Sigmund Freud Men Quotations

The tendency to aggression is an innate, independent, instinctual disposition in man... it constitutes the powerful obstacle to culture.

Men are more moral than they think and far more immoral than they can imagine.

A man should not strive to eliminate his complexes but to get into accord with them: they are legitimately what directs his conduct in the world.

Men are strong so long as they represent a strong idea they become powerless when they oppose it.

Man has, as it were, become a kind of prosthetic God. When he puts on all his auxiliary organs, he is truly magnificent; but those organs have not grown on him and they still give him much trouble at times.

Civilized society is perpetually menaced with disintegration through this primary hostility of men towards one another.

Men are strong only so long as they represent a strong idea. They become powerless when they oppose it.

The gods retain their threefold task: they must exorcize the terrors of nature, they must reconcile men to the cruelty of Fate, particularly as it is shown in death, and they must compensate them for the sufferings and privations which a civilized life in common has imposed on them.

When a man is freed of religion, he has a better chance to live a normal and wholesome life.

Words have a magical power. They can bring either the greatest happiness or deepest despair; they can transfer knowledge from teacher to student; words enable the orator to sway his audience and dictate its decisions. Words are capable of arousing the strongest emotions and prompting all men's actions.

Our possibilities of happiness are already restricted by our constitution. Unhappiness is much less difficult to experience. We are threatened with suffering from three directions: from our own body, which is doomed to decay and dissolution and which cannot even do without pain and anxiety as warning signals; from the external world, which may rage against us with overwhelming and merciless forces of destruction; and finally from our relations to other men. The suffering which comes from this last source is perhaps more painful to us than any other.

The intention that man should be happy is not in the plan of Creation.

Indeed, the great Leonardo (da Vinci) remained like a child for the whole of his life in more than one way. It is said that all great men are bound to retain some infantile part. Even as an adult he continued to play, and this was another reason why he often appeared uncanny and incomprehensible to his contemporaries.

We may insist as often as we like that man's intellect is powerless in comparison to his instinctual life, and we may be right in this. Nevertheless, there is something peculiar about this weakness. The voice of the intellect is a soft one, but it will not rest until it has gained a hearing. Finally, after a countless succession of rebuffs, it succeeds.

In the depths of my heart I can’t help being convinced that my dear fellow-men, with a few exceptions, are worthless.

But the less a man knows about the past and the present the more insecure must prove to be his judgment of the future.

It is unavoidable that if we learn more about a great man's life, we shall also hear of occasions on which he has done no better than we, and has in fact come nearer to us as a human being.

The virtuous man contents himself with dreaming that which the wicked man does in actual life.

... every man has a right over his own life and war destroys lives that were full of promise; it forces the individual into situations that shame his manhood, obliging him to murder fellow men, against his will ...

Towards the outside, at any rate, the ego seems to maintain clear and sharp lines of demarcation. There is only one state -- admittedly an unusual state, but not one that can be stigmatized as pathological -- in which it does not do this. At the height of being in love the boundary between ego and object threatens to melt away. Against all the evidence of his senses, a man who is in love declares that "I" and "you" are one, and is prepared to behave as if it were a fact.

A father's death is the most important event, the more heartbreaking and poignant loss in a man's life.

There is no likelihood of our being able to suppress humanity's aggressive tendencies... Complete suppression of man's aggressive tendencies is not an issue; what we may try is to direct it into a channel other than that of warfare.

The fateful question for the human species seems to me to be whether and to what extent their cultural development will succeed in mastering the disturbance of their communal life by the human instinct of aggression and self-destruction ... One thing only do I know for certain and that is that man's judgements of value follow directly from his wihes for happiness-that, accordingly, they are an attempt to support his illusions with arguments.

Men have gained control over the forces of nature to such an extent that with their help they would have no difficulty exterminating one another to the last man. They know this, and hence comes a large part of their current unrest, their unhappiness and their mood of anxiety.

One feels inclined to say that the intention that man should be 'happy' is not included in the plan of Creation.' . . . We are so made that we can derive intense enjoyment only from a contrast and very little from a state of things.

No matter how much restriction civilization imposes on the individual, he nevertheless finds some way to circumvent it. Wit is the best safety valve modern man has evolved; the more civilization, the more repression, the more need there is for wit.".

I am actually not at all a man of science, not an observer, not an experimenter, not a thinker. I am by temperament nothing but a conquistador

The more the fruits of knowledge become accessible to men, the more widespread is the decline of religious belief.

