“Wealth, status, and power have become in our culture all too powerful symbols of happiness. ... And we assume that if only we could acquire some of those same symbols, we would be nuch happier.”

“Could words and symbols wield such power? Could mere scribblings on parchment unmake a person's moral fiber? Weren't we made of sterner stuff?”

“I want you to feel empowered to explore those questions without worrying that there is some secret answer somewhere resting with the author. The author does not have the answer. The author, despite what our culture tells us, is not the powerful one. The reader is the powerful one. The author scratches some symbols onto a page. The reader makes it live.”

“He thought about science, about faith, about man. he thought about how every culture, in every country, in every time, had always shared one thing. We all had the Creator. We used different names, different faces, and different prayers, but God was the universal constant for man. God was the symbol we all shared...the symbol of all the mysteries of life that we could not understand. The ancients had praised God as a symbol of our limitless human potential, but that ancient symbol had been lost over time. Until now.”

“The core symbols we use for God represent what we take to be the highest good....These symbols or images shape our worldview, our ethical system, and our social practice--how we relate to one another.For instance, [Elizabeth A.] Johnson suggests that if a religion speaks about God as warrior, using militaristic language such as how "he crushes his enemies" and summoning people to become soldiers in God's army, then the people tend to become militaristic and aggressive.Likewise, if the key symbol of God is that of a male king (without any balancing feminine imagery), we become a culture that values and enthrones men and masculinity.”

“Bourdieu's interpretation was that tastes were serving as strategic tools. While working-class tastes seemed mainly a default (serving at best to express group belongingness and solidarity), for everyone else taste was not only a product of economic and educational background but, as it developed through life, a force mobilized as part of their quest for social status (or what Bourdieu called symbolic power). What we have agreed to call tastes, he said, is an array of symbolic associations we use to set ourselves apart from those whose social ranking is beneath us, and to take aim at the status we think we deserve. Taste is a means of distinguishing ourselves from others, the pursuit of distinction. And its end product is to perpetuate and reproduce the class structure.”