When a man has once brought himself to accept uncritically all the absurdities that religious doctrines put before him and even to overlook the contradictions between them, we need not be greatly suprised at the weakness of his intellect.

I am not aware, however, that patients suffering from traumatic neurosis are much occupied in their waking lives with memories of their accident. Perhaps they are more concerned with not thinking of it.

Against the suffering which may come upon one from human relationships the readiest safeguard is voluntary isolation, keeping oneself aloof from other people. The happiness which can be achieved along this path is, as we see, the happiness of quietness. Against the dreaded external world one can only defend oneself by some kind of turning away from it, if one intends to solve the task by oneself.

I had thought about cocaine in a kind of day-dream.

The Devil would be the best way out as an excuse for God; in that way he would be playing the same part as an agent of economic discharge as the Jew does in the world of the Aryan ideal. But even so, one can hold God responsible for the existence of the Devil just as well as for the existence of the wickedness which the Devil embodies.

Beauty has no obvious use; nor is there any clear cultural necessity for it. Yet civilization could not do without it.

The adoption of the required attitude of mind towards ideas that seem to emerge "of their own free will" and the abandonment of the critical function that is normally in operation against them seem to be hard of achievement for some people. The "involuntary thoughts" are liable to release a most violent resistance, which seeks to prevent their emergence. If we may trust that great poet and philosopher Friedrich Schiller, however, poetic creation must demand an exactly similar attitude.