Philosophers From Germany

"The masses are our masters; and for every one who looks facts in the face his existence has become dependent on them, so that the thought of them must control his doings, his cares, and his duties. Even an articulated mass always tends to become unspiritual and inhuman. It is life without existence, superstitions without faith. It may stamp all flat; it is disinclined to tolerate independence and greatness, but prone to constrain people to become as automatic as ants."

"When the titanic apparatus of the mass-order has been consolidated, the individual has to serve it, and must from time to time combine with his fellows in order to renovate it. If he wants to make his livelihood by intellectual activity, he will find it very difficult to do this except by satisfying the needs of the many. He must give currency to something that will please the crowd. They seek satisfaction in the pleasures of the table, eroticism, self-assertion; they find no joy in life if one of these gratifications be curtailed. They also desire some means of self-knowledge. They desire to be led in such as way that they can fancy themselves leaders. Without wishing to be free, they would fain be accounted free. One who would please their taste must produce what is really average and commonplace, though not frankly styled such; must glorify or at least justify something as universally human. Whatever is beyond their understanding is uncongenial to them. One who would influence the masses must have recourse to the art of advertisement. The clamour of puffery is to-day requisite even for an intellectual movement. The days of quiet and unpretentious activity seem over and done with. You must keep yourself in the public eye, give lectures, make speeches, arouse a sensation. Yet the mass-apparatus lacks true greatness of representation, lacks solemnity."

"The would-be climber must be able to make himself liked ... please his superiors — avoid showing independence except in those matters wherein independence is expected of him by his chiefs... the winners in the race have qualities which disincline them to allow others to be their true selves. Hence the winners snub all those who aim at adequate self-expression, speaking of them as pretentious, eccentric, biased, unpractical, and measuring their achievements by insincere standards."

"1919...Henri Bergson, Karl Barth, Ernst Cassirer, Havelock Ellis, Karl Jaspers, John Maynard Keynes, Rudolf Steiner—indelible figures—were all active in their various spheres."

"For any community and those living in it, only that is true which can be communicated to all. Hence universal communicability is unconsciously accepted as the source and criterion of those truths that promote life through communal means. Truth is that which our conventional social code accepts as effective in promoting the purposes of the group. … This community will condemn as a “liar” the person who misuses its unconsciously accepted, and therefore valid, metaphors. … Community members are obliged to “lie” in accordance with fixed convention. To put it otherwise, they must be truthful by playing with the conventionally marked dice. To fail to pay in the coin of the realm is to tell forbidden lies, for, on this view, whatever transcends conventional truth is a falsehood. To tell lies of this kind is to sacrifice the world of meanings upon which the endurance of his community rests. Conversely, there are forbidden truths: This same threat to the continuance of the community is also counteracted by relentlessly preventing anyone from thinking and uttering unconventional but authentic truths."

"No one is guiltless...But no one is beyond the pale of human existence, provided he pays for his guilt."

"Rohde became more and more firmly bound to the bourgeois world, its institutions and accepted opinions. … The contrast between the two natures makes Rohde and Nietzsche exemplary representatives of two distinctive worlds. In their youth they both live in the realm of boundless possibilities and feel an affinity through the exuberance of their noble aspirations. Subsequently they go in opposite directions. Nietzsche remains young, leaving concrete reality as his task assumes existential import. Rohde grows old, bourgeois, stable, and skeptical. Hence courage is a fundamental trait in Nietzsche, plaintive self-irony in Rohde. … Rohde retained the interests but not the attitudes of his youth; he looked to the world of the Greeks for the object of his contemplation rather than the norm of obligation."

"We are sorely deficient in talking with each other and listening to each other. We lack mobility, criticism and self-criticism. We incline to doctrinism. What makes it worse is that so many people do not really want to think. They want only slogans and obedience. They ask no questions and they give no answers, except by repeating drilled-in phrases. They can only assert and obey, neither probe nor apprehend. Thus they cannot be convinced, either. How shall we talk with people who will not go where others probe and think, where men seek independence in insight and conviction?"

"Nietzsche, driven by the absolute demand of his existential truthfulness, could not abide the bourgeois world, even when its representative had human nobility."

