Paul Tillich Men Quotations

Man is asked to make of himself what he is supposed to become to fulfill his destiny.

Man's ultimate concern must be expressed symbolically, because symbolic language alone is able to express the ultimate.

Plato ... teaches the separation of the human soul from its " home " in the realm of pure essences. Man is estranged from what he essentially is. His existence in a transitory world contradicts his essential participation in the eternal world of ideas .

man is free, in so far as he has the power of contradicting himself and his essential nature. Man is free even from his freedom; that is, he can surrender his humanity

Wisdom loves the children of men, but she prefers those who come through foolishness to wisdom.

In Calvinism and sectarianism man became more and more transformed into an abstract moral subject, as in Descartes he was considered an epistemological subject.

Man and nature belong together in their created glory – in their tragedy and in their salvation.

But freedom is the possibility of a total and centered act of the personality, an act in which all the drives and influences which constitute the destiny of man are brought into the centered unity of a decision.

Man is able to decide for or against reason, he is able to create beyond reason or to destroy below reason

One of the unfortunate consequences of the intellectualization of man's spiritual life was that the word "spirit" was lost and replaced by mind or intellect, and that the element of vitality which is present in "spirit" was separated and interpreted as an independent biological force. Man was divided into a bloodless intellect and a meaningless vitality. The middle ground between them, the spiritual soul, in which vitality and intentionality are united, was dropped.

[A] process was going on in which people were transformed into things, into pieces of reality which pure science can calculate and technical science can control. … [T]he safety which is guaranteed by well-functioning mechanisms for the technical control of nature, by the refined psychological control of the person, by the rapidly increasing organizational control of society – this safety is bought at a high price: man, for whom all this was invented as a means, becomes a means himself in the service of means.

Man is not what he believes himself to be in his conscious decisions.

In a man like Friedrich von Schlegel the courage to be as an individual self produced complete neglect of participation, but it also produced, in reaction to the emptiness of this self-affirmation, the desire to return to a collective. Schlegel, and with him many extreme individualists in the last hundred years, became Roman Catholics. The courage to be as oneself broke down, and one turned to an institutional embodiment of the courage to be as a part.

Enthusiasm for the universe, in knowing as well as in creating, also answers the question of doubt and meaninglessness. Doubt is the necessary tool of knowledge. And meaninglessness is no threat so long as enthusiasm for the universe and for man as its center is alive.

We have to build a better man before we can build a better society. All that is necessary for the #‎ triumph of #‎ evil is that good people do nothing. Our #‎ purpose is not to make a living but a# life - a worthy, well-rounded, useful life. #‎ Morality is not a subject; it is a life put to the test in dozens of moments.