“In its extreme form self-awareness manifests itself in notions such as that of the soul, but in simple form it merely means to be aware of oneself as an individual among others.”

— Richard Leakey

Origins (1977)

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Richard Leakey 39

Kenyan paleoanthropologist, conservationist, and politician 1944

F. David Peat (1938–2017) British physicist

Pathways of Chance (2007).

“During the metamorphosis from ancient to European man, self-awareness, rationalism, monotheism, and morality all developed in parallel as expressions of the influence of a new form of social tradition on the organization of the individual. […] Europe forced the new mode of life till it produced a definite dissociation, for self-awareness did not then bring with it an adequate understanding of the self; religion could not offer a complete integration; the rational intellect knew nothing of its own origins, limitations or mode of operation; and morality necessarily failed to realize its aim.”

Lancelot Law Whyte (1896–1972) Scottish industrial engineer

Source: The Next Development in Man (1948), p. 114

“Man becomes aware of the sacred because it manifests itself, shows itself, as something wholly different from the profane.”

Mircea Eliade (1907–1986) Romanian historian of religion, fiction writer and philosopher

The Sacred and the Profane : The Nature of Religion: The Significance of Religious Myth, Symbolism, and Ritual within Life and Culture (1961), translated from the French by William R. Trask, [first published in German as Das Heilige und das Profane (1957)]
Context: Man becomes aware of the sacred because it manifests itself, shows itself, as something wholly different from the profane. To designate the act of manifestation of the sacred, we have proposed the term hierophany. It is a fitting term, because it does not imply anything further; it expresses no more than is implicit in its etymological content, i. e., that something sacred shows itself to us. It could be said that the history of religions — from the most primitive to the most highly developed — is constituted by a great number of hierophanies, by manifestations of sacred realities. From the most elementary hierophany — e. g. manifestation of the sacred in some ordinary object, a stone or a tree — to the supreme hierophany (which, for a Christian, is the incarnation of God in Jesus Christ) there is no solution of continuity. In each case we are confronted by the same mysterious act — the manifestation of something of a wholly different order, a reality that does not belong to our world, in objects that are an integral part of our natural "profane" world.

“A people becomes aware of its existence when it becomes aware of its entirety, not only of its component parts and their individual interests.”

Corneliu Zelea Codreanu (1899–1938) Romanian politician

For My Legionaries: The Iron Guard (1936), Nation and Culture

“From the perspective of Buddhism, Sartre’s notion of Existence, according to which one must create oneself continually in order to maintain oneself within nothing, remains a standpoint of attachment to the self – indeed, the most profound form of this attachment – and as such is caught in the self-contradiction this implies.”

Keiji Nishitani (1900–1990) Japanese philosopher

Source: The Self-Overcoming of Nihilism (1990), p. 187

“The Divine Existence (Daseyn),—his Existence, I say, which, according to the distinction already laid down, is his (Manifestation and Revelation of himself—is absolute- only through itself, and of necessity, LIGHT:—namely, y the inward and spiritual Light. This Light, left to itself, separates and divides itself into an infinite multiplicity of individual rays; and in this way, in these individual rays, becomes estranged from itself and its | original source. But this same Light may also again concentrate itself from out this separation, and conceive and comprehend itself as One, as that which it is in itself,-the Existence and Revelation of God; remaining indeed, even in this conception, that which it is in its form,-Light; but yet in this condition, and even by means of this very condition, announcing it-to self as having no real Being in itself, but as only the, Existence and Self-Manifestation of God.”

Johann Gottlieb Fichte (1762–1814) German philosopher

Source: The Way Towards The Blessed Life or the Doctrine of Religion 1806, p. 78

“The key point today is to establish the universal validity of individual mythology... The artistic moment is therefore that in which the discovery of pre-conscious universal myths comes about, and in the reduction of these into the form of images. It is clear that if the artist is to be able to bring to light zones of myth that are authentic and virginal he must have both an extreme degree of self-awareness and the gifts of iron precision and logic.”

Piero Manzoni (1933–1963) Italian artist

Source: For the Discovery of a Zone of Images', Piero Manzoni, 1957, pp. 16-17

“The impressions we receive, which often appear merely chaotic, consist of three elements; the impression of the color of the object, its form, and of its combined color and form, i. e., of the object itself. At this point the individuality of the artist comes to the front and disposes, as he wills, these three elements. It is clear, therefore, that the choice of object (i. e., of one of the elements in the harmony of form) must be decided only by a corresponding vibration in the human soul..”

Wassily Kandinsky (1866–1944) Russian painter

Quote of Kandinsky, Munich, 1910; as cited in Artists on Art – from the 14th – 20th centuries, ed. by Robert Goldwater and Marco Treves; Pantheon Books, 1972, London, p. 450
1910 - 1915

“Society is not just the product of its individual members; it is also the product of its constituent groups. The aggregate relations among individuals and groups, among individuals within groups, and among groups forms a network of astonishing complexity.”

Clay Shirky (1964) American technology writer

Source: Here Comes Everybody: The Power of Organizing Without Organizations (2008), p. 14

“To be aware of a single shortcoming in oneself is more useful than to be aware of a thousand in someone else.”

Tenzin Gyatso (1935) spiritual leader of Tibet

“In its extreme form self-awareness manifests itself in notions such as that of the soul, but in simple form it merely means to be aware of oneself as an individual among others.”

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