Ernest Becker Quotes & Sayings

When you confuse personal love and cosmic heroism you are bound to fail in both spheres. The impossibility of the heroism undermines the love, even if it is real. This double failure is what produces the sense of utter despair that we see in modern man ... Love, then, is seen a religious problem — Ernest Becker

Beyond a given point man is not helped by more "knowing," but only by living and doing in a partly self-forgetful way. As Goethe put it, we must plunge into experience and then reflect on the meaning of it. All reflection and no plunging drives us mad; all plunging and no reflection, and we are brutes. — Ernest Becker

In Jung's terms-that we noted previously-the work is the artist's own transference projection, and he knows that consciously and critically. Whatever he does he is stuck with himself, can't get securely outside and beyond himself. He is also stuck with the work of art itself. Like any material achievement it is visible, earthly, impermanent. No matter how great it is, it still pales in some ways next to the transcending majesty of nature; and so it is ambiguous, hardly a solid immortality symbol. In his greatest genius man is still mocked. No matter that historically art and psychosis have had such an intimate relationship, that the road to creativity passes so close to the madhouse and often detours or ends there. The artist and the madman are trapped by their own fabrications; they wallow in their own anality, in their protest that they really are something special in creation. — Ernest Becker

It is fateful and ironic how the lie we need in order to live dooms us to a life that is never really ours. — Ernest Becker

The neurotic preoccupied with his symptom is led to believe that his central task is one of confrontation with his particular obsession or phobia. In a sense his neurosis allows him to take control of his destiny - to transform the whole of life's meaning into the simplified meaning emanating from his self-created world. — Ernest Becker

One of the main reasons that it is so easy to march men off to war is that each of them feels sorry for the man next to him who will die. — Ernest Becker

In man a working level of narcissism is inseparable from self-esteem, from a basic sense of self-worth. We have learned, mostly from Alfred Adler, that what man needs most is to feel secure in his self-esteem. But man is not just a blind glob of idling protoplasm, but a creature with a name who lives in a world of symbols, on an abstract idea of his own worth, an idea composed of sounds, words, and images, in the air, in the mind, on paper. And this means that man's natural yearning for organismic activity, the pleasures of incorporation and expansion, can be fed limitlessly in the domain of symbols and so into immortality. The single organism can expand into dimensions of worlds and times without moving a physical limb; it can take eternity into itself even as it gaspingly dies. — Ernest Becker

The man of knowledge in our time is bowed down under a burden he never imagined he would ever have: the overproduction of truth that cannot be consumed. — Ernest Becker

What man really fears is not so much extinction, but extinction with insignificance. — Ernest Becker

Man cuts out for himself a manageable world: he throws himself into action uncritically, unthinkingly. He accepts the cultural programming that turns his nose where he is supposed to look; he doesn't bite the world off in one piece as a giant would, but in small manageable pieces, as a beaver does. He uses all kinds of techniques, which we call the "character defenses": he learns not to expose himself, not to stand out; he learns to embed himself in other-power, both of concrete persons and of things and cultural commands; the result is that he comes to exist in the imagined infallibility of the world around him. He doesn't have to have fears when his feet are solidly mired and his life mapped out in a ready-made maze. All he has to do is to plunge ahead in a compulsive style of drivenness in the "ways of the world. — Ernest Becker

What, actually, does it mean to be a tragic figure firmly in the grip of one's daimon? It means to possess great talent, to relentlessly pursue the expression of that talent through the unswerving affirmation of the causa-sui project that alone gives it birth and form. One is consumed by what he must do to express his gift. The passion of his character becomes inseparable from his dogma. Jung says the same thing beautifully when he concludes that Freud "must himself be so profoundly affected by the power of Eros that he actually wished to elevate it into a dogma...like a religious numen."
Eros is precisely the natural energy of the child's organism that will not let him rest, that keeps propelling him forward in a driven way while he fashions the lie of his character-which ironically permits that very drivenness to continue, but now under the illusion of self-control. — Ernest Becker

