Existential Quotes

One doesn't do existential therapy as a freestanding separate theory; rather it informs your approach to such issues as death, which many therapists tend to shy away from.

Fiction is a solution, the best solution, to the problem of existential solitude.

Figure out for yourself what you want to be really good at, know that you'll never really satisfy yourself that you've made it, and accept that that's okay.

The ability to forget the past enables people to free themselves gradually from the pain they once suffered; but it also often makes them repeat the mistakes of their predecessors.

I could not blot out hope, for hope belongs to the future.

Thus, human existence-at least as long as it has not been neurotically distorted-is always directed to something, or someone, other than itself, be it a meaning to fulfill or another human being to encounter lovingly.

The condition of truth is to allow suffering to speak - that gives it an existential emphasis.

For it is in the field where meaning is constitutive that man's freedom reaches its highest point. There too his responsibility is greatest. There there occurs the emergence of his existential subject, finding out for himself that he has to decide for himself what he is to make of himself.

I was now at a university in New York, a professor of existential psychology with the not inconsiderable thesis that magic, dread, and the perception of death were the roots of motivation.

... a mysterious intersection of chance and attention that goes well beyond the existential surrealism of the 'decisive moment'.

The most important thing... was to change their spirit; and since at that time I felt that literature was the best means to this end, I decided to promote literary movement.

When the Negro musician or dancer swings the blues, he is fulfilling the same fundamental existential requirement that determines the mission of the poet, the priest and the medicine man.

Right after 'Raymond' I had a world-is-my-oyster attitude, but I found out I don't like oysters. I had this existential emptiness.'What is my purpose? Who am I?' I had a big identity crisis.

For what endless years this life will have to go on! He felt, with a kind of horror, his own strong youth and the bounding blood in his veins.

We are here to laugh at the odds and live our lives so well that Death will tremble to take us.

I'm trying to use the language of today to express a general existential crisis that I think the world and I are going through.

All of the things I used to obsess over, I'm no longer as obsessed with. I have new concerns but they're a little more existential or cosmic.

If you want to live a long life, focus on making contributions .

The financial system in its current condition poses an existential threat to Western democracy far exceeding any terrorist threat.

I came to the conclusion that there is an existential moment in your life when you must decide to speak for yourself; nobody else can speak for you.

We might say that psychoanalysis revealed to us the complex penalties of denying the truth of man's condition, what we might call the costs of pretending not to be mad.

Good art wounds as well as delights. It must, because our defenses against the truth are wound so tightly around us. But as art chips away at our defenses, it also opens us to healing potentialities that transcend intellectual games and ego-preserving strategies.

I define poetry as celebration and confrontation. When we witness something, are we responsible for what we witness? That's an on-going existential question. Perhaps we are and perhaps there's a kind of daring, a kind of necessary energetic questioning. Because often I say it's not what we know, it's what we can risk discovering.

The capacity to be alone is the capacity to love. It may look paradoxical to you, but it is not. It is an existential truth: only those people who are capable of being alone are capable of love, of sharing, of going into the deepest core of the other person without possessing the other, without becoming dependent on the other, without reducing the other to a thing, and without becoming addicted to the other.

In order to make myself recognized by the Other, I must risk my own life. To risk one's life, in fact, is to reveal oneself as not-bound to the objective form or to any determined existence — as not-bound to life.

All who have read a few old books have picked up the old tactics of considering every new idea a 'heresy' which must be rooted out.

It is a cliche, and it is also true, that humor springs from existential pain - from a need to blunt the awareness that life is essentially a fatal disease of unpredictable symptoms and unknown duration.

Everybody knows that pestilences have a way of recurring in the world; yet somehow we find it hard to believe in ones that crash down on our heads from a blue sky.

I took a test in Existentialism. I left all the answers blank and got 100.

I went to school, and I remember that you had to do these tests to find out what set you're in - how clever you are. I put down "Kit Harington," and they looked at me like I was completely stupid, and they said, "No, you're Christopher Harington, I'm afraid." It was only then I learnt my actual name. That was kind of a bizarre existential crisis for an 11-year-old to have, but in the end I always stuck with Kit, because I felt that's who I was. I'm not really a "Chris."

It is precisely when you are loved a lot that you might realize a second loneliness which is not to be solved but lived. This second loneliness is an existential loneliness that belongs to the basis of our being. It's where we are unfulfilled because only God can fill us.

Our thesis is that symbols and myths are an expression of man's unique self-consciousness, his capacity to transcend the immediate concrete situation and see his life in terms of 'the possible,' and that this capacity is one aspect of his experiencing himself as a being having a world.

The world is changing from day to day; it is high time for our writers to take off their masks, look frankly, keenly, and boldly at life, and write about real flesh and blood. It is high time for a brand-new arena for literature, high time for some bold fighters to charge headlong into battle!

