Georg Simmel quotes:

The psychological basis of the metropolitan type of individuality consists in the intensification of nervous stimulation which results from the swift and uninterrupted change of outer and inner stimuli.

The first internal relation that is essential to a secret society is the reciprocal confidence of its members.

The deepest problems of modern life derive from the claim of the individual to preserve the autonomy and individuality of his existence in the face of overwhelming social forces, of historical heritage, of external culture, and of the technique of life.

The individual has become a mere cog in an enormous organization of things and powers which tear from his hands all progress, spirituality, and value in order to transform them from their subjective form into the form of a purely objective life.

Every relationship between persons causes a picture of each to take form in the mind of the other, and this picture evidently is in reciprocal relationship with that personal relationship.

Thus, the technique of metropolitan life is unimaginable without the most punctual integration of all activities and mutual relations into a stable and impersonal time schedule.

For the division of labor demands from the individual an ever more one-sided accomplishment, and the greatest advance in a one-sided pursuit only too frequently means dearth to the personality of the individual.

Discretion is nothing other than the sense of justice with respect to the sphere of the intimate contents of life.

Every relationship between two individuals or two groups will be characterized by the ratio of secrecy that is involved in it.

Secrecy sets barriers between men, but at the same time offers the seductive temptation to break through the barriers by gossip or confession.

The calculative exactness of practical life which the money economy has brought about corresponds to the ideal of natural science: to transform the world by mathematical formulas. Only money economy has filled the days of so many people with weighing, calculating, with numerical determinations, with a reduction of qualitative values to quantitative ones.

Modern culture is constantly growing more objective. Its tissues grow more and more out of impersonal energies, and absorb less and less the subjective entirety of the individual.

Every superior personality, and every superior performance, has, for the average of mankind, something mysterious.

In the latter case life rests upon a thousand presuppositions which the individual can never trace back to their origins, and verify; but which he must accept upon faith and belief.

For, to be a stranger is naturally a very positive relation; it is a specific form of interaction.

The metropolis reveals itself as one of those great historical formations in which opposing streams which enclose life unfold, as well as join one another with equal right.

The earliest phase of social formations found in historical as well as in contemporary social structures is this: a relatively small circle firmly closed against neighboring, strange, or in some way antagonistic circles.

Secrecy involves a tension which, at the moment of revelation, finds its release.

For the metropolis presents the peculiar conditions which are revealed to us as the opportunities and the stimuli for the development of both these ways of allocating roles to men.

In order to accommodate to change and to the contrast of phenomena, the intellect does not require any shocks and inner upheavals; it is only through such upheavals that the more conservative mind could accommodate to the metropolitan rhythm of events.

Cities are, first of all, seats of the highest economic division of labor.

The metropolis has always been the seat of the money economy.

On the one hand, life is made infinitely easy for the personality in that stimulations, interests, uses of time and consciousness are offered to it from all sides. They carry the person as if in a stream, and one needs hardly to swim for oneself.

For this reason, strangers are not really conceived as individuals, but as strangers of a particular type: the element of distance is no less general in regard to them than the element of nearness.

The intellectually sophisticated person is indifferent to all genuine individuality, because relationships and reactions result from it which cannot be exhausted with logical operations.

Man's nature, originally good and common to all, should develop unhampered.

Music and love are the only accomplishments of humanity which do not, in an absolute sense, have to be called attempts with unsuitable means.

Perhaps one has to have placed life in the center of one's worldview and valued it as much as I have in order to know that one may not keep it, but must yield it up."

...wandering, (is) considered as a state of detachment form every given point in space...

By my existence I am nothing more than an empty place, an outline,that is reserved within being in general. Given with it, though, is the duty to fill in this empty place. That is my life.

Fashion is the playing area for individuals that lack interior autonomy and need more support points, but who nonetheless feel the need to stand out, to be paid attention to and be considered apart from the rest Fashion elevates the insignificant by making it in the representative of a totality, the particular incarnation of a common spirit. Its function is to make possible the kind of social obedience which is at the same time individual differentiation It is the mixing of submission and the feeling of domination that is in action here.

Gratitude is the moral memory of mankind.

He is educated who knows how to find out what he doesn't know.

In the immediate as well as the symbolic sense, in the physical as well as the intellectual sense, we are at any moment those who separate the connected, or connect the separate.

Judging from the ugly and repugnant things that are sometimes in vogue, it would seem as though fashion were desirous of exhibiting its power by getting us to adopt the most atrocious things for its sake alone.

Nothing more can be attempted than to establish the beginning and the direction of an infinitely long road. The pretension of any systematic and definitive completeness would be, at least, a self-illusion. Perfection can here be obtained by the individual student only in the subjective sense that he communicates everything he has been able to see.

Secrecy is thus, so to speak, a transition stadium between being and not-being.