not referring to computers or to the electronic revolution as a whole, or to the end of dependence on script for knowledge, or to the way that dress has succeeded the mimeographing machine as a form of communication among the dissenting young. Let me repeat that, I am not referring to the way that dress has succeeded the mimeographing machine as a form of communication among the dissenting young. I specifically want to consider the significance of the set of cross-disciplinary ideas which we first called “feed-back” and then called “teleological mechanisms” and then called it “cybernetics,” a form of crossdisciplinary thought which made it possible for members of many disciplines to communicate with each other easily in a language which all could understand.

CHILDREN MUST BE TAUGHT HOW TO THINK, NOT WHAT TO THINK

Female animals defending their young are notoriously ferocious and lack the playful delight in combat which characterizes the mock combats of males of the same species. There seems very little ground for claiming that the mother of young children is more peaceful, more responsible, and more thoughtful for the welfare of the human race than is her husband or brother.

There has been an increased but still rather limited response to general systems theory, as variously reflected in the work of Bateson, Vayda, Rappaport, Adams, and an interest in the use of computers, programming, matrices, etc. But the interaction between general systems theory (as represented, for example, by the theoretical work of Von Bertalanffy) has been compromised, partly by the state of field data, extraordinarily incomparable as it inevitably is, as well as historical anthropological methods of dealing with wholes. General systems theory has taken its impetus from the excitement of discovering larger and larger contexts, on the one hand, and a kind of microprobing into fine detail within a system, on the other. Both of these activities are intrinsic to anthropology to the extent that field work in living societies has been the basic disciplinary method. It is no revelation to any field-experienced anthropologist that everything is related to everything else, or that whether the entire sociocultural setting can be studied in detail or not, it has to be known in general outline.

There is no reason to think a small group of thoughtful, committed citizens cannot change the world; Indeed, that's the only thing that ever has.

It is not until science has become a discipline to which the research ability of any mind from any class in society can be attracted that it can become rigorously scientific.

It seems to me very important to continue to distinguish between two evils. It may be necessary temporarily to accept a lesser evil, but one must never label a necessary evil as good.

We won't have a society if we destroy the environment.