Man is the only animal for whom his own existence is a problem which he has to solve.

Just as modern mass production requires the standardization of commodities, so the social process requires standardization of man, and this standardization is called equality.

The danger of the past was that men became slaves. The danger of the future is that men may become robots. True enough, robots do not rebel. But given man's nature, robots cannot live and remain sane, they become ''Golems,'' they will destroy their world and themselves because they cannot stand any longer the boredom of a meaningless life.

Just as love is an orientation which refers to all objects and is incompatible with the restriction to one object, so is reason a human faculty which must embrace the whole of the world with which man is confronted.

Man always dies before he is fully born.

In the nineteenth century the problem was that God is dead. In the twentieth century the problem is that man is dead.

The most beautiful as well as the most ugly inclinations of man are not part of a fixed biologically given human nature, but result from the social process which creates man.

There is no meaning to life except the meaning man gives his life by the unfolding of his powers.

The quest for certainty blocks the search for meaning. Uncertainty is the very condition to impel man to unfold his powers.

The ordinary man with extraordinary power is the chief danger for mankind - not the fiend or the sadist.

Man's biological weakness is the condition of human culture.

The pace of science forces the pace of technique. Theoretical physics forces atomic energy on us; the successful production of the fission bomb forces upon us the manufacture of the hydrogen bomb. We do not choose our problems, we do not choose our products; we are pushed, we are forced -- by what? By a system which has no purpose and goal transcending it, and which makes man its appendix.

Modern man lives under the illusion that he knows what he wants, while he actually wants what he is supposed to want.

I believe that the unity of man as opposed to other living things derives from the fact that man is the conscious life of himself. Man is conscious of himself, of his future, which is death, of his smallness, of his impotence; he is aware of others as others; man is in nature, subject to its laws even if he transcends it with his thought.

. . . freedom to creat and construct, to wonder and to venture. Such freedom requires that the individual be active and responsible, not a slave or a well-fed cog in the machine . . . It is not enough that men are not slaves; if social conditions further the existence of automatons, the result will not be love of life, but love of death.

Every act of irreverence for life, every act which neglects life, which is indifferent to and wastes life, is a step towards the love of death. This choice man must make at every minute. Never were the consequences of the wrong choice as total and as irreversible as they are today. Never was the warning of the Bible so urgent: 'I have put before you life and death, blessing and curse. Choose life, that you and your children may live.'

All men are in need of help and depend on one another. Human solidarity is the necessary condition for the unfolding of any one individual.

The history of man is a graveyard of great cultures that came to catastrophic ends because of their incapacity for planned, rational, voluntary reaction to challenge.

The criterion of mental health is not one of individual adjustment to a given social order, but a universal one, valid for all men, of giving a satisfactory answer to the problem of human existence.

Having lost religious faith and the humanistic values bound up with it, he [man] concentrated on technical and material values and lost the capacity for deep emotional experiences, for the joy and sadness that accompany them.

Modern man's happiness consists in the thrill of looking at the shop windows, and in buying all that he can afford to buy, either for cash or on installments.

Even the most sadistic and destructive man is human, as human as the saint.

Modern man, if he dared to be articulate about his concept of heaven, would describe a vision which would look like the biggest department store in the world, showing new things and gadgets, and himself having plenty of money with which to buy them.

Modern man is alienated from himself, from his fellow men, and from nature. He has been transformed into a commodity, experiences his life forces as an investment which must bring him the maximum profit obtainable under existing market conditions.

Can freedom become a burden, too heavy for man to bear, something he tries to escape from?..Is there not also, perhaps, besides an innate desire for freedom, an instinctive wish for submission?

We forget that, although freedom of speech constitutes an important victory in the battle against old restraints, modern man is in a position where much of what "he" thinks and says are the things that everybody else thinks and says; that he has not acquired the ability to think originally - that is, for himself - which alone gives meaning to his claim that nobody can interfere with the expression of his thoughts.

Education makes machines which act like men and produces men who act like machines.

Man can only know the nagation, never the position of ultimate reality.