Children feel hounded by symbols they don't understand the need of, verbal demands that seem picayune, and rules and codes that call them away from their pleasure in the straightforward expression of their natural energies. And when they try to master the body, pretend it isn't there, act "like a little man," the body suddenly overwhelms them, submerges them in vomit or excrement-and the child breaks down in desperate tears over his melted pretense at being a purely symbolic animal. Often the child deliberately soils himself or continues to wet the bed, to protest against the imposition of artificial symbolic rules: he seems to be saying that the body is his primary reality and that he wants to remain in the simpler physical Eden and not be thrown out into the world of "right and wrong. — Ernest Becker

Men use one another to assure their personal victory over death. — Ernest Becker

Now, what is unique about the child's perception of the world? For one thing, the extreme confusion of cause-and-effect relationships; for another, extreme unreality about the limits of his own powers. The child lives in a situation of utter dependence; and when his needs are met it must seem to him that he has magical powers, real omnipotence. If he experiences pain, hunger, or discomfort, all he has to do is to scream and he is relieved and lulled by gentle, loving sounds. He is a magician and a telepath who has only to mumble and to imagine and the world turns to his desires. — Ernest Becker

He was my date. I got a massage, and I must have taken five aspirins to calm myself down. In the restaurant, I saw him from across the room, and I got such butterflies in my stomach and such a thing that went from head to toe. He had like a halo around his head of stars to me. He projected something I have never seen in my life ... . when I'm with him I'm in awe, and I don't know why I can't snap out of it ... . I can't think. He's so fascinating ... . — Ernest Becker

Too much possibility is the attempt by the person to overvalue the powers of the symbolic self. It reflects the attempt to exaggerate one half of the human dualism at the expense of the other. In this sense, what we call schizophrenia is an attempt by the symbolic self to deny the limitations of the finite body; in doing so, the entire person is pulled off balance and destroyed. It is as though the freedom of creativity that stems from within the symbolic self cannot be contained by the body, and the person is torn apart. This is how we understand schizophrenia today, as the split of self and body, a split in which the self is unanchored, unlimited, not bound enough to everyday Things, not contained enough in dependable physical behavior. — Ernest Becker

The personality can truly begin to emerge in religion because God, as an abstraction, does not oppose the individual as others do, but instead provides the individual with all the powers necessary for independent self-justification. What greater security than to lean confidently on God, on the Fount of creation, the most terrifying power of all? If God is hidden and intangible, all the better: that allows man to expand and develop by himself. — Ernest Becker

Take stock of those around you and you will ... hear them talk in precise terms about themselves and their surroundings, which would seem to point to them having ideas on the matter. But start to analyse those ideas and you will find that they hardly reflect in any way the reality to which they appear to refer, and if you go deeper you will discover that there is not even an attempt to adjust the ideas to this reality. Quite the contrary: through these notions the individual is trying to cut off any personal vision of reality, of his own very life. For life is at the start a chaos in which one is lost. The individual suspects this, but he is frightened at finding himself face to face with this terrible reality, and tries to cover it over with a curtain of fantasy, where everything is clear. It does not worry him that his "ideas" are not true, he uses them as trenches for the defense of his existence, as scarecrows to frighten away reality. — Ernest Becker

The great boon of repression is that it makes it possible to live decisively in an overwhelmingly miraculous and incomprehensible world, a world so full of beauty, majesty, and terror that if animals perceived it all they would be paralyzed to act ... What would the average man (sic) do with a full consciousness of absurdity? He has fashioned his character for the precise purpose of putting it between himself and the facts of life; it is his special tour-de-force that allows him to ignore incongruities, to nourish himself on impossibilities, to thrive on blindness. He accomplishes thereby a peculiarly human victory: the ability to be smug about terror. — Ernest Becker

Why does man accept to live a trivial life? Because of the danger of a full horizon of experience, of course. This is the deeper motivation of philistinism, that it celebrates the triumph over possibility, over freedom. Philistinism knows its real enemy: freedom is dangerous. If you follow it too willingly it threatens to pull you into the air; if you give it up too wholly, you become a prisoner of necessity. The safest thing is to toe the mark of what is socially possible. — Ernest Becker

