---
title: "7 Day life Quotes By Peter L. Berger"
description: "7 Day life quotes by Peter L. Berger. Plus more from Peter L. Berger and more Day life sayings from other authors."
image: "https://sms4smile.com/quotes/i/2d8/peter-l-berger-8474_consciousness_different-objects-present-themselves-to_292510.jpg"
---

> [“Different objects present themselves to consciousness as constituents of different spheres of reality. I recognize the fellowmen I must deal with in…](https://sms4smile.com/quotes/peter-l-berger/different-objects-present-themselves-to-consciousness-as-constituents/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

[Image](https://sms4smile.com/quotes/i/2d8/peter-l-berger-8474_consciousness_different-objects-present-themselves-to_292510.jpg)

> [“It is in the legitimation of death that the transcending potency of symbolic universes manifests itself most clearly, and the fundamental terror-assuaging…](https://sms4smile.com/quotes/peter-l-berger/it-is-in-the-legitimation-of-death-that-the-transcending-potency-of/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

[Image](https://sms4smile.com/quotes/i/fb2/peter-l-berger-8474_adam-and-eve_it-is-in-the-legitimation-of-death-that_417188.jpg)

> [“An intrinsic problem, similar to the one we discussed in connection with tradition in general, presents itself with the process of transmission…](https://sms4smile.com/quotes/peter-l-berger/an-intrinsic-problem-similar-to-the-one-we-discussed-in-connection/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

[Image](https://sms4smile.com/quotes/i/4eb/peter-l-berger-8474_day-life_an-intrinsic-problem-similar-to-the-one_1040701.png)

> [“I also know, of course, that the others have a perspective on this common world that is not identical with mine. My…](https://sms4smile.com/quotes/peter-l-berger/i-also-know-of-course-that-the-others-have-a-perspective-on-this/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

[Image](https://sms4smile.com/quotes/i/5e1/peter-l-berger-8474_commonsense_i-also-know-of-course-that-the-others-ha_1633108.png)

> [“The reality of everyday life further presents itself to me as an intersubjective world, a world that I share with others. This…](https://sms4smile.com/quotes/peter-l-berger/the-reality-of-everyday-life-further-presents-itself-to-me-as-an/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

[Image](https://sms4smile.com/quotes/i/a5b/peter-l-berger-8474_day-life_the-reality-of-everyday-life-further-pre_1798088.jpg)

> [“Everyday life presents itself as a reality interpreted by men and subjectively meaningful to them as a coherent world. As sociologists we…](https://sms4smile.com/quotes/peter-l-berger/everyday-life-presents-itself-as-a-reality-interpreted-by-men-and/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

[Image](https://sms4smile.com/quotes/i/c96/peter-l-berger-8474_community_everyday-life-presents-itself-as-a-reali_2641056.png)

> [“As more complex forms of knowledge emerge and an economic surplus is built up, experts devote themselves full-time to the subjects of…](https://sms4smile.com/quotes/peter-l-berger/as-more-complex-forms-of-knowledge-emerge-and-an-economic-surplus-is/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

[Image](https://sms4smile.com/quotes/i/824/peter-l-berger-8474_day-life_as-more-complex-forms-of-knowledge-emerg_2939757.jpg)

