“Dreams are evidence that we are creatures who produce more meaning than we can ourselves understand.”

Source: The World We Want (2000), Chapter 4, Spaces And Dreams, p. 146.

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Mark Kingwell 21
Canadian philosopher 1963

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“Awe is more than an emotion; it is a way of understanding, insight into a meaning greater than ourselves.”

Abraham Joshua Heschel (1907–1972) Polish-American Conservative Judaism Rabbi

Source: Who Is Man? (1965), Ch. 5<!-- The sense of the ineffable, p. 88 - 89 -->
Context: Awe is more than an emotion; it is a way of understanding, insight into a meaning greater than ourselves. The beginning of awe is wonder, and the beginning of wisdom is awe.
Awe is an intuition for the dignity of all things, a realization that things not only are what they are but also stand, however remotely, for something supreme. Awe is a sense for transcendence, for the reference everywhere to mystery beyond all things. It enables us to perceive in the world intimations of the divine, to sense in small things the beginning of infinite significance, to sense the ultimate in the common and the simple: to feel in the rush of the passing the stillness of the eternal. What we cannot comprehend by analysis, we become aware of in awe.

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“In fact history does not belong to us but rather we to it. Long before we understand ourselves through the process of self-examination, we understand ourselves in a self-evident way in the family, society, and state in which we live. The focus of subjectivity is a distorting mirror. The self awareness of the Individual is only a flickering in the closed circuit of historical life. That is why the prejudices of an individual are — much more than that individual's judgments — the historical reality of his being.”

Source: Truth and Method (1960), p. 289
Variant translation: In truth history does not belong to us but rather we to history. … The focus of subjectivity is a distorted mirror. Individual self-reflection is merely a flickering in the closed circuit of historical life. That is why the prejudices of an individual are —much more than that individual's judgments — the historical reality of his being.
As quoted in Tom Neton, "Hermeneutical Truth and the Structure of Human Experience: Gadamer's Critique of Dilthey" in The Specter of Relativism: Truth, Dialogue, and Phronesis in Philosophical Hermeneutics (1995) edited by Lawrence Schmidt.

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“What we usually mean by fate is what we least understand, that is to say, ourselves”

Kaddish for a Child Not Born (1990)
Context: What we usually mean by fate is what we least understand, that is to say, ourselves, that subversive, unknown individual constantly plotting against us, whom, estranged and alienated but still bowing with disgust before his might, we call, for the of simplicity, fate.

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