A Quote by Pramoedya Ananta Toer
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.
Related Quotes
The history of the cosmos
is the history of the struggle of becoming.
When the dim flux of unformed life
struggled, convulsed back and forth upon itself,
and broke at last into light and dark
came into existence as light,
came into existence as cold shadow
then every atom of the cosmos trembled with delight.
Where these reduced (operational - E.W.) concepts govern the analysis of the human reality, individual or social, mental or material, they arrive at a false concreteness - a concreteness isolated from the conditions which constitute its reality. In this context, the operational treatment of the concept assumes a political function. The individual and his behavior are analyzed in a therapeutic sense - adjustment to his society. Thought and expression, theory and practice are to be brought in line with the facts of his existence without leaving room for the conceptual critique of these facts.
We have seen and do see the type of evil that is within human civilization, and the Holocaust took place in European history during an advanced state of technology and form of civilization, only to become an event in that history that questioned what civilization actually means.
I know no study which is so unutterably saddening as that of the evolution of humanity, as it is set forth in the annals of history. Out of the darkness of prehistoric ages man emerges with the marks of his lowly origin strong upon him. He is a brute, only more intelligent than the other brutes, a blind prey to impulses, which as often as not led him to destruction; a victim to endless illusions, which make his mental existence a terror and a burden, and fill his physical life with barren toil and battle.
A coach once told me there are four factors that determine a players' performance: his tactical awareness, his physical condition, his technical ability and his mental strength.
place where man laughs, sings, picks flowers, chases butterflies and pets birds, makes love with maidens, and plays with children. Here he spontaneously reveals his nature, the base as well as the noble. Here also he buries his sorrows and difficulties and cherishes his ideals and hopes. It is in the garden that men discover themselves. Indeed one discovers not only his real self but also his ideal self?he returns to his youth. Inevitably the garden is made the scene of man's merriment, escapades, romantic abandonment, spiritual awakening or the perfection of his finer self.
But there's the rub. The present can never deliver one thing: meaning. The way of happiness and meaning are not the same. To find happiness, a man need only live in the moment; he need only live for the moment. But if he wants meaning--the meaning of his dreams, his secrets, his life--a man must reinhabit his past, however dark, and live for the future, however uncertain. Thus nature dangles happiness and meaning before us all, insisting only that we choose between them.
It is generally admitted that the cultural values (humanization) and the existing institutions and policies of society are rarely,if ever, in harmony. This opinion has found expression in the distinction between culture and civilization, according to which "culture" refers to some higher dimension of human autonomy and fulfillment, while "civilization" designates the realm of necessity, of socially necessary work and behavior, where man is not really himself and in his own element but is subject to heteronomy, to external conditions and needs.
One's entire life - his mental state, his health, his relationships, the material gains that he may or may not make - are all effects which have been set in motion by causes to be found somewhere in one's background, in this life or previous ones.
If we have dwelled on Godel's work at some length, is it because we see it in the mathematical analogy of what we would call the the ultimate paradox of man's existence. Man is ultimately subject and object of his quest. While the question whether the mind can be considered to be anything like a formalized system, as defined in the preceding paragraph, is probably unanswerable, his quest for an understanding of the meaning of his existence is an attempt at formalization.
The State has no more existence than gods and devils have. They are equally the reflex and creation of man, for man, the individual, is the only reality. The State is but the shadow of man, the shadow of his opaqueness, of his ignorance and fear.
Man never ceases to seek knowledge about the objects of his experiences, to understand their meaning for his existence and to react to them according to his understanding. Finally, out of the sum total of the meanings that he has deduced from his contacts with numerous single objects of his environment there grows a unified view of the world into which he finds himself "thrown" (to use an existentialist term again) and this view is of the third order.
Private property is a natural fruit of labor, a product of intense activity of man, acquired through his energetic determination to ensure and develop with his own strength his own existence and that of his family, and to create for himself and his own an existence of just freedom, not only economic, but also political, cultural and religious.
We are living in a highly organized state of socialism. The state is all; the individual is of importance only as he contributes to the welfare of the state. His property is only his as the state does not need it. He must hold his life and his possessions at the call of the state.
In Christ and through Christ man has acquired full awareness of his dignity, of the heights to which he is raised, of the surpassing worth of his own humanity, and of the meaning of his existence.
Only to the extent that someone is living out this self transcendence of human existence, is he truly human or does he become his true self. He becomes so, not by concerning himself with his self's actualization, but by forgetting himself and giving himself, overlooking himself and focusing outward.
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