## Other authors on Day life

## More by Peter L. Berger

> [“In sum, the actor identifies with the socially objectivated typifications of conduct in actu, but re-establishes distance from them as he reflects about his…](https://sms4smile.com/quotes/peter-l-berger/in-sum-the-actor-identifies-with-the-socially-objectivated/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [In acute suffering the need for meaning is as strong or stronger than the need for happiness.](https://sms4smile.com/quotes/peter-l-berger/in-acute-suffering-the-need-for-meaning-is-as-strong-or-stronger-than/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [In all advanced industrial societies, education has become the single most important vehicle of upward mobility.](https://sms4smile.com/quotes/peter-l-berger/in-all-advanced-industrial-societies-education-has-become-the-single/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [“Different objects present themselves to consciousness as constituents of different spheres of reality. I recognize the fellowmen I must deal with in the course…](https://sms4smile.com/quotes/peter-l-berger/different-objects-present-themselves-to-consciousness-as-constituents/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [F. A. Hayek is probably the most prominent advocate of capitalism in the present period.](https://sms4smile.com/quotes/peter-l-berger/f-a-hayek-is-probably-the-most-prominent-advocate-of-capitalism-in/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [India is the most religious country in the world, Sweden is the most secular country in the world, and America is a country of…](https://sms4smile.com/quotes/peter-l-berger/india-is-the-most-religious-country-in-the-world-sweden-is-the-most/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [“It is in the legitimation of death that the transcending potency of symbolic universes manifests itself most clearly, and the fundamental terror-assuaging character of…](https://sms4smile.com/quotes/peter-l-berger/it-is-in-the-legitimation-of-death-that-the-transcending-potency-of/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [An economy oriented toward production for market exchange provides the optimal conditions for long-lasting and ever-expanding productive capacity based on modern technology.](https://sms4smile.com/quotes/peter-l-berger/an-economy-oriented-toward-production-for-market-exchange-provides/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [It has been true in Western societies and it seems to be true elsewhere that you do not find democratic systems apart from capitalism,…](https://sms4smile.com/quotes/peter-l-berger/it-has-been-true-in-western-societies-and-it-seems-to-be-true/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [On the one hand, man is a body, in the same way that this may be said of every other animal organism. On the…](https://sms4smile.com/quotes/peter-l-berger/on-the-one-hand-man-is-a-body-in-the-same-way-that-this-may-be-said/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [“One of the traits of sophistication is the capacity to cross borders between different cultural relevancies. Humor is often, intentionally or not, the result…](https://sms4smile.com/quotes/peter-l-berger/one-of-the-traits-of-sophistication-is-the-capacity-to-cross-borders/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [“All human activity is subject to habitualization. Any action that is repeated frequently becomes cast into a pattern, which can then be reproduced with…](https://sms4smile.com/quotes/peter-l-berger/all-human-activity-is-subject-to-habitualization-any-action-that-is/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [Language is capable of becoming the objective repository of vast accumulations of meaning and experience, which it can then preserve in time and transmit…](https://sms4smile.com/quotes/peter-l-berger/language-is-capable-of-becoming-the-objective-repository-of-vast/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [“Activity becomes process. Choices become destiny. Men then live in the world they themselves have made as if they were fated to do so…](https://sms4smile.com/quotes/peter-l-berger/activity-becomes-process-choices-become-destiny-men-then-live-in-the/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

> [“...his consuming interest remains in the world of men, their institutions, their history, their passions. And because he is interested in men, nothing that…](https://sms4smile.com/quotes/peter-l-berger/his-consuming-interest-remains-in-the-world-of-men-their-institutions/)

[Peter L. Berger](https://sms4smile.com/quotes/author/peter-l-berger/)