Poets are masters of us ordinary men, in knowledge of the mind, because they drink at streams which we have not yet made accessible to science.

It is not so much that man is a herd animal, but that he is a horde animal led by a chief.

One thing only do I know for certain and that is that man's judgments of value follow directly his wishes for happiness-that, accordingly, they are an attempt to support his illusions with arguments. [p.111]

Long ago man formed an ideal conception of omnipotence and omniscience which he embodied in his gods. Whatever seemed unattainable to his desires - or forbidden to him - he attributed to these gods... Now he has himself approached very near to realizing this ideal, he has nearly become a god himself.

"He sido un hombre afortunado en la vida, nada me ha sido facil." "I've been a fortunate man in life, nothing has come easy"

It is no wonder if, under the pressure of these possibilities of suffering, men are accustomed to moderate their claims to happiness - just as the pleasure principle itself, indeed, under the influence of the external world, changed into the more modest reality principle -, if a man thinks himself happy merely to have escaped unhappiness or to have survived his suffering, and if in general the task of avoiding suffering pushes that of obtaining pleasure into the background.

The idea of men's receiving an intimation of their connection with the world around them through an immediate feeling which is from the outset directed to that purpose sounds so strange and fits in so badly with the fabric of our psychology that one is justified in attempting to discover a psycho-analytic - that is, a genetic - explanation of such a feeling.

A love that does not discriminate seems to me to forfeit a part of its own value, by doing an injustice to its object; and secondly, not all men are worthy of love.

Where such men love they have no desire and where they desire they cannot love

In every age immorality has found no less support in religion than morality has. If the achievements of religion in respect to man's happiness, susceptibility to culture and moral control are no better than this, the question cannot but arise whether we are not overrating its necessity for mankind, and whether we do wisely in basing our cultural demands upon it.

Man has, as it were, become a kind of prosthetic God.

The functional importance of the ego is manifested in the fact that normally control over the approaches to motility devolves upon it. Thus in its relation to the id it is like a man on horse back, who has to hold in check the superior strength of the horse; with this difference, that the rider tries to do so with his own strength while the ego uses borrowed forces.

A man's heterosexuality will not put up with any homosexuality, and vice versa.

Not all men are worthy of love.

A hero is a man who stands up manfully against his father and in the end victoriously overcomes him.

Religion is an attempt to get control over the sensory world, in which we are placed, by means of the wish-world which we have developed inside us as a result of biological and psychological necessities. [...] If one attempts to assign to religion its place in man's evolution, it seems not so much to be a lasting acquisition, as a parallel to the neurosis which the civilized individual must pass through on his way from childhood to maturity.

The moment a man questions the meaning and value of life, he is sick, since objectively neither has any existence; by asking this question one is merely admitting to a store of unsatisfied libido to which something else must have happened, a kind of fermentation leading to sadness and depression.

The impression forces itself upon one that men measure by false standards, that everyone seeks power, success, riches for himself, and admires others who attain them, while undervaluing the truly precious thing in life.

Men are not gentle, friendly creatures wishing for love, who simply defend themselves if they are attacked, but ... a powerful measure of desire for aggression had to be reckoned as part of their instinctual endowment.

A man like me cannot live without a hobby-horse, a consuming passion - in Schiller's words a tyrant. I have found my tyrant, and in his service I know no limits. My tyrant is psychology. It has always been my distant, beckoning goal and now since I have hit upon the neuroses, it has come so much the nearer.

The meager satisfaction that man can extract from reality leaves him starving.

I've been a fortunate man in life, nothing has come easily.

Demons do not exist any more than gods do, being only the products of the psychic activity of man.

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 should like to raise the question whether the inevitable stunting of the sense of smell as a result of man's turning away from the earth, and the organic repression of the smell-pleasure produced by it, does not largely share in his predisposition to nervous diseases.

If one wishes to form a true estimate of the full grandeur of religion, one must keep in mind what it undertakes to do for men. It gives them information about the source and origin of the universe, it assures them of protection and final happiness, and it guides - by - precepts - backed by the full force of its authority.

A lady once expressed herself in society - the very words show that they were uttered with fervour and under the pressure of a great many secret emotions: "Yes, a woman must be pretty if she is to please the men. A man is much better off. As long as he has five straight limbs, he needs no more!"