Philosophers From Germany

"Hence, in Thee, who art Love, the lover -is not one thing and the loved another, and the bond between them a third, but they are one and the same-Thou, Thyself, my God. Since, then, in Thee the loved is one with the lover, and being loved [is one] with loving, this bond of coincidence is an essential bond. For there is nothing in Thee that is not Thy very Essence."

"For we see that man is a civil and political animal, and is naturally inclined to civilization."

"All we know of the truth is that the absolute truth, such as it is, is beyond our reach."

"A human society comes together by a general agreement in order to obey its kings. So in a truly well-ordered regime there ought to be an election of the ruler himself, by which the ruler is set up as the judge of those who choose him. Well-ordered and correct lordships and honors, then, are established by election, and so also are general judges established over those who elect them."

"There are as many blasphemies in this shoemaker's book as there are lines; it smells of shoemaker's pitch and filthy blacking. May this insufferable stench be far from us. The Arian poison was not so deadly as this shoemaker's poison."

"The fundamental task which Bohme has set himself is to apprehend God, and in this light to apprehend the world. The God whom Bohme seeks to know is not any kind of a God, an unknown God, such as is sought after the fashion of earthly philosophers, without any presuppositions whatever, while the thinker, like Robinson Crusoe, speculates in perfect isolation, gazing out from the solitary island of his own thought into the abstract infinity of the ocean and horizon. The God, whom Bohme seeks to know, is the God of Christianity, the God of revelation and of the Church, in whom he believes, the God who is Holiness and Love, whose manifestation he is absolutely certain of, but whose depths he desires to explore."

"In water lives the fish, the plant in the ground, The bird in the sky, the sun in the firmament, The salamander must with fire be sustained, And God's Heart is Jacob Boehme's element."

"This is understood by none but the Children of Christ, who have known it by Experience. When Christ the Corner-stone stirreth himself in the extinguished Image of Man, in his hearty Conversion and Repentance, then Virgin Sophia appeareth in the Stirring of the Spirit of Christ in the extinguished Image, in her Virgin's Attire before the Soul; at which the Soul is so amazed and astonished in its Uncleanness, that all its Sins immediately awake in it, and it trembleth before her; for then the Judgement passeth upon the Sins of the Soul, so that it even goeth back in its Unworthiness, being ashamed in the Presence of its fair Love, and entereth into itself, feeling and acknowledging itself utterly unworthy to receive such a Jewel. This is understood by those who are of our Tribe, and have tasted of this Heavenly Gift, and by none else. But the noble Sophia draweth near in the Essence of the Soul, and kisseth it in friendly Manner, and tinctureth its dark Fire with her Rays of Love, and shineth through it with her bright and powerful Influence. Penetrated with the strong Sense and Feeling of which, the Soul skippeth in its Body for great Joy, and in the Strength of this Virgin Love exulteth, and praiseth the great God for his blessed Gift of Grace."

"If thou wilt use these Words aright, and art in good Earnest, thou shalt certainly find the Benefit thereof. But I desire thou mayest be warned, if thou art not in Earnest, not to meddle with the dear Names of God, in and by which the most High Holiness is invoked, moved, and powerfully desired, lest they kindle the Anger of God in thy Soul. For we must not abuse the Holy Names of God. This little Book is only for those that would fain repent, and are in a Desire to begin. Such will find what Manner of Words therein, and whence they are born. Be you herewith commended to the Eternal Goodness and Mercy of God."

"Jacob Boehme has to be termed the greatest of Christian gnostics. The word gnosis I employ here not in the sense of the heresies of the first centuries of Christianity, but in the sense of knowledge basic to revelation and dealing not with concepts, but with symbols and myths; contemplative knowledge, and not discursive knowledge. This is also a religious philosophy or theosophy. Characteristic for J. Boehme is that he had a great simplicity of heart, a child-like purity of soul."

"The mystery of God's creation, the creative mystery of the creature involves not only the being saved from sin, but also of bearing within it the imprint of the Creator and being pervaded with Divine energies, this has remained hidden over time. Upon this mystery have touched only a few Christian mystics and genuine theosophists, gnostics, ahead of their time. The greatest of them was J. Boehme. But the thought of modern times has tended to naturalise Boehme's intuition about the mystery of the world-creation, the mystery of the creature, and it has become bereft, of what Boehme revealed."

