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55 Cards in this Set
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"Some truths about God exceed all the ability of human reason...But there are some truths which the natural reason is also able to reach and to have been proved demonstratively by philosophers guided by the light of natural reason"
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Summa Contra Gentiles
Thomas Aquinas |
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“Therefore it is clear that…the soul…is justified by faith alone and not any works.”
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On Christian Liberty
Luther |
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“For the end of…science…is the invention…of art…not of probably reasons but of designations and directions for works. And as the intention is different so is the effect; the effect of one being to overcome an opponent in argument, of the other to command nature in action.”
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The Plan of the Great Instauration
Bacon |
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“Therefore the moment you begin to have faith you learn that all things in you are altogether blameworthy, sinful, and damnable.”
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On Christian Liberty
Luther |
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“So a ruler need not have all the positive qualities I listed earlier, but he must seem to have them.”
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The Prince
Machiavelli |
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“No man that hath sovereign power can justly be put to death, or otherwise in any manner by his subjetcs punished. For seeing every subject is author of the actions of his sovereign, he punisheth another for the actions committed by himself.”
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Leviathan
Hobbes |
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“The Labour that was mine, removing [things] from out of that common state were in, hath fixed my property in them. [Man’s] labour hath taken it out of the hands of nature, where it was common, and belonged equally to al her children, and hath thereby appropriated it to himself.”
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A Second Treatise of Government
Locke |
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“It is manifest that during the time men live without a common power to keep them all in awe, they are in that condition which is called war, and such a war as is of every man against every man. In such condition…there is continual fear and danger of violent death, and the life of man, solitary, poor, nasty, brutish, and short.”
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Leviathan
Hobbes |
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“Am I so tied to a body and to the senses that I cannot exist without them? But I have persuaded myself that there is absolutely nothing in the world: no sky, no earth, no minds, no bodies. Is it then the case that I too do not exist? But doubtless I did exist if I persuaded myself of something…It must finally be established that this pronouncement, ‘I am, I exist’ is necessarily true every time I utter it or conceive it in my mind.”
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Meditations on First Philosophy
Descartes |
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“Each one began to look at the others and to want to be looked at himself, and the public esteem had a value. The one who sang or danced the best, the handsomest, the strongest, the most adroit or the most eloquent because the most highly regarded. And this was the first step toward inequality and, at the same time, toward vice.”
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Discourse On the Origin of Inequality
Rousseau |
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“Let us then examine this point, and let us say: ‘Either God is or he is not.’ But to which view shall we be inclined? Reason cannot decide this question. Infinite chaos separates us. At the far end of this infinite distance a coin is being spun which will come down heads or tails. How will you wager? Reason cannot make you choose either. Reason cannot prove either wrong…But you must wager. There is no choice, you are already committed.”
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Pensees
Pascal |
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“I mean by antagonism the asociability of man…Man has a marked propensity to isolate himself because he finds in himself the asocial quality to want to arrange everything according to his own ideas. He therefore expects resistance everywhere…This resistance awakens all the latent forces in man which drive him to overcome his propensity to be lazy and so, impelled by…ambition and avarice, he seeks to achieve a standing among his fellows, whom he does not suffer gladly, but whom he cannot leave”
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Idea for a Universal History with Cosmopolitan Intent
Kant |
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“Insomuch as reason has been imparted to us as a practical faculty…its true function must be to produce a will which is not merely good as some means to a further end, but is good in itself.”
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Grounding for the Metaphysics of Morals
Kant |
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“If we now attend to ourselves in any transgression of a duty, we find that we actually do not will that our maxim should become a universal law…but rather that the opposite of this maxim should remain a law universally. We only take the liberty of making an exception the law for ourselves (or just this one time) to the advantage of our inclination.”
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Grounding for the Metaphysics of Morals
Kant |
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“The relation of the individual to the Spirit of a people is such that he appropriates to himself this substantive being, so that it becomes his character and capability, enabling him to be something in the world. The individual discovers the being of his people as a firm world, already there, into which he must incorporate himself.”
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Introduction to the Philosophy of History
Hegel |
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“So it happens that such individuals treat other interests, even sacred ones, in a casual way – a mode of conduct certainly open to moral censure. But so great a figure must necessarily trample on many an innocent flower, crushing much that gets in its way.”
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Introduction to the Philosophy of History
Hegel |
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“It is the essence of Spirit to act, to make itself explicitly into what it already is implicitly – to be its own deed, and its own work. Thus it becomes the object of its own attention so that its own existence is there for it to be conscious of.”
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Introduction to the Philosophy of History
Hegel |
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“Man’s…Egotistic animal inclination misguides him into excluding himself where he can. Man therefore needs a master who can break man’s will and compel him to object a general will under which every man could be free. But where is he to get this master? Nowhere else but from mankind. But then this master is in turn an animal who needs a master.”
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Idea for a Universal History with Cosmopolitan Intent
Kant |
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“But as we contemplate history as the slaughter-bench upon which the happiness of nations, the wisdom of states, and the virtues of individuals were sacrificed, the question necessarily comes to mind: What was the ultimate goal for which these monstrous sacrifices were made.”
