No man can claim that he is absolutely in the right or that a particular thing is wrong because he thinks so, but it is wrong for him so long as that is his deliberate judgment. It is therefore meet that he should not do that which he knows to be wrong, and suffer the consequence whatever it may be.

Nobody likes to be found out, not even one who has made ruthless confession a part of his profession. Any autobiographer, therefore, at least between the lines, spars with his reader and potential judge.

We all dimly feel that our transient historical identity is the only chance in all eternity to be alive as a somebody in a here and a now. We, therefore, dread the possibility, of which we are most aware when deeply young or very old, that at the end we may find that we have lived the wrong life or not really lived at all.

The American feels too rich in his opportunities for free expression that he often no longer knows what he is free from. Neither does he know where he is not free; he does not recognize his native autocrats when he sees them.

Let us face it: ‘deep down’ nobody in his right mind can visualize his own existence without assuming that he has always lived and will live hereafter.

Mans true taproots are nourished in the sequence of generations, and he loses his taproots in disrupted developmental time, not in abandoned localities.

Will, therefore, is the unbroken determination to exercise free choice as well as self-restraint, in spite of the unavoidable experience of shame and doubt in infancy.

You can actively flee, then, and you can actively stay put.

When we looked at the life cycle in our 40s, we looked to old people for wisdom. At 80, though, we look at other 80-year-olds to see who got wise and who not. Lots of old people don’t get wise, but you don’t get wise unless you age.

If there is any responsibility in the cycle of life it must be that one generation owes to the next that strength by which it can come to face ultimate concerns in its own way.