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

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.

Confession of errors is like a broom which sweeps away the dirt and leaves the surface brighter and clearer. I feel stronger for confession.

Faith never makes a confession.

People seem not to see that their opinion of the world is also a confession of character.

A guilty conscience needs to confess. A work of art is a confession.

I always knew in my heart Walt Whitman's mind to be more like my own than any other man's living. As he is a very great scoundrel this is not a pleasant confession.

Art is always and everywhere the secret confession, and at the same time the immortal movement of its time.

People do not seem to realize that their opinion of the world is also a confession of character.

Acting is a form of confession.

There is no requirement that police stop a person who enters a police station and states that he wishes to confess a crime or a person who calls the police to offer a confession because volunteered statements of any kind are not barred by the 5th Amendment.

I don't know, maybe it's because I was raised Catholic. Confession has always held a great appeal for me.

The candidate was required to prepare himself by confession, fasting, and passing the night in prayer.

Psychoanalysis is the confession without absolution.

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

Confession, alas, is the new handshake.

I hesitate to deposit money in a bank. I am afraid I shall never dare to take it out again. When you go to confession and entrust your sins to the safe-keeping of the priest, do you ever come back for them?

Confession is always weakness. The grave soul keeps its own secrets, and takes its own punishment in silence.

Confession is good for the soul only in the sense that a tweed coat is good for dandruff - it is a palliative rather than a remedy.

A confession has to be part of your new life.

There will be masses available all day long. Confession available all day long.

You know, I've got a confession to make myself. I'm not really a priest, I've just got my shirt on backwards.