Quotes by Prussian Authors - Page 2

The desire of a man for a woman is not directed at her because she is a human being but because she is a woman. That she is a human being is of no concern to him.
Immanuel Kant
Innocence is a splendid thing, only it has the misfortune not to keep very well and to be easily misled.
Immanuel Kant
...I am never to act otherwise than so that I could also will that my maxim should become universal law.
Immanuel Kant
If the mind is to emerge unscathed from this relentless struggle with the unforeseen, two qualities are indispensable: first, an intellect that, even in the darkest hour, retains some glimmerings of the inner light which leads to truth; and second, the courage to follow this faint light wherever it may lead.
Carl von Clausewitz
An action done from duty has its moral worth, not in the purpose to be attained by it, but in the maxim according with which it is decided upon; it depends therefore, not on the realization of the object of action, but solely on the principle of volition in accordance with which, irrespective of all objects of the faculty of desire, the action has been performed.
Immanuel Kant
Metaphysics... is nothing but the inventory of all we possess through pure reason, ordered systematically. Nothing here can escape us, because what reason brings forth entirely out of itself cannot be hidden, but is brought to light by reason itself as soon as reason's common principle has been discovered. The perfect unity of this kind of cognition, and the fact that it arises solely out of pure concepts without any influence that would extend or increase it from experience or even particular intuition, which would lead to a determinate experience, make this unconditioned completeness not only feasible but also necessary. Tecum habita, et noris quam sit tibi curta supellex. Dwell in your own house, and you will know how simple your possessions are. - Persius
Immanuel Kant
...[R]eason of itself, independent on all experience, ordains what ought to take place, that accordingly actions of which perhaps the world has hitherto never given an example, the feasibility even if which might be very much doubted by one who founds everything on experience, are nevertheless inflexibly commanded by reason; that, for example, even though there might never yet have been a sincere friend, yet not a whit the less is pure sincerity in friendship required of every man...
Immanuel Kant
Out of the crooked timber of humanity, no straight thing was ever made.
Immanuel Kant
Thus he has two standpoints from which he can consider himself...: first, as belonging to the world of sense, under the laws of nature (heteronomy), and, second, as belonging to the intelligible world under laws which, independent of nature, are not empirical but founded only on reason.
Immanuel Kant
On the other hand, the moral law, although it gives no such prospect, does provide a fact absolutely inexplicable from any data of the world of sense or from the whole compass of the theoretical use of reason, and this fact points to a pure intelligible world―indeed, it defines it positively and enable us to know something of it, namely a law.This law gives to the sensible world, as sensuous nature (as this concerns rational beings), the form of an intelligible world, i.e., the form of supersensuous nature, without interfering with the mechanism of the former. Nature, in the widest sense of the word, is the existence of things under laws. The sensuous nature of rational beings in general is their existence under empirically conditioned laws, and therefore it is, from the point of view of reason, heteronomy. The supersensuous nature of the same beings, on the other hand, is their existence according to laws which are independent of all empirical conditions and which therefore belong to the autonomy of pure reason. And since the laws, according to which the existence of things depends on cognition, are practical, supersensuous nature, so far as we can form a concept of it, is nothing else than nature under the autonomy of the pure practical reason. The law of this autonomy is the moral law, and it, therefore, is the fundamental law of supersensuous nature and of a pure world of the understanding, whose counterpart must exist in the world of sense without interfering with the laws of the latter. The former could be called the archetypal world (*natura archetypa*) which we know only by reason; the latter, on the other hand, could be called the ectypal world (*natura ectypa*), because it contains the possible effect of the idea of the former as the determining ground of the will."―from_Critique of Practical Reason_. Translated, with an Introduction by Lewis White Beck, p. 44.
Immanuel Kant
Two things fill the mind with ever-increasing wonder and awe, the more often and the more intensely the mind of thought is drawn to them: the starry heavens above me and the moral law within me.
Immanuel Kant
To know what questions may reasonably be asked is already a great and necessary proof of sagacity and insight. For if a question is absurd in itself and calls for unnecessary answers, it not only brings disgrace to the person raising it, but may prompt an incautious listener to give absurd answers, thus presenting, as the ancients said, the laughable spectacle of one person milking a he-goat, and another holding the sieve underneath.
Immanuel Kant
Settle, for sure and universally, what conduct will promote the happiness of a rational being.
