Man is condemned to be free; because once thrown into the world, he is responsible for everything he does.

Man is a free agent, not in many things but in all things, subject, of course, to the requirements of the Natural and the Moral Law. In fact, Man is so free that he can even defy and disobey his Creator. Man's freedom is however conditioned by rules of safety, morality etc., which counsel him that he may not do certain things. This is not however, a negation of Freedom.

I do not claim to have a magic answer. But I believe there are some basic principles of existence, propounded by thinkers through the ages, which can guide us toward the goal of finding a purpose in life. Among these principles of existence, responsibility is the one which forces man to become involved. Acceptance of responsibility means that the individual takes upon himself an obligation. Responsibility is broad and continuous. None of us are ever free of it, even if our work is unsuccessful. Responsibility implies a commitment to self which many are not willing to make; they are strongly attracted to accepting a course of action or direction for their lives imposed by an external source. Such a relationship absolves the individual from the personal decision-making process. He wraps himself in the security blanket of inevitability or dogma, and need not invest the enormous amounts of time, effort and, above all, the thought required to make creative decisions and meaningfully participate in the governance of his life. Responsibility also implies a commitment to others, or as Confucius taught, each of us is meant to rescue the world. It is the business of little minds to shrink from this task or to go about it without enthusiasm. Neither art, nor science, nor any of the great works of humanity would ever come into being without enthusiasm. The sense of responsibility for doing a job right seems to be declining. In fact, the phrase "I am not responsible" has become a standard response in our society to complaints on a job poorly done. This response is a semantic error. Generally what a person means is: "I cannot be held legally liable." Yet, from a moral or ethical point of view, the person who disclaims responsibility is correct: by taking this way out he is truly not responsible; he is irresponsible.

Personal responsibility and its correlate of free reality, or real freedom, are the whole foundation on which our enlightened civilisation stands; and the voice of aspiring and successful man, as he lives and acts in Europe and in America, speaks ever more and more plainly the two magic words of enthusiasm and of stability — Duty and Rights. But these are really the signals of his citizenship in the ideal City of God. By them he proclaims: We are many, though indeed one; there is one nature, in manifold persons; personality alone is the measure, the sufficing establishment, of reality; unconditional reality alone is sufficient to the being of persons; for that alone is sufficient to a Moral Order, since a moral order is possible for none but beings who are mutually responsible, and no beings can be responsible but those who originate their own acts.

Man is fully responsible for his nature, choices and lifestyle.

Every man's happiness is his own responsibility.

That which enables man to have a real relation to truth and which removes his temptation to lie, must be something independent of all time, something absolutely unchangeable, which as faithfully reproduces the old as if it were new, because it is permanent itself; it can only be that source in which all discrete experiences unite and which creates from the first a continuous existence. It is what produces the feeling of responsibility which oppresses all men, young and old, as to their actions, which makes them know that they are responsible, which leads to the phenomena of repentance and consciousness of sin, which calls to account before an eternal and ever present self things that are long past, its judgment being subtler and more comprehensive than that of any court of law or of the laws of society, and which is exerted by the individual himself quite independently of all social codes (so condemning the moral psychology which would derive morality from the social life of man).

He is among those beings of great scope who spread their leafy branches willingly over broad horizons. To be a man is, precisely, to be responsible. It is to know shame at the sight of poverty which is not of our making. It is to be proud of a victory won by our comrades. It is to feel, as we place our stone, that we are contributing to the building of the world.

Man is condemned to be free; because once thrown into the world, he is responsible for everything he does.
It is up to you to give [life] a meaning.

Action is man's free will right, but the reaction is nature's.

This uniqueness and singleness which distinguishes each individual and gives a meaning to his existence has a bearing on creative work as much as it does on human love. When the impossibility of replacing a person is realized, it allows the responsibility which a man has for his existence and its continuance to appear in all its magnitude. A man who becomes conscious of the responsibility he bears toward a human being who affectionately waits for him, or to an unfinished work, will never be able to throw away his life. He knows the “why” for his existence, and will be able to bear almost any “how.

To be a man is, precisely, to be responsible. It is to feel shame at the sight of what seems to be unmerited misery. It is to take pride in a victory won by one's comrades. It is to feel, when setting one's stone, that one is contributing to the building of the world.

Just as the distinction between good and evil is valid only on the empiric plane, so on that plane alone man's will is free to choose, man is responsible for sin. In actual fact, where man is God and personal being a delusion the question of real freedom and responsibility cannot arise. It is this double view of truth —the higher and the lower—that explains the apparent weakness of Hindu doctrine in general (with its incurable inclination to pantheism), and the much-blamed 'inconsistency' of the Gītā, on the subject of freewill.

It is every man's own fault if he does not take such advice as will be sure to lead him right.