The approach of normative humanism is based on the assumption that, as in any other problem, there are right and wrong, satisfactory and unsatisfactory solutions to the problem of human existence.
The insane person or the dreamer fails completely in having an objective view of the world outside; but all of us are more or less insane, or more or less asleep; all of us have an unobjective view of the world, one which is distorted by our narcissistic orientation.
The difference between being and having is not essentially that between East and West. The difference is rather between a society centered around persons and one centered around things.
The words are vessels that are filled with experience that overflows the vessels. The words point to an experience; they are not the experience. The moment that I express what I experience exclusively in thought and words, the experience has gone: it has dried up, is dead, a mere thought. Hence being is indescribable in words and is communicable only by sharing my experience.
While the managers are right as far as the work methods they offer are concerned, experience has shown – and has convinced not a few managers – that if the workers can be truly active, responsible, and knowledgeable in their work role, the formerly uninterested ones change considerably and show a remarkable degree of inventiveness, activity, imagination, and satisfaction.
Intelligence, which is used without the control of the mind, can lead people to dangers up to extinction. Utilitarian intelligence, which the mind cannot control, is dangerous as much as it is sharp.
If humanity continues to consume natural resources irresponsibly and disrupt the balance of nature that provides human life, it will be inevitable that we will encounter the catastrophe of total extinction in less than a hundred years.
God explains to Jonah that the essence of love is to “labor” for something and “to make something grow,” that love and labor are inseparable. One loves that for which one labors, and one labors for that which one loves.
One loves that for which one labors, and one labors for that which one loves.
Can freedom become a burden, too heavy for man to bear, something he tries to escape from?
If two people who have been strangers, as all of us are, suddenly let the wall between them break down, and feel close, feel one, this moment of oneness is one of the most exhilarating, most exciting experiences in life. It is all the more wonderful and miraculous for persons who have been shut off, isolated, without love.
The idea that one can build peace while encouraging the striving for possession and profit is an illusion, and a dangerous one, because it deprives people of recognizing that they are confronted with a clear alternative: either a radical change of their character or the perpetuity of war.
Man as he appears in any given culture is always a manifestation of human nature, a manifestation, however, which in its specific outcome is determined by the social arrangements under which he lives.
Wer bin ich, wenn ich bin, was ich habe und dann verliere, was ich habe?
Faith, in the having mode, is a crutch for those who want to be certain, those who want an answer to life without daring to search for it themselves.
The “tourist” with his camera is an outstanding symbol of an alienated relationship to the world. Being constantly occupied with taking pictures, actually he does not see anything at all, except through the intermediary of the camera. The camera sees for him, and the outcome of his “pleasure” trip is a collection of snapshots, which are the substitute for an experience which he could have had, but did not have.
To see himself without illusions would not be so difficult for the individual, were he not constantly exposed to being brain-washed and deprived of the faculty of critical thinking. He is made to think and feel things that he would not feel or think, were it not for uninterrupted suggestions and elaborate methods of conditioning.
The cost of social experimentation cannot possibly be borne by a state that is making itself poor by the production of hardware that is useful only as a means of suicide.
The person who is given to the exclusive pursuit of his passion for money is possessed by his striving for it; money is the idol which he worships as the projection of one isolated power in himself, his greed for it.
There exists no more difficult art than living. For other arts and sciences, numerous teachers are to be found everywhere. Even young people believe that they have acquired these in such a way, that they can teach them to others: throughout the whole of life, one must continue to learn to live and, what will amaze you even more, throughout life one must learn to die. SENECA.
As with all semantic difficulties, the answer can only be arbitrary. What matters is that we know what kind of union we are talking about when we speak of love. Do we refer to love as the mature answer to the problem of existence, or do we speak of those immature forms of love which may be called symbiotic union?