Immanuel Kant
A good will is good not because of what it performs or effects, not by its aptness for the attainment of some proposed end, but simply by virtue of the volition - that is, it is good in itself, and considered by itself is to be esteemed much higher than all that can be brought about by it in favor of any inclination, nay, even of the sum-total of all inclinations... like a jewel, it would still shine by its own light, as a thing which has its whole value in itself.
Immanuel Kant
Give me matter, and I will construct a world out of it!
Immanuel Kant
Human beings are never to be treated as a means but always as ends.
Immanuel Kant
In every department of physical science there is only so much science, properly so-called, as there is mathematics.
Immanuel Kant
War is merely the continuation of politics by other means
Carl von Clausewitz
...[H]uman reason in its pure use, so long as it was not critically examined, has first tried all possible wrong ways before it succeeded in finding the one true way.
Immanuel Kant
The cruel man is of misanthropic temperament, and is a man of moods, oscillating from quiet brooding to sudden explosions. If a man like this does not fight this unhappy provision of his soul during his youth, under no circumstances could he a void becoming furious - and foolish. There are those who would leave it up to God, but to ensure justice on the earth, and not fob it off to the Divinity, it is mandatory that people know both virtue and its benefits, since the virtues lead to unity among them, not the war of all against all. Therefore, it is absolutely necessary to conserve them, and show that crime can only return misfortunes and destruction, including of the criminal himself. Who is the last victim of his crimes.
Frederick the Great
It is enough", this malicious man tells us, "to extinguish the line of the defeated prince." Can one read this without quivering in horror and indignation?
Frederick the Great
Our knowledge of circumstances has increased, but our uncertainty, instead of having diminished, has only increased. The reason of this is, that we do not gain all our experience at once, but by degrees; so our determinations continue to be assailed incessantly by fresh experience; and the mind, if we may use the expression, must always be under arms.
Carl von Clausewitz
In the physical constitution of an organized being, that is, a being adapted suitably to the purposes of life, we assume it as a fundamental principle that no organ for any purpose will be found but what is also the fittest and best adapted for that purpose. Now in a being which has reason and a will, if the proper object of nature were its conservation, its welfare, in a word, its happiness, then nature would have hit upon a very bad arrangement in selecting the reason of the creature to carry out this purpose. For all the actions which the creature has to perform with a view to this purpose, and the whole rule of its conduct, would be far more surely prescribed to it by instinct, and that end would have been attained thereby much more certainly that it ever can be by reason. Should reason have been communicated to this favored creature over and above, it must only have served it to contemplate the happy constitution of its nature, to admire it, to congratulate itself thereon, and to feel thankful for it to the beneficent cause, but not that it should subject its desires to that weak and delusive guidance, and meddle bunglingly with the purpose of nature. In a word, nature would have taken care that reason should not break forth into practical exercise, nor have the presumption, with its weak insight, to think out for itself the plan of happiness and the means of attaining it. Nature would not only have taken on herself the choice of the ends but also of the means, and with wise foresight would have entrusted both to instinct.
Immanuel Kant
We have seen, therefore, that I am not allowed even to *assume*, for the sake of the necessary practical use of my reason *God, freedom, immortality*, unless at the same time *I deprive* speculative reason of its pretensions to transcendent insights. Reason, namely, in order to arrive at these, must employ principles which extend only to objects of possible experience, and which, if in spite of this they are applied also to what cannot be an object of experience, actually always change this into an appearance, thus rendering all practical *expansion* of pure reason impossible. Hence I had to suspend *knowledge* in order to make room for *belief*. For the dogmatism of metaphysics without a preceding critique of pure reason, is the source of all that disbelief which opposes morality and which is always very dogmatic." ―from_Critique of Pure Reason_. Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 25-26
Immanuel Kant
Anarchy is law and freedom without force.Despotism is law and force without freedom.Barbarism force without freedom and law.Republicanism is force with freedom and law.
Immanuel Kant
Experience without theory is blind, but theory without experience is mere intellectual play.
Immanuel Kant
To be is to do.
Immanuel Kant
But, though all our knowledge begins with experience, it by no means follows that all arises out of experience.
Immanuel Kant
Enlightenment is man's emergence from his self-imposed immaturity. Nothing is required for this enlightenment except freedom; and the freedom in question is the least harmful of all, namely, the freedom to use with and publicly in all matters.
