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[T]he older I get the more I realise that the world is not as varied as we thought it was when we were young. Most places are much alike.

 

John Banville

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I thought that young people had more problems than old people, and I hoped I could last until I was older so I wouldn't have all those problems. Then I looked around and saw that everybody who looked young had young problems and that everybody who looked old had old problems. The "old" problems to me looked easier to take than the "young" problems. So I decided to go gray so nobody would know now old I was and I would look younger to them than how old they thought I was. I would gain a lot by going gray: (1) I would have old problems, which were easier to take than young problems, (2) everyone would be impressed by how young I looked, and (3) I would be relieved of the responsibility of acting young—I could occasionally lapse into eccentricity or senility and no one would think anything of it because of my gray hair. When you've got gray hair, every move you make seems "young" and "spry," instead of just being normally active. It's like you're getting a new talent. So I dyed my hair gray when I was about twenty-three or twenty-four.

 

Andy Warhol

 

Egocentrism in so far as it means confusion of the ego and the external world, and egocentrism in so far as it means lack of cooperation, constitute one and the same phenomenon. So long as the child does not dissociate his ego from the suggestions coming from the physical and from the social world, he cannot cooperate, for in order to cooperate one must be conscious of one's ego and situate it in relation to thought in general. And in order to become conscious of one's ego, it is necessary to liberate oneself from the thought and will of others. The coercion exercised by the adult or the older child is therefore inseparable from the unconscious egocentrism of the very young child.

 

Jean Piaget

 

I want you to understand what has been done in the world to force men to think alike. It seems to me that if there is some infinite being who wants us to think alike he would have made us alike. Why did he not do so? Why did he make your brain so that you could not by any possibility be a Methodist? Why did he make yours so that you could not be a Catholic? And why did he make the brain of another so that he is an unbeliever — why the brain of another so that he became a Mohammedan — if he wanted us all to believe alike?
After all, maybe Nature is good enough and grand enough and broad enough to give us the diversity born of liberty. Maybe, after all, it would not be best for us all to be just the same. What a stupid world, if everybody said yes to everything that everybody else might say.
The most important thing in this world is liberty. More important than food or clothes — more important than gold or houses or lands — more important than art or science — more important than all religions, is the liberty of man.

 

Robert G. Ingersoll

 

In the old times of which I have spoken, they desired to make all men think exactly alike. All the mechanical ingenuity of the world cannot make two clocks run exactly alike, and how are you going to make hundreds of millions of people, differing in brain and disposition, in education and aspiration, in conditions and surroundings, each clad in a living robe of passionate flesh — how are you going to make them think and feel alike? If there is an infinite god, one who made us, and wishes us to think alike, why did he give a spoonful of brains to one, and a magnificent intellectual development to another? Why is it that we have all degrees of intelligence, from orthodoxy to genius, if it was intended that all should think and feel alike?

 

Robert G. Ingersoll

 

The world is wide; no two days are alike, nor even two hours; neither were there ever two leaves of a tree alike since the creation of the world.

 

John Constable