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                        "text": "“Different objects present themselves to consciousness as constituents of different spheres of reality. I recognize the fellowmen I must deal with in the course of everyday life as pertaining to a reality quite different from the disembodied figures that appear in my dreams. The two sets of objects introduce quite different tensions into my consciousness and I am attentive to them in quite different ways. My consciousness, then, is capable of moving through different spheres of reality. Put differently, I am conscious of the world as consisting of multiple realities. As I move from one reality to another, I experience the transition as a kind of shock. This shock is to be understood as caused by the shift in attentiveness that the transition entails. Waking up from a dream illustrates this shift most simply. Among the multiple realities there is one that presents itself as the reality par excellence. This is the reality of everyday life. Its privileged position entitles it to the designation of paramount reality. The tension of consciousness is highest in everyday life, that is, the latter imposes itself upon consciousness in the most massive, urgent and intense manner. It is impossible to ignore, difficult even to weaken in its imperative presence. Consequently, it forces me to be attentive to it in the fullest way. I experience everyday life in the state of being wide-awake. This wide-awake state of existing in and apprehending the reality of everyday life is taken by me to be normal and self-evident, that is, it constitutes my natural attitude. I”",
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                        "text": "“It is in the legitimation of death that the transcending potency of symbolic universes manifests itself most clearly, and the fundamental terror-assuaging character of the ultimate legitimations of the paramount reality of everyday life is revealed. The primacy of the social objectivations of everyday life can retain its subjective plausibility only if it is constantly protected against terror. On the level of meaning, the institutional order represents a shield against terror. To be anomic, therefore, means to be deprived of this shield and to be exposed, alone, to the onslaught of nightmare. While the horror of aloneness is probably already given in the constitutional sociality of man, it manifests itself on the level of meaning in man’s incapacity to sustain a meaningful existence in isolation from the nomic constructions of society. The symbolic universe shelters the individual from ultimate terror by bestowing ultimate legitimation upon the protective structures of the institutional order.75 Very much the same may be said about the social (as against the just discussed individual) significance of symbolic universes. They are sheltering canopies over the institutional order as well as over individual biography. They also provide the delimitation of social reality; that is, they set the limits of what is relevant in terms of social interaction. One extreme possibility of this, sometimes approximated in primitive societies, is the definition of everything as social reality; even inorganic matter is dealt with in social terms. A narrower, and more common, delimitation includes only the organic or animal worlds. The symbolic universe assigns ranks to various phenomena in a hierarchy of being, defining the range of the social within this hierarchy.76 Needless to say, such ranks are also assigned to different types of men, and it frequently happens that broad categories of such types (sometimes everyone outside the collectivity in question) are defined as other than or less than human. This is commonly expressed linguistically (in the extreme case, with the name of the collectivity being equivalent to the term “human”). This is not too rare, even in civilized societies. For example, the symbolic universe of traditional India assigned a status to the outcastes that was closer to that of animals than to the human status of the upper castes (an operation ultimately legitimated in the theory of karma-samsara, which embraced all beings, human or otherwise), and as recently as the Spanish conquests in America it was possible for the Spaniards to conceive of the Indians as belonging to a different species (this operation being legitimated in a less comprehensive manner by a theory that “proved” that the Indians could not be descended from Adam and Eve). The”",
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                        "text": "“An intrinsic problem, similar to the one we discussed in connection with tradition in general, presents itself with the process of transmission of the symbolic universe from one generation to another. Socialization is never completely successful. Some individuals “inhabit” the transmitted universe more definitely than others. Even among the more or less accredited “inhabitants,” there will always be idiosyncratic variations in the way they conceive of the universe. Precisely because the symbolic universe cannot be experienced as such in everyday life, but transcends the latter by its very nature, it is not possible to “teach” its meaning in the straightforward manner in which one can teach the meanings of everyday life. Children’s questions about the symbolic universe have to be answered in a more complicated way than their questions about the institutional realities of everyday life. The questions of idiosyncratic adults require further conceptual elaboration. In the previous example, the meaning of cousinhood is continually represented by flesh-and-blood cousins playing cousin roles in the experienced routines of everyday life. Human cousins are empirically available. Divine cousins, alas, are not. This constitutes an intrinsic problem for the pedagogues of divine cousinhood. Mutatis mutandis, the same is true of the transmission of other symbolic universes.”",
