The two most far-reaching critical theories at the beginning of the latest phase of industrial society were those of Marx and Freud. Marx showed the moving powers and the conflicts in the social-historical process. Freud aimed at the critical uncovering of the inner conflicts. Both worked for the liberation of man, even though Marx's concept was more comprehensive and less time-bound than Freud's.

Most people see the problem of love primarily as that of being loved, rather than that of loving, of one's capacity to love. Hence the problem to them is how to be loved, how to be lovable.

What you might call the "symbol pushers" - that is to say, all of the people who deal with figures, with paper, with men, who manipulate - to use a better or nicer word - manipulate men and signs and words. All those today have not only to sell their service, but in the bargain, they have to sell their personality, more or less. There are exceptions.

If one admits that the influence of the outside world is essentially beneficial, the lack of such influence during sleep would tend to diminish the value of our dream activity so as to render it inferior to the mental activity that takes place when we are awake, when we are exposed to these beneficial influences of surrounding reality. But how can one say that the influence of reality is exclusively beneficial. Could it not also be damaging, and could its absence not give access to qualities superior to those that we have when awake?

Human history begins with man's act of disobedience which is at the same time the beginning of his freedom and the development of his reason.

Our main way of relating ourselves to others is like things relate themselves to things on the market. We want to exchange our own personality - or as one says sometimes, our "personality package" - for something.

Mobilizing the love of life is the only force that can defeat the love for the dead.