I understood how a man who has nothing left in this world still may know bliss, be it only for a brief moment, in the contemplation of his beloved.
A man's concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease.
Somewhere I heard a victorious "Yes" in answer to my question of the existence of ultimate purpose.
A human being is not one thing among others; things determine each other, but man is ultimately self-determining. What he becomes-within the limits of endowment and environment-he has made out of himself.
We dislike talking about our experiences. No explanations are needed for those who have been inside, and the others will understand neither how we felt then nor how we feel now.
A sound philosophy of life, I think, may be the most valuable asset for a psychiatrist to have when he is treating a patient.
We needed to stop asking about the meaning of life.
Such a value system might be responsible for the fact that the burden of unavoidable unhappiness is increased by unhappiness about being unhappy.
Woe to him who saw no more sense in his life, no aim, no purpose, and therefore no point in carrying on.
But my mind clung to my wife's image, imagining it with an uncanny acuteness. I heard her answering me, saw her smile, her frank and encouraging look. Real or not, her look then was more luminous than the sun which was beginning to rise.
I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost.
There are some authors who contend that meanings and values are "nothing but defense mechanisms, reaction formations and sublimations." But as for myself, I would not be willing to live merely for the sake of my "defense mechanisms," nor would I be ready to die merely for the sake of my "reaction formations.
There is also purpose in life which is almost barren of both creation and enjoyment and which admits of but one possibility of high moral behavior: namely, in man's attitude to his existence, an existence restricted by external forces.
How can we dare to predict the behavior of man? We may predict the movements of a machine, of an automaton; more than this, we many even try to predict the mechanisms or "dynamisms" of the human psyche as well. But man is more than psyche.
Having been is also a kind of being, and perhaps the surest kind.
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