Mental health cannot be defined in terms of the “adjustment” of the individual to his society, but, on the other hand, that it must be defined in terms of the society to the needs of man, of its role in furthering or hindering the development of mental health. Whether or not the individual is healthy, is primarily not an individual matter, but depends on the structure of his society.
The supreme principle of socialism is that man takes precedence over things, life over property, and hence, work over capital; that power follows creation, and not possession; that man must not be governed by circumstances, but circumstances must be governed by man.
In the sphere of material things giving means being rich. Not he who has much is rich, but he who gives much.
Let your deeds be judged, and from your deeds your real intentions, but know that a free person owes an explanation only to himself – to his reason and his conscience – and to the few who may have a justified claim for explanation.
Two persons thus fall in love when they feel they have found the best object available on the market, considering the limitations of their own exchange values.
The full humanization of man requires the breakthrough from the possession-centered to the activity-centered orientation, from selfishness and egotism to solidarity and altruism.
The deepest need of man, then, is the need to overcome his separateness, to leave the prison of his aloneness.
They were more free, but they were more alone.
There were always men who looked beyond the dimensions of their own society- and while they may have been called fools or criminals in their time they are the roster of great men as far as the record of human history is concerned- and visualized something which can be called universally human and which is not identical with what a particular society assumes human nature to be. There were always men who were bold and imaginative enough to see beyond the frontiers of their own existence.
For centuries kings, priests, feudal lords, industrial bosses and parents have insisted that obedience is a virtue and that disobedience is a vice.
One can hardly overestimate people’s need to talk about themselves and to be listened to.
The development of man’s intellectual capacities has far outstripped the development of his emotions. Man’s brain lives in the twentieth century; the heart of most men lives still in the Stone Age. The majority of men have not yet acquired the maturity to be independent, to be rational, to be objective. They need myths and idols to endure the fact that man is all by himself, that there is no authority which gives meaning to life except man himself.
It seems that nothing is more difficult for the average man to bear than the feeling of not being identified with a larger group.
If one candle is brought into an absolutely dark room, the darkness disappears, and there is light. But if ten or a hundred or a thousand candles are added, the room will become brighter and brighter. Yet the decisive change was brought about by the first candle which penetrated the darkness.57.
Whether a carpenter makes a table, or a goldsmith a piece of jewelry, whether the peasant grows his corn, or the painter paints a picture, in all types of creative work the worker and his object become one, man unites himself with the world in the process of creation. This, however, holds true only for productive work, for work in which I plan, produce, see the result of my work. In the modern work process of a clerk, the worker on the endless.
The unity achieved in productive work is not interpersonal; the unity achieved in orgiastic fusion is transitory; the unity achieved by conformity is only pseudo-unity. Hence, they are only partial answers to the problem of existence. The full answer lies in the achievement of interpersonal union, of fusion with another person, in love.
How should a man caught in this net of routine not forget that he is a man, a unique individual, one who is given only this one chance of living, with hopes and disappointments, with sorrow and fear, with the longing for love and the dread of the nothing and of separateness?
The awareness of human separation, without reunion by love – is the source of shame. It is at the same time the source of guilt and anxiety.
Freedom is not something we have, there is no such thing as freedom. Freedom is a quality of our personality: we are more or less free to resist pressure, more or less free to do what we want and to be ourselves. Freedom is always a question of increasing freedom one has, or decreasing it.
Jesus and Satan appear here as repre sentatives of two opposite principles. Satan is the representative of material consumption and of power over nature and Man. Jesus is the representative of being, and of the idea that not-having is the premise for being. The world has followed Satan’s principles, since the time of the gospels.