And this brings us to our final type of man: the one who asserts himself out of defiance of his own weakness, who tries to be a god unto himself, the master of his fate, a self-created man. He will not be merely the pawn of others, of society; he will not be a passive sufferer and secret dreamer, nursing his own inner flame in oblivion. He will plunge into life,
into the distractions of great undertakings, he will become a restless spirit ... which wants to forget ... Or he will seek forgetfulness in sensuality, perhaps in debauchery ...
At its extreme, defiant self-creation can become demonic, a passion which Kierkegaard calls "demoniac rage," an attack on all of life for what it has dared to do to one, a revolt against existence itself. — Ernest Becker

As Rank put it, man yearns for a "feeling of kinship with the All." He wants to be "delivered from his isolation" and become "part of a greater and higher whole." The person reaches out naturally for a self beyond his own self in order to know who he is at all, in order to feel that he belongs in the universe. Long before Camus penned the words of the epigraph of this chapter, Rank said: "For only by living in close union with a god-ideal that has been erected outside one's own ego is one able to live at all. — Ernest Becker

In this view, man is an energy-converting
organism who must exert his manipulative powers, who must damage his world in some ways, who must make it uncomfortable for others, etc., by his own nature as an active being. He seeks self-expansion
from a very uncertain power base. Even if man hurts
others, it is because he is weak and afraid, not because he is confident and cruel. Rousseau summed up this point of view with the idea that only the strong person can be ethical, not the weak one. — Ernest Becker

To grow up at all is to conceal the mass of internal scar tissue that throbs in our dreams. — Ernest Becker

We might say that both the artist and the neurotic bite off more than they can chew, but the artist spews it back out again and chews it over in an objectified way, as an external, active work project — Ernest Becker

The urge to immortality is not a simple reflex of the death-anxiety but a reaching out by one's whole being toward life. Perhaps this natural expansion of the creature alone can explain why transference is such a universal passion. — Ernest Becker

To live is to play at the meaning of life ... The upshot of this ... is that it teaches us once and for all that childlike foolishness is the calling of mature men. — Ernest Becker

The best existential analysis of the human condition leads directly into the problems of God and faith — Ernest Becker

And so we see the paradox that evolution has handed us. If man is the only animal whose consciousness of self gives him an unusual dignity in the animal kingdom, he also pays a tragic price for it. The fact that the child has to identify -first- means that his very first identity is a social product. His habitation of his own body is built from the outside in; not from the inside out. He doesn't unfold into the world, the world unfolds into him. As the child responds to the vocal symbols learned from his object, he often gives the pathetic impression of being a true social puppet, jerked by alien symbols and sounds. What sensitive parent does not have his satisfaction tinged with sadness as the child repeats with such vital earnestness the little symbols that are taught him? — Ernest Becker

I think that taking life seriously means something such as this: that whatever man does on this planet has to be done in the lived truth of the terror of creation, of the grotesque, of the rumble of panic underneath everything. Otherwise it is false. Whatever is achieved must be achieved with the full exercise of passion, of vision, of pain, of fear, and of sorrow. How do we know, that our part of the meaning of the universe might not be a rhythm in sorrow? — Ernest Becker

We said it is impossible for man to feel "right" in any straightforward way, and now we can see why. He can expand his self-feeling not only by Agape merger but also by the other ontological motive Eros, the urge for more life, for exciting experience, for the development of the self-powers, for developing the uniqueness of the individual creature, the impulsion to stick out of nature and shine. Life is, after all, a challenge to the creature, a fascinating opportunity to expand. Psychologically it is the urge for individuation: how do I realize my distinctive gifts, make my own contribution to the world through my own self-expansion? — Ernest Becker

I drink not from mere joy in wine nor to scoff at faith - no, only to forget myself for a moment, that only do I want of intoxication, that alone. - OMAR KHAYYAM — Ernest Becker

Guilt results from unused life, from the unlived in us. — Ernest Becker

But now the problem of the causa-sui project of the genius. In the normal Oedipal project the person internalizes the parents and the superego they embody, that is, the culture at large. But the genius cannot do this because his project is unique; it cannot be filled up by the parents or the culture. It is created specifically by a renunciation of the parents, a renunciation of what they represent and even of their own concrete persons-at least in fantasy-as there doesn't seem to be anything in them that has caused the genius. Here we see whence the genius gets his extra burden of guilt: he has renounced the father both spiritually and physically. This act gives him extra anxiety because now he is vulnerable in his turn, as he has no one to stand on. He is alone in his freedom. Guilt is a function of fear, as Rank said. — Ernest Becker

