For Aquinas, too, the life devoted to inner stillness and spiritual knowledge, the vita contemplativa, is the highest form of human activity. He concedes that the daily life, the vita activa, of the average person, is also valuable, and it leads to well-being (beatitudo), provided—and this qualification is crucial—that the aim toward which all

On the Shabbat one lives as if one has nothing, pursuing no aim except being, that is, expressing one’s essential powers: praying, studying, eating, drinking, singing, making love.

The development of this economic system was no longer determined by the question: What is good for Man? but by the question: What is good for the growth of the system?

The idea that one can build peace while encouraging the striving for possession and profit is an illusion, and a dangerous one, because it deprives people of recognizing that they are confronted with a clear alternative: either a radical change of their character or the perpetuity of war. This is indeed an old alternative; the leaders have chosen

Our conscious motivations, ideas, and beliefs are a blend of false information, biases, irrational passions, rationalizations, prejudices, in which morsels of truth swim around and give the reassurance, albeit false, that the whole mixture is real and true.

Speaking more generally, the fundamental elements in the relation between individuals in the having mode of existence are competition, antagonism, and fear. The antagonistic element in the having relationship stems from its nature. If having is the basis of my sense of identity because “I am what I have,” the wish to have must lead to the desire to

Among these young people we find patterns of consumption that are not hidden forms of acquisition and having, but expressions of genuine joy in doing what one likes to do without expecting anything “lasting” in return. These young people travel long distances, often with hardships, to hear music they like, to see a place they want to see, to meet

knowing begins with the awareness of the deceptiveness of our common sense perceptions, in the sense that our picture of physical reality does not correspond to what is “really real” and, mainly, in the sense that most people are half-awake, half-dreaming, and are unaware that most of what they hold to be true and self-evident is illusion produced

The failure of the Great Promise, aside from industrialism’s essential economic contradictions, was built into the industrial system by its two main psychological premises: (1) that the aim of life is happiness, that is, maximum pleasure, defined as the satisfaction of any desire or subjective need a person may feel (radical hedonism); (2) that