"Boehme's teachings present the challenging tasks of a new Christian anthropology, of the surmounting of the slavery subjection of man under the Old Testament consciousness, in a bold attempt at discerning the mysteries of the creation within the light of Christ. Boehme is not a theologian, he is — a theosophist in the finest sense of the word, and his contemplations are not easily to be carried over into the traditional theological language. Least of all was Boehme an "heretic" as regards the condition of his heart, as regards his spiritual disposition, and the final resolution of this question does not belong to the academic school theological teachings. … Many of us, as Orthodox Russians of the XX Century, think otherwise, than might a German craftsman of genius from the late XVI and early XVII Centuries, but we can sense in him a brother after the spirit, his thought resonates for us, and we can find common issue with it beyond all the separate faith-confessions and nationalities, beyond all the separate times and places, just as we ought to find common cause with everything spiritually genuine that is lofty and high, even though it appear a foreign world for us."

"And hereupon, Sir, I will declare unto you, out of my small gifts and knowledge: What a Christian is, and wherefore he is called a Christian. Namely, that he only is a Christian, who is become capable of this high title in himself, and hath resigned himself with his inward ground, mind, and will to the free grace in Christ Jesus, and is in the will of his soul become as a young child, that only longeth after the breasts of the mother, that sincerely panteth after the mother, and sucketh the breasts of the mother whereof it liveth."

"A man must come to the practice, effectual performance, and fruitfulness in Christianity, otherwise the new birth is not yet manifest in him, nor the noble branch yet born; no tickling or soothing, comforting with promises or Scripture evidences, and boasting of a faith, doth avail any man at all, if the faith make him not a child conformable to God in essence and will, which faith bringeth forth divine fruit."

"A real true Christian hath no controversy or contention with anybody; for, in the resignation in Christ, he dieth from all controversy and strife; he asketh no more after the way to God, but wholly surrenders himself to the mother, namely, unto the spirit of Christ; and whatsoever it doth with him it is all one to him; be it prosperity or adversity in this world — life or death — it is all alike unto him; no adversity or calamity reacheth the new man, but only the old man of this world. With the same the world may do what it pleaseth: it belongeth unto the world; but the new man belongeth to God."

"I must tell you, sir, that yesterday the pharisaical devil was let loose, cursed me and my little book, and condemned the book to the fire. He charged me with shocking vices; with being a scorner of both Church and Sacraments, and with getting drunk daily on brandy, wine, and beer; all of which is untrue; while he himself is a drunken man."

"We men have one book in common which points to God. Each has it within himself, which is the priceless Name of God. Its letters are the flames of His love, which He out of His heart in the priceless Name of Jesus has revealed in us. Read these letters in your hearts and spirits and you have books enough. All the writings of the children of God direct you unto that one book, for therein lie all the treasures of wisdom. … This book is Christ in you."

"Pythagoras and Plato and Boehme and Paracelsus and Thomas Vaughan were men who bore their lamps amidst their fellowmen in life under a hail of nonunderstanding and abuse. Anyone could approach them, but only a few were able to discern the superearthly radiance behind the earthly face. It is possible to name great Servitors of East and West, North and South. It is possible to peruse their biographies; yet everywhere we feel that the superearthly radiance appears rarely in the course of centuries. One should learn from reality. (175)"

"Niklas Luhmann is remembered as the most important social theorist of the 20th century. Yet in much of the Anglo-Saxon world he is virtually unknown among professional social scientists."

"On Amazon.com, a reader of my book Luhmann Explained wrote "... if your teenager is bad, don’t ground him; make him write an essay on the sociological theory of Niklas Luhmann.” I sympathize with this reader’s point of view. Having read texts by Luhmann for about twenty years, I have increasingly asked myself why, even though I find the theory very appealing, its inventor did not manage to express it in a reasonably enjoyable manner. Sometimes, particularly in his later works, Luhmann’s irony and humor interrupt his otherwise extremely dry, unnecessarily convoluted, poorly structured, highly repetitive, overly long, and aesthetically unpleasing texts."

"The second-order cybernetics worked out by Heinz von Foerster is rightly held to be a constructivist theory, if not an a manifesto for operational constructivism. The reverse doesn't apply, however. Constructivist epistemologies do not necessarily have the rigor of a cybernetics of cybernetics. One can observe cognitions as constructions of an observer, without linking with this the theory that the observing observer observes himself or herself as an observer."

"Whatever we know about society, or indeed about the world in which we live, we know through the mass media. This is true not only of our knowledge of society but also of our knowledge of nature."