We have become victims of our own art. We touch people on the outsides of their bodies, and they us, but we cannot get to their insides and cannot reveal our insides to them. This is one of the great tragedies of our interiority-it is utterly personal and unrevealable. Often we want to say something unusually intimate to a spouse, a parent, a friend, communicate something of how we are really feeling about a sunset, who we really feel we are-only to fall strangely and miserably flat. Once in a great while we succeed, sometimes more with one person, less or never with others. But the occasional break-through only proves the rule. You reach out with a disclosure, fail, and fall back bitterly into yourself. — Ernest Becker

The real world is simply too terrible to admit.
it tells man that he is a small trembling animal who will someday decay and die.
Culture changes all of this,makes man seem important,vital to the universe.
immortal in some ways — Ernest Becker

There is no point in lingering on the fallacies of the revolutionaries of unrepression; one could go on and on, but everything would come back to the same basic thing: the impossibility of living without repression. — Ernest Becker

Freud has said in Totem and Taboo that acts that are illegal for the individual can be justified in another way: the one who initiates the act takes upon himself both the risk and the guilt. The result is truly magic: each member of the group can repeat the act without guilt. They are not responsible, only the leader is. Redl calls this, aptly, "priority magic." But it does something even more than relieve guilt: it actually transforms the fact of murder. This crucial point initiates us directly into the phenomenology of group transformation of the everyday world. If one murders without guilt, and in imitation of the hero who runs the risk, why then it is no longer murder: it is "holy aggression. For the first one it was not." In other words, participation in the group redistills everyday reality and gives it the aura of the sacred-just as, in childhood, play created a heightened reality. — Ernest Becker

Love is the problem of an animal who must find life, create a dialogue with nature in order to experience his own being. — Ernest Becker

He can even give his body over to the tribe, the state, the embracing magical umbrella of the elders and their symbols; that way it will no longer be a dangerous negation for him. But there is no real difference between a childish impossibility and an adult one; the only thing that the person achieves is a practiced self-deceit - what we call the "mature" character. — Ernest Becker

Hedonism is not heroism for most men. The pagans in the ancient world did not realize that and so lost out to the "despicable" creed of Judeo-Christianity. Modern men equally do not realize it, and so they sell their souls to consumer capitalism or consumer communism or replace their souls - as Rank said - with psychology. Psychotherapy is such a growing vogue today because people want to know why they are unhappy in hedonism and look for the faults within themselves. Unrepression has become the only religion after Freud - as Philip Rieff so well argued in a recent book; evidently he did not realize that his argument was an updating and expansion of exactly what Rank had maintained about the historical role of psychology. — Ernest Becker

Ecological devastation is the excrement, so to speak, of man's power worship. — Ernest Becker

[Man] literally drives himself into a blind obliviousness with social games, psychological tricks, personal preoccupations so far removed from the reality of his situation that they are forms of madness, but madness all the same. — Ernest Becker

Doesn't matter whether the cultural hero-system is frankly magical, religious, and primitive or secular, scientific, and civilized. It is still a mythical hero-system in which people serve in order to earn a feeling of primary value, of cosmic specialness, of ultimate usefulness to creation, of unshakable meaning. They earn this feeling by carving out a place in nature, by building an edifice that reflects human value: a temple, a cathedral, a totem pole, a skyscraper, a family that spans three generations. The hope and belief is that the things that man creates in society are of lasting worth and meaning, that they outlive or outshine death and decay, that man and his products count. — Ernest Becker

What does it mean to be a self-conscious animal? The idea is ludicrous, if it is not monstrous. It means to know that one is food for worms. — Ernest Becker

Civilized society is a hopeful belief and protest that science, money and goods make man count for more than any other animal. In this sense everything that man does is religious and heroic, and yet in danger of being fictitious and fallible, — Ernest Becker

Man cannot endure his own littleness unless he can translate it into meaningfulness on the largest possible level. — Ernest Becker

Even if men admit they are cowards, they still want to be saved. There is no "harmonious development," no child-rearing program, no self-reliance that would take away from men their need for a "beyond" on which to base the meaning of their lives. — Ernest Becker

