Evil, in this system of ethics, is that which tears apart, shuts out the other person, raises barriers, sets people against each other.
Care is a state in which something does matter; care is the opposite of apathy. Care is the necessary source of eros, the source of human tenderness.
The ultimate error is the refusal to look evil in the face.
It is highly significant and indeed almost a rule, that moral courage has its source in such identification through one's own sensitivity with suffering of one's fellow human beings." (p. 16-17)
Humor is the healthy way of feeling "distance" between one's self and the problem, a way of standing off and looking at one's problem with perspective.
Competitive individualism militates against the experience of community, and that lack of community is a centrally important factor in contemporaneous anxiety.
When people feel their insignificance as individual persons, they also suffer an undermining of their sense of human responsibility.
Power is required for communication. To stand before an indifferent or hostile group and have one's say, or to speak honestly to a friend truths that go deep and hurt these require self-affirmation, self-assertion, and even at times aggression. ... My experience in psychotherapy convinces me that the act which requires the most courage is the simple communication, unpropelled by rage or anger, of one's deepest thoughts to another.
The hallmark of courage in our age of conformity is the capacity to stand on one's own convictions - not obstinately or defiantly
Whatever sphere we may be in, there is a profound joy in the realization that we are helping to form the structure of the new world. This is creative courage, however minor or fortuitous our creations may be.
However it may be confounded or covered up or counterfeited, this elemental capacity to fight against injustice remains the distinguishing characteristic of human beings.
The opposite of courage in our society is not cowardice, it is conformity.
Real freedom is the ability to pause between stimulus and response, and in that pause, choose.
Vanity and narcissism — the compulsive need to be admired and praised — undermine one's courage, for one then fights on someone else's conviction rather than one's own.
The most effective way to ensure the value of the future is to confront the present courageously and constructively.
Courage is not a virtue of value among other personal values like love or fidelity. It is the foundation that underlies and gives reality to all other virtues and personal values. Without courage our love pales into mere dependency. Without courage our fidelity becomes conformism.
Courage is not the absence of despair; it is, rather, the capacity to move ahead in spite of despair.
If you do not express your own original ideas, if you do not listen to your own being, you will have betrayed yourself.
Deeds of violence in our society are performed largely by those trying to establish their self-esteem, to defend their self-image, and to demonstrate that they, too, are significant.
Hate is not the opposite of love; apathy is.
Apathy adds up, in the long run, to cowardice.
We must always base our commitment in the center of our own being, or else no commitment will be ultimately authentic.
Finding the center of strength within ourselves is in the long run the best contribution we can make to our fellow men. ... One person with indigenous inner strength exercises a great calming effect on panic among people around him. This is what our society needs - not new ideas and inventions; important as these are, and not geniuses and supermen, but persons who can be, that is, persons who have a center of strength within themselves.
To believe fully and at the same moment to have doubts is not at all a contradiction: it presupposes a greater respect for truth, an awareness that truth always goes beyond anything that can be said or done at any given moment.
Indeed, compulsive and rigid moralism arises in given persons precisely as the result of a lack of sense of being. Rigid moralism is a compensatory mechanism by which the individual persuades himself to take over the external sanctions because he has no fundamental assurance that his own choices have any sanction of their own
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