"The effect if not the function of the mass media seems to lie, therefore, in the reproduction of non- transparency through transparency, in the reproduction of non-transparency of effects through transparency of knowledge."

"By representing themselves as a system [the mass media ] generates boundaries with an inside and an outside that is inaccessible to them. They too reflect [or represent] their outside as public life, so long as specific external relationships, such as to politics or to the advertisers, are not in question."

"The activity of observing establishes a distinction in a space that remains unmarked, the space from which the observer executes the distinction. The observer must employ a distinction in order to generate the difference between unmarked and marked space, and between himself and what he indicates. The whole point of this distinction (its intention) is to mark something as distinct from something else. At the same time, the observer — in drawing a distinction - makes himself visable to others. He betrays his presence - even if a further distinction is required to distinguish him."

"The art system operates on its own terms, but an observer of art can choose many different distinctions to indicate what he observes."

"In the twentieth century, one encounters artworks that seek to cancel the difference between a real and an imagined reality by presenting themselves in ways that make them indistinguishable from real objects. Should we take this trend as an internal reaction of art against itself?"

"We are still spellbound by a tradition that arranged psychological faculties hierarchically, relegating ‘sensuousness’ — that is, perception — to a lower position in comparison to higher, reflective functions of reason and understanding. The most advanced versions of ‘conceptual art’ still follow this tradition. By refusing to base themselves in sensuously perceptible distinctions between works of art and other objects, these works seek to avoid reducing art to the realm of sense perception."

"Unlike philosophy, art does not search for islands of security from which other experiences can be expelled as fantastic or imaginary, or rejected as a world of secondary qualities or enjoyment, of pleasure or common sense. Art radicalizes the difference between the real and the merely possible in order to show through works of its own that even in the realm of possibility there is order after all. Art opposes, to use a Hegelian formulation, “the prose of the world,” but for precisely this reason it needs this contrast."

"It had always been clear to me that a thoroughly constructed conceptual theory of society would be much more radical and much more discomforting in its effects than narrowly focused criticisms—criticisms of capitalism for instance— could ever imagine."

"Die folgenden Untersuchungen wagen diesen Übergang zu einem radikal antihumanistischen, einem radikal antiregionalistischen und einem radikal konstruktivistischen Gesellschaftsbegriff."

"Humans cannot communicate; not even their brains can communicate; not even their conscious minds can communicate. Only communication can communicate."

"Does knowledge rest on construction in the sense that it only functions because the knowing system is operatively closed, therefore: because it can maintain no operative contact with the outside world; and because it therefore remains dependent, for everything that it constructs, on its own distinction between self-reference and allo-reference?"

"No matter how abstractly formulated are a general theory of systems, a general theory of evolution and a general theory of communication, all three theoretical components are necessary for the specifically sociological theory of society. They are mutually interdependent."

"Man is something that is to be overcome. Logically considered, this, too, presents a contradiction: he who overcomes himself is admittedly the victor, but he is also the defeated. The ego succumbs to itself, when it wins; it achieves victory, when it suffers defeat. Yet the contradiction only arises when the two aspects of this unity are hardened into opposed, mutually exclusive conceptions. It is precisely the fully unified process of the moral life which overcomes and surpasses every lower state by achieving a higher one, and again transcends this latter state through one still higher. That man overcomes himself means that he reaches out beyond the bounds that the moment sets for him. There must be something at hand to be overcome, but it is only there in order to be overcome. Thus even as an ethical agent, man is the limited being that has no limit."

"Man's position in the world is defined by the fact that in every dimension of his being and behavior he finds himself at every moment between two boundaries. This condition appears as the formal structure of our existence, filled always with different contents in life's diverse provinces, activities, and destinies. We feel that the content and value of every hour stands between a higher and a lower; every thought between a wiser and a more foolish; every possession between a more extended and a more limited; every deed between a greater and a lesser measure of meaning, adequacy, and morality."

"One of the first theorists to acknowledge the deep and important impact of urbanization on social life was the German scholar, Georg Simmel. Simmel developed a sociology that focused on the special ways that forms, such as the number of people in groups, influenced social life. His effort to understand the nature of urbanization and, in particular, the metropolis of the late nineteenth and early twentieth centuries, displayed his characteristic method of analysis."

"Objectivity does not simply involve passivity and detachment; it is a particular structure composed of distance and nearness, indifference and involvement."

"Objectivity may also be defined as freedom: the objective individual is bound by no commitments which could prejudice his perception, understanding, and evaluation of the given."

