Quotes of All Topics . Occasions . Authors
Respect is not fear and awe; it...[is]the ability to see a person as he is, to be aware of his unique individuality. Respect, thus, implies the absence of exploitation. I want the loved person to grow and unfold for his own sake, and in his own ways, and not for the purpose of serving me.
If it is true, as I have tried to show, that love is the only sane and satisfactory answer to the problem of human existence, then any society which excludes, relatively, the development of love, must in the long run perish of its own contradiction with the basic necessities of human nature.
If we love our fellow humans, we cannot limit our insight and our love only to others as individuals...We have to be political people, I would even say passionately involved political people, each of us in the way that best suits our own temperaments, our working lives, and our own capabilities.
Is love an art? Then it requires knowledge and effort. Love is not a spontaneous feeling, a thing that you fall into, but is something that requires thought, knowledge, care, giving, and respect. And it is something that is rare and difficult to find in capitalism, which commodifies human activity.
As long as anyone believes that his ideal and purpose is outside him, that it is above the clouds, in the past or in the future, he will go outside himself and seek fulfillment where it cannot be found. He will look for solutions and answers at every point except where they can be found- in himself.
The mother's and father's attitudes toward the child correspond to the child's own needs.... Mother has the function of making himsecure in life, father has the function of teaching him, guiding him to cope with those problems with which the particular society the child has been born into confronts him.
If I perceive in another person mainly the surface, I perceive mainly the differences,that which separates us. If I penetrate to the core, i perceive our identity, the fact of our brotherhood. This relatedness from center to center - instead of that from periphery to periphery - is 'central relatedness'.
Organized religion is in substance a mystification, a means of hiding the wickedness of the social system. If the Christian principles of love, equality, and freedom were really practiced instead of only preached, there would be no need for a special institution(the church) to take care of those principles.
If our supreme value is the development of the Western tradition - of a man for whom the highest thing in life is man, for whom love for man, respect for man, and the dignity of man, are supreme values - then we cannot ask the question that says, "if it is better for our survival, might we drop these values?"
It is essential... that discipline should not be practised like a rule imposed on oneself from the outside, but that it becomes an expression of one's own will; that it is felt as pleasant, and that one slowly accustoms oneself to a kind of behaviour which one would eventually miss, if one stopped practising it.
The narcissistic, the domineering, the possessive woman can succeed in being a "loving" mother as long as the child is small. Only the really loving woman, the woman who is happier in giving than in taking, who is firmly rooted in her own existence, can be a loving mother when the child is in the process of separation.
We've wanted to produce more in the 19th century and the 20th century in order to give man the possibility for more dignified human life; but actually what has happened is that production and consumption have become means - have ceased to be means and have become ends, and we are production crazy and consumption crazy.
We may know ourselves, and yet even with all the efforts we make, we do not know ourselves. We know our fellowman, and yet we do not know him, because we are not a thing, and our fellowman is not a thing. The further we reach into the depths of our being, on someone else's being, the more the goal of knowledge eludes us.
Education is identical with helping the child realize his potentialities. The opposite of education is manipulation, which is based on the absence of faith in the growth of potentialities and the connection that a child will be right only if the adults put into him what is desirable and suppress what seems to be undesirable.
A society whose principles are acquisition, profit, and property produces a social character oriented around having, and once the dominant pattern is established, nobody wants to be an outsider, or indeed an outcast; in order to avoid this risk everybody adapts to the majority, who have in common only their mutual antagonism.
Knowing means to penetrate through the surface, in order to arrive at the roots, and hence the causes; knowing means to "see" reality in its nakedness. Knowing does not mean to be in the possession of the truth; it means to penetrate the surface and to strive critically and actively in order to approach truth ever more closely.
From my personal experience I can conclude that many dreams are clearly written but there are some in which one meets distortions to decipher. And it is really in knowing when one must prefer the one or the other approach, or a combination of the two, that remains one of the important elements of the art of dream interpretation.
The same polarity of the male and female principle exists in nature; not only, as is obvious in animals and plants, but in the polarity of the two fundamental functions, that of receiving and penetrating. It is the polarity of earth and rain, of the river and the ocean, of night and day, of darkness and light, of matter and spirit.
. . . freedom to creat and construct, to wonder and to venture. Such freedom requires that the individual be active and responsible, not a slave or a well-fed cog in the machine . . . It is not enough that men are not slaves; if social conditions further the existence of automatons, the result will not be love of life, but love of death.
