In one certain way, the therapeutically inclined individual resembles his predecessor, the ascetic. That resemblance can be best sketched historicall… - Philip Rieff

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In one certain way, the therapeutically inclined individual resembles his predecessor, the ascetic. That resemblance can be best sketched historically. Once launched into some activity, conceiving of himself as an instrument of God’s will, the ascetic did not stop to ask about the meaning of it all. On the contrary, the more furious his activity, the more the problem of what his activity meant receded from his mind. … To meet the demands of the day was as near as one could come to doing the pious thing, in this—God’s—world. To trouble about meaning was really an impiety and, of course, frivolous, because futile. For the question of meaning, therefore, neither the ascetic nor the therapeutic type feels responsible, if his spiritual discipline has been successful. The recently fashionable religious talk of “ultimate concern” makes no sense either in the ascetic or in the therapeutic mode. To try to relate “ultimate concern” to everyday behavior would be exhausting and nerve-shattering work; indeed, it could effectively inhibit less grandiose kinds of work. Neither the ascetic nor the therapeutic bothers his head about “ultimate concern.” Such a concern is for mystics who cannot otherwise enjoy their leisure. In the workaday world, there are no ultimate concerns, only present ones. Therapy is the respite of every day, during which the importance of the present is learned, and the existence of what in the ascetic tradition came to be called the “ultimate” or “divine” is unlearned.

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About Philip Rieff

Philip Rieff (December 15, 1922 – July 1, 2006) was an American sociologist and cultural critic, who taught sociology at the University of Pennsylvania from 1961 until 1992. He was the author of books on Sigmund Freud and his legacy.

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Alternative Names: Rieff
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Additional quotes by Philip Rieff

Freud’s most important ideas finally may have less to do with the repression of sexual impulses (which explains neither the past discontents of our civilization nor the present ones), than with ambivalence. It is their capacity to reverse feelings that is the human problem and hope. What hope there is derives from Freud’s assumption that human nature is not so much a hierarchy of high-low, and good-bad, as his predecessors believed, but rather a jostling democracy of contending predispositions, deposited in every nature in roughly equal intensities. Where there is love, there is the lurking eventuality of hatred. Where there is ambition, there is the ironic desire for failure. Although he wishes not to know it, a sore loser may be sore mainly because he almost won and is reacting against his wish to lose.

Freud was overimpressed, it now appears, with the monolithic repressiveness of culture, and unable to perceive that our own culture might become highly permissive in the sphere of private sexual morals—the better to enforce its public repressions. The combination of a repressive political order with a permissive moral order is not unheard of in human history.

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Only cultureless societies can exist without presiding presences. No presence can preside when all are subject to abandonments quick as their adoptions. Our passionate truths are so provisional, they move so quickly with the electrified times, that none can prepare us to receive them deeply into ourselves, as character.

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