"[S]ome went through the whole disrupting experience of national indignity as early as 1933, others after June 1934, still others in 1938 during the Jewish pogroms, many in the years since 1942, when defeat became probable, or since 1943 when it because certain, and some not until it actually happened in 1945.<!-- === Way to Wisdom ==="

"… Nietzsche’s ideas and plans: for example, the idea of giving up the whole wretched academic world to form a secular monastic community."

"Man is always something more than what he knows of himself. He is not what he is simply once and for all, but is a process..."

"In the life of the mass-order, the culture of the generality tends to conform to the demands of the average human being. Spirituality decays through being diffused among the masses when knowledge is impoverished in every possible way by rationalisation until it becomes accessible to the crude understanding of all."

""There is no God," cry the masses more and more vociferously; and with the loss of God man loses his sense of values — is, as it were, massacred because he feels himself of no account."

"My path was not the normal one of professors of philosophy. I did not intend to become a doctor of philosophy by studying philosophy (I am in fact a doctor of medicine) nor did I by any means, intend originally to qualify for a professorship by a dissertation on philosophy. To decide to become a philosopher seemed as foolish to me as to decide to become a poet. Since my schooldays, however, I was guided by philosophical questions. Philosophy seemed to me the supreme, even the sole, concern of man. Yet a certain awe kept me from making it my profession."

"When language is used without true significance, it loses its purpose as a means of communication and becomes an end in itself."

"In old days the plastic arts, music, and poesy were so germane to man in his totality that his Transcendence plainly manifest in them. ... What is to-day obvious to all is a decay in the essence of art. ... the opposition to man's true nature as man."

"Our questions and answers are in part determined by the historical tradition in which we find ourselves. We apprehend truth from our own source within the historical tradition. The content of our truth depends upon our appropriating the historical foundation. Our own power of generation lies in the rebirth of what has been handed down to us. If we do not wish to slip back, nothing must be forgotten; but if philosophising is to be genuine our thoughts must arise from our own source. Hence all appropriation of tradition proceeds from the intentness of our own life. The more determinedly I exist, as myself, within the conditions of the time, the more clearly I shall hear the language of the past, the nearer I shall feel the glow of its life."

"Man, if he is to remain man, must advance by way of consciousness. There is no road leading backward. ... We can no longer veil reality from ourselves by renouncing self-consciousness without simultaneously excluding ourselves from the historical course of human existence."

"The possibility of peace, on whose behalf many are working, might perhaps become actual because the technical advances in offensive weapons make the prospect of a European war so disastrous, and because, if the nations were at grips again, even the victorious aggressor would be ruined. But there still remains open the possibility of a new war which, more dreadful than any that have preceded it would make an end of contemporary Europeans."

"It is questionable whether there does not exist in man an obscure and blind will to make war; an impulse towards change, towards emergence from the familiarities of everyday life and from the stabilities of well-known conditions — something like a will to death as a will to annihilation and self-sacrifice, a vague enthusiasm for the upbuilding of a new world."

"If the result of a war is to change nothing, but only to destroy, with the mere result that a group of human beings who do not differ notably from the conquered acquires preponderant advantages for the future, there is lacking the affective strength of an existence that has inspired faith, of an existence whose destiny would have been decided by the war."

"The vicious circle of dread of war which leads the nations to arm themselves for self-protection, with the result that bloated armaments ultimately lead to the war which they were intended to avert, can be broken in either of two conceivable ways. There might arise a unique world power, brought into being by the unification of all those now in possession of weapons, and equipped with the capacity to forbid the lesser and unarmed nations to make war. On the other hand, it may arise by the working of a fate to us still inscrutable which, out of ruin, will disclose a way towards the development of a new human being. To will the discovery of this way would be blind impotence, but those who do not wish to deceive themselves will be prepared for the possibility."

"Der Massenmensch hat wenig Zeit, lebt kein Leben aus einem Ganzen, will nicht mehr die Vorbereitung und Anstrengung ohne den konkreten Zweck, der sie in Nutzen umsetzt; er will nicht warten und reifen lassen; alles muß sogleich gegenwärtige Befriedigung sein; Geistiges ist zu den jeweils augenblicklichen Vergnügungen geworden. Daher ist der Essay die geeignete Literaturform für alles, tritt die Zeitung an die Stelle des Buches... Man liest schnell."

