Quotes by German Authors - Page 63

Lord, whatsoever this day may bring, Thy name be praised. Be gracious unto me and help me. Grant me strength to bear whatsoever Thou dost send, And let not fear overrule me. I trust Thy grace, and commit my life wholly into Thy Hands. Whether I live or whether I die, I am with Thee and Thou are with me … Lord, I wait for Thy salvation, and for the coming of Thy Kingdom. Amen.
Dietrich Bonhoeffer
Who am I? They often tell me I would step from my cell's confinement calmly, cheerfully, firmly, like a squire from his country-house.Who am I? They often tell me I would talk to my warden freely and friendly and clearly, as though it were mine to command.Who am I? They also tell me I would bear the days of misfortune equably, smilingly, proudly, like one accustomed to win.Am I then really all that which other men tell of, or am I only what I know of myself, restless and longing and sick, like a bird in a cage, struggling for breath, as though hands were compressing my throat, yearning for colors, for flowers, for the voices of birds, thirsting for words of kindness, for neighborliness, trembling with anger at despotisms and petty humiliation, tossing in expectation of great events, powerlessly trembling for friends at an infinite distance, weary and empty at praying, at thinking, at making, faint and ready to say farewell to it all.Who am I? This or the other? Am I one person today, and tomorrow another? Am I both at once? A hypocrite before others, and before myself a contemptibly woebegone weakling? Or is something within me still like a beaten army, fleeing in disorder from victory already achieved?Who am I? They mock me, these lonely questions of mine.Whoever I am, Thou knowest, O God, I am thine!
Dietrich Bonhoeffer
Is the invisible presence of the Christian fellowship a reality and a help to the individual? Is the Word of God close to him as a comfort and a strength? Or does he misuse his aloneness contrary to the fellowship, the Word, and the prayer? The individual must realize that his hours of aloneness react upon the community. In his solitude he can sunder and besmirch the fellowship, or he can strengthen and hallow it. Every act of self-control of the Christian is also a service to the fellowship. One who returns to the Christian family fellowship after fighting the battle of the day brings with him the blessing of his aloneness, but he himself receives anew the blessing of the fellowship. Blessed is he who is alone in the strength of the fellowship and blessed is he who keeps the fellowship in the strength of aloneness. But the strength of aloneness and the strength of the fellowship is solely the strength of the Word of God, which is addressed to the individual in the fellowship.
Dietrich Bonhoeffer
What you react to in another you strengthen within yourself.
Eckhart Tolle
Somebody becomes an enemy if you personalize the unconsciousness that is the ego. Non-reaction is not weakness but strength. Another word for non-reaction is forgiveness. To forgive is to overlook, or rather to look through. You look through the ego to the sanity that is in every human being as his or her essence.
Eckhart Tolle
That Detroit ultimately concentrated on automobiles could be traced to one genius, Henry Ford.... But that the necessary human energy for this development existed in Detroit could be proven through its early history.... I told him what I knew of the settlement in Detroit and of the climate, certainly almost the worst in the United States. Only the very strong could survive.... To defeat the conditions imposed by earth and sky at Detroit required intensive labor by energetic men who were not tempted by pleasure and play.
William Valentiner
Gratitude pours forth continually, as if the unexpected had just happened—the gratitude of a convalescent—for convalescence was unexpected…. The rejoicing of strength that is returning, of a reawakened faith in a tomorrow and the day after tomorrow, of a sudden sense and anticipation of a future, of impending adventures, of seas that are open again.
Friedrich Nietzsche
For fanaticism is the only form of willpower that even the weak and insecure can be brought to attain.
Friedrich Nietzsche
He was handsome and strong, but somehow that wasn't enough for him. He also felt the need to be tough and inured to hardship... But how was he to come by that quality in this luminous garden, where all manner of fruit was to be had for the picking?
Michael Ende
We are little flames poorly sheltered by frail walls against the storm of dissolution and madness, in which we flicker and sometimes almost go out.
Erich Maria Remarque
When a nation which has long groaned under the intolerable yoke of a tyrant rises at last and throws off its chains, do you call that weakness? The man who, to rescue his house from the flames, finds his physical strength redoubled, so that he lifts burdens with ease which in the absence of excitement he could scarcely move; he who under the rage of an insult attacks and puts to flight half a score of his enemies,—are such persons to be called weak? My good friend, if resistance be strength, how can the highest degree of resistance be a weakness?