We have, in the same way, relegated our own responsibility in what happens to our country to the specialists, who are supposed to take care of it, and the individual citizen does not feel that he can judge, and even that he should judge, and take any responsibility. I think there are quite a number of recent developments which show that.
I believe that the unity of man as opposed to other living things derives from the fact that man is the conscious life of himself. Man is conscious of himself, of his future, which is death, of his smallness, of his impotence; he is aware of others as others; man is in nature, subject to its laws even if he transcends it with his thought.
The danger of the past was that men became slaves. The danger of the future is that men may become robots. True enough, robots do not rebel. But given man's nature, robots cannot live and remain sane, they become ''Golems',' they will destroy their world and themselves because they cannot stand any longer the boredom of a meaningless life.
That man can destroy life is just as miraculous a feat as that he can create it, for life is the miracle, the inexplicable. In the act of destruction, man sets himself above life; he transcends himself as a creature. Thus, the ultimate choice for a man, inasmuch as he is driven to transcend himself, is to create or to destroy, to love or to hate.
Psychoanalysis , which interprets the human being as a socialized being, and the psychic apparatus as essentially developed and determined through the relationship of the individual to society, must consider it a duty to participate in the investigation of sociological problems to the extent the human being or his/her psyche plays any part at all.
What you might call the "symbol pushers" - that is to say, all of the people who deal with figures, with paper, with men, who manipulate - to use a better or nicer word - manipulate men and signs and words. All those today have not only to sell their service, but in the bargain, they have to sell their personality, more or less. There are exceptions.
I think, to be specific, we got off the track when we concentrated more and more on production of things. Thereby, we created a split between intellect and emotion, because, in order to produce a modern technique, you have to use intellect, and we have created men who are very brilliant, who are very clever, but our emotional life has become impoverished.
Freedom is not a constant attribute which we either "have" or "have not." In fact, there is no such thing as "freedom" except as a word and an abstract concept. There is only one reality: the act of freeing ourselves in the process of making choices. In this process the degree of our capacity to make choices varies with each act, with our practice of life.
Optimism is an alienated form of faith, pessimism an alienated form of despair. If one truly responds to man and his future, ie , concernedly and "responsibly." one can respond only by faith or by despair. Rational faith as well as rational despair are based on the most thorough, critical knowledge of all the factors that are relevant for the survival of man.
There is a creative pleasure, which, for instance, the artisan in the Middle Ages, or in a country like Mexico, still today has - namely the pleasure of creating something. You find quite a few skilled workers who still have that pleasure: maybe in a steel mill; maybe a worker who works with a complicated machine - he has a sense that he is creating something.
[Sigmund Freud] makes the interpretation of dreams extremely simple: it deals in substance with discovering what unconscious desires, distorted but recognizable, are hid-den in the dream. Instead, for me the dream is a mixture of thoughts and sensations that man has when he is asleep, a mental state relatively protected from the constant noise that society makes.
Man, the more he gains freedom in the sense of emerging from the original oneness with man and nature and the more he becomes an "individual," has no choice but to unite himself with the world in the spontaneity of love and productive work or else to seek a kind of security by such ties with the world as destroy his freedom and the integrity of his individual self.
All great art is by its very essence in conflict with the society with which it exists. It expresses the truth about the existence regardless of whether this truth serves or hinders the survival purpose of a given society. All great art is revolutionary because it touches upon the reality of man and questions the reality of the various transitory forms of human society.
If other people do not understand our behavior-so what? Their request that we must only do what they understand is an attempt to dictate to us. If this is being 'asocial' or 'irrational' in their eyes, so be it. Mostly they resent our freedom and our courage to be ourselves. We owe nobody an explanation or an accounting, as long as our acts do not hurt or infringe on them.
Reason is man's faculty for grasping the world by thought, in contradiction to intelligence, which is man's ability to manipulate the world with the help of thought. Reason is man's instrument for arriving at the truth, intelligence is man's instrument for manipulating the world more successfully; the former is essentially human, the latter belongs to the animal part of man.
The pleasure in complete domination over another person (or other animate creature) is the very essence of the sadistic drive. Another way of formulating the same thought is to say that the aim of sadism is to transform man into a thing, something animate into something inanimate, since by complete and absolute control the living loses one essential quality of life - freedom.
