For this reason, strangers are not really conceived as individuals, but as strangers of a particular type: the element of distance is no less general in regard to them than the element of nearness.

The psychological basis of the metropolitan type of individuality consists in the intensification of nervous stimulation which results from the swift and uninterrupted change of outer and inner stimuli.

The metropolis has always been the seat of the money economy.

In order to accommodate to change and to the contrast of phenomena, the intellect does not require any shocks and inner upheavals; it is only through such upheavals that the more conservative mind could accommodate to the metropolitan rhythm of events.

Thus, the technique of metropolitan life is unimaginable without the most punctual integration of all activities and mutual relations into a stable and impersonal time schedule.

Man's nature, originally good and common to all, should develop unhampered.

The individual has become a mere cog in an enormous organization of things and powers which tear from his hands all progress, spirituality, and value in order to transform them from their subjective form into the form of a purely objective life.

Every relationship between persons causes a picture of each to take form in the mind of the other, and this picture evidently is in reciprocal relationship with that personal relationship.

Secrecy sets barriers between men, but at the same time offers the seductive temptation to break through the barriers by gossip or confession.

For the metropolis presents the peculiar conditions which are revealed to us as the opportunities and the stimuli for the development of both these ways of allocating roles to men.

Secrecy is thus, so to speak, a transition stadium between being and not-being.

Discretion is nothing other than the sense of justice with respect to the sphere of the intimate contents of life.

For the division of labor demands from the individual an ever more one-sided accomplishment, and the greatest advance in a one-sided pursuit only too frequently means dearth to the personality of the individual.

The earliest phase of social formations found in historical as well as in contemporary social structures is this: a relatively small circle firmly closed against neighboring, strange, or in some way antagonistic circles.

The first internal relation that is essential to a secret society is the reciprocal confidence of its members.

Every relationship between two individuals or two groups will be characterized by the ratio of secrecy that is involved in it.

The metropolis reveals itself as one of those great historical formations in which opposing streams which enclose life unfold, as well as join one another with equal right.

For this reason, strangers are not really conceived as individuals, but as strangers of a particular type: the element of distance is no less general in regard to them than the element of nearness.

The intellectually sophisticated person is indifferent to all genuine individuality, because relationships and reactions result from it which cannot be exhausted with logical operations.

Modern culture is constantly growing more objective. Its tissues grow more and more out of impersonal energies, and absorb less and less the subjective entirety of the individual.

For, to be a stranger is naturally a very positive relation; it is a specific form of interaction.

In the latter case life rests upon a thousand presuppositions which the individual can never trace back to their origins, and verify; but which he must accept upon faith and belief.

The deepest problems of modern life derive from the claim of the individual to preserve the autonomy and individuality of his existence in the face of overwhelming social forces, of historical heritage, of external culture, and of the technique of life.

On the one hand, life is made infinitely easy for the personality in that stimulations, interests, uses of time and consciousness are offered to it from all sides. They carry the person as if in a stream, and one needs hardly to swim for oneself.

Every superior personality, and every superior performance, has, for the average of mankind, something mysterious.

Cities are, first of all, seats of the highest economic division of labor.

Secrecy involves a tension which, at the moment of revelation, finds its release.

Gratitude is the moral memory of mankind.

The metropolis reveals itself as one of those great historical formations in which opposing streams which enclose life unfold, as well as join one another with equal fight.

Men live by intervals of reason under the sovereignty of humor and passion.

Our supporters support us for one reason, people pray for us for one reason - because of the healing ministry.

Eloquence, at its highest pitch, leaves little room for reason or reflection, but addresses itself entirely to the desires and affections, captivating the willing hearers, and subduing their understanding.

In fact, it is a farce to call any being virtuous whose virtues do not result from the exercise of its own reason.

One reason so few of us achieve what we truly want is that we never direct our focus; we never concentrate our power. Most people dabble their way through life, never deciding to master anything in particular.

Reason and judgment are the qualities of a leader.

There is no rational reason to doubt that the universe has existed indefinitely, for an infinite time. It is only myth that attempts to say how the universe came to be, either four thousand or twenty billion years ago.

It's clear to me that there is no good reason for many philosophy books to sound as complicated as they do.

When Frank the Pug is singing I Will Survive, the only reason it's funny is that Will is in that shot trying not to get angry. A shot of a dog singing I Will Survive on its own will not get a laugh.

Obviously I faced the possibility of not returning when first I considered going. Once faced and settled there really wasn't any good reason to refer to it.

I'll not listen to reason... reason always means what someone else has got to say.

The reason it has relevance is because I, as a popular Arab personality - the Arab people like me and respect me - thought it was time for me to make an ever so tiny statement about what I thought about this whole thing.

What is guilt? Guilt is the pledge drive constantly hammering in our heads that keeps us from fully enjoying the show. Guilt is the reason they put the articles in Playboy.

But there is no obvious reason for holding that some normal adults are entitled to make choices for other normal adults, as paternalists of both left and right believe.

Words are the children of reason and, therefore, can't explain it. They really can't translate feeling because they're not part of it. That's why it bugs me when people try to analyze jazz as an intellectual theorem. It's not. It's feeling.

Being a father, well, I don't know if this is a change, but it makes me want to get out of here faster. Get off the clock. Just 'cause the baby is my reason for living, my reason for coming to work.

Strength of mind rests in sobriety; for this keeps your reason unclouded by passion.

I'm really starting to think everything happens for a reason.

I don't know nothing about communism. But I know the Albanians loved me. Same reason as anyone else loves me. Because I made them laugh.

As a matter of fact they'd blacken us down. I guess there's a reason that according to what the Caucasian wanted us to look like. He wanted us to look-if we were Black, then he had his idea of what we look like.