Johann Wolfgang von Goethe
Nothing is more conductive to peace of mind than not having any opinions at all.
Georg Christoph Lichtenberg
That which does not kill us makes us stronger.
Friedrich Nietzsche
But shame is like a wound that is never exposed and therefore never heals.
Andreas Eschbach
There is no religion and no philosophy that can give us a comprehensive answer to the whole of our problems, and the abandonment and isolation of the individual who is given no answer, or only inadequate answers, to his question lead to a situation in which more and more cheap, obvious solutions and answers are sought and provided. As, everywhere and in all departments of life, there are contradictory schools and parties, and an equal number of contradictory answers, one of the most frequent reactions is that modern man ceases to ask questions and takes refuge in a conception that considers only the most obvious, superficial aspects, and becomes skeptical, nihilistic, and egocentric. Or, alternatively, he tries to solve all his problems by plunging headlong into a collective situation and a collective conviction, and seeks to redeem himself in this way.
Erich Neumann
If we are enveloped in images, we are also enveloped in forms, in spirit, which is nature, and in nature, which is spirit. Daily and continually we associate with this unified world of nature and spirit without knowing it. But only the person to whom this association has become clear understands what is meant when we talk of Sophia as a heightened and spiritualized earth. But this formulation is already distorted as well. The earth has not changed at all, it is neither heightened and spiritualized: it remains what is always was. Only the person who experiences this Earth Spirit has transformed himself, he alone is changed by it and has, perhaps, been heightened and spiritualized. However, he too remains what he always was and has only become, along with the earth, more transparent to himself in his own total reality.Here also we must differentiate between the reality of our total existence and the differentiating formulations of our consciousness. Certainly, our consciousness makes the attempt to separate a spiritual from a natural world and to set them in opposition, but this mythical division and opposition of heaven and earth proves more and more impracticable. If, in the process of integration, consciousness allies itself with the contents of the unconscious and the mutual interpenetration of both systems leads to a transformation of the personality, a return to the primordial symbolism of the myth ensues. Above and below, heaven and earth, spirit and nature, are experienced again as coniunctio, and the calabash that contains them is the totality of reality itself.
Erich Neumann
The result of this one-sided patriarchal stance, demonstrable in all areas of life, is an un integrated man who is attacked by his repressed side and often enough overwhelmed by it. This transpires not only in the fate of the individual man as seduction by a "lower" anima, but equally through seduction by a compensatory ideology, for example materialism, to which "spirit" men are especially susceptible.The man wants to remain exclusively masculine and out of fear rejects the transformative contact with a woman of equal status. Negativizing the Feminine in the patriarchate prevents the man from experiencing woman as a thou of equal but different status, and hence from coming to terms with her. The consequence of the patriarchal male's haughtiness toward women leads to the inability to make any genuine contact with the Feminine, i.e., not only in a real woman but also with the Feminine in himself, the unconscious. Whenever an integral relationship to the Feminine remains undeveloped, however, this means that, due to his fear, the male is unable to break through to his own wholeness that also embraces the Feminine. Thus the patriarchal culture's separation from the Feminine and from the unconscious becomes one of the essential causes for the crisis of fear in which the patriarchal world now finds itself.
Erich Neumann
The archetypal image of the redeemer serpent is certainly placed here in opposition to the serpents of evil that battle with it. But why do they both have the same form if there is only oppositIOn between them? What does it mean that they both dwell in the same place, the depth of the great abyss? Are they not possibly two aspects of the same thing?We know this image of the redeemer serpent not only from Gnosis and from the Sabbataian myth, but we know of the same serpent rising from below, redeeming and to be redeemed, as the Kundalini serpent in India, and finally from alchemy as the serpens Mercurii, the ambiguous serpent whose significance was first made clear to us by Jung's researches.Since Jung's work on alchemy we know two things. The first is that in its "magnum opus" alchemy dealt with a redemption of matter itself. The second is that pari passu with this redemption of matter, a redemption of the individual psyche was not only unconsciously carried out but was also consciously intended. As we know, the serpent is a primeval symbol of the Spirit, as primeval and ambiguous as the Spirit itself. The emergence of the Earth archetype of the Great Mother brings with it the emergence of her companion, the Great Serpent. And, strangely enough, it seems as though modern man is confronted with a curious task, a task which is essentially connected with what mankind, rightly or wrongly, has feared most, namely the Devil.
