Quotes
Quotes about Man
To the excessively fearful the chief characteristic of power is its arbitrariness. Man had to gain enormously in confidence before he could conceive an all-powerful God who obeys his own laws.
Nature attains perfection, but man never does. There is a perfect ant, a perfect bee, but man is perpetually unfinished. He is both an unfinished animal and an unfinished man. It is this incurable unfinishedness which sets man apart from other living things. For, in the attempt to finish himself, man becomes a creator. Moreover, the incurable unfinishedness keeps man perpetually immature, perpetually capable of learning and growing.
A man's soul is pierced as it were with holes, and as his longings flow through each they are transmuted into something specific.
The ruthlessness born of self-seeking is ineffectual compared with the ruthlessness sustained by dedication to a holy cause. "God wishes," said Calvin, "that one should put aside all humanity when it is a question of striving for His glory.".
Our frustration is greater when we have much and want more than when we have nothing and want some. We are less dissatisfied when we lack many things than when we seem to lack but one thing.
There is a guilty conscience behind every brazen word and act and behind every manifestation of self-righteousness.
It has often been said that power corrupts. But it is perhaps equally important to realize that weakness, too, corrupts. Power corrupts the few, while weakness corrupts the many. Hatred, malice, rudeness, intolerance, and suspicion are the faults of weakness. The resentment of the weak does not spring from any injustice done to them but from their sense of inadequacy and impotence. We cannot win the weak by sharing our wealth with them. They feel our generosity as oppression.
It seems that when we are oppressed by the knowledge of our worthlessness we do not see ourselves as lower than some and higher than others, but as lower than the lowest of mankind. We hate then the whole world, and we would pour our wrath upon the whole of creation.
To ripen a person for self-sacrifice he must be stripped of his individual identity and distinctness. He must cease to be George, Hans, Ivan or Tadao- a human atom with an existence bounded by birth and death. The most drastic way to achieve this end is by complete assimilation of the individual into a collective body. The fully assimilated individual does not see himself and others as human beings. When asked who he is, his automatic response is that he is a German, a Russian, a Japanese, a Christian, a Moslem, a member of a certain tribe or family. He has no purpose, worth and destiny apart from his collective body; and as long as that body lives he cannot really die.
When watching men of power in action it must be always kept in mind that, whether they know it or not, their main purpose is the elimination or neutralization of the independent individual- the independent voter, consumer, worker, owner, thinker- and that every device they employ aims at turning men into a manipulable "animated instrument" which is Aristotle's definition of a slave.
It is not sheer malice that pricks our ears to evil reports about our fellow men. For there are frequent moments when we feel lower than the lowest of mankind, and this opinion of ourselves isolates us. Hence the rumor that all flesh is base comes almost as a message of hope. It breaks down the wall that has kept us apart, and we feel one with humanity.
It is perhaps not entirely so, though it has often been said, that man makes his God in his own image. Rather does he create Him in the image of his cravings and dreams- in the image of what man wants to be. God making could be part of the process by which a society realizes its aspirations: it first embodies them in the conception of a particular God, and then proceeds to imitate that God. The confidence requisite for attempting the unprecedented is most effectively generated by the fiction that in realizing the new we are imitating rather than originating. Our preoccupation with heaven can be part of an effort to find precedents for the unprecedented.
Animals can learn, but it is not by learning that they become dogs, cats, or horses. Only man has to learn to become what he is supposed to be.
The central task of education is to implant a will and facility for learning; it should produce not learned but learning people. The truly human society is a learning society, where grandparents, parents, and children are students together.
It is easier to love humanity than to love your neighbor.
We have rudiments of reverence for the human body, but we consider as nothing the rape of the human mind.
There is no reason why humanity cannot be served equally by weighty and trivial motives.
The taint inherent in absolute power is not its inhumanity but its antihumanity.
The less justified a man is in claiming excellence for his own self, the more ready he is to claim all excellence for his nation, his religion, his race or his holy cause.
There are many who find the burdens, the anxiety, and the isolation of an individual existence unbearable. This is particularly true when the opportunities for self-advancement are relatively meager, and one's individual interests and prospects do not seem worth living for. Such persons sooner or later turn their backs on an individual existence and strive to acquire a sense of worth and a purpose by an identification with a holy cause, a leader, or a movement. The faith and pride they derive from such an identification serve them as substitutes for the unattainable self-confidence and self-respect.
Thus we find that people who fail in everyday affairs show a tendency to reach out for the impossible. They become responsive to grandiose schemes, and will display unequaled steadfastness, formidable energies and a special fitness in the performance of tasks which would stump superior people. It seems paradoxical that defeat in dealing with the possible should embolden people to attempt the impossible, but a familiarity with the mentality of the weak reveals that what seems a path of daring is actually an easy way out: It is to escape the responsibility for failure that the weak so eagerly throw themselves into grandiose undertakings. For when we fail in attaining the impossible we are justified in attributing it to the magnitude of the task.
Rudeness is the weak man's imitation of strength.
You accept certain unlovely things about yourself and manage to live with them. The atonement for such an acceptance is that you make allowances for others - that you cleanse yourself of the sin of self-righteousness.
Self-righteousness is a manifestation of self-contempt.
It is the acquisition of skills in particular, irrespective of their utility, that is potent in making life meaningful. Since man has no inborn skills, the survival of the species has depended on the ability to acquire and perfect skills. Hence the mastery of skills is a uniquely human activity and yields deep satisfaction.
