Quotes About Human

The truth is that poets are human beings, and what a poet has to say about his work is often far from being the most illuminating word on the subject. What is required of us, then, is nothing less than to defend the importance of the visionary experience against the poet himself.

Every creative person is a duality or a synthesis of contradictory aptitudes. On the one side he is a human being with a personal life, while on the other side he is an impersonal, creative process.

In this way the creative force can drain the human impulses to such a degree that the personal ego must develop all sorts of bad qualities—ruthlessness, selfishness and vanity (so-called "autoerotism")—and even every kind of vice, in order to maintain the spark of life and to keep itself from being wholly bereft.

Human thought cannot conceive any system or final truth that could give the patient what he needs in order to live: that is, faith, hope, love and insight.

Like the instincts, the collective thought patterns of the human mind are innate and inherited. They function, when the occasion arises, in more or less the same way in all of us.

The Song of Hiawatha contains material that is well suited to bring into play the vast potentialities for archetypal symbolization latent in the human mind and to stimulate the creation of images. But the products always contain the same old human problems, which rise up again and again in new symbolic guise from the shadowy world of the unconscious.

I do not in the least mean to say that we must never pass judgement in the cases of persons whom we desire to help and improve. But if the doctor wishes to help a human being he must be able to accept him as he is. And he can do this in reality only when he has already seen and accepted himself as he is.

But it is the same with every single human being and his reasonably ordered world. His reason has done violence to natural forces which seek their revenge and only await the moment when the partition falls to overwhelm the conscious life with destruction.

Suç, nesiller önce iÅŸlenmiÅŸ olsa da, bugün iÅŸleniyor olsa da, her zaman ve her yerde olan bir eÄŸilimin semptomu olmaya devam etmektedir. Dolay?s?yla insan biraz "kötülüÄŸü hayal etse" iyi olurdu, zira ancak bir aptal kendi doÄŸas?n?n durumunu sürekli olarak görmezden gelebilir.

To put it in scientific terms: instinctive defence-mechanisms have been developed which automatically intervene when the danger is greatest, and their coming into action is represented in fantasy by helpful images which are ineradicably fixed in the human psyche.

For that matter, does a thing or a fact ever mean anything in and of itself? We can only be sure that it is always the human being who interprets, that is, gives meaning to a fact. And that is the gist of the matter for psychology.

the affectivity of the extraverted woman possesses a certain lability and shallowness because it is adapted to the ordinary life of human society.

The unconscious is pure nature, and, like nature, pours out its gifts in profusion. But left to itself and without the human response from consciousness, it can (again like nature) destroy its own gifts and sooner or later sweep them into annihilation.

Even the most absurd things are nothing other than symbols for thoughts which are not only understandable in human terms but dwell in every human breast. In intensity we do not discover anything new and unknown; we are looking at the foundations of our own being, the matrix of those vital problems on which we are all engaged.

Where Voegelin seeks to show the Gnostic nature of modernity, Jonas seeks to show the modern nature of Gnosticism. Jonas draws parallels between ancient Gnosticism and modern, secular existentialism to prove that Gnosticism is existentialist, not that existentialism is Gnostic. For Jonas, both philosophies stress above all the radical alienation of human beings from the world.

Give me your hand, a human hand, so that you can hold me to the earth with it, for whirling veins of fire swoop me up, and exultant longing tears me toward the zenith.

This is the wisdom of art, the knowledge that beauty perhaps is the one undeniably unique attribute of the human.

Examples similar to those given above are voluminous and point to a clear conclusion: regular doses of solitude, mixed in with our default mode of sociality, are necessary to flourish as a human being. It's more urgent now than ever that we recognize this fact, because, as I'll argue next, for the first time in human history solitude is starting to fade away altogether.

When you use craft to leave the virtual world of the screen and instead begin to work in more complex ways with the physical world around you, you're living truer to your primal potential. Craft makes us human, and in doing so, it can provide deep satisfactions that are hard to replicate in other (dare I say) less hands-on activities.

something more fundamental to human flourishing: the sense of meaning that comes from acting with intention.

When you use craft to leave the virtual world of the screen & instead begin to work in more complex ways with the physical world around you, you're living truer to your primal potential. Craft makes us human, & in doing so, it can provide deep satisfactions that are hard to replicate in other (dare I say) less hands-on activities.

The goal of the machine," David explained, "is to create a setting where the users can get into a state of deep human flourishing—creating work that's at the absolute extent of their personal abilities." It is, in other words, a space designed for the sole purpose of enabling the deepest possible deep work. I was, as you might expect, intrigued.

Work is not just about getting things done; it's a collection of messy human personalities trying to figure out how to successfully collaborate.

could never have turned his back on human society, nor society on him, and why? Because he was—perversely, perhaps, but utterly—tied to that society. He was its offspring, its sick conscience—a living reminder of all the hidden crimes we commit when we close ranks to live among each other. He craved human society, craved the chance to show people what their 'society' had done to him. And the odd thing is, society craved him, too.