Jean Piaget quotes:

The principle goal of education in the schools should be creating men and women who are capable of doing new things, not simply repeating what other generations have done.

Scientific knowledge is in perpetual evolution; it finds itself changed from one day to the next.

In other words, knowledge of the external world begins with an immediate utilisation of things, whereas knowledge of self is stopped by this purely practical and utilitarian contact.

It is with children that we have the best chance of studying the development of logical knowledge, mathematical knowledge, physical knowledge, and so forth.

The more the schemata are differentiated, the smaller the gap between the new and the familiar becomes, so that novelty, instead of constituting an annoyance avoided by the subject, becomes a problem and invites searching.

Logical positivists have never taken psychology into account in their epistemology, but they affirm that logical beings and mathematical beings are nothing but linguistic structures.

Every acquisition of accommodation becomes material for assimilation, but assimilation always resists new accommodations.

Logic and mathematics are nothing but specialised linguistic structures.

From this time on, the universe is built up into an aggregate of permanent objects connected by causal relations that are independent of the subject and are placed in objective space and time.

The current state of knowledge is a moment in history, changing just as rapidly as the state of knowledge in the past has ever changed and, in many instances, more rapidly.

On the one hand, there are individual actions such as throwing, pushing, touching, rubbing. It is these individual actions that give rise most of the time to abstraction from objects.

Knowing reality means constructing systems of transformations that correspond, more or less adequately, to reality.

Reflective abstraction, however, is based not on individual actions but on coordinated actions.

In genetic epistemology, as in developmental psychology, too, there is never an absolute beginning.

I have always detested any departure from reality, an attitude which I relate to my mother's poor mental health.

The self thus becomes aware of itself, at least in its practical action, and discovers itself as a cause among other causes and as an object subject to the same laws as other objects.

Before games are played in common, no rules in the proper sense can come into existence. Regularities and ritualized schemas are already there, but these rites, being the work of the individual, cannot call forth that submission to something superior to the self which characterizes the appearance of any rule.

This means that no single logic is strong enough to support the total construction of human knowledge.

What the genetic epistemology proposes is discovering the roots of the different varieties of knowledge, since its elementary forms, following to the next levels, including also the scientific knowledge.

As far as the game of marbles is concerned, there is therefore no contradiction between the egocentric practice of games and the mystical respect entertained for rules. This respect is the mark of a mentality fashioned, not by free cooperation between equals, but by adult constraint.

Our problem, from the point of view of psychology and from the point of view of genetic epistemology, is to explain how the transition is made from a lower level of knowledge to a level that is judged to be higher.

To express the same idea in still another way, I think that human knowledge is essentially active.

The principle goal of education in the schools should be creating men and women who are capable of doing new things, not simply repeating what other generations have done; men and women who are creative, inventive and discoverers, who can be critical and verify, and not accept, everything they are offered.

If a baby really has no awareness of himself and is totally thing-directed and at the same time all his states of mind are projected onto things, our second paradox makes sense: on the one hand, thought in babies can be viewed as pure accommodation or exploratory movements, but on the other this very same thought is only one, long, completely autistic waking dream.

Are we forming children who are only capable of learning what is already known? Or should we try to develop creative and innovative minds, capable of discovery from the preschool age on, throughout life?

The majority of parents are poor psychologists and give their children the most questionable moral trainings. It is perhaps in this domain that one realized most how keenly how immoral it can be to believe too much in morality, and how much more precious is a little humanity than all the rules in the world.

It is as his own mind comes into contact with others that truth will begin to acquire value in the child's eyes and will consequently become a moral demand that can be made upon him. As long as the child remains egocentric, truth as such will fail to interest him and he will see no harm in transposing facts in accordance with his desires.

There is little mysticism without an element of transcendence, and conversely, there is no transcendence without a certain degree of egocentrism. It may be that the genesis of these experiences is to be sought in the unique situation of the very young child in relation to adults. The theory of the filial origin of the religious sense seems to us singularly convincing in this connection.

The need to speak the truth and even to seek it for oneself is only conceivable in so far as the individual thinks and acts as one of a society, and not of any society (for it is just the constraining relations between superior and inferior that often drive the latter to prevarication) but of a society founded on reciprocity and mutual respect, and therefore on cooperation.

Knowing reality means constructing systems of transformations that correspond, more or less adequately, to reality."

The first type of abstraction from objects I shall refer to as simple abstraction, but the second type I shall call reflective abstraction, using this term in a double sense.

Scientific thought, then, is not momentary; it is not a static instance; it is a process.

During the earliest stages the child perceives things like a solipsist who is unaware of himself as subject and is familiar only with his own actions.

When you teach a child something you take away forever his chance of discovering it for himself.

Every time we teach a child something, we keep him from inventing it himself. On the other hand, that which we allow him to discover for himself will remain with him visible for the rest of his life.

Play is the work of childhood.

The principal goal of education is to create men who are capable of doing new things, not simply of repeating what other generations have done-men who are creative, inventive, and discovers. The second goal of education is to form minds which can be critical, can verify, and not accept everything they are offered.

Children require long, uniterrupted periods of play and exploration

Children have real understanding only of that which they invent themselves, and each time that we try to teach them too quickly, we keep them from reinventing it themselves.

Play is the answer to how anything new comes about.