The self must be destroyed, brought down to nothing, in order for self-transcendence to begin. Then the self can begin to relate itself to powers beyond itself. It has to thrash around in its finitude, it has to "die," in order to question that finitude, in order to see beyond it. To what? Kierkegaard answers: to infinitude, to absolute transcendence, the the Ultimate Power of Creation which made finite creatures. — Ernest Becker

We admire Freud for his serious dedication, his willingness to retract, the stylistic tentativeness of some of his assertions, his lifelong review of his pet notions. We admire him for his very deviousness, his hedging,s and his misgivings, because they seem to make him more of an honest scientist, reflecting truthfully the infinite manifold of reality. But this is to admire him for the wrong reason. A basic cause for his own lifelong twistings was that he would never cleanly leave the sexual dogma, never clearly see or admit that the terror of death was the basic repression. — Ernest Becker

The artist takes in the world, but instead of being oppressed by it, he reworks it in his own personality and recreates it in the work of art. — Ernest Becker

We consult astrology charts like the Babylonians, try to make our children into our own image with a firm hand like the Romans, elbow others to get a breath-quickening glimpse of the queen in her ritual procession, and confess to the priests and attend church. And we wonder why, with all this power capital drawn from so many sources, we are deeply anxious about the meaning of our lives. The reason is plain enough: none of these, nor all of them taken together, represents an integrated world conception into which we fit ourselves with pure belief and trust. — Ernest Becker

Therefore in normal times we move about actually without ever believing in our own death, as if we fully believed in our own corporeal immortality. We are intent on mastering death ... . A man will say, of course, that he knows he will die some day,
but he does not really care. He is having a good time with living, and he does not think about death and does not care to bother about it, but this is a purely intellectual, verbal admission. The affect of fear is repressed. — Ernest Becker

Projection is necessary and desirable for self-fulfillment. Otherwise man is overwhelmed by his loneliness and separation and negated by the very burden of his own life. As Rank so wisely saw, projection is a necessary unburdening of the individual; man cannot live closed upon himself and for himself. he must project the meaning of his life outward, the reason for it, even the blame for it. We did not create ourselves, but we are stuck with ourselves. Technically we say that transference is a distortion of reality. But now we see that this distortion has two dimensions: distortion due to to the fear of life and death and distortion due to the heroic attempt to assure self-expansion and the intimate connection of one's inner self to surrounding nature. In other words, transference reflects the whole of the human condition and raises the largest philosophical question about that condition. — Ernest Becker

Man's natural and inevitable urge to deny mortality and achieve a heroic self-image are the root causes of human evil. — Ernest Becker

In the neurotic in whom one sees the collapse of the whole human ideology of God it has also become obvious what this signifies psychologically. This was not explained by Freud's psychoanalysis which only comprehended the destructive process in the patient from his personal history without considering the cultural development which bred this type. — Ernest Becker

Once you base your whole life striving on a desperate lie, and try to implement that lie, you instrument your own undoing. — Ernest Becker

Man must always imagine and believe in a "second" reality or a better world than the one that is given him by nature. — Ernest Becker

The idea of death, the fear of it, haunts the human animal like nothing else. — Ernest Becker

Man is an animal who has to live in a lie in order to
live at all. — Ernest Becker

The irony of man's condition is that the deepest need is to be free of the anxiety of death and annihilation; but it is life itself which awakens it, and so we must shrink from being fully alive. — Ernest Becker

Relationship is thus always slavery of a kind, which leaves a residue of guilt. — Ernest Becker

Horror alone brings peace of mind. — Ernest Becker

I think if we push the analysis to its ultimate point we have to say that each earthly father accuses us of our impotence if we become truly creative personalities; they remind us that we are born of men and not gods. No living person can give genius the powers it needs to shoulder the meaning of the world. — Ernest Becker

If the love object is divine perfection, then one's own self is elevated by joining one's destiny to it ... All our guilt, fear, and even our mortality itself can be purged in a perfect consummation with perfection itself. — Ernest Becker

The neurotic opts out of life because he is having trouble maintaining his illusions about it, which proves nothing less than that life is possible only with illusions. — Ernest Becker

