By speech first, but far more by writing, man has been able to put something of himself beyond death. In tradition and in books an integral part of the individual persists, for it can influence the minds and actions of other people in different places and at different times: a row of black marks on a page can move a man to tears, though the bones of him that wrote it are long ago crumbled to dust. In truth, the whole progress of civilization is based upon this power.

The individuality is the name, the form and superficial culture he acquires from tradition and environment. The uniqueness of man does not lie in the superficial but in complete freedom from the content of his consciousness, which is common to all humanity.

Either one defines “personality” and “individuality” in terms of their possibilities within the established form of civilization, in which case their realization is for the vast majority tantamount to successful adjustment. Or one defines them in terms of their transcending content, including their socially denied potentialities beyond (and beneath) their actual existence; in this case, their realization would imply transgression, beyond the established form of civilization, to radically new modes of “personality” and “individuality” incompatible with the prevailing ones. Today, this would mean “curing” the patient to become a rebel or (which is saying the same thing) a martyr.

Individuality is the capacity for union. The measure of individuality is the depth and breadth of true relation. I am an individual not as far as I am apart from, but as far as I am a part of other men. Evil is non-relation.

In man, personality is usually defined with reference to self-consciousness rather than to individuality; but the power of reflection and self-knowledge is linked up, in our type of personality at least, with the new flight of individuality — conscious memory seems necessarily to imply a vast increase of independence, so that it is all one whether we define the possessor of personality as a self-conscious individual, or as an individual whose individuality is more extensive both in space and time than the material substance of his body. Personality, as we know it, is free compared with the individuality of the lower animals; but it is still weighted down with the body. There may be personalities which have not merely transcended substance, but are rid of it altogether: in all ages the theologian and the mystic have told of such "disembodied spirits," postulated by the one, felt by the other, and now the psychical investigator with his automatic writing and his cross-correspondences is seeking to give us rigorous demonstration of them. If such exist, they crown Life's progress...

Individuality, conceived as a temporal development involves uncertainty, indeterminacy, or contingency. Individuality is the source of whatever is unpredictable in the world....genuine time, if it exists as anything else except the measure of motions in space, is all one with the existence of individuals as individuals, with the creative, with the occurrence of unpredictable novelties. Everything that can be said contrary to this conclusion is but a reminder that an individual may lose his individuality, for individuals become imprisoned in routine and fall to the level of mechanisms. Genuine time then ceases to be an integral element of their being. Our behavior becomes predictable, because it is but an external rearrangement of what went before....surrender of individuality by the many to someone who is taken to be a superindividual explains the retrograde movement of society. Dictatorships and totalitarian states, and belief in the inevitability of this or that result coming to pass are, strange as it may sound, ways of denying the reality of time and the creativeness of the individual....the artist in realizing his own individuality reveals potentialities hitherto unrealized. The revelation is the inspiration of other individuals to make the potentialities real, for it is not sheer revolt against things as they are which stirs human endeavor to its depth, but vision of what might be and is not. Subordination of the artists to any special cause no matter how worthy does violence not only to the artist but to the living source of a new and better future.

Individuality, conceived as a temporal development involves uncertainty, indeterminacy, or contingency. Individuality is the source of whatever is unpredictable in the world.

It is individuality which is the original and eternal within man; personality doesn’t matter so much. To pursue the education and development of this individuality as one’s highest vocation would be a divine egoism.

The precious … uniqueness which the human individual claims is conferred on him not by possession of an immortal soul but by possession of a mortal body.… If death gives life individuality and if man is the organism which represses death, then man is the organism which represses his own individuality.” Norman O. Brown, Life Against Death

Every human being is a world in miniature. It has its own centre of observation, its own way of forming concepts and of arriving at conclusions, its own degree of sensibility, its own life's work to do, and its own destiny to reach. All these features may be encompassed by general conditions, governed by general laws, and subject to unforeseen influences and incidents, but within the sphere of their own activity, they constitute that great principle which we call individuality.

Individuality is a cultural achievement rather than a gift of nature. During the 19th century it was rather common for people to believe they were expressing their individuality by being "natural."

After all, what is an individual?

The individual, his character, and his fate are for real. Each individual is different from every other individual who has ever lived or who will ever live. A human life is a dramatic and irreversible movement from birth to death, surrounded by mystery and overshadowed by chance.

If men were like ants, there would be no interest in human freedom. If individual men, like ants, were uniform, inter changeable, devoid of specific personality traits of their own, then who would care whether they were free or not? Who, indeed, would care if they lived or died? The glory of the human race is the uniqueness of each individual, the fact that every person, though similar in many ways to others, possesses a completely individuated personality of his own. It is the fact of each person’s uniqueness — the fact that no two people can be wholly interchangeable — that makes each and every man irreplaceable and that makes us care whether he lives or dies, whether he is happy or oppressed. And, finally, it is the fact that these unique personalities need freedom for their full development that constitutes one of the major arguments for a free society.