A Quote by Erich Fromm
Man unites himself with the world in the process of creation.
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The world, we are told, was made especially for man - a presumption not supported by all the facts... Why should man value himself as more than a small part of the one great unit of creation?
We can learn that reward comes in creation and re-creation, no just in the consumption of the world around us. Active participation in the process of creation is our right and our privilege. We can learn to measure the success of our ideas not by our bank accounts by their impact on the world.
The more that man is able to distinguish himself from the rest of creation, the more he becomes conscious of himself as subject, as an "I", to whom the whole world is Object, the more does he tend to confuse himself with God, to confuse his spirit with the Spirit of God.
The creation of the spiritual was no accident. It was a creation born of necessity, so that the slave might more adequately adjust himself to the conditions of the New World.
If one man can be allowed to determine for himself what is law, every man can. That means first chaos, then tyranny. Legal process is an essential part of the democratic process.
But, when Scripture makes a clear distinction between the act of creation and the process of preservation, we cannot accept the idea of a progressive creation process.
It is natural to man to regard himself as the object of the creation, and to think of all things in relation to himself, and the degree in which they can serve and be useful to him.
Why waste words? Geometry existed before the Creation, is co-eternal with the mind of God, is God himself (what exists in God that is not God himself?): geometry provided God with a model for the Creation and was implanted into man, together with God's own likeness - and not merely conveyed to his mind through the eyes.
If we apply the term revolution to what happened in North America between 1776 and 1829, it has a special meaning. Normally, the word describes the process by which man transforms himself from one kind of man, living in one kind of society, with one way of looking at the world, into another kind of man, another society, another conception of life.... The American case is different: it is not a question of the Old Man transforming himself into the New, but of the New Man becoming alive to the fact that he is new, that he has been transformed already without his having realized it.
Geometry, which before the origin of things was coeternal with the divine mind and is God himself (for what could there be in God which would not be God himself?), supplied God with patterns for the creation of the world, and passed over to Man along with the image of God; and was not in fact taken in through the eyes.
Man indeed is the most noble, by creation, of all the creatures in the visible World; but by sin he has made himself the most ignoble.
The earth does not belong to man, man belongs to the earth. All things are connected like the blood that unites us all. Man did not weave the web of life, he is merely a strand in it. Whatever he does to the web, he does to himself.
If man wishes to know anything about Creation (the time of Creation, the duration of Creation, the order of Creation, the methods of Creation, or anything else) his sole source of true information is that of divine revelation.
This is the process of Self realization about which Eastern mystics have written. It is the process of salvation to which much Western theology has devoted itself. This is a day-to-day, hour-to-hour, moment-to-moment act of supreme consciousness. It is a choosing and a re-choosing every instant. It is ongoing creation. Conscious creation. Creation with a purpose. It is using the tools of creation we have discussed, and using them with awareness and sublime intention.
The reasonable man adapts himself to the world; the unreasonable one persists to adapt the world to himself. Therefore all progress depends on the unreasonable man.
It appears to Nietzsche that the modern age has produced for imitation three types of man ... First, Rousseau's man, the Titan who raises himself ... and in his need calls upon holy nature. Then Goethe's man ... a spectator of the world ... Third Schopenhauer's man ... voluntarily takes upon himself the pain of telling the truth.
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