Erich Neumann
However, the natural symbol, without our being sufficiently conscious of the fact, is identical with the reality of the world that appears to us, for every object in the natural world is at the same time a symbolic reality to us. The psyche certainly does not use an "object" of nature as a "symbol," but rather the experience of an "object" itself is always already symbolic experience. The star or tree in us is no less real and no less symbolic than it is in outward experience. For each possibility of experience either presupposes a spiritually forming, that is to say a symbolic activity, or is identical with this. That is, everything spiritual appears to us first not just in nature but as nature; or we could formulate this just as well the other way around: everything natural, whether outward or inward, appears to us as an image, that is to say as formed spirit. We are surrounded by images, inwardly and outwardly, but at the same time formed and determined in all our experiences by the natural symbol as though by a unitary natural-spiritual reality, for our psychic system only grasps that which appears to us as the real world through the world of natural symbolism.
Erich Neumann
On the lowest level, this loss of soul turns the man into the hen-pecked husband who lives with his wife as though she were his mother upon whom he is solely dependent in all things having to do with emotions and the inner life. But even the relatively positive case where the woman is the mistress of the inner domain and mother of the home who simultaneously has the responsibility for dealing with all the man's questions and problems having to do with emotions and the inner life, even this leads to a lack of emotional vitality and sterile one-sidedness in the man. He discharges only the "outer" and "rational" affairs of life, profession, politics, etc. Owing to his loss of soul, the world he has shaped becomes a patriarchal world that, in its soullessness, presents an unprecedented danger for humanity. In this context we cannot delve further into the significance of a full development of the archetypal feminine potential for a new, future society.
Erich Neumann
While the Eternal Feminine in Faust II still appears in personalized form as the Madonna, she works her effects in The Magic Flute as an invisible spiritual power, as music. But this music is the expression of divine love itself, which unites law and freedom, above and below, in the wisdom of the heart and of love. As harmony, it grants humankind divine peace and rules the world as the highest divinity.From the earliest times, magic and music have stood under the rule of the Archetypal Feminine, which in myth and fairy tale is also the mistress of transformation, intoxication, and enchanting sound. Thus it is quite understandable that it is precisely this feminine principle that bestows the magical instruments. The Orpheus motif of the magical taming of the animal energies through music belongs to her, for as mistress of the animals the Great Goddess rules the world of wild as well as tame creatures. She can transform things and people into animal form, tame the animal, and enchant it because, like music, she is able to make the tame wild and the wild tame with the power of her magic.
Erich Neumann
Woman's fear of the female Self, of the experience of the numinous archetypal Feminine, becomes comprehensible when we get a glimpse - or even only a hint – of the profound otherness of female selfhood as contrasted to male selfhood. Precisely that element which, in his fear of the Feminine, the male experiences as the hole, abyss, void, and nothingness turns into something positive for the woman without, however, losing these same characteristics. Here the archetypal Feminine is experienced not as illusion and as maya but rather as unfathomable reality and as life in which above and below, spiritual and physical, are not pitted against each other; reality as eternity is creative and, at the same time, is grounded in primeval nothingness. Hence as daughter the woman experiences herself as belonging to the female spiritual figure Sophia, the highest wisdom, while at the same time she is actualizing her connection with the musty, sultry, bloody depths of swamp-mother Earth. However, in this sort of Self-discovery woman necessarily comes to see herself as different from what presents itself to men -as, for example, spirit and father, but often also as the patriarchal godhead and his ethics. The basic phenomenon - that the human being is born of woman and reared by her during the crucial developmental phases - is expressed in woman as a sense of connectedness with all living things, a sense not yet sufficiently realized, and one that men, and especially the patriarchal male, absolutely lack to the extent women have it.To experience herself as so fundamentally different from the dominant patriarchal values understandably fills the woman with fear until she arrives at that point in her own development where, through experience and love that binds the opposites, she can clearly see the totality of humanity as a unity of masculine and feminine aspects of the Self.
