A Quote by Beatrice M. Hinkle
When one looks back over human existence however, it is very evident that all culture has developed through an initial resistance against adaptation to the reality in which man finds himself.
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I came to see that man finds meaning in his existence only through the active demonstration of his human self, a cosmos comprising the entire constellation of life's factors: culture, civilization, tradition, history, ideals, facts, physical conditions, one's mental state, the ecology, and so on.
The demands of our reality function require that we adapt to reality, that we constitute ourselves as a reality and that we manufacture works which are realities. But doesn't reverie, by its very essence, liberate us from the reality function? From the moment it is considered in all its simplicity, it is perfectly evident that reverie bears witness to a normal useful irreality function which keeps the human psyche on the fringe of all the brutality of a hostile and foreign non-self.
The Western approach to reality is mostly through theory, and theory begins by denying reality - to talk about reality, to go around reality, to catch anything that attracts our sense-intellect and abstract it away from reality itself. Thus philosophy begins by saying that the outside world is not a basic fact, that its existence can be doubted and that every proposition in which the reality of the outside world is affirmed is not an evident proposition but one that needs to be divided, dissected and analyzed. It is to stand consciously aside and try to square a circle.
Our happiest times are those in which we forget ourselves, usually in being kind to someone else. That tiny moment of self-abdication is an act of true humility: the man who loses himself finds himself and finds his happiness.
God is what man finds that is divine in himself. It is the best way man can behave in the ordinary occasions of life, and the farthest point to which man can stretch himself.
Kafka often describes himself as a bloodless figure: a human being who doesn't really participate in the life of his fellow human beings, someone who doesn't actually live in the true sense of the word, but who consists rather of words and literature. In my view, that is, however, only half true. In a roundabout way through literature, which presupposes empathy and exact observation, he immerses himself again in the life of society; in a certain sense he comes back to it.
Wherefrom are human values to be derived and how are they to be developed? Human values are born along with human birth. They exist in union. Unfortunately, man today separates himself from human values and yet wants to live as a human being. To recover human values, man has to take the spiritual path.
The spiritual reality of the Indian world is very evident, very highly developed. I think it affects the life of every Indian person in one way or another.
Mixture of assimilation to earlier schemas and adaptation to the actual conditions of the situation is what defines motor intelligence. But and this is where rules come into existence as soon as a balance is established between adaptation and assimilation, the course of conduct adopted becomes crystallized and ritualized. New schemas are even established which the child looks for and retains with care, as though they were obligatory or charged with efficacy.
It seems as if it is only through an experience of symbolic reality that man, vainly seeking his own “existence” and making a philosophy out of it, can find his way back to a world in which he is no longer a stranger.
Paganism is that view of life which finds the highest goal of human existence in the healthy and harmonious and joyous development of existing human faculties. Very different is the Christian ideal. Paganism is optimistic with regard to unaided human nature, whereas Christianity is the religion of the broken heart.
Culture is the suggestion, from certain best thoughts, that a man has a range of affinities through which he can modulate the violence of any master-tones that have a droning preponderance in his scale, and succor him against himself. Culture redresses this imbalance, puts him among equals and superiors, revives the delicious sense of sympathy, and warns him of the dangers of solitude and repulsion.
I think the music industry, for instance, is such a huge, multibazillion-dollar industry and it's become very, very savvy. There's a very short grace period in which actual human rebellion or resistance can thrive before it's co-opted by these huge companies. And all of youth culture is packaged and sold back to us at this furious rate these days. I think it's part and parcel to this corporate encroachment on our lives in general.
What I want to show in my work is the idea which hides itself behind so-called reality. I am seeking for the bridge which leans from the visible to the invisible through reality. It may sound paradoxical, but it is in fact reality which forms the mystery of our existence.
This future man, whom the scientists tell us they will produce in no more than a hundred years, seems to be possessed by a rebellion against human existence as it has been given, a free gift from nowhere (secularly speaking), which he wishes to exchange, as it were, for something he has made himself.
A man finds himself, to his great astonishment, suddenly existing, after thousands and thousands of years of non-existence: he lives for a little while; and then, again, comes an equally long period when he must exist no more. The heart rebels against this, and feels that it cannot be true.
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