Thus, the ultimate choice for a man, inasmuch as he is driven to transcend himself, is to create or to destroy, to love or to hate.

Happiness is a man's greatest achievement; it is the response of his total personality to a productive orientation toward himself and the world outside.

Only in being productively active can man make sense of his life.

Only when man succeeds in developing his reason and love further than he has done so far, only when he can build a world based on human solidarity and justice, only when he can feel rooted in the experience of universal brotherliness, will he have tr

I believe that one can and must hope for a sane society that furthers man's capacity to love his fellow men, to work and create, to develop his reason and his objectivity of a sense of himself that is based on the experience of his productive energy. I believe that one can and must hope for the collective regaining of a mental health that is characterized by the capacity to love and to create...

The existential split in man would be unbearable could he not establish a sense of unity within himself and with the natural and human world outside.

Man today is fascinated by the possibility of buying, more, better, and especially, new things. He is consumption hungry... To buy the latest gadget, the latest model of anything that is on the market, is the dream of everybody, in comparison to which the real pleasure in use is quite secondary. Modern man, if the dared to be articulate about his concept of heaven, would describe a vision which would look like the biggest department store in the world...

To love one person productively means to be related to his human core, to him as representing mankind. Love for one individual, in so far as it is divorced from love for man, can refer only to the superficial and to the accidental; of necessity it remains shallow.

Man is born as a freak of nature, being within nature and yet transcending it. He has to find principles of action and decision-making which replace the principles of instincts.

I believe that none can "save" his fellow man by making a choice for him. To help him, he can indicate the possible alternatives, with sincerity and love, without being sentimental and without illusion.

Sleep is often the only occasion in which man cannot silence his conscience; we forget what we knew in our dream.

Man is the only animal who does not feel at home in nature, who can feel evicted from paradise, the only animal for whom his own existence is a problem that he has to solve and from which he cannot escape. He cannot go back to the prehuman state of harmony with nature, and he does not know where he will arrive if he goes forward. Man's existential contradiction results in a state of constant disequilibrium. This disequilibrium distinguishes him from the animal, which lives, as it were, in harmony with nature.

What is it that distinguishes man from animals? It is not his upright posture.

The two most far-reaching critical theories at the beginning of the latest phase of industrial society were those of Marx and Freud. Marx showed the moving powers and the conflicts in the social-historical process. Freud aimed at the critical uncovering of the inner conflicts. Both worked for the liberation of man, even though Marx's concept was more comprehensive and less time-bound than Freud's.

On the whole, our modern ritual is impoverished and does not fulfill man's need for collective art and ritual.

Whether...a change from the supremacy of natural science to a new social science will take place...depends on one factor: how many brilliant, learned, disciplined, and caring men and women are attracted by the new challenge....

Man can never stand still. He must find solutions to this contradiction, and ever better solutions to the extent to which reality enables him.

Man, the more he gains freedom in the sense of emerging from the original oneness with man and nature and the more he becomes an "individual," has no choice but to unite himself with the world in the spontaneity of love and productive work or else to seek a kind of security by such ties with the world as destroy his freedom and the integrity of his individual self.

Optimism is an alienated form of faith, pessimism an alienated form of despair. If one truly responds to man and his future, ie , concernedly and "responsibly." one can respond only by faith or by despair. Rational faith as well as rational despair are based on the most thorough, critical knowledge of all the factors that are relevant for the survival of man.

Religion and nationalism, as well as any custom and any belief however absurd and degrading, if it only connects the individual with others, are refuges from what man most dreads: isolation.

Modern man has transformed himself into a commodity; he experiences his life energy as an investment with which he should make the highest profit, considering his position and the situation on the personality market. He is alienated from himself, from his fellow men and from nature. His main aim is profitable exchange of his skills, knowledge, and of himself, his "personality package" with others who are equally intent on a fair and profitable exchange. Life has no goal except the one to move, no principle except the one of fair exchange, no satisfaction except the one to consume.p97.

Man unites himself with the world in the process of creation.