Intelligence is what you use when you don't know what to do.

Education, for most people, means trying to lead the child to resemble the typical adult of his society . . . but for me and no one else, education means making creators. . . . You have to make inventors, innovators...not conformists

Children have real understanding only of that which they invent themselves.

Teaching means creating situations where structures can be discovered.

Experience precedes understanding.

What we see changes what we know. What we know changes what we see.

How can we, with our adult minds, know what will be interesting? If you follow the child...you can find out something new...

Each time one prematurely teaches a child something he could have discovered himself, that child is kept from inventing it and consequently from understanding it completely.

True interest appears when the self identifies itself with ideas or objects, when it finds in them a means of expression and they become a necessary form of fuel for its activity.

What is desired is that the teacher ceased being a lecturer, satisfied with transmitting ready-made solutions. His role should rather be that of a mentor stimulating initiative and research.

Only education is capable of saving our societies from possible collapse, whether violent, or gradual.

Everytime we teach a child something, we prevent him from inventing it himself.

Equilibrium is the profoundest tendency of all human activity.

The essential functions of the mind consist in understanding and in inventing, in other words, in building up structures by structuring reality.

The more we try to improve our schools, the heavier the teaching task becomes; and the better our teaching methods the more difficult they are to apply.

We learn more when we are compelled to invent.

How much more precious is a little humanity than all the rules in the world.

Moral autonomy appears when the mind regards as necessary an ideal that is independent of all external pressures.

The child who defines a lie as being a "naughty word" knows perfectly well that lying consists in not speaking the truth. He is not, therefore, mistaking one thing for another, he is simply identifying them one with another by what seems to us a quaint extension of the word "lie".

Mixture of assimilation to earlier schemas and adaptation to the actual conditions of the situation is what defines motor intelligence. But and this is where rules come into existence as soon as a balance is established between adaptation and assimilation, the course of conduct adopted becomes crystallized and ritualized. New schemas are even established which the child looks for and retains with care, as though they were obligatory or charged with efficacy.

To understand is to invent.

In certain circumstances where he experiments in new types of conduct by cooperating with his equals, the child is already an adult. There is an adult in every child and a child in every adult. ... There exist in the child certain attitudes and beliefs which intellectual development will more and more tend to eliminate: there are others which will acquire more and more importance. The later are not derived from the former but are partly antagonistic to them.

It was while teaching philosophy that I saw how easily one can say ... what one wants to say. ... In fact, I became particularly aware if the dangers of speculation ... It's so much easier than digging out the facts. You sit in your office and build a system. But with my training in biology, I felt this kind of undertaking precarious.

At one time, many philosophers held that faultless "laws of thought" were somehow inherent, a priori, in the very nature of mind. This belief was twice shaken in the past century; first when Russell and his successors showed how the logic men employ can be defective, and later when Freud and Piaget started to reveal the tortuous ways in which our minds actually develop.

I am convinced that there is no sort of boundary between the living and the mental or between the biological and the psychological. From the moment an organism takes account of a previous experience and adapts to a new situation, that very much resembles psychology.

If mutual respect does derive from unilateral respect, it does so by opposition.

I could not think without writing.

Accommodation of mental structures to reality implies the existence of assimilatory schemata apart from which any structure would be impossible.

Punishment renders autonomy of conscience impossible.

If logic itself is created rather than being inborn, it follows that the first task of education is to form reasoning.

As you know, Bergson pointed out that there is no such thing as disorder but rather two sorts of order, geometric and living.

During the earliest stages of thought, accommodation remains on the surface of physical as well as social experience.

Much research in psychology has been more concerned with how large groups of people behave than about the particular ways in which each individual person thinks... too statistical. I find this disappointing because, in my view of the history of psychology, far more was learned, for example, when Jean Piaget spent several years observing the ways that three children developed, or when Sigmund Freud took several years to examine the thinking of a rather small number of patients.

The child is a realist in every domain of thought, and it is therefore natural that in the moral sphere he should lay more stress on the external, tangible element than on the hidden motive.

The relations between parents and children are certainly not only those of constraint. There is spontaneous mutual affection, which from the first prompts the child to acts of generosity and even of self-sacrifice, to very touching demonstrations which are in no way prescribed. And here no doubt is the starting point for that morality of good which we shall see developing alongside of the morality of right or duty, and which in some persons completely replaces it.

The most developed science remains a continual becoming

For the fundamental fact of human psychology is that society, instead of remaining almost entirely inside the individual organism as in the case of animals prompted by their instincts, becomes crystallized almost entirely outside the individuals. In other words, social rules, as Durkheim has so powerfully shown, whether they be linguistic, moral, religious, or legal, etc., cannot be constituted, transmitted or preserved by means of an internal biological heredity, but only through the external pressure exercised by individuals upon each other.

Chance... in the accommodation peculiar to sensorimotor intelligence, plays the same role as in scientific discovery. It is only useful to the genius and its revelations remain meaningless to the unskilled.

The discussion of the game of marbles seems to have led us into rather deep waters. But in the eyes of children the history of the game of marbles has quite as much importance as the history of religion or of forms of government. It Is a history, moreover, that is magnificently spontaneous; and it was therefore perhaps not entirely useless to seek to throw light on the child's judgment of moral value by a preliminary study of the social behaviour of children amongst themselves.