Erich Neumann
Devaluation of the Earth, hostility towards the Earth, fear of the Earth: these are all from the psychological point of view the expression of a weak patriarchal consciousness that knows no other way to help itself than to withdraw violently from the fascinating and overwhelming domain of the Earthly. For we know that the archetypal projection of the Masculine experiences, not without justice, the Earth as the unconscious-making, instinct-entangling, and therefore dangerous Feminine. At the same time the projection of the masculine anima is mingled with the living image of the Earth archetype in the unconscious of man; and the more one-sidedly masculine man's conscious mind is the more primitive, unreliable, and therefore dangerous his anima will be. However, the Earth archetype, in compensation to the divinity of the archetype of Heaven and the Father, that determined the consciousness of medieval man, is fused together with the archaic image of the Mother Goddess.Yet in its struggle against this Mother Goddess, the conscious mind, in its historical development, has had great difficulty in asserting itself so as to reach its – patriarchal - independence. The insecurity of this conscious mind-and we have profound experience of how insecure the position of the conscious mind still is in modern man-is always bound up with fear of the unconscious, and no well-meaning theory "against fear" will be able to rid the world of this deeply rooted anxiety, which at different times has been projected on different objects. Whether this anxiety expresses itself in a religious form as the medieval fear of demons or witches, or politically as the modern fear of war with the State beyond the Iron Curtain, in every case we are dealing with a projection, though at the same time the anxiety is justified. In reality, our small ego-consciousness is justifiably afraid of the superior power of the collective forces, both without and within.In the history of the development of the conscious mind, for reasons which we cannot pursue here, the archetype of the Masculine Heaven is connected positively with the conscious mind, and the collective powers that threaten and devour the conscious mind both from without and within, are regarded as Feminine. A negative evaluation of the Earth archetype is therefore necessary and inevitable for a masculine, patriarchal conscious mind that is still weak. But this validity only applies in relation to a specific type of conscious mind; it alters as the integration of the human personality advances, and the conscious mind is strengthened and extended. A one-sided conscious mind, such as prevailed in the medieval patriarchal order, is certainly radical, even fanatical, but in a psychological sense it is by no means strong. As a result of the one-sidedness of the conscious mind, the human personality becomes involved in an equally one-sided opposition to its own unconscious, so that actually a split occurs. Even if, for example, the Masculine principle identifies itself with the world of Heaven, and projects the evil world of Earth outwards on the alien Feminine principle, both worlds are still parts of the personality, and the repressing masculine spiritual world of Heaven and of the values of the conscious mind is continually undermined and threatened by the repressed but constantly attacking opposite side. That is why the religious fanaticism of the representatives of the patriarchal World of Heaven reached its climax in the Inquisition and the witch trials, at the very moment when the influence of the archetype of Heaven, which had ruled the Middle Ages and the previous period, began to wane, and the opposite image of the Feminine Earth archetype began to emerge.
Erich Neumann
Where the world comes in my way - and it comes in my way everywhere - I consume it to quiet the hunger of my egoism. For me you are nothing but - my food, even as I too am fed upon and turned to use by you. We have only one relation to each other, that of usableness, of utility, of use. We owe each other nothing, for what I seem to owe you I owe at most to myself. If I show you a cheery air in order to cheer you likewise, then your cheeriness is of consequence to me, and my air serves my wish; to a thousand others, whom I do not aim to cheer, I do not show it.
Max Stirner
what is new in his theories is not true, and what is true in his theories is not new.
Hans Jürgen Eysenck
Nothing in the world is more distasteful to a man than to follow the path that leads to himself.
Hermann Hesse
Common human experience alone is no guarantee with which we can build a science of psychology.
