There is no truth without the form of truth, namely justice. — Paul Tillich

"As Hegel called the place at the end of philosophy the "place of truth," so Marx thought that the proletariat occupies this favored position, and the psychoanalyst attributes it to the completely analyzed personality, and the philosopher of vitalism to the strongest life, to the process of growth, to an élite or a race. There are, according to these ideas, favored moments and positions in history when truth appears and reason is united with the irrational. There are moments, as I myself have emphasized on different occasions, in which "kairos," the right time, is united with "logos," the "eternal truth," and in which the fate of philosophy is decided for a special period."

"Dialectics is the way of seeking for truth by talking with others from different points of view, through "Yes" and "No," until a "Yes" has been reached which is hardened in the fire of many "Nos" and which unites the elements of truth promoted in the discussion. It is most unfortunate that in recent years the name "dialectical theology" has been applied to a theology that is strongly opposed to any kind of dialectics and mediation and that constantly repeats the "Yes" to its own and the "No" to any other position. This has made it difficult to use the term "dialectical" to denote theological movements of a really dialectical, that is a mediating, character; and it has resulted in the cheap and clumsy way of dividing all theologians into naturalists and supernaturalists, or into liberals and orthodox. The Protestant Era by Paul Tillich 1948 Introduction"

"The anxiety about death is met in two ways. The reality of death is excluded from daily life to the highest possible degree. The dead are not allowed to show that they are dead; they are transformed into a mask of the living. The other and more important way of dealing with death is the belief in a continuation of life after death, called the immortality of the soul. This is not a Christian and hardly a Platonic doctrine. Christianity speaks of resurrection and eternal life, Platonism of a participation of the soul in the transtemporal sphere of essences. But the modern idea of immortality means a continuous participation in the productive process."

"There are realms of reality or — more exactly — of abstraction from reality in which the most complete detachment is the adequate cognitive approach. Everything which can be expressed in terms of quantitative measurement has this character. But it is most inadequate to apply the same approach to reality in its infinite concreteness. A self which has become a matter of calculation and management has ceased to be a self. It has become a thing. You must participate in a self in order to know what it is. But by participating you change it. In all existential knowledge both subject and object are transformed by the very act of knowing."

"The first element is the experience of the power of being which is present even in the face of the most radical manifestation of non being. If one says that in this experience vitality resists despair, one must add that vitality in man is proportional to intentionality. The vitality that can stand the abyss of meaninglessness is aware of a hidden meaning within the destruction of meaning."

"What is the end of all the magnificent means provided by the productive activity of American society? Have not the means swallowed the ends, and does not the unrestricted production of means indicate the absence of ends? Even many born Americans are today inclined to answer the last question affirmatively. But there is more involved in the production of means. It is not the tools and gadgets that are the telos, the inner aim of production; it is the production itself. The means are more than means; they are felt as creations, as symbols of the infinite possibilities implied in man’s productivity. Being-itself is essentially productive."