The ironic thing about the narrowing-down of neurosis is that the person seeks to avoid death, but he does it by killing off so much of himself and so large a spectrum of his action-world that he is actually isolating and diminishing himself and becomes as though dead.10 There is just no way for the living creature to avoid life and death, and it is probably poetic justice that if he tries too hard to do so he destroys himself. — Ernest Becker

This penetrating vocabulary of "initiatory acts," "the infectiousness of the unconflicted person," "priority magic," and so on allows us to understand more subtly the dynamics of group sadism, the utter equanimity with which groups kill. It is not just that "father permits it" or "orders it." It is more: the magical heroic transformation of the world and of oneself. This is the illusion that man craves, as Freud said, and that makes the central person so effective a vehicle for group emotion. — Ernest Becker

The crisis of modern society is precisely that the youth no longer feel heroic in the plan for action that their culture has set up. They don't believe it is empirically true to the problems of their lives and times. — Ernest Becker

From the child of five to myself is but a step. But from the new-born baby to the child of five is an appalling distance. - LEO TOLSTOI — Ernest Becker

The key to the creative type is that he is separated out of the common pool of shared meanings. There is something in his life experience that makes him take in the world as a problem; as a result he has to make personal sense out of it. — Ernest Becker

Today we are living the grotesque spectacle of the poisoning
of the earth by the nineteenth-century hero system of unrestrained
material production. This is perhaps the greatest and most pervasive
evil to have emerged in all of history, and it may even
eventually defeat all of mankind. Still there are no "twisted" people
whom we can hold responsible for this. — Ernest Becker

He has no doubts, there is nothing you can say to sway him, to give him hope or trust. He is a miserable animal whose body decays, who will die, who will pass into dust and oblivion, disappear forever not only in this world but in all the possible dimensions of the universe, whose life serves no conceivable purpose, who may as well not have been born, and so on and so forth. — Ernest Becker

I have reached far beyond my competence and have probably secured for good a reputation for flamboyant gestures. But the times still crowd me and give me no rest, and I see no way to avoid ambitious synthetic attempts; either we get some kind of grip on the accumulation of thought or we continue to wallow helplessly, to starve amidst plenty. So I gamble with science and write. — Ernest Becker

We might say that psychoanalysis revealed to us the complex penalties of denying the truth of man's condition, what we might call the costs of pretending not to be mad. — Ernest Becker

We called one's lifestyle a vital lie, and now we can understand better why we said it was vital: it is a necessary and basic dishonesty about oneself and one's whole situation ... We don't want to admit that we are fundamentally dishonest about reality, that we do not really control our own lives. — Ernest Becker

Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order blindly and dumbly to rot and disappear forever. — Ernest Becker

Genuine heroism for man is still the power to support contradictions, no matter how glaring or hopeless they may seem. — Ernest Becker

The thing that has to be explained in human relations is precisely the fascination of the person who holds or symbolizes power. There is something about him that seems to radiate out to others and to melt them into his aura, a "fascinating effect," as Christine Olden called it, of "the narcissistic personality"3 or, as Jung preferred to call him, the "mana-personality. — Ernest Becker

It begins to look as though modern man cannot find his heroism in everyday life any more, as men did in traditional societies just by doing their daily duty of raising children, working, and worshiping. He needs revolutions and wars and "continuing" revolutions to last when the revolutions and wars end. That is the price modern man pays for the eclipse of the sacred dimension. When he dethroned the ideas of soul and God he was thrown back hopelessly on his own resources, on himself and those few around him. Even lovers and families trap and disillusion us because they are not substitutes for absolute transcendence. We might say that they are poor illusions in the sense that we have been discussing. — Ernest Becker

Consider, for instance, the recent war in Vietnam in which the United States was driven not by any realistic economic or political interest but by the overwhelming need to defeat atheistic communism. — Ernest Becker

We can conclude that a project as grand as the scientific-mythical construction of victory over human limitation is not something that can be programmed by science. Even more, it comes from the vital energies of masses of men sweating within the nightmare of creation-and it is not even in man's hands to program. Who knows what form the forward momentum of life will take in the time ahead or what use it will make of our anguished searching. The most that any one of us can seem to do is to fashion something-an object or ourselves-and drop it into the confusion, make an offering of it, so to speak, to the life force. — Ernest Becker

