Anyone who is kind to man knows the fragmentariness of most men, and wants to arrange a society of power in which men fall naturally into a collective wholeness, since they cannot have an individual wholeness. In this collective wholeness they will be fulfilled. But if they make efforts at individual fulfilment, they must fail for they are by nature fragmentary.
The widely accepted assertion that, only if you let markets be will everyone be paid correctly and thus fairly, according to his worth, is a myth. Only when we part with this myth and grasp the political nature of the market and the collective nature of individual productivity will we be able to build a more just society in which historical legacies and collective actions, and not just individual talents and efforts, are properly taken into account in deciding how to reward people.
Healing is the return of the memory of wholeness. Healing, health, whole and holy all mean inclusiveness. Body, mind, spirit, environment, relationships, social interactions are all one wholeness, and you're a part of that one wholeness.
[K]now that however ugly the parts appear the whole remains beautiful. A severed hand Is an ugly thing, and man dissevered from the earth and stars and his history... for contemplation or in fact... Often appears atrociously ugly. Integrity is wholeness, the greatest beauty is Organic wholeness, the wholeness of life and things, the divine beauty of the universe.
Man holds these rights [life, liberty and property], not from the Collective nor for the Collective, but against the Collective - as a barrier which the Collective cannot cross... these rights are man's protection against all other men.
But the mind is an attribute of the individual. There is no such thing as a collective brain. There is no such thing as a collective thought. An agreement reached by a group of men is only a compromise or an average drawn upon many individual thoughts.
Our daily existence requires both closeness and distance, the wholeness of self, the wholeness of intimacy.
Just as there is no such thing as a collective or racial mind, so there is no such thing as a collective or racial achievement. There are only individual minds and individual achievements-an d a culture is not the anonymous product of undifferentiate d masses, but the sum of the intellectual achievements of individual men.
The philosophical anthropologist ... can know the wholeness of the person and through it the wholeness of man only when he does not leave his subjectivity out and does not remain an untouched observer.
In philosophical anthropology, ... where the subject is man in his wholeness, the investigator cannot content himself, as in anthropology as an individual science, with considering man as another part of nature and with ignoring the fact that he, the investigator, is himself a man and experiences this humanity in his inner experience in a way that he simply cannot experience any part of nature.
The mandala is an archetypal image whose occurrence is attested throughout the ages. It signifies the wholeness of the self. This circular image represents the wholeness of the psychic ground or, to put it in mythic terms, the divinity incarnate in man.
Wholeness is sort of a dubious concept. Because in terms of the human body and literal wholeness and structures, you think: "here are the structures that help make me whole." Family, or school, or the city I live in. When those structures are dysfunctional or decaying, you end up kind of Frankensteining pieces from everywhere in order to make yourself sated and comfortable and alive.
In the products of the unconscious we discover mandala symbols, that is, circular and quaternity figures which express wholeness, and whenever we wish to express wholeness, we employ just such figures.
A life of wholeness does not depend on what we experience. Wholeness depends on how we experience our lives.
The main characteristic of collectivism is that it does not take notice of the individual's will and moral self-determination. In the light of its philosophy the individual is born into a collective and it is "natural" and proper for him to behave as members of this collective are expected to behave. Expected by whom? Of course, by those individuals to whom, by the mysterious decrees of some mysterious agency, the task of determining the collective will and directing the actions of the collective has been entrusted.
There is a collective as well as an individual humor inclining peoples to sadness or cheerfulness, making them see things in bright or somber lights. In fact, only society can pass a collective opinion on the value of human life; for this the individual is incompetent.
The greatest beauty is organic wholeness, the wholeness of life and things, the divine beauty of the universe.