A Quote by Rollo May
Existential psychotherapy is the movement which, although standing on one side on the scientific analysis owed chiefly to the genius of Freud , also brings back into the picture the understanding of man on the deeper and broader level man as the being who is human. It is based on the assumption that it is possible to have a science of man which does not fragmentize man and destroy his humanity at the same moment as it studies him. It unites science and ontology .
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It must be for truth's sake, and not for the sake of its usefulness to humanity, that the scientific man studies Nature. The application of science to the useful arts requires other abilities, other qualities, other tools than his; and therefore I say that the man of science who follows his studies into their practical application is false to his calling. The practical man stands ever ready to take up the work where the scientific man leaves it, and adapt it to the material wants and uses of daily life.
I think men of science as well as other men need to learn from Christ, and I think Christians whose minds are scientific are bound to study science that their view of the glory of God may be as extensive as their being is capable. But I think that the results which each man arrives at in his attempts to harmonize his science with his Christianity ought not to be regarded as having any significance except to the man himself, and to him only for a time, and should not receive the stamp of a society.
[I]t being reasonable and just, I should have a right to destroy that which threatens me with destruction: for by the fundamental law of nature, man being to be preserved as much as possible, when all cannot be preserved, the safety of the innocent is to be preferred: and one may destroy a man who makes war upon him, or has discovered an enmity to his being, for the same reason that he may kill a Wolf or a lion.
It is almost impossible to be a doctor and an honest man, but it is obscenely impossible to be a psychiatrist without at the same time bearing the stamp of the most incontestable madness: that of being unable to resist that old atavistic reflex of the mass of humanity, which makes any man of science who is absorbed by this mass a kind of natural and inborn enemy of all genius.
The only way in which one can make endurable man's inhumanity to man, and man's destruction of his own environment, is to exemplify in your own lives man's humanity to man and man's reverence for the place in which he lives.
The traditional doctrine of man and not the measurement of skulls and footprints is the key for the understanding of that anthropos who, despite the rebellion of Promethean man against Heaven from the period of Renaissance and its aftermath, is still the inner man of every man, the reality which no human being can deny wherever and whenever he lives, the imprint of a theomorphic nature which no historical change and transformation can erase completely from the face of that creature called man.
It is primarily through the growth of science and technology that man has acquired those attributes which distinguish him from the animals, which have indeed made it possible for him to become human.
Science in England, in America, is jealous of theory, hates the name of love and moral purpose. There's revenge for this humanity.What manner of man does science make? The boy is not attracted. He says, I do not wish to be such a kind of man as my professor is.
Now the basic impulse behind existentialism is optimistic, very much like the impulse behind all science. Existentialism is romanticism, and romanticism is the feeling that man is not the mere he has always taken himself for. Romanticism began as a tremendous surge of optimism about the stature of man. Its aim - like that of science - was to raise man above the muddled feelings and impulses of his everyday humanity, and to make him a god-like observer of human existence.
A little science estranges a man from God;
a lot of science brings him back.
The Man of Genius may at the same time be, indeed is commonly, an Artist, but the two are not to be confounded. The Man of Genius,referred to mankind, is an originator, an inspired or demonic man, who produces a perfect work in obedience to laws yet unexplored. The artist is he who detects and applies the law from observation of the works of Genius, whether of man or nature. The Artisan is he who merely applies the rules which others have detected. There has been no man of pure Genius, as there has been none wholly destitute of Genius.
This is perhaps the most beautiful time in human history; it is really pregnant with all kinds of creative possibilities made possible by science and technology which now constitute the slave of man - if man is not enslaved by it.
Religion and science are the two wings upon which man's intelligence can soar into the heights, with which the human soul can progress. It is not possible to fly with one wing alone! Should a man try to fly with the wing of religion alone he would quickly fall into the quagmire of superstition, whilst on the other hand, with the wing of science alone he would also make no progress, but fall into the despairing slough of materialism.
A man who gives way to his passions is like a man who is shot by an enemy, catches the arrow in his hands, and then plunges it into his own heart. A man who is resisting his passions is like a man who is shot by an enemy, and although the arrow hits him, it does not seriously wound him because he is wearing a breastplate. But the man who is uprooting his passions is like a man who is shot by an enemy, but who strikes the arrow and shatters it or turns it back into his enemies heart.
The great man of science, unless he is also a philosopher, ... deserves the title of genius as little as the man of action.
It is the great destiny of human science, not to ease man's labors or prolong his life, noble as those ends may be nor to serve the ends of power, but to enable man to walk upright without fear in a world which he at length will understand and which is his home.
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