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The masses are our masters; and for every one who looks facts in the face his existence has become dependent on them, so that the thought of them must control his doings, his cares, and his duties.
Even an articulated mass always tends to become unspiritual and inhuman. It is life without existence, superstitions without faith. It may stamp all flat; it is disinclined to tolerate independence and greatness, but prone to constrain people to become as automatic as ants.

 

Karl Jaspers

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You think this because you are a nasty person by nature, Calvin, and you don’t understand nice people. To you, the end of existence is to control things, and so you will never build anything, but rather will try to take control of what is already in existence. Your brother, though, is by nature a Maker, as you explain it; therefore he cares nothing about who rules, but only about what exists.

 

Orson Scott Card

 

Sören Kierkegaard has another answer: human existence is possible as existence not in despair, as existence not in tragedy; it is possible as existence in faith... Faith is the belief that in God the impossible is possible, that in Him time and eternity are one, that both life and death are meaningful.

 

Peter F. Drucker

 

In the case of the cosmos, [...] even if we don’t understand how it came about, it’s not helpful to postulate a creator, because the creator is the very kind of thing that needs an explanation - and although it's difficult enough to explain how a very simple origin of the universe came into being - how matter and energy, how one or two physical constants came into existence - although it’s difficult enough to think how simplicity came into existence, it’s a hell of a lot harder to think how something as complicated as a God comes into existence - difficult enough to think of how a deist God comes into existence, and even more difficult to think of - how a Christian God, who actually cares about things like sin and gets Himself born of a virgin.

 

Richard Dawkins

 

The fifth act of the great drama in Flanders opened on the 22nd October. Enormous masses of ammunition, such as the human mind had never imagined before the war, were hurled upon the bodies of men who passed a miserable existence scattered about in mud-filled shell-holes. The horror of the shell-hole area of Verdun was surpassed. It was no longer life at all. It was mere unspeakable suffering. And through this world of mud the attackers dragged themselves, slowly, but steadily, and in dense masses. Caught in the advanced zone by our hail of fire they often collapsed, and the lonely man in the shell-hole breathed again. Then the mass came on again. Rifle and machine-gun jammed with the mud. Man fought against man, and only too often the mass was successful.

 

Erich Ludendorff

 

We know that with the very first awakening of knowledge, man is confronted with two obvious facts:
The existence of the world in which he lives; and the existence of psychic life in himself.
Neither of these can he prove or disprove, but they are facts: they constitute reality for him.
It is possible to meditate upon the mutual correlation of these two facts. It is possible to try to reduce them to one; that is, to regard the psychic or inner world as a part, reflection, or function of the world, or the world as a part, reflection, or function of that inner world. But such a procedure constitutes a departure from facts, and all such considerations of the world and of the self, to the ordinary non-philosophical mind, will not have the character of obviousness. On the contrary the sole obvious fact remains the antithesis of I and Not-I — our inner psychic life and the outer world.

 

P. D. Ouspensky