In those days it was possible for a Greek to flee from an over-abundant reality as though it were but the tricky scheming off the imagination-and to flee, not like Plato into the land of eternal ideas, into the workshop off the world-creator, feasting one's eyes on the unblemished unbreakable archetypes, but into the rigor mortis off the coldest emptiest concept off all, the concept of being.

To be inspired is the ultimate antidote to existential despair.

Our approach to existential risks cannot be one of trial-and-error. There is no opportunity to learn from errors. The reactive approach - see what happens, limit damages, and learn from experience - is unworkable. Rather, we must take a proactive approach. This requires foresight to anticipate new types of threats and a willingness to take decisive preventive action and to bear the costs (moral and economic) of such actions.

When I talk about the pain and hardship of a scientist's life, I'm speaking of more than existential angst. Galileo's work was condemned by the Church; Madame Curie paid with her life, a victim of leukemia wrought by radiation poisoning. Too many of us develop cataracts. None of us gets enough sleep. Most of what we know about the universe we know thanks to a lot of guys (and ladies) who stayed up late at night.

I think that the thing is, all those years of creating music or trying to express something of a dark shadow, an existential angst that I have felt most of my life and still feel today, to not be overwhelmed by it. Music, in a way, is a great vehicle, a means by which one can express all these somewhat contradictory feelings.

I seem to have come out of the womb with existential angst and wasn't a happy kid, so I've been on a lifelong search trying to discover how to live the best life possible. I committed my life to doing what I could to experience greater happiness, which ultimately led me to write a book on the subject called Happy for No Reason.

The great thing about 'The Office' and it being single-camera and the documentary style is that it's mostly a comedy, but 10 percent of it is, we get to show the existential angst that exists in the American workplace.

I have a very good life, so I have nothing to complain about. Sometimes, I just have existential angst.

You can learn technological things, you can learn about specific things, but the real problems that people deal with in any subject, existential subjects or romantic subjects, you never learn anything. So you make a fool of yourself when you're 20, you make a fool of yourself at 40, at 60 at 80. The ancient Greeks were dealing with these problems. They screwed up all the time. People do now.

Because of social pressure, individualism is rejected by most people in favor of conformity. Thus the individual relies mainly upon the actions of others and neglects the meaning of his own personal life. Hence he sees his own life as meaningless and falls into the “existential vacuum” feeling inner void. Progressive automation causes increasing alcoholism, juvenile delinquency, and suicide.

Failure to summon forth the courage to risk a nondogmatic and nonevasive stance on such crucial existential matters can also blur our ethical vision. If our actions in the world are to stem from an encounter with what is central in life, they must be unclouded by either dogma or prevarication. Agnosticism is no excuse for indecision. If anything, it is a catalyst for action; for in shifting concern away from a future life and back to the present, it demands an ethics of empathy rather than a metaphysics of fear and hope.

The most fundamental challenge of the anthropocene concerns agency. For those who lived the Enlightenment dream (always a minority but an influential one), agency was taken for granted. There were existential threats to agency (e.g., determinism) but philosophy mobilized to refute these threats (e.g., by defending libertarianism) or to defuse them (e.g., by showing that they were compatible with agency).

I believed Afghanistan was always going to be hard. It's the fifth poorest country in the world. And when you fly over it, you realize that there's not much there. And, of course, it has the problem, too, of being on that border with Pakistan in basically an ungoverned region that has given the terrorists a staging ground. So it's a very difficult place. But I do believe that the mission there can succeed if success is defined as helping the Afghans to prevent the Taliban from being an existential threat to the Afghan government.

When I was in college, I remember fearing that the dreary grind of adulthood would feature infinitely more existential dread than frat parties had, but the opposite has been true for me. I'm much less likely to feel that gnawing fear of aimlessness and nihilism than I used to be and that's partly because education gave me job opportunities, but it's mostly because education gave me perspective and context.

The printed page conveys information and commitment, and requires active involvement. Television conveys emotion and experience, and it's very limited in what it can do logically. It's an existential experience - there and then gone.

If I wrote about "being [abstraction]" I would be ignoring existential issues (such as death, limited-time, the arbitrary nature of the universe, the mystery of consciousness) that I feel affect me most in my life and think about most of the time. Another reason is that it doesn't seem specific or accurate, to me, to write about "being [abstraction]." I think there are some other reasons.

Sci-Fi is the genre that explored both possibilities: the end of our existential crisis and the end of our existence. My novel, The 5th Wave, explores the latter scenario, because, frankly, I believe it represents the likeliest outcome of an extraterrestrial encounter. In short, if they're out there, we better hope they never find us.