"Der Fremde ist uns nah, insofern wir Gleichheiten nationaler oder sozialer, berufsmäßiger oder allgemein menschlicher Art zwischen ihm und uns fühlen; er ist uns fern, insofern diese Gleichheiten über ihn und uns hinausreichen und uns beide nur verbinden, weil sie überhaupt sehr Viele verbinden."

"All relationships of people to each other rest, as a matter of course, upon the precondition that they know something about each other. The merchant knows that his correspondent wants to buy at the lowest price and to sell at the highest price. The teacher knows that he may credit to the pupil a certain quality and quantity of information. Within each social stratum the individual knows approximately what measure of culture he has to presuppose in each other individual."

"Money expresses all qualitative differences of things in terms of "how much?" Money, with all its colorlessness and indifference, becomes the common denominator of all values; irreparably it hollows out the core of things, their individuality, their specific value, and their incomparability. All things float with equal specific gravity in the constantly moving stream of money. All things lie on the same level and differ from one another only in the size of the area which they cover."

"Every relationship between two individuals or two groups will be characterized by the ratio of secrecy that is involved in it. Even when one of the parties does not notice the secret factor, yet the attitude of the concealer, and consequently the whole relationship, will be modified by it."

"In the presence of the total reality upon which our conduct is founded, our knowledge is characterized by peculiar limitations and aberrations. We cannot say in principle that "error is life and knowledge is death," because a being involved in persistent errors would continually act wide of the purpose, and would thus inevitably perish."

"The individual is reduced to a negligible quantity, perhaps less in his consciousness than in his practice and in the totality of his obscure emotional states that are derived from this practice. The individual has become a mere cog in an enormous organization of things and powers which tear from his hands all progress, spirituality, and value in order to transform them from their subjective form into the form of a purely objective life. It needs merely to be pointed out that the metropolis is the genuine arena of this culture which outgrows all personal life. Here in buildings and educational institutions, in the wonders and comforts of space-conquering technology, in the formations of community life, and in the visible institutions of the state, is offered such an overwhelming fullness of crystallized and impersonalized spirit that the personality, so to speak, cannot maintain itself under its impact."

"If wandering is the liberation from every given point in space, and thus the conceptional opposite to fixation at such a point, the sociological form of the "stranger" presents the unity, as it were, of these two characteristics."

"Die tiefsten Probleme des modernen Lebens quellen aus dem Anspruch des Individuums, die Selbständigkeit und Eigenart seines Daseins gegen die Übermächte der Gesellschaft, des geschichtlich Ererbten, der äußerlichen Kultur und Technik des Lebens zu bewahren - die letzterreichte Umgestaltung des Kampfes mit der Natur, den der primitive Mensch um seine leibliche Existenz zu führen hat."

"Mag das 18.Jahrhundert zur Befreiung von allen historisch erwachsenen Bindungen in Staat und Religion, in Moral und Wirtschaft aufrufen, damit die ursprünglich gute Natur, die in allen Menschen die gleiche ist, sich ungehemmt entwickele; mag das 19.Jahrhundert neben der bloßen Freiheit die arbeitsteilige Besonderheit des Menschen und seiner Leistung fordern, die den Einzelnen unvergleichlich und möglichst unentbehrlich macht, ihn dadurch aber um so enger auf die Ergänzung durch alle anderen anweist; mag Nietzsche in dem rücksichtslosesten Kampf der Einzelnen oder der Sozialismus gerade in dem Niederhalten aller Konkurrenz die Bedingung für die volle Entwicklung der Individuen sehen - in alledem wirkt das gleiche Grundmotiv: der Widerstand des Subjekts, in einem gesellschaftlich-technischen Mechanismus nivelliert und verbraucht zu werden."

"Wo die Produkte des spezifisch modernen Lebens nach ihrer Innerlichkeit gefragt werden, sozusagen der Körper der Kultur nach seiner Seele - wie mir dies heut gegenüber unseren Großstädten obliegt - wird die Antwort der Gleichung nachforschen müssen, die solche Gebilde zwischen den individuellen und den überindividuellen Inhalten des Lebens stiften, den Anpassungen der Persönlichkeit, durch die sie sich mit den ihr äußeren Mächten abfindet."

"Every social occurrence as such, consists of an interaction between individuals. In other words, each individual is at the same time an active and a passive agent in a transaction. In case of superiority and inferiority, however, the relation assumes the appearance of a one-sided operation ; the one party appears to exert, while the other seems merely to receive an influence."