Wolfgang Köhler
I maintain, then, that scientific psychology (and, it may be added, the psychology of the same kind that we all unconsciously practise when we try to "figure to ourselves" the stirrings of our own or others' souls) has, in its inability to discover or even to approach the essence of the soul, simply added one more to the symbols that collectively make up the Macrocosm of the culture-man. Like everything else that is no longer becoming but become, it has put a mechanism in place of an organism. We miss in its picture that which fills our feeling of life (and should surely be " soul " if anything is) the Destiny-quality, the necessary directedness of existence, the possibility that life in its course actualizes. I do not believe that the word "Destiny" figures in any psychological system whatsoever — and we know that nothing in the world could be more remote from actual life-experience and knowledge of men than a system without such elements. Associations, apperceptions, affections, motives, thought, feeling, will — all are dead mechanisms, the mere topography of which constitutes the insignificant total of our "soul-science." One looked for Life and one found an ornamental pattern of notions. And the soul remained what it was, something that could neither be thought nor represented, the secret, the ever-becoming, the pure experience.
Oswald Spengler
Psychology has a long past, yet its real history is short.
Hermann Ebbinghaus
To leave is to suffer,to survive is to find some meaning in the suffering.
Friedrich Nietzsche
The analysis of the psychological motivations behind certain doctrines or ideas can never be a substitute for a rational judgment of the validity of the doctrine and of the values which it implies, although such analysis may lead to a better understanding of the real meaning of a doctrine and thereby influence one’s value judgment.What the psychological analysis of doctrines can show is the subjective motivations which make a person aware of certain problems and make him seek for answers in certain directions. Any kind of thought, true or false, if it is more than a superficial conformance with conventional ideas, is motivated by the subjective needs and interests of the person who is thinking. It happens that some interests are furthered by finding the truth, others by destroying it. But in both cases the psychological motivations are important incentives for arriving at certain conclusions. We can go even further and say that ideas which are not rooted in powerful needs of the personality will have little influence on the actions and on the whole life of the person concerned.
Erich Fromm
The cruelty itself is motivated by something deeper: the wish to know the secret of things and of life.
Erich Fromm
You realize your true identity as consciousness itself, rather than what consciousness has identified with. That's the peace of God. The ultimate truth of who you are is not I am this or I am that, but I Am.
Eckhart Tolle
Arguing is a waste of time, because our attitudes need a quantum leap, not our knowledge. Arguing is a sport at best and a bad attitude at worst.
Stefan Emunds
What do you consider the most humane? - To spare someone shame. What is the seal of liberation? - To no longer be ashamed in front of oneself.
Friedrich Nietzsche
But a map is not enough as a guide for action; we also need a goal that tells us where to go. Animals have no such problems. Their instincts provide them with a map as well as with goals. But lacking instinctive determination and having a brain that permits us to think of many directions in which we can go, we need an object of total devotion, a focal point for all our strivings and the basis for all our effective - not only our proclaimed - values. We need such an object of devotion in order to integrate our energies in one direction, to transcend our isolated existence, with all its doubts and insecurities, and to answer our need for a meaning of life.
Erich Fromm
Those who unconsciously despair yet put on the mask of optimism are not necessarily wise. But those who have not given up hope can succeed only if they are hardheaded realists, shed all illusions, and fully appreciate the difficulties.
Erich Fromm
The deepest yearning of human beings seems to be a constellation in which the two poles (motherliness and fatherliness, female and male, mercy and justice, feeling and thought, nature and intellect) are united in a synthesis, in which both sides of the polarity lose their antagonism and, instead, color each other.
Erich Fromm
They have their big, ever-changing egos, but none has a self, a core, a sense of identity.
Erich Fromm
If the religious system does not correspond to the prevalent social character, if it conflicts with the social practice of life, it is only an ideology.
Erich Fromm
The supremacy of cerebral, manipulative thinking goes together with an atrophy of emotional life.
Erich Fromm
Society reproduces itself antagonistically.
Rudolf J. Siebert
The application of psychoanalysis to sociology must definitely guard against the mistake of wanting to give psychoanalytic answers where economic, technical, or political facts provide the real and sufficient explanation of sociological questions. On the other hand, the psychoanalyst must emphasize that the subject of sociology, society, in reality[,] consists of individuals, and that it is these human beings, rather than an abstract society as such, whose actions, thoughts, and feelings are the object of sociological research.“Psychoanalysis and sociology.” Pp. 37-39 inCritical theory and society: A reader, edited by S. Bronner and D. Kellner. New York: Routledge.
Erich Fromm
A society whose members are helpless need idols.
