You accept certain unlovely things about yourself and manage to live with them. The atonement for such an acceptance is read more

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.

We envy those whose possessions or achievements are a reflection on our own. They are our neighbors and equals. It read more

We envy those whose possessions or achievements are a reflection on our own. They are our neighbors and equals. It is they, above all who make plain the nature of our failure.

The highest stage in moral culture at which we can arrive is when we recognize that we ought to control read more

The highest stage in moral culture at which we can arrive is when we recognize that we ought to control our thoughts.

If you see in any given situation only what everybody else can see, you can be said to be so read more

If you see in any given situation only what everybody else can see, you can be said to be so much a representative of your culture that you are a victim of it.

If the brain were so simple we could understand it, we would be so simple we couldn't.

If the brain were so simple we could understand it, we would be so simple we couldn't.

Reason is the main resource of man in his struggle for survival.

Reason is the main resource of man in his struggle for survival.

Indeed he knows not how to know who knows not also how to un-know.

Indeed he knows not how to know who knows not also how to un-know.

Implicit in the activist conception of government is the assumption that you can take the good things in a complex read more

Implicit in the activist conception of government is the assumption that you can take the good things in a complex system for granted, and just improve the things that are not so good. What is lacking in this conception is any sense that a society, an institution, or even a single human being, is an intricate system of fragile inter-relationships, whose complexities are little understood and easily destabilized.

To ripen a person for self-sacrifice he must be stripped of his individual identity and distinctness. He must cease to read more

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.