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.

Our search for such [moral] principles can start with . . . the unconditional imperative to acknowledge every person as a person. If we ask for the contents given by this absolute, we find, first, something negative-the command not to treat a person as a thing. This seems little, but it is much. It is the core of the principle of justice.

Faith as the state of being ultimately concerned implies love, namely, the desire and urge toward the reunion of the seperated.

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

The basic anxiety, the anxiety of a finite being about the threat of non-being, cannot be eliminated. It belongs to existence itself.

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