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                        "text": "“I also know, of course, that the others have a perspective on this common world that is not identical with mine. My “here” is their “there.” My “now” does not fully overlap with theirs. My projects differ from and may even conflict with theirs. All the same, I know that I live with them in a common world. Most importantly, I know that there is an ongoing correspondence between my meanings and their meanings in this world, that we share a common sense about its reality. The natural attitude is the attitude of commonsense consciousness precisely because it refers to a world that is common to many men. Commonsense knowledge is the knowledge I share with others in the normal, self-evident routines of everyday life.”",
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                        "text": "“The reality of everyday life further presents itself to me as an intersubjective world, a world that I share with others. This intersubjectivity sharply differentiates everyday life from other realities of which I am conscious. I am alone in the world of my dreams, but I know that the world of everyday life is as real to others as it is to myself. Indeed, I cannot exist in everyday life without continually interacting and communicating with others. I know that my natural attitude to this world corresponds to the natural attitude of others, that they also comprehend the objectifications by which this world is ordered, that they also organize this world around the “here and now” of their being in it and have projects for working in it. I also know, of course, that the others have a perspective on this common world that is not identical with mine. My “here” is their “there.” My “now” does not fully overlap with theirs. My projects differ from and may even conflict with theirs. All the same, I know that I live with them in a common world. Most importantly, I know that there is an ongoing correspondence between my meanings and their meanings in this world, that we share a common sense about its reality. The natural attitude is the attitude of commonsense consciousness precisely because it refers to a world that is common to many men. Commonsense knowledge is the knowledge I share with others in the normal, self-evident routines of everyday life. The”",
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                        "text": "“Everyday life presents itself as a reality interpreted by men and subjectively meaningful to them as a coherent world. As sociologists we take this reality as the object of our analyses. Within the frame of reference of sociology as an empirical science it is possible to take this reality as given, to take as data particular phenomena arising within it, without further inquiring about the foundations of this reality, which is a philosophical task. However, given the particular purpose of the present treatise, we cannot completely bypass the philosophical problem. The world of everyday life is not only taken for granted as reality by the ordinary members of society in the subjectively meaningful conduct of their lives. It is a world that originates in their thoughts and actions, and is maintained as real by these. Before turning to our main task we must, therefore, attempt to clarify the foundations of knowledge in everyday life, to wit, the objectivations of subjective processes (and meanings) by which the intersubjective commonsense world is constructed. For”",
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                        "text": "“As more complex forms of knowledge emerge and an economic surplus is built up, experts devote themselves full-time to the subjects of their expertise, which, with the development of conceptual machineries, may become increasingly removed from the pragmatic necessities of everyday life. Experts in these rarefied bodies of knowledge lay claim to a novel status. They are not only experts in this or that sector of the societal stock of knowledge, they claim ultimate jurisdiction over that stock of knowledge in its totality. They are, literally, universal experts. This does not mean that they claim to know everything, but rather that they claim to know the ultimate significance of what everybody knows and does. Other men may continue to stake out particular sectors of reality, but they claim expertise in the ultimate definitions of reality as such. This stage in the development of knowledge has a number of consequences. The first, which we have already discussed, is the emergence of pure theory. Because the universal experts operate on a level of considerable abstraction from the vicissitudes of everyday life, both others and they themselves may conclude that their theories have no relation whatever to the ongoing life of the society, but exist in a soft of Platonic heaven of ahistorical and asocial ideation. This is, of course, an illusion, but it can have great socio-historical potency, by virtue of the relationship between the reality-defining and reality-producing processes. A second consequence is a strengthening of traditionalism in the institutionalized actions thus legitimated, that is, a strengthening of the inherent tendency of institutionalization toward inertia.91 Habitualization and institutionalization in themselves limit the flexibility of human actions. Institutions tend to persist unless they become “problematic.” Ultimate legitimations inevitably strengthen this tendency. The more abstract the legitimations are, the less likely they are to be modified in accordance with changing pragmatic exigencies. If there is a tendency to go on as before anyway, the tendency is obviously strengthened by having excellent reasons for doing so. This means that institutions may persist even when, to an outside observer, they have lost their original functionality or practicality. One does certain things not because they work, but because they are right—right, that is, in terms of the ultimate definitions of reality promulgated by the universal experts.”",
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