Philosophy is by its nature something esoteric, neither made for the mob nor capable of being prepared for the mob.
The very fact that something is determined as a limitation implies that the limitation is already transcended.
Commending myself to your kind memories, I wish you pleasant holidays.
The ignorant man is not free, because what confronts him is an alien world, something outside him and in the offing, on which he depends, without his having made this foreign world for himself and therefore without being at home in it by himself as in something his own.
It is solely by risking life that freedom is obtained.
It is specially characteristic of the German that the more servile he on the one hand is, the more uncontrolled is he on the other; restraint and want of restraint – originality, is the angel of darkness that buffets us.
Devotion – a state of mind in which it refuses to occupy itself any longer with the limited and particular. By.
The most obvious symptoms of an epoch-making system are the misunderstandings and the awkward conduct of its adversaries.
With regard to the purpose, one should not immediately or should not merely think of the form in which it is in consciousness, as a determination on hand in the representation. Through the concept of inner purposiveness, Kant re-awakened the idea in general and that of life in particular. Aristotle’s determination of life already contains the inner purposiveness and thus stands infinitely far beyond the concept of modern teleology which has only the finite, the external purposiveness in view.
This Dialectic, which unsettles all particular judgments and opinions, transmuting the Evil into Good and Good into Evil, left at last nothing remaining but the mere action of subjectivity itself, the Abstractum of Spirit – Thought. Thought contemplates everything under the form of Universality, and is consequently the impulsion towards and production of the Universal.
Each consciousness seeks the death of the other.
Every kind of falsehood and truth is present in public opinion, but it is the prerogative of the great man to discover the truth within it. He who expresses the will of his age, tells it what its will is, and accomplishes this will, is the great man of the age.
Education in its early stages always begins with fault-finding, but when it is complete, it sees the positive element in everything.
The system of logic is the realm of shadows, the world of simple essentialities, freed of all sensuous concretion. To study this science, to dwell and to labor in this realm of shadows, is the absolute culture and discipline of consciousness.
The middle class, to which the civil servants belong, has a political consciousness and is the most conspicuously educated class. For this reason, it is the mainstay of the state as far as integrity and intelligence are concerned. Consequently, the level of a state which has no middle class cannot be high.
The frivolity and boredom which unsettle the established order, the vague foreboding of something unknown, these are the heralds of approaching change. The gradual crumbling that left unaltered the face of the whole is cut short by a sunburst which, in one flash, illuminates the features of the new world.
Public opinion contains all kinds of falsity and truth, but it takes a great man to find the truth in it. The great man of the age is the one who can put into words the will of his age, tell his age what its will is, and accomplish it. What he does is the heart and the essence of his age, he actualizes his age. The man who lacks sense enough to despise public opinion expressed in gossip will never do anything great.
Wars are terrible, but necessary, for they save the state from social petrification and stagnation.
To judge a thing that has substance and solid worth is quite easy, to comprehend it is much harder, and to blend judgement and comprehension in a definitive description is the hardest thing of all.
We must hold to the conviction that it is the nature of truth to prevail when its time has come, and that it appears only when this time has come, and therefore never appears prematurely, nor finds a public not ripe to receive it; also we must accept that the individual needs that this should be so in order to verify what is as yet a matter for himself alone, and to experience the conviction, which in the first place belongs only to a particular individual, as something universally held.
In Mohammedanism the limited principle of the Jews is expanded into universality and thereby overcome. Here, God is no longer, as with the Asiatics, contemplated as existent in immediately sensuous mode but is apprehended as the one infinite sublime Power beyond all the multiplicity of the world. Mohammedanism is, therefore, in the strictest sense of the world, the religion of sublimity.