Rollo May Quotes

The acorn becomes an oak by means of automatic growth; no commitment is necessary. The kitten similarly becomes a cat on the basis of instinct. Nature and being are identical in creatures like them. But a man or woman becomes fully human only by his or her choices and his or her commitment to them. People attain worth and dignity by the multitude of decisions they make from day by day. These decisions require courage.

Anxiety, the other characteristic of modern man, is even more basic than emptiness and loneliness. For being “hollow” and lonely would not bother us except that it makes us prey to that peculiar psychological pain and turmoil called anxiety.

When people feel threatened and anxious they become more rigid, and when in doubt they tend to become dogmatic; and then they lose their own vitality. They use the remnants of traditional values to build a protective encasement and then shrink behind it; or they make an outright panicky retreat into the past.

Science, Nietzsche had warned, is becoming a factory, and the result will be ethical nihilism.

The receptivity of the artist must never be confused with passivity.

Life comes from physical survival; but the good life comes from what we care about.

Tremendous pride was exhibited in fascism, as everyone knows who has seen the pictures of the strutting Mussolini and psychopathic Hitler; but fascism is a development in people who are empty, anxious and despairing, and therefore seize on megalomaniac promises.

condemning ourselves is the quickest way to get a substitute sense of worth. People who have almost, but not quite, lost their feeling of worth generally have very strong needs to condemn themselves, for that is the most ready way of drowning the bitter ache of feelings of worthlessness and humiliation. It is as though the person were saying to himself, “I must be important that I am so worth condemning,” or “Look how noble I am: I have such high ideals and I am so ashamed of myself that I fall short.” A psychoanalyst once pointedly remarked that when someone in psychoanalysis berates himself at great length for picayune sins, he feels like asking, “Who do you think you are?” The self-condemning person is very often trying to show how important he is that God is so concerned with punishing him.

But in neurotic anxiety, two conditions are necessary: (1) the threat must be to a vital value; and (2) the threat must be present in juxtaposition with another threat so that the individual cannot avoid one threat without being confronted by another. In patterns of neurotic anxiety, the values held essential to the individual's existence as a personality are in contradiction with each other.

Opposites though they are, both solitude and solidarity are essential if the artist is to produce works that are not only significant to his or her age, but that will also speak to future generations.

A fear is a reaction to a specific danger, to which the individual can make a specific adjustment. But what characterizes anxiety is the feeling of diffuseness and uncertainty and the experience of helplessness toward the threat.

If you do not express your own original ideas, if you do not listen to your own being, you will have betrayed yourself.

The battle with the gods thus hinges on our own mortality! Creativity is a yearning for immortality.

Since the values of the market were the highest criteria, persons also became valued as commodities which could be bought and sold. A person's worth is then his salable market value, whether it is skill or 'personality' that is up for sale. [...]
The market value, then, becomes the individual's valuation of himself, so that self-confidence and 'self-feeling' (ones experience of identity with one's self) are largely reflections of what others think of one, in this case the 'others' being those who represent the market. Thus contemporary economic processes have contributed not only to an alienation of man from man, but likewise to 'self-alienation' - an alienation of the individual from himself. As Fromm very well summarizes the point:

Since modern man experiences himself both as the seller and as the commodity to be sold on the market, his self-esteem depends on conditions beyond his control. If he is 'successful,' he is valuable; if he is not, he is worthless. The degree of insecurity which results from this orientation can hardly be overestimated. If one feels that one's own value is not constituted primarily by the human qualities one possesses, but by one's succes on a competitive market with ever-changing conditions, one's self-esteem is bound to be shaky and in constant need of confirmation by others. [Erich Fromm, Man for himself]

In such a situation one is driven to strive relentlessly for 'succes'; this is the chief way to validate ones self and to allay anxiety. And any failure in the competitive struggle is a threat to the quasi-esteem for one's self - which, quasi though it be, is all one has in such a situation. This obviously leads to powerful feelings of helplessness and inferiority.
[p.169f]

Another root of our malady is our loss of the sense of the worth and dignity of the human being. Nietzsche predicted this when he pointed out that the individual was being swallowed up in the herd, and that we were living by a “slave-morality.” Marx also predicted it when he proclaimed that modern man was being “de-humanized,” and Kafka showed in his amazing stories how people literally can lose their identity as persons.