"With the disintegration of all that [Nietzsche] had revered, existence, to him, had become a desert in which only one thing remained, namely that which had relentlessly forced him into this path: truthfulness that knows no limits and is not subject to any condition."

"At the parting of ways in the life-order, where the question is between the new creation or decay, that man will be decisive for new creation who is able on his own initiative to seize the helm and steer a course of his own choosing — even if that course be opposed to the will of the masses. Should the emergence of such persons become impossible a lamentable shipwreck will be inevitable."

"Imminent seems the collapse of that which for millennium has constituted man's universe. The new world which has arisen as an apparatus for supply of the necessaries of life compels everything and everyone to serve it. It annihilates whatever it has no place for person seems to be going undergoing absorption into that which is nothing more than a means to an end, into that which is devoid of purpose of significance."

"Today war seems to have undergone a change of meaning, insofar as it is not a war of religion but a war of interests, not a war of conflicting cultures or civilizations but a war of national areas, not a war of human beings but a technical struggle of machines one against another and all against the non–combatant population."

"Semper in his magis cupiens doceri, quam docere."

"Non omne, quod fulget, est aurum."

"Passionis prælo in torculari."

"Nemo uincit, qui non pugnat."

"Pro tali numismate tales merces."

"But at that particular stage in the development of these more object-related than self-related conceptual instruments for exploring extra-human nature, it was apparently not possible to include in the investigation, and to reflect upon, this civilizational shift itself, the move towards stronger and more "internalised" self-control that was taking place within people themselves. What was happening to human beings as they increased their understanding of nature remained at first inaccessible to scientific insight. It is not a little characteristic of this stage of self-consciousness that the classical theories of knowledge representing it are concerned far more with the problems of the object of knowledge than with the subject of knowledge, with object-perception than with self-perception."

"The development of the idea that the earth circles round the sun in a purely mechanical way in accordance with natural laws&mdash;that is, in a way not in the least determined by any purpose relating to mankind, and therefore no longer possessing any great emotional significance for people&mdash;presupposed and demanded at the same time a development in human beings themselves towards increased emotional control, a greater restraint of their spontaneous feeling that everything they experience and everything that concerns them takes its stamp from them, is the expression of an intention, a destiny, a purpose relating to themselves. Now, in the age that we call "modern", people have reached a stage of self-detachment that enables them to conceive of natural processes as an autonomous sphere operating in a purely mechanical or causal way without intention or purpose or destiny, and having a meaning or purpose for themselves only if they are in a position, through objective knowledge, to control it and thereby to give it a meaning and a purpose."

"The psychogenesis of the adult make-up in civilized society cannot, therefore be understood if considered independently of the sociogenesis of our "civilization." ... Individuals, in their short history, pass once more through some of the processes that their society has traversed in its long history."

"If the present study has any significance at all, this results not least from its opposition to this mingling of what is and what ought to be, of scientific analysis with ideals."

"One of the peculiarities of the traditional human self-image is that people often speak and think of individuals and societies as if these were two phenomena existing separately&mdash;of which, moreover, one is often considered "real" and the other "unreal"&mdash;instead of two different aspects of the same human being."

"A heightened control of the affects, developed in society and learned by the individual, and above all a heightened degree of autonomous affect control, was needed in order for the world-picture centred on the earth and the people living on it to be overcome by one which, like the heliocentric world-picture, agreed better with the observable facts but was at first far less satisfying emotionally; for it removed human beings from their position at the centre of the universe and placed them on one of many planets circling about the centre."

"I wish you all the pleasurable excitement one can have without hurting others and one's own dignity."

"Fascists are never content to merely lie; they must transform their lie into a new reality, and they must persuade people to believe in the unreality they’ve created. And if you get people to do that, you can convince them to do anything."