War is a sociological safety valve that cleverly diverts popular hatred for the ruling classes into a happy occasion to mutilate or kill foreign enemies. — Ernest Becker

If everyone lives roughly the same lies about the same thing, there is no one to call them liars. They jointly establish their own sanity and themselves normal. — Ernest Becker

The point is that if the love object is divine perfection, then one's own self is elevated by joining one's destiny to it. — Ernest Becker

Better guilt than the terrible burden of freedom and responsibility. — Ernest Becker

All power is in essence power to deny mortality. — Ernest Becker

The road to creativity passes ... — Ernest Becker

Man has a mind that soars out to speculate about atoms and infinity, who can place himself imaginatively at a point in space and contemplate bemusedly his own planet. This immense expansion, this dexterity, this ethereality, this self-consciousness gives to man literally the status of a small god in nature ... Yet, at the same time ... man is a worm and food for worms — Ernest Becker

The greatest cause of evil included all human motives in one giant paradox. Good and bad were so inextricably mixed that we couldn't make them out; bad seemed to lead to good, and good motives led to bad. The paradox is that evil comes from man's urge to heroic victory over evil. — Ernest Becker

The most terrifying burden of the creature is to be isolated, which is what happens in individuation: one separates himself out of the herd. This move exposes the person to the sense of being completely crushed and annihilated because he sticks out so much, has to carry so much in himself. These are the risks when the person begins to fashion consciously and critically his own framework of heroic self-reference. Here is precisely the definition of the artist type, or the creative type generally. We have crossed a threshold into a new type of response to man's situation. No one has written about this type of human response more penetratingly than Rank; and of all his books, Art and Artist is the most secure monument to his genius. I — Ernest Becker

Man had to invent and create out of himself the limitations of perception and the equanimity to live on this planet. And so to the core of psychodynamics, the formation of the human character, is a study in human self-limitation and in the terrifying costs of that limitation. — Ernest Becker

Mother nature is a brutal bitch, red in tooth and claw, who destroys what she creates. — Ernest Becker

Man is naturally humble, naturally grateful, naturally guilty, naturally transcended, naturally a sufferer; he is small, pitiful, weak, a passive taker who tucks himself naturally in a beyond of superior, awesome, all-embracing power. — Ernest Becker

If there is tragic limitation in life there is also possibility. What we call maturity is the ability to see the two in some kind of balance into which we can fit creatively. — Ernest Becker

Love is the problem of an animal ... — Ernest Becker

The only thing we accomplish by accenting the child's constitution, his temperament, his natural dilemmas and his own synthesizing activity, is to take the parents "off the hook" of their own burden of guilt for how their children turn out. But why should they have such unreasonable guilt anyway? Didn't Nietzsche point out that the only creatures who deserve to feel guilt (or pride) are gods, since only they have undisputed freedom of action? Perhaps we could say that if parents want to feel a bit godlike they are entitled to feel a little guilt; and if they were gods they would deserve to feel plenty. — Ernest Becker

Kierkegaard gives us some portrait sketches of the styles of denying possibility, or the lies of character-which is the same thing. He is intent on describing what we today call "inauthentic" men, men who avoid developing their own uniqueness; they follow out the styles of automatic and uncritical living in which they were conditioned as children. They are "inauthentic" in that they do not belong to themselves, are not "their own" person, do not act from their own center, do not see reality on its terms; they are the one-dimensional men totally immersed in the fictional games being played in their society, unable to transcend their social conditioning: the corporation men in the West, the bureaucrats in the East, the tribal men locked up in tradition-man everywhere who doesn't understand what it means to think for himself and who, if he did, would shrink back at the idea of such audacity and exposure. — Ernest Becker

People were always ready to yield their
wills, to worship the hero, because they were not given a chance
for developing initiative, stability, and independence, said the great
nineteenth-century Russian sociologist Nikolai Mikhailovsky — Ernest Becker

The important conclusion for us is that the groups "use" the leader sometimes with little regard for him personally, but always with regard to fulfilling their own needs and urges. — Ernest Becker