In the dominant Western religious system, the love of God is essentially the same as the belief in God, in God’s existence, God’s justice, God’s love. The love of God is essentially a thought experience. In the Eastern religions and in mysticism, the love of God is an intense feeling experience of oneness, inseparably linked with the expression of this love in every act of living.
Man's main task in life is to give birth to himself, to become what he potentially is. The most important product of his effort is his own personality. One can judge objectively to what extent a person has succeeded in his task, to what degree he has realized his potentialities. If he has failed in his task, one can recognize this failure and judge it for what it is - a moral failure.
Well-being is possible to the degree to which one has overcome one's narcissism; to the degree to which one is open, responsive, sensitive, awake, empty.... Well-being means, finally, to drop one's Ego, to give up greed, to cease chasing after preservation and the aggrandizement of the Ego, to be and to experience one's self in the act of being, not in having, preserving, coveting, using.
The pace of science forces the pace of technique. Theoretical physics forces atomic energy on us; the successful production of the fission bomb forces upon us the manufacture of the hydrogen bomb. We do not choose our problems, we do not choose our products; we are pushed, we are forced -- by what? By a system which has no purpose and goal transcending it, and which makes man its appendix.
If we begin to say, "Well, maybe we can cope better with the Russians if we also transform ourselves into a managed society, if we, as somebody put it the other day, train our soldiers to be like the Turks, who have fought so bravely in Korea, if we are willing to change our whole way of life for the sake of so-called "survival," then I think we do exactly that which threatens our survival.
Love, experienced thus, is a constant challenge; it is not a resting place, but a moving, growing, working together; even whether there is harmony or conflict; joy or sadness, is secondary to the fundamental fact that two people experience themselves from the essence of their existence, that they are only one with each other by being one with themselves, rather than by fleeing from themselves.
I believe that one can and must hope for a sane society that furthers man's capacity to love his fellow men, to work and create, to develop his reason and his objectivity of a sense of himself that is based on the experience of his productive energy. I believe that one can and must hope for the collective regaining of a mental health that is characterized by the capacity to love and to create.
Envy, jealousy, ambition, any kind of greed are passions; love is an action, the practice of human power, which can be practiced only in freedom and never as a result of compulsion. Love is an activity, not a passive affect; it is a "standing in," not a "falling for." In the most general way, the active character of love can be described by stating that love is primarily giving, not receiving.
We forget that, although each of the liberties which have been won must be defended with utmost vigour, the problem of freedom is not only a quantitative one, but a qualitative one; that we not only have to preserve and increase the traditional freedom, but that we have to gain a new kind of freedom, one which enables us to realize our own individual self; to have faith in this self and in life.
The two most far-reaching critical theories at the beginning of the latest phase of industrial society were those of Marx and Freud. Marx showed the moving powers and the conflicts in the social-historical process. Freud aimed at the critical uncovering of the inner conflicts. Both worked for the liberation of man, even though Marx's concept was more comprehensive and less time-bound than Freud's.
Technical Utopias-flying, for example-have been achieved by the new science of nature.The human utopia...a united new humankind living in solidarity and peace, free from economic determination and from war and class struggle-can be achieved, provided we spend the same energy, intelligence, and enthusiasm on the realization of the human Utopia as we have spent on the realization of our technical Utopias.
The history of man so far is nothing to brag about, from the standpoint of our ideas - and what I mean is, that in comparison with most other societies, our present-day American society has achieved things which are remarkable: material wealth, greater than for any other nation; a relative freedom from oppression; a relative mobility; a spreading of art, of music, of thought, which is also rather unique.
Society, and the family as its psycho social agent, has to solve a difficult problem: How to break a person's will without his being aware of it? Yet by a complicated process of indoctrination, rewards, punishments, and fitting ideology, it solves this task by and large so well that most people believe they are following their own will and are unaware that their will itself is conditioned and manipulated.
A person who has not been completely alienated, who has remained sensitive and able to feel, who has not lost the sense of dignity, who is not yet 'for sale', who can still suffer over the suffering of others, who has not acquired fully the having mode of existence - briefly, a person who has remained a person and not become a thing - cannot help feeling lonely, powerless, isolated in present-day society.
We are confronted with the possibility of a war of such destruction that the whole existence of our nation and of the whole world is at stake. And yet, people know it - people read it in the newspapers, people read that at the first attack, a hundred million Americans might be killed. And yet, they talk about it as if they were talking about something being wrong with the carburetor of their car, perhaps.