Reginald

“The projection of one's feeling toward oneself upon a cosmic scale may seem to hinge on a metaphysical premise, but it can be defended empirically. That I am here, now, doing this - that depends on an awe-inspiring series of antecedent events, on millions of seemingly accidental moves and decisions, both by myself and many others whose moves and decisions in turn depended on yet other people. And our very existence, our being as we are, required that our parents had to choose each other, not anyone else, and beget us at the precise moment when we were actually begotten; and the same consideration applies to their parents, and to all our ancestors, going back indefinitely. Thus any affirmation of the present moment points far beyond the present - and it is a significant psychological corollary, on which Nietzsche frequently insists, that those who are dissatisfied with themselves usually project their dissatisfaction upon the world.”
― Walter Kaufmann, Nietzsche: Philosopher, Psychologist, Antichrist

“Webster's Third New International Dictionary defines delusion as "a false conception and persistent belief unconquerable by reason in something that has no existence in fact." As an intuitionist, I'd say that the worship of reason is itself an illustration of the most long-lived delusions in Western history: the rationalist delusion. It's the idea that reasoning is our most noble attribute, one that makes us like the gods (for Plato) or that brings us beyond the "delusion" of believing in gods (for the New Atheists). The rationalist delusion is not just a claim about human nature. It's also a claim that the rational caste (philosophers or scientists) should have more power, and it usually comes along with a utopian program for raising more rational children.”
― Jonathan Haidt, The Righteous Mind: Why Good People Are Divided by Politics and Religion

“We do not sufficiently distinguish between individualism and individuation. Individualism means deliberately stressing and giving prominence to some supposed peculiarity rather than to collective consideration and obligations. But individuation means precisely the better and more complete fulfillment of the collective qualities of the human being, since adequate consideration of the peculiarity of the individual is more conducive to a better social performance than when the peculiarity is neglected or suppressed. The idiosyncrasy of an individual is not to be understood as any strangeness in his substance or in his components, but rather as a unique combination, or gradual differentiation, of functions and faculties which in themselves are universal. Every human face has a nose, two eyes, etc., but these universal factors are variable, and it is this variability which makes individual peculiarities possible. Individuation, therefore, can only mean a process of psychological development that fulfils the individual qualities given; in other words, it is a process by which a man becomes the definite, unique being he in fact is. In so doing he does not become “selfish” in the ordinary sense of the word, but is merely fulfilling the peculiarity of his nature, and this, as we have said, is vastly different from egotism or individualism.”
― C.G. Jung, Two Essays on Analytical Psychology

“This—is now my way—where is yours?' thus I answered those who asked me 'the way.' For theway—that does not exist!”
― Friedrich Nietzsche, Thus Spoke Zarathustra