American psychologist (1908–1970)
Hasta insanlar, hasta bir kültürün ürünleridir. Sağlıklı insanlar ise ancak sağlıklı bir kültürde yetişebilirler. Bununla birlikte, hasta insanların yaşadıkları kültürü daha da bozduğu, sağlıklı insanların ise daha sağlıklı bir kültür yarattığı da bir gerçektir. Bireyin sağlığını geliştirmek daha iyi bir dünya yaratmanın yollarından biridir. Diğer bir deyişle, kişisel gelişimin özendirilme olasılığı yüksektir; var olan nevrotik belirtilerin yardım olmadan sağaltılabilme olasılığı ise daha düşüktür. Bir insanın daha dürüst olmayı seçmesi, kendi takıntı ve saplantıların sağaltmaya çalışmasından çok daha kolaydır.
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The pioneer, the creator, the explorer is generally a single, lonely person rather than a group, struggling all alone with his inner conflicts, fears, defenses against arrogance and pride, even against paranoia. He has to be a courageous man, not afraid to stick his neck out, not afraid even to make mistakes, well aware that he is, as Polanyi has stressed, a kind of gambler who comes to tentative conclusions in the absence of facts and then spends some years trying to figure out if his hunch was correct. If he has any sense at all, he is of course scared of his own ideas, of his temerity, and is well aware that he is affirming what he cannot prove.
The confrontation with death — and the reprieve from it — makes everything look so precious, so sacred, so beautiful that I feel more strongly than ever the impulse to love it, to embrace it, and to let myself be overwhelmed by it. . . . I wonder if we could love passionately, if ecstasy would be possible at all, if we knew we'd never die.
We can no longer rely on tradition, on consensus, on cultural habit, on unanimity of belief to give us our values. These agreed-upon traditions are all gone. Of course, we never should have rested on traditionas its failures must have proven to everyone by now-it never was a firm foundation. It was destroyed too easily by truth, by honesty, by the facts, by science, by simple, pragmatic, historical failure.
Shortsighted people make [experientialism and social reform] opposites, mutually exclusive. [...] The empirical fact is that self-actualizing people, our best experiencers, are also our most compassionate, our great improvers and reformers of society, our most effective fighters against injustice, inequality, slavery, cruelty, exploitation (and also our best fighters for excellence, effectiveness, competence). And it also becomes clearer and clearer that our best 'helpers' are the most fully human persons. What I may call the bodhisattvic path is an integration of self-improvement and social zeal, i.e., the best way to become a better 'helper' is to become a better person.