Immanuel Kant
The true religion is to be posited not in the knowledge or confession of what God allegedly does or has done for our salvation, but in what we must do to become worthy of this.
Immanuel Kant
In war the will is directed at an animate object that reacts.
Karl von Clausewitz
A similar experiment may be tried in metaphysics as regards the *intuition* of objects. If the intuition had to conform to the constitution of objects, I would not understand how we could know anything of them *a priori*; but if the object (as object of the senses) conformed to the constitution of our faculty of intuition, I could very well conceive such a possibility. As, however, I cannot rest in these intuitions if they are to become knowledge, but have to refer them as representations, to something as their object, and must determine this object through them, I can assume either that the *concepts* through which I arrive at this determination also conform to the object, and I would again be as perplexed about how I can know anything about it *a priori*; or else that the objects, or what is the same thing, the *experience* in which alone they are known (as objects that are given to us), conform to those concepts. In the latter case, I recognize an easier solution because experience itself is a kind of knowledge that requires understanding; and this understanding has its rules which I must presuppose as existing within me even before objects are given to me, and hence *a priori*. These rules are expressed in *a priori* concepts to which all objects of experience must necessarily conform, and with which they must agree. With regard to objects, insofar as they are thought merely through reason and thought indeed as necessary, and which can never, at least not in the way in which reason thinks them, be given in experience, the attempts at thinking them (for they must admit of being thought) will subsequently furnish an excellent touchstone of what we are adopting as our new method of thought, namely, that we know of things *a priori* only that which we ourselves put into them."―from_Critique of Pure Reason_. Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 18-19
Immanuel Kant
In war more than anywhere else in the world things happen differently from what we had expected and look differently when near from what they did at a distance.
Karl von Clausewitz
Here then we see philosophy brought to a critical position, since it has to be firmly fixed, notwithstanding that it has nothing to support it in heaven or earth. Here it must show its purity as absolute director of its own laws, not the herald of those which are whispered to it by an implanted sense or who knows what tutelary nature. Although these may be better than nothing, yet they can never afford principles dictated by reason, which must have their source wholly a priori and thence their commanding authority, expecting everything from the supremacy of the the law and due respect for it, nothing from inclination, or else condemning the man to self-contempt and inward abhorrence.
Immanuel Kant
...We find that the more a cultivated reason applies itself with deliberate purpose to the enjoyment of life and happiness, so much the more does the man fail of true satisfaction... even from the sciences... they find that they have, in fact, only brought more trouble on their shoulders rather than gained in happiness; and they end by envying rather than despising the more common stamp of men who keep closer to the guidance of mere instinct, and do not allow their reason much influence on their conduct... [T]here lies at the root of these judgments the idea that our existence has a different and far nobler end, for which, and not for happiness, reason is properly intended...
Immanuel Kant
The death of dogma is the birth of reality.
Immanuel Kant
But only he who, himself enlightened, is not afraid of shadows.
Immanuel Kant
Would it not therefore be wiser in moral concerns to acquiesce in the judgement of common reason, or at most only to call in philosophy for the purpose of rendering the system of morals more complete and intelligible, and its rules more convenient for use (especially for disputation), but not so as to draw off the common understanding from its happy simplicity, or to bring it by means of philosophy into a new path of inquiry and instruction?
Immanuel Kant
One who makes himself a worm cannot complain afterwards if people step on him.
Immanuel Kant
[It] is nevertheless better than the theological concept, of deriving morality from a divine, all-perfect will, not merely because we do not intuit this perfection, but can derive it solely from our concepts, of which morality is the foremost one, but because if we do not do this (which, if we did, would be a crude circle in explanation), the concept of his will that is left over to us, the attributes of the desire for glory and domination, bound up with frightful representations of power and vengeance, would have to make a foundation for a system of morals that is directly opposed to morality.
Immanuel Kant
We maintain, on the contrary, that war is simply a continuation of political intercourse, with the addition of other means. We deliberately use the phrase “with the addition of other means” because we also want to make it clear that war in itself does not suspend political intercourse or change it into something entirely different. In essentials that intercourse continues, irrespective of the means it employs.
Carl von Clausewitz
I love an opposition that has convictions.