Erich Fromm
Human nature, though being the product of historical evolution, has certain inherent mechanisms and laws, to discover which is the task of psychology.
Erich Fromm
Man's nature, his passions, and anxieties are a cultural product; as a matter of fact, man himself is the most important creation and achievement of the continuous human effort, the record of which we call history.
Erich Fromm
To transcend nature, to be alienated from nature and from another human being, finds man naked, ashamed. He is alone and free, yet powerless and afraid.
Erich Fromm
Life has ceased to be lived in a closed world the center of which was man; the world has become limitless and the same time threatening. By losing his fixed place in a closed world man loses the answer to the meaning of his life; the result is that doubt has befallen him concerning himself and the aim of life. He is threatened by powerful superpersonal forces, capital and the market. His relationship to his fellow men, with everyone a potential competitor, has become hostile and estranged; he is free - that is, he is alone, isolated, threatened from all sides. [H]e is overwhelmed with a sense of his individual nothingness and helplessness. Paradise is lost for good, the individual stands alone and faces the world - a stranger thrown into a limitless and threatening world. The new freedom is bound to create a deep feeling of insecurity, powerlessness, doubt, aloneness, and anxiety.
Erich Fromm
Life has ceased to be lived in a closed world the center of which was man; the world has become limitless and at the same time threatening. By losing his fixed place in a closed world man loses the answer to the meaning of his life; the result is that doubt has befallen him concerning himself and the aim of life. He is threatened by powerful superpersonal forces, capital and the market. His relationship to his fellow men, with everyone a potential competitor, has become hostile and estranged; he is free - that is, he is alone, isolated, threatened from all sides. [H]e is overwhelmed with a sense of his individual nothingness and helplessness. Paradise is lost for good, the individual stands alone and faces the world - a stranger thrown into a limitless and threatening world. The new freedom is bound to create a deep feeling of insecurity, powerlessness, doubt, aloneness, and anxiety.
Erich Fromm
They were more free, but they were more alone.
Erich Fromm
The analysis of the psychological motivations behind certain doctrines or ideas can never be a substitute for a rational judgement of the validity of the doctrine and of the values which it implies, although such analysis may lead to a better understanding of the real meaning of a doctrine and thereby influence one's value judgement.
Erich Fromm
In studying the psychological significance of a religious or political doctrine, we must first bear in mind that the psychological analysis does not imply a judgement concerning the truth of the doctrine one analyzes. This latter question can be decided only in terms of the logical structure of the problem itself.
Erich Fromm
What the psychological analysis of doctrines can show is the subjective motivations which make a person aware of certain problems and make him seek answers in certain directions. Any kind of though, true or false, is motivated by the subjective needs and interests of the person who is thinking. It happens that some interests are furthered by finding the truth, others by destroying it.
Erich Fromm
What the psychological analysis of doctrines can show is the subjective motivations which make a person aware of certain problems and make seek answers in certain directions. Any kind of though, true or false, is motivated by the subjective needs and interests of the person who is thinking. It happens that some interests are furthered by finding the truth, others by destroying it.
Erich Fromm
The field of human relations in Freud’s sense is similar to the market—it is an exchange of satisfaction of biologically given needs, in which the relationship to the other individual is always a means to an end but never an end in itself.
Erich Fromm
An individual may be alone in a physical sense for many years and yet he may be related to ideas, values, or at least social patterns that give him a feeling of communion and "belonging." On the other hand, he may live among people and yet be overcome with an utter feeling of isolation, the outcome of which, if it transcends a certain limit, is the state of insanity which schizophrenic disturbances present.
Erich Fromm
To feel completely alone and isolated leads to mental disintegration just as physical starvation leads to death.
Erich Fromm
The sexual act without love never bridges the gap between two human beings, except momentarily..
Erich Fromm
The deepest need of man, then, is the need to overcome his separateness, to leave the prison of his aloneness. The absolute failure to achieve this aim means insanity, because the panic of complete isolation can be overcome only by such a radical withdrawal from the world outside that the feeling of separation disappears—because the world outside, from which one is separated, has disappeared.
Erich Fromm
The sexual act without love never bridges the gap between two human beings, except momentarily.
Erich Fromm