“The person who tries to live alone will not succeed as a human being.”

Quoted in The Films of Paul Newman (1971) by Lawrence J. Quirk (Citadel Press), ISBN 0-806-50385-8), p. 36

Hagakure (c. 1716)
Context: Military affairs are not matters for one person alone, regardless of how useful he tries to be. Money is something that one can borrow from people, but a good man cannot suddenly be come by. One should sustain a man kindly and well from the first. And in having retainers it will not do to nourish oneself alone. If you divide what you have and feed your lower ranks, you will be able to hold good men.

Source: Reason for Hope: a Spiritual Journey (2000), p. 217

In response to the question, "What would you recommend to young actors?", from the interview "Giovanni Morassutti: La mia "voce" grazie a Giancarlo Giannini!", SestoDailyNews.net (October 3, 2014) http://www.sestodailynews.net/rubriche/stelle-di-giorno--di-concita-occhipinti/1981/giovanni-morassutti-la-mia-voce-grazie-a-giancarlo-giannini; also quoted in MUBI.com https://mubi.com/cast/giovanni-morassutti.

The Labyrinth of Solitude (1950)
Variant: Solitude is the profoundest fact of the human condition. Man is the only being who knows he is alone.
Context: Solitude is the profoundest fact of the human condition. Man is the only being who knows he is alone, and the only one who seeks out another. His nature – if that word can be used in reference to man, who has 'invented' himself by saying 'no' to nature – consists in his longing to realize himself in another. Man is nostalgia and a search for communion. Therefore, when he is aware of himself he is aware of his lack of another, that is, of his solitude.

I–II, q. 2, art. 8
Summa Theologica (1265–1274)
Context: Now the object of the will, i. e., of man's appetite, is the universal good... Hence it is evident that nothing can lull the human will but the universal good. This is to be found, not in any creature, but in God alone; because every creature has goodness by participation. Thus God alone can satisfy the will of a human being.

Vol. 1, Ch 8 "The Philosopher King"
The Open Society and Its Enemies (1945)
Context: What a monument of human smallness is this idea of the philosopher king. What a contrast between it and the simplicity of humaneness of Socrates, who warned the statesmen against the danger of being dazzled by his own power, excellence, and wisdom, and who tried to teach him what matters most — that we are all frail human beings. What a decline from this world of irony and reason and truthfulness down to Plato's kingdom of the sage whose magical powers raise him high above ordinary men; although not quite high enough to forgo the use of lies, or to neglect the sorry trade of every shaman — the selling of spells, of breeding spells, in exchange for power over his fellow-men.

The Status Of Linguistics As A Science (1929), p. 69 <!-- 1958 edition -->
Context: Human beings do not live in the objective world alone, nor alone in the world of social activity as ordinarily understood, but are very much at the mercy of the particular language which has become the medium of expression for their society. It is quite an illusion to imagine that one adjusts to reality essentially without the use of language and that language is merely an incidental means of solving specific problems of communication or reflection. The fact of the matter is that the "real world" is to a large extent unconsciously built upon the language habits of the group. No two languages are ever sufficiently similar to be considered as representing the same social reality. The worlds in which different societies live are distinct worlds, not merely the same world with different labels attached … We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation.