All Quotes

"Suicide evokes revulsion with horror, because everything in nature seeks to preserve itself: a damaged tree, a living body, an animal; and in man, then, is freedom, which is the highest degree of life, and constitutes the worth of it, to become now a principium for self-destruction? This is the most horrifying thing imaginable. For anyone who has already got so far as to be master, at any time, over his own life, is also master over the life of anyone else; for him, the door stands open to every crime, and before he can be seized he is ready to spirit himself away out of the world. So suicide evokes horror, in that a man thereby puts himself below the beasts. We regard a suicide as a carcase, whereas we feel pity for one who meets his end through fate."

"A person who already displays … cruelty to animals is also no less hardened towards men. We can already know the human heart, even in regard to animals."

"The more we devote ourselves to observing animals and their behaviour, the more we love them, on seeing how gready they care for their young; in such a context, we cannot even contemplate cruelty to a wolf. Leibnitz put the grub he had been observing back on the tree with its leaf, lest he should be guilty of doing any harm to it. It upsets a man to destroy such a creature for no reason, and this tenderness is subsequently transferred to man."

"Thus our duties to animals are indirectly duties to humanity."

"The slow progress towards juster international relations may be traced to the distinguished jurist of the Netherlands, Grotius; to the great German, Immanuel Kant, who lifted the subject of “Eternal Peace’ high above controversy; to Count Tolstoy of Russia, who so trenchantly set it forth in our own day, and so on throughout the nations."

"If ... the ability to tell right from wrong should turn out to have anything to do with the ability to think, then we must be able to "demand" its exercise from every sane person, no matter how erudite or ignorant, intelligent or stupid, he may happen to be. Kant—in this respect almost alone among the philosophers—was much bothered by the common opinion that philosophy is only for the few, precisely because of its moral implications."

"The innocent sounding First Thesis, taken seriously, forces us to move our attention away from the individual toward humanity. Since there are no limits to the application of reason, and reason does not work instinctively, but requires "trial, practice, and instruction in order to gradually progress from one level of insight to another," individual human beings do not live long enough to learn the full use of reason. However, we find nature setting a short period for individual lives, but producing a series of generations in which each passes its own accomplishments onto its successor. The only way to make the capability of reasoning consistent with the First Thesis is to assume that rationality is to be fully developed only in the race, not in the individual."

"The new will prove to be a critical philosophy more subtle and more synthetic than was Kantian philosophy in respect to Newtonian science. Relativistic criticism does not limit itself to a revolution of means of explanation. It is more profoundly revolutionary. It is more génial."

"For it is only in the Critique that all the various strands of Kant's thought are woven together into the pattern of his practical philosophy. This pattern, in turn, can be understood only in the entire fabric of the critical philosophy, and that rich design can be clear only to those who have understood each of its three principal parts, which are the three Critiques and not shorter and more popular works like the Prolegomena and the Foundations."

"Through Kant’s philosophical works, the concept of criticism took on an almost magical meaning for the younger generation [of Germans in the Romantic movement]. To be critical meant to raise thought so far above all constraint that, through the perception of the falseness of constraints, knowledge of the truth takes flight as if by magic."

"Clearness and vividness in writing often turn on mere specificity. To say that Major André was hanged is clear and definite; to say that he as killed is less definite, because you do not know in what way he was killed; to say that he died is still more indefinite because you do not even know whether his death was due to violence or to natural causes. If we were to use this statement as a varying symbol by which to rank writers for clearness, we might, I think, get something like the following: Swift, Macauley, and Shaw would say that André was hanged. Bradley would say that he was killed. Bosanquet would say that he died. Kant would say that his mortal existence achieved its termination. Hegel would say that a finite determination of infinity had been further determined by its own negation."

"Berkeley, Hume, Kant, Fichte, Hegel, James, Bergson all are united in one earnest attempt, the attempt to reinstate man with his high spiritual claims in a place of importance in the cosmic scheme."

"An idealist, Kant separated the phenomenal world from a world of "things in themselves." He believed that science could offer only mechanical explanations, but he affirmed that in areas where such explanations were inadequate, scientific knowledge needed to be supplemented by considering nature as being purposeful."

"We cannot assert with Kant that the propositions of Euclidean geometry possess any universal truth even when restricting ourselves to this particular world in which we live."

"Kant's attitude toward Newton's absolute space is somewhat confused. At times he defends the absoluteness... At other times he presents his own arguments in favor of the relativity of space and motion. ...At any rate the problem of the absoluteness of space and time in classical science refers not to the essence of space and time ( a problem which would degenerate into one of metaphysics, hence would be meaningless to the scientists), but solely to a discussion of those conceptions which are demanded of the world of experience. Hence we may realise that a man ignorant of mechanics is in no position to pass an opinion one way or the other. And Kant's knowledge of Newtonian mechanics was extremely poor, to say the least. Thus in his Allgemeine Naturgeschichte und Theorie des Himmels [General History of Nature and Theory of the Heavens], we find him giving incorrect formulæ for the most elementary facts concerning falling bodies. Then again, basing his arguments on what he claims to be the laws of dynamics, he tells us of a nebula which would set itself into rotation owing to its outer parts falling towards the centre and rebounding sideways against the inner parts. But this hypothesis is in flagrant opposition to the principles of dynamics, and had Kant spoken of a man pulling himself up by the bootstraps he would have given expression to no greater absurdity. Whereas this latter statement would violate the principle of action and reaction, Kant's violates the principle of the constancy of the angular momentum of an isolated dynamical system."

"Kant does in fact suggest that some cultures may be more adept than others at teaching their members to use the freedom that is their natural gift. But the social and political spheres can have nothing to do with the giving of this gift in the first place. Kant writes that in the social and political spheres, the goal is to balance competing inclinations through a system of competing coercions; the effect of society and politics on individuals is therefore entirely heteronomous."

"I, for one, while I would not choose to dismiss Kant, am certainly prepared to dismiss his writing style. It was, indeed, in his own day, profitably parodied by Fichte."

"The great achievement of Kant is to have shown, once for all, that the external world is known to us only as sensation; and that the mind is no mere helpless tabula rasa, the inactive victim of sensation, but a positive agent, selecting and reconstructing experience as experience arrives. We can make subtractions from this accomplishment without injuring its essential greatness… There is something of a severe Scotch Calvinism in this opposition of duty to happiness; Kant continues Luther and the Stoic Reformation:, as Voltaire continues Montaigne and·the Epicurean Renaissance. He represented a stern reaction against the egoism and hedonism in which Helvetius and Holbach had formulated the life of their reckless era, very much as Luther had reacted against the luxury and laxity of Mediterranean Italy. But after a century of reaction against the absolutism of Kant’s ethics, we find ourselves again in a welter of urban sensualism and immorality, of ruthless individualism untempered with democratic conscience or aristocratic honor; and perhaps the day will soon come when a disintegrating civilization will welcome again the Kantian call to duty… After a century of struggle between the idealism of Kant, variously reformed, and the materialism of the Enlightenment, variously redressed, the victory seems to lie with Kant. Philosophy will never again be so naive as in her earlier and simpler days; she must always be different hereafter, and profounder, because Kant lived."

"Where Kant primarily influenced Hayek was in ontology and metaphysics—Hayek’s comprehensive and total view of the world and of life experience—as a number of writers and philosophers, including Tibor Machan, maintain. Machan remarks that Hayek’s “conception of how we are aware of reality manifests his basically Kantian framework.” Hayek, following in a long line of Germanic and idealist philosophers, adopted a view of reality as “the relation between the physical and the sensory world,” in the tradition of Kant, a tradition that, Hayek held, “goes back to Galileo Galilei, who in 1623 had written: ‘I think that these tastes, odors, colors, etc. are nothing else than mere names, but hold their residence solely in the sensitive body, so that, if the animal were removed, any such quality would be abolished and annihilated.’”"

"The very fact that the totality of our sense experiences is such that by means of thinking (operations with concepts, and the creation and use of definite functional relations between them, and the coordination of sense experiences to these concepts) it can be put in order, this fact is one which leaves us in awe, but which we shall never understand. One may say " the eternal mystery of the world is its comprehensibility." It is one of the great realizations of Immanuel Kant that the setting up of a real external world would be senseless without this comprehensibility."

"All that is necessary is the statement of a set of rules, since without such rules the acquisition of knowledge in the desired sense would be impossible. One may compare these rules with the rules of a game in which, while the rules themselves are arbitrary, it is their rigidity alone which makes the game possible. However, the fixation will never be final. It will have validity only for a special field of application (i.e. there are no final categories in the sense of Kant)."

"Kant is a sort of highway with lots and lots of milestones. Then all the little dogs come and each deposits his contribution at the milestones."

"I am obviously schematizing a very long history, which is, however, fundamental. After Descartes, we have a subject of knowledge which poses for Kant the problem of knowing the relationship between the subject of ethics and that of knowledge. There was much debate in the Enlightenment as to whether these two subjects were completely different or not. Kant's solution was to find a universal subject that, to the extent it was universal, could be the subject of knowledge, but which demanded, nonetheless, an ethical attitude-precisely the relationship to the self which Kant proposes in The Critique of Practical Reason."

"I am almost amazed that you consider a professional philosopher capable of no confusion in concepts and definitions. Such things are nowhere more at home than among philosophers who are not mathematicians, and Wolff was no mathematician, even though he made cheap compen- diums. Look around among the philosophers of today, among Schelling, Hegel, Nees von Esenbeck, and their like; doesn't your hair stand on end at their definitions? Read in the history of ancient philosophy what kinds of definitions the men of that day, Plato and others, gave (I except Aristotle). But even in Kant it is often not much better; in my opinion his distinction between analytic and synthetic theorems is such a one that either peters out in a triviality or is false."

"In an order so extended as to transcend the comprehension and possible guidance of any single mind, a unified will can indeed hardly determine the welfare of its several members in terms of some particular conception of justice, or according to an agreed scale. Nor is this due merely to the problems of anthropomorphism. [...] The insight that general rules must prevail for spontaneity to flourish, as reaped by Hume and Kant, has never been refuted, merely neglected or forgotten."

"Then there's philosophy -- supposed to tackle everything. Does it? All any philosopher ever comes out with is exactly what be walked in with -- except for those self-deluded who prove their assumptions by their conclusions, in a circle. Like Kant."

"[I]t looks in the first moment as though his central concept of the "synthetic judgements a priori" had been completely annihilated by the discoveries of our century. The theory of relativity has... revealed entirely new features of space and time, of which nothing is seen in Kant's a priori forms of pure intuition. The law of causality is no longer applied in quantum theory and the law of conservation of matter is no longer true for the elementary particles. Obviously Kant could not have foreseen the new discoveries, but since he was convinced that his concepts would be "the basis of any future metaphysics that can be called science" it is interesting to see where his arguments have been wrong."

"From childish fear springs the desire to externalise the ego. Metaphysicians do this in thought: Kant, who, in real life, never went more than ten miles from his native city of Königsberg, maintained that the whole of space existed only in his imagination. This grandiose philosophy was merely the obverse of his practical timidity."

"With Kant, then, external reality thus drops almost totally out of the picture, and we are trapped inescapably in subjectivity—and that is why Kant is a landmark. Once reason is in principle severed from reality, one then enters a different philosophical universe altogether. This interpretive point about Kant is crucial and controversial. An analogy may help drive the point home. Suppose a thinker argued the following: 'I am an advocate of freedom for women. Options and the power to choose among them are crucial to our human dignity. And I am wholeheartedly an advocate of women’s human dignity. But we must understand that a scope of a woman’s choice is confined to the kitchen. Beyond the kitchen’s door she must not attempt to exercise choice. Within the kitchen, however, she has a whole feast of choices—whether to cook or clean, whether to cook rice or potatoes, whether to decorate in blue or yellow. She is sovereign and autonomous. And the mark of a good woman is a well-organized and tidy kitchen.' No one would mistake such a 'thinker for an advocate of woman’s freedom. Anyone would point 'out that there is a whole world beyond the kitchen and that 'freedom is essentially about exercising choice about defining and 'creating one’s place in the world as a whole. The key point about Kant, to draw the analogy crudely, is that he prohibits knowledge of anything outside our skulls. He gives reason lots to do within the skull, and he does advocate a well-organized and tidy mind, but this hardly makes him a champion of reason. The point for any advocate of reason is that there is a whole world outside our skulls, and reason is essentially about knowing it. Kant’s contemporary Moses Mendelssohn was thus prescient in identifying Kant as 'the all-destroyer.'"

"The brightest object known was the sun. Therefore, the stars were assumed to be like the sun, and distances could be estimated from their apparent faintness. In this way, the conception of a stellar system, isolated in space, was formulated as early as 1750. The author was Thomas Wright... But Wright's speculations went beyond the Milky Way. A single stellar system, isolated in the universe, did not satisfy his philosophical mind. He imagined other, similar systems and, as visible evidence of their existence, referred to the mysterious clouds called "nebulæ." Five years later, Immanuel Kant developed Wright's conception in a form that endured, essentially unchanged, for the following century and a half. Some of Kant's remarks concerning the theory furnish an excellent example or reasonable speculation based on the principle of uniformity. ...The theory, which came to be known as the theory of island universes, found a permanent place in the body of philosophical speculation. ...Toward the end of the nineteenth century... the accumulation of observational data brought into prominence the problem of the status of the nebulæ and, with it, the theory of the island universes as a possible solution."

"Immanuel Kant was a real pissant who was very rarely stable."

"[…]Kant believed that world peace was possible only if the enlightened elites in each country worked hard to promote conscience. Without conscience there would be no peace, no matter how much efforts a society of nations would make. I am not sure that Kant’s notion of conscience was the same as Dr. Hong’s and Tai Ji Men’s. Kant’s one was deeply rooted in a Protestant sense of guilt and sin, and he saw it more as an inner tribunal delivering an internal verdict of guilt for the bad actions we have performed. Yet, his idea of a necessary connection between peace and conscience remains valid."

"Each sensory system first analyzes and deconstructs, then restructures the raw, incoming information to its own built-in connections and rules—shades of Immanuel Kant."

"Unlike vision, touch, or smell, which are prewired and based on Kantian a priori knowledge, the spatial map presents us with a new type of representation, one based on a combination of a priori knowledge and learning."

"Kant's critical philosophy is the most elaborate fit of panic in the history of the Earth."

"Kant truly says "it is the fate of human reason in speculation to build as rapidly as possible, and only when the edifice is completed to examine the solidity of its foundations." And the source of such carelessness he finds in this, that knowledge often consisting in the analysis of our conceptions, we are led to pay exclusive attention to them, rather than to their origin."

"Kant (Immanuel), Royal Professor of Morals and Metaphysics in the University of Konigsberg, is considered by his admirers as the greatest philosopher that Germany ever produced. Were we to form an estimate of his merits from the different views that have been given in English of his celebrated system, we certainly should not consider him as entitled to that character; for those views are obscured by new and uncouth terms, and are altogether wrapt up in a style which approaches nearer to jargon than to the luminous composition of a man who thinks with clearness and precision. We readily admit, that it is very difficult to translate a novel system of metaphysics from one language into another; for the translator, to perform his task properly, must be not only a complete master of both languages, but also a profound metaphysician; and not one of the translators or abridgers of the works of Kant into our language appears to us possessed of both these qualities. Despairing, from our scanty knowledge of the German language, of performing ourselves what so many others have failed to perform, we have applied for assistance to an illustrious Frenchman, who has resided many years in Germany, who is master of both languages, who is a profound metaphysician, and whose name, were we at liberty to publish it, would reflect luster upon our Work. From him we have reason to expect a clear and comprehensive view of the Critical Philosophy, as Kant terms his system; but should we be disappointed of our expectation, we shall, under that title, lay before our readers a specimen of the system from the different views of it which have been published in our own tongue."

"[T]here used to be in the old days three intellectual arguments for the existence of God, all of which were disposed of by Immanuel Kant in the Critique of Pure Reason; but no sooner had he disposed of those arguments than he invented a new one, a moral argument, and that quite convinced him. He was like many people: in intellectual matters he was skeptical, but in moral matters he believed implicitly in the maxims that he had imbibed at his mother's knee. That illustrates what the psychoanalysts so much emphasize — the immensely stronger hold upon us that our very early associations have than those of later times."

"What is the attraction of Kuhn’s account of science? It has its roots far back in time, with the biggest self-deluder of all, Immanuel Kant. The hand of Kant lies behind both Bohr and Kuhn. In his epic and epically incomprehensible masterpiece The Critique of Pure Reason (1781), Kant pulled off the grandest intellectual hocus-pocus in scholarly history. […] Kant argued that what have been taken to be features of a mind-independent reality—the structure of space and time, the existence of cause and effect, the law of conservation of energy—are actually imposed upon our experience by the mind itself. We have no justification for thinking that reality is intrinsically spatiotemporal or causally structured. But we are nonetheless eternally destined to experience the world in those terms because those are the intellectual and perceptive structures we must bring to our experience. Kant’s argumentation for this Parmenidean thesis is famously obscure, and his writing forbiddingly impenetrable. But the moral he wanted to draw, which goes by the name of transcendental idealism, is easily summarized. I just did. And for whatever reason, this conclusion of Kant’s has been attracting people like a siren’s call ever since. Remarkably, many people just want Kant’s conclusion to be true."

"Kant was probably the worst writer ever heard of on earth before Karl Marx. Some of his ideas were really quite simple, but he always managed to make them seem unintelligible. I hope he is in Hell."

"I might...say that to all those à priori moralists who deem it necessary to argue at all, utilitarian arguments are indispensable...I cannot help referring, for illustration, to a systematic treatise by one of the most illustrious of them, the Metaphysics of Ethics, by Kant. This remarkable man, whose system of thought will long remain one of the landmarks in the history of philosophical speculation, does, in the treatise in question, lay down an universal first principle as the origin and ground of moral obligation; it is this:—'So act, that the rule on which thou actest would admit of being adopted as a law by all rational beings.' But when he begins to deduce from this precept any of the actual duties of morality, he fails, almost grotesquely, to show that there would be any contradiction, any logical (not to say physical) impossibility, in the adoption by all rational beings of the most outrageously immoral rules of conduct. All he shows is that the consequences of their universal adoption would be such as no one would choose to incur."

"As Immanuel Kant pointed out long ago, learning to learn is one of the things that we cannot learn from experience. [see Critique of Pure Reason quote above on à priori and à posteriori knowledge] ...So although sensations give us "occasions" to learn, this cannot be what makes us "able", to learn, because we first must have the additional knowledge that our brains would need, as Kant has said, to "produce representations" and then "to connect" them. Such additional knowledge would also include inborn ways to recognize correlations and other relations among sensations. I suspect that... our brains are already innately endowed with machinery to help us "to compare, to connect, or to separate" objects so that we can represent them as existing in space."

"The bridge of thoughts and sighs that spans the whole history of the Aryan world has its first arch in the Vedas, its last in Kant’s Critique. While in the Veda we may study the childhood, we may study in Kant’s Critique of pure Reason the perfect manhood of the Aryan mind."

"A government big enough to give you everything you want is a government big enough to take from you everything you have."

"I am a little late getting around to it, but confession is good for the soul. I have sometimes voted to spend more taxpayer's money for worthy Federal projects in Grand Rapids, Michigan, while I vigorously opposed wasteful spending boondoggles in Oklahoma. [Laughter] Be that as it may, Mr. Speaker, you and I have always stood together against unwarranted cuts in national defense. This is no time to change that nonpartisan policy."

"A strong defense is the surest way to peace. Strength makes détente attainable. Weakness invites war, as my generation—my generation—knows from four very bitter experiences. Just as America's will for peace is second to none, so will America's strength be second to none. We cannot rely on the forbearance of others to protect this Nation. The power and diversity of the Armed Forces, active Guard and Reserve, the resolve of our fellow citizens, the flexibility in our command to navigate international waters that remain troubled are all essential to our security."

"On the higher plane of public morality, there is no need for me to preach tonight. We have thousands of far better preachers and millions of sacred scriptures to guide us on the path of personal right-living and exemplary official conduct. If we can make effective and earlier use of moral and ethical wisdom of the centuries in today's complex society, we will prevent more crime and more corruption than all the policemen and prosecutors governments can ever deter. If I might say so, this is a job that must begin at home, not in Washington."

"I gave a speech in Omaha. After the speech I went to a reception elsewhere in town. A sweet old lady came up to me, put her gloved hand in mine, and said, "I hear you spoke here tonight." "Oh, it was nothing," I replied modestly. "Yes," the little old lady nodded, "that's what I heard.""

"I once told you that I am not a saint, and I hope never to see the day that I cannot admit having made a mistake. So I will close with another confession. Frequently, along the tortuous road of recent months from this chamber to the President's House, I protested that I was my own man. Now I realize that I was wrong. I am your man, for it was your carefully weighed confirmation that changed my occupation. The truth is I am the people's man, for you acted in their name, and I accepted and began my new and solemn trust with a promise to serve all the people and do the best that I can for America. When I say all the people, I mean exactly that. To the limits of my strength and ability, I will be the President of black, brown, red, and white Americans, of old and young, of women's liberationists and male chauvinists — and all the rest of us in-between, of the poor and the rich, of native sons and new refugees, of those who work at lathes or at desks or in mines or in the fields, of Christians, Jews, Moslems, Buddhists, and atheists, if there really are any atheists after what we have all been through. Fellow Americans, one final word: I want to be a good President. I need your help. We all need God's sure guidance. With it, nothing can stop the United States of America."

"I have come to a decision which I felt I should tell you and all of my fellow American citizens, as soon as I was certain in my own mind and in my own conscience that it is the right thing to do. I have learned already in this office that the difficult decisions always come to this desk. I must admit that many of them do not look at all the same as the hypothetical questions that I have answered freely and perhaps too fast on previous occasions. My customary policy is to try and get all the facts and to consider the opinions of my countrymen and to take counsel with my most valued friends. But these seldom agree, and in the end, the decision is mine. To procrastinate, to agonize, and to wait for a more favorable turn of events that may never come or more compelling external pressures that may as well be wrong as right, is itself a decision of sorts and a weak and potentially dangerous course for a President to follow. I have promised to uphold the Constitution, to do what is right as God gives me to see the right, and to do the very best that I can for America."