Sociologist

The intellectually sophisticated person is indifferent to all genuine individuality, because relationships and reactions result from it which cannot be exhausted with logical operations.

The psychological basis of the metropolitan type of individuality consists in the intensification of nervous stimulation which results from the swift and uninterrupted change of outer and inner stimuli.

The metropolis reveals itself as one of those great historical formations in which opposing streams which enclose life unfold, as well as join one another with equal right.

Every relationship between two individuals or two groups will be characterized by the ratio of secrecy that is involved in it.

Every superior personality, and every superior performance, has, for the average of mankind, something mysterious.

The deepest problems of modern life derive from the claim of the individual to preserve the autonomy and individuality of his existence in the face of overwhelming social forces, of historical heritage, of external culture, and of the technique of life.

Modern culture is constantly growing more objective. Its tissues grow more and more out of impersonal energies, and absorb less and less the subjective entirety of the individual.

Secrecy involves a tension which, at the moment of revelation, finds its release.

The first internal relation that is essential to a secret society is the reciprocal confidence of its members.

In order to accommodate to change and to the contrast of phenomena, the intellect does not require any shocks and inner upheavals; it is only through such upheavals that the more conservative mind could accommodate to the metropolitan rhythm of events.

The metropolis has always been the seat of the money economy.

Secrecy is thus, so to speak, a transition stadium between being and not-being.

The individual has become a mere cog in an enormous organization of things and powers which tear from his hands all progress, spirituality, and value in order to transform them from their subjective form into the form of a purely objective life.

On the one hand, life is made infinitely easy for the personality in that stimulations, interests, uses of time and consciousness are offered to it from all sides. They carry the person as if in a stream, and one needs hardly to swim for oneself.

For, to be a stranger is naturally a very positive relation; it is a specific form of interaction.

For this reason, strangers are not really conceived as individuals, but as strangers of a particular type: the element of distance is no less general in regard to them than the element of nearness.

Every relationship between two individuals or two groups will be characterized by the ratio of secrecy that is involved in it.

For the division of labor demands from the individual an ever more one-sided accomplishment, and the greatest advance in a one-sided pursuit only too frequently means dearth to the personality of the individual.

Discretion is nothing other than the sense of justice with respect to the sphere of the intimate contents of life.

For this reason, strangers are not really conceived as individuals, but as strangers of a particular type: the element of distance is no less general in regard to them than the element of nearness.