“As we shall see in this book's chapters, traditional societies are far more diverse in many of their cultural practices than are modern industrial societies. […] Yet psychologists base most of their generalizations about human nature on studies of our own narrow and atypical slice of human diversity. […] That is, as social scientists Joseph Henrich, Steven Heine, and Ara Norenzayan express it, most of our understanding of human psychology is based on subjects who may be described by the acronym WEIRD: from Western, educated, industrialized, rich, and democratic societies. […] Hence if we wish to generalize about human nature, we need to broaden greatly our study sample from the usual WEIRD subjects […] to the whole range of traditional societies.”

— Jared Diamond, book The World Until Yesterday

Prologue, section "Why study traditional societies?"
The World Until Yesterday: What Can We Learn from Traditional Societies? (2012)

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Jared Diamond33

American scientist and author 1937

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“The societies to which most readers of this book belong represent a narrow slice of human cultural diversity. Societies from that slice achieved world dominance not because of a general superiority, but for specific reasons: their technological, political, and military advantages derived from their early origins of agriculture, due in turn to their productive local wild domesticable plant and animal species. Despite those particular advantages, modern industrial societies didn’t also develop superior approaches to raising children, treating the elderly, settling disputes, avoiding non-communicable diseases, and other societal problems. Thousands of traditional societies developed a wide array of different approaches to those problems.”

Jared Diamond book The World Until Yesterday

Epilogue
The World Until Yesterday: What Can We Learn from Traditional Societies? (2012)

“I understand the task of sociology to be description and determination of the historical-psychological origin of those forms in which interactions take place between human beings. The totality of these interactions, springing from the most diverse impulses, directed toward the most diverse objects, and aiming at the most diverse ends, constitutes "society."”

Georg Simmel (1858–1918) German sociologist, philosopher, and critic

Source: Superiority and Subordination as Subject-matter of Sociology (1896), p. 167

“So many of the ideas on which our psychologists base their beliefs about human intelligence, memory, and learning are all wishful thinking.”

Daniel Keyes book Flowers for Algernon

Flowers for Algernon (1966)

“We live in a system described in obsolete terms. We have come to believe our own repeated declarations that our society is based on individual initiative – whereas, in fact, most of it is no more individual than an infantry division. We assume that our economic system is based on “private property.” Yet most industrial property is is no more private than a seat in a subway train, and indeed it is questionable whether much of it can be called “property” at all. We indignantly deny that we are collectivist, yet it is demonstrable that more than two-thirds of our enterprise is possible only because it is collectivist: what is really meant is that the State did not do the collectivizing.”

Adolf A. Berle (1895–1971) American diplomat

Source: Power Without Property, 1959, p. 27; Cited in asociologist.com http://asociologist.com/2009/12/07/retrosociology-quotes-of-the-day-berle-power-without-property/, 2009/12/07.

“The various races and ethnicities into which humans have evolved represent a grand experiment in which nature has tested out some of the variations inherent in the human genome. The experiment is not being conducted in our interests - it has no purpose or goal - yet it offers considerable benefits. Instead of there being a single type of human society, there are many, creating a rich diversity of cultures whose more promising features can be adopted and improved on by others.”

Nicholas Wade (1942) British writer

A Troublesome Inheritance: Genes, Race and Human History (2014)

“Before Mary Follett, industrial groups had seldom been the subject of study of political or social scientists. It was her special merit to turn from the traditional subjects of study - the state or the community as a whole - progressively to concentrate on the study of industry… Her approach was to analyse the nature of the consent on which any democratic group is based by examining the psychological factors underlying it. This consent, she suggested, is not static but a continuous process, generating new and living group ideas through the interpenetration of individual ideas.”

Lyndall Urwick (1891–1983) British management consultant

Source: 1950s, The pattern of management, 1956, p. 132-133, as cited in: John Sheldrake (2003), Management Theory, p. 74

“Historically our own culture has relied for the creation of rich and contrasting values upon many artificial distinctions, the most striking of which is sex. It will not be by the mere abolition of these distinctions that society will develop patterns in which individual gifts are given place instead of being forced into an ill-fitting mould. If we are to achieve a richer culture, rich in contrasting values, we must recognize the whole gamut of human potentialities, and so weave a less arbitrary social fabric, one in which each diverse human gift will find a fitting place.”

Margaret Mead (1901–1978) American anthropologist

Source: 1930s, Sex and Temperament in Three Primitive Societies (1935), p. 322

“Today we should welcome, and even study, every serious attempt to envisage the future of our race; not merely in order to grasp the very diverse and often tragic possibilities that confront us, but also that we may familiarize ourselves with the certainty that many of our most cherished ideals would seem puerile to more developed minds. To romance of the far future, then, is to attempt to see the human race in its cosmic setting, and to mould our hearts to entertain new values.”

Olaf Stapledon book Last and First Men

Preface to English Edition (p. 9)
Last and First Men (1930)

“All phenomena are interdependent. When we think of a speck of dust, a flower, or a human being, our thinking cannot break loose from the idea of unity, of one, of calculation. We see a line drawn between one and many, one and not one. But if we truly realize the interdependent nature of the dust, the flower, and the human being, we see that unity cannot exist without diversity. Unity and diversity interpenetrate each other freely. Unity is diversity, and diversity is unity. This is the principle of interbeing.”

Thich Nhat Hanh (1926) Religious leader and peace activist

The Sun My Heart (1996)
Context: There is no phenomenon in the universe that does not intimately concern us, from a pebble resting at the bottom of the ocean, to the movement of a galaxy millions of light years away. Walt Whitman said, "I believe a blade of grass is no less than the journey-work of the stars...." These words are not philosophy. They come from the depths of his soul. He also said, "I am large, I contain multitudes." This might be called a meditation on "interfacing endlessly interwoven." All phenomena are interdependent. When we think of a speck of dust, a flower, or a human being, our thinking cannot break loose from the idea of unity, of one, of calculation. We see a line drawn between one and many, one and not one. But if we truly realize the interdependent nature of the dust, the flower, and the human being, we see that unity cannot exist without diversity. Unity and diversity interpenetrate each other freely. Unity is diversity, and diversity is unity. This is the principle of interbeing.

“In contrast to our own social environment which brings out different aspects of human nature and often demonstrated that behavior which occurs almost invariably in individuals within our society is nevertheless due not to original nature but to social environment; and a homogeneous and simple development of the individual may be studied.”

Margaret Mead (1901–1978) American anthropologist

Source: 1930s, Growing Up in New Guinea (1930), p. 281, as cited in: Lenora Foerstel, Angela Gilliam (1994) Confronting Margaret Mead: Scholarship, Empire, and the South Pacific. p. 84

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