Frederick the Great
Dignity is a value that creates irreplaceability.
Immanuel Kant
Diplomacy without arms is like a concert without a score
Frederick the Great
Nowadays it is seen as a shame, to marry a girl who is a mother, who has never been married. I want to get rid of that prejudice.
Frederick the Great
Only the descent into the hell of self-knowledge can pave the way to godliness.
Immanuel Kant
To behold virtue in her proper form is nothing else but to contemplate morality stripped of all admixture of sensible things and of every spurious ornament of reward or self-love. How much she then eclipses everything else that appears charming to the affections, every one may readily perceive with the least exertion of his reason, if it be not wholly spoiled for abstraction.
Immanuel Kant
[A man] finds himself forced by necessity to borrow money. He knows that he will not be able to repay it, but sees also that nothing will be lent to him unless he promises stoutly to repay it in definite time. He desires to make this promise, but he has still so much conscience as to ask himself: Is it not unlawful and inconsistent with duty to get out of a difficulty in this way? Suppose, however, that he resolves to do so, then the maxim of his action would be expressed thus: When I think myself in want of money, I will borrow money and promise to repay it, although I know that I never can do so. Now this principle of self-love or of one's own advantage may perhaps be consistent with my whole future welfare; but the question now is, Is it right? I change then the suggestion of self-love into a universal law, and state the question thus: How would it be if my maxim were a universal law? Then I see at once that it could never hold as a universal law of nature, but would necessarily contradict itself. For supposing it to be a universal law that everyone when he thinks himself in a difficulty should be able to promise whatever he pleases, with the purpose of not keeping his promise, the promise itself would become impossible, as well as the end that one might have in view in it, since no one would consider that anything was promised to him, but would ridicule all such statements as vain pretenses.
Immanuel Kant
...[N]ature generally in the distribution of her capacities has adapted the means to the end... [so nature's] true destination must be to produce a will, not merely good as a means to something else, but good in itself, for which reason was... imparted to us as a practical... absolutely necessary... faculty.
Immanuel Kant
[A man], who is in prosperity, while he sees that others have to contend with great wretchedness and that he could help them, thinks: What concern is it of mine? Let everyone be as happy as Heaven pleases, or as he can make himself; I will take nothing from him nor even envy him, only I do not wish to contribute anything to his welfare or to his assistance in distress! Now no doubt, if such a mode of thinking were a universal law, the human race might very well subsist, and doubtless even better than in a state in which everyone talks of sympathy and good-will, or even takes care occasionally to put it into practice, but, on the other side, also cheats when he can, betrays the rights of men, or otherwise violates them. But although it is possible that a universal law of nature might exist in accordance with that maxim, it is impossible to will that such a principle should have the universal validity of a law of nature. For a will which resolved this would contradict itself, inasmuch as many cases might occur in which one would have need of the love and sympathy of others, and in which, by such a law of nature, sprung from his own will, he would deprive himself of all hope of the aid he desires.
Immanuel Kant
It is impossible to conceive anything at all in the world, or even out of it, which can be taken as good without qualification, except a good will.
Immanuel Kant
He who is cruel to animals becomes hard also in his dealings with men. We can judge the heart of a man by his treatment of animals.
Immanuel Kant
Thoughts without content are empty, intuitions without concepts are blind.
Immanuel Kant
The whole interest of my reason, whether speculative or practical, is concentrated in the three following questions: What can I know? What should I do? What may I hope? (Critique of Pure Reason
Immanuel Kant
Treat people as an end, and never as a means to an end
Immanuel Kant
I class the principle of moral feeling under that of happiness, because every empirical interest promises to contribute to our well-being by the agreeableness that a thing affords, whether profit be regarded.
Immanuel Kant
High towers, and metaphysically-great men resembling them, round both of which there is commonly much wind, are not for me. My place is the fruitful bathos, the bottom-land, of experience; and the word transcendental, does not signify something passing beyond all experience, but something that indeed precedes it a priori, but that is intended simply to make cognition of experience possible.
Immanuel Kant
But although all our knowledge begins with experience, it does not follow that it arises from experience.
Immanuel Kant
In all judgements by which we describe anything as beautiful, we allow no one to be of another opinion.
Immanuel Kant
Laughter is an affect resulting from the sudden transformation of a heightened expectation into nothing.
Immanuel Kant