"I wonder whether Habermasian constitutionalism, with its emphasis upon the burden of history, is exactly comparable to the ethics of republicanism as articulated by Arendt, for example. The latter seems to me something rather different from “republicanism” as conventionally understood in English or American thought. It is founded, I think, not upon an account of history, nor even a theory of natural arrangements or the artifices of human nature (as in Enlightenment exchanges), but approximates rather more closely to what the late Judith Shklar called “the liberalism of fear.” Arendt’s is, to coin a phrase, the republicanism of fear. In this way of thinking, the foundation for a modern, democratic politics must be our historical awareness of the consequences of not forging and preserving a modern, democratic polity. What matters, to put it bluntly, is that we understand as well as possible the risks of getting it wrong, rather than devoting ourselves over-enthusiastically to the business of getting it right."

"When I read Hannah Arendt’s Eichmann in Jerusalem, I almost wrote something about it. The book is so exciting that I got sick from it for a couple of weeks; not that there would be any toxic attack [Giftspritzer] against me in it (the assistant of the defense lawyer Servatius, a certain Dr Dieter Wechtenbruch, who I do not know by the way and of whom I had never heard up to now is characterized as a “disciple of Carl Schmitt” on p. 129) but rather because it made me think back to my legal brief [Gutachten] from August 1945, in particular its final section [Schlussbemerkung]. But I prefer to keep my silence."

"I found disturbing echoes of Trump's rhetorical style in Hannah Arendt's description of Stalinist and Nazi apparatchiks in The Origins of Totalitarianism"

"Nobody knows what is going to happen because so much depends on an enormous number of variables, on simple hazard. On the other hand if you look at history retrospectively, then, even though it was contingent, you can tell a story that makes sense…. Jewish history, for example, in fact had its ups and downs, its, enmities and its friendships, as every history of all people has. The notion that there is one unilinear history is of course false. But if you look at it after the experience of Auschwitz it looks as though all of history—or at least history since the Middle Ages — had no other aim than Auschwitz…. This, is the real problem of every philosophy of history how is it possible that in retrospect it always looks as though it couldn’t have happened otherwise?"

"As Arendt notes, only elected representatives had their participation institutionalized in the Constitution: "The Revolution, while it had given freedom to the people, had failed to provide a space where this freedom could be exercised. Only the representatives of the people, not the people themselves, had an opportunity to engage in those activities of 'expressing, discussing, and deciding' which in a positive sense are the activities of freedom.""

"The main characteristic of any event is that it has not been foreseen. We don’t know the future but everybody acts into the future. Nobody knows what he is doing because the future is being done, action is being done by a “we” and not an “I.” Only if I were the only one acting could I foretell the consequences of what I’m doing. What actually happens is entirely contingent, and contingency is indeed one of the biggest factors in all history."

"In turning to Arendt to consider noncitizen mass protest, we are immediately confronted with several shortcomings in her own political thinking. As many have noted, Arendt's conceptions of labor, the body, the private realm, and "the social question" mark her as a rather vexed figure in democratic theory. In her desire to privilege freedom and action, she often problematically denies political status to questions of necessity and economics (what Mark Reinhardt refers to in The Art of Being Free as "the problem of human needs")."

"In Paris, during the war, Jewish partisans organized commando actions at Jewish workshops in the Faubourg Poissonière, where the bosses prospered from making equipment for the Wehrmacht; some of these combatants were arrested in the course of the actions, denounced by these 'good' Jews, and shot or deported. In the ghettos, the shadow fighters liquidated the most zealous members of the Jewish police or the collaborators of certain Judenräte. The leader of the Resistance in Vilnius handed himself in to the Germans under the pressure of his brothers in misfortune. The Judaism of the devout, fuelled basically by incantations and conditioned reflexes, does not like facts of this kind to be remembered. Which is why Hannah Arendt's Eichmann in Jerusalem has a sulphurous odour still today."

"The moment we no longer have a free press, anything can happen. What makes it possible for a totalitarian or any other dictatorship to rule is that people are not informed; how can you have an opinion if you are not informed? If everybody always lies to you, the consequence is not that you believe the lies, but rather that nobody believes anything any longer. This is because lies, by their very nature, have to be changed, and a lying government has constantly to rewrite its own history. On the receiving end you get not only one lie — a lie which you could go on for the rest of your days — but you get a great number of lies, depending on how the political wind blows. And a people that no longer can believe anything cannot make up its mind. It is deprived not only of its capacity to act but also of its capacity to think and to judge. And with such a people you can then do what you please."