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Introduction to the Philosophy of History
Hegel |
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"The worker becomes poorer the more wealth he produces, the more his production increase in power and extent. The worker becomes a cheaper commodity the more commodities he produces. The increase in value of the world of things is directly proportional to the decrease in value of the human world. Labor not only produces commodities. It also produces itself and the worker as a commodity, and indeed in the same proportion as it produces commodities in general."
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Economic and Philosophic Manuscripts
Marx |
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"In the viewpoint of political economy this realization of labor appears as the diminution of the worker, the objectification as the loss of and subservience to the object, and the appropriation as alienation, as externalization."
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Economic and Philosophic Manuscripts
Marx |
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"First is the fact that labor is external to the laborer -- that is, it is not part of his nature -- and that the worker does not affiarm himself in work but denies himself, feels miserable and unhappy, develops no free physical and mental energy but mortifies his flesh and ruins his mind."
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Economic and Philosophic Manuscripts
Marx |
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"His work, therefore, is not voluntary but coerced, forced labor. It is not the satisfaction of a need but only a means to satisfy other needs. Its alien character is obvious from the fact that as soon as no physical or other pressure exists, labor is avoided like the plague."
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Economic and Philosophic Manuscripts
Marx |
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"The result, therefore, is that man (the worker) feels that he is acting freely only in his animal functions - eating, drinking, and procreating, or at most in his shelter and finery - while in his human functions he feels only like na animal. The animalistic become the human and the human becomes the animalistic."
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Economic and Philosophic Manuscripts
Marx |
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"An enforced raising of wages (disregarding all other difficulties, including that this anomaly could only be maintained forcibly) would therefore be nothing but a better slave-salary and would not achieve either for the worker or for labor human significance and dignity."
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Economic and Philosophic Manuscripts
Marx |
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"Until now men have constantly had false conceptions of themselves, about what they are or what they ought to be. They have related themselves to one another in conformity with their ideas of God, of normal man, etc. The phantoms of their imagination have gotten too big for them. They, the creators, have been bowing to their creations. Let us liberate them from their chimeras, from their ideas, dogmas, imaginary beings, under whose yoke they are languishing. Let us reel against the rule of thoughts. Let us teach man, says one person, to exchange these imaginings for thoughts that correspond to man's essence; let us teach man to be critical toward them, says another; let us teach man to get rid of them altogether, says a third. Then - existing reality will collapse."
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The German Ideology
Marx |
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"The competition turned into bitter fighting, which is now interpreted and extolled as a revolution of world-historical significance and as producing the most tremendous results and achievements."
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The German Ideology
Marx |
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"The relations of various nations with one another depend upon the extent to which each of them has developed its productive forces, the division of labor, and domestic commerce...Each new productive force...will bring about a further development of the division of labor."
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The German Ideology
Marx |
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"Not just in commerce but in the world of ideas too our age is putting on a veritable clearance sale. Everything can be had so dirt cheap that one begins to wonder whether in the end anyone will want to make a bid. Every speculative score-keeper who conscientiously marks up the momentous march of modern philosophy, every lecturer, crammer, student, everyone on the outskirts of philosophy or at its center is unwilling to stop with doubling everything. They all go further."
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Fear and Trembling
Kierkegaard |
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"The present author is no philosopher, he has not understood the System, nor does he know if there really is one, or if it has been completed. As far as his own weak head is concerned the thought of what huge heads everyone must have in order to have such huge thoughts is already enough. Even if one were able to render the whole of the content of faith into conceptual form, it would not follow that one had grasped faith, grasped how one came to it, or how it came to one. The present author is no philosopher, he is poetice et eleganter, a freelance who neither writes the system nor makes and promises about it."
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Fear and Trembling
Kierkegaard |
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"...anything that mentions Abraham..."
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Fear and Trembling
Kierkegaard |
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"for it is great to give up one's desire but greater to stick to it after having given it up; it is great to grasp hold of the eternal but greater to stick to the temporal after having given it up But then came the fullness of time. Had Abraham not had faith, then Sarah would surely have died of sorrow, and Abraham, dull with grief, instead of understanding the fulfillment, would have smiled at it as at a youthful dream. But Abraham believed, and therefore he was young; for he who always hopes for the best becomes old, deceived by life, and he who is always prepared for the worst becomes old prematurely; but he who has faith, retains eternal youth."
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Fear and Trembling
Kierkegaard |
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"But Abraham had faith, and had faith for this life. Yes, had his faith only been for a future life it would indeed have been easier to cast everything aside in order to hasten out of this world to which he did not belong. But Abraham's faith was not of that kind, if there is such, for a faith like that is not really faith but only its remotest possibility, a faith that has some inkling of its object at the very edge of the field of vision but remains separated from it by the yawning abyss in which despair plays its pranks."
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Fear and Trembling
Kierkegaard |
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What is left out of the Abraham story is the anguish; for while I am under no obligation to money, to a son the father has the highest and most sacred of obligations. Yet anguish is a dangerous affair for the squeamish, so people forget it, notwithstanding they want to talk about Abraham."
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Fear and Trembling
Kierkegaard |
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"Should someone in the audience be suffering from insomnia, however, there is likely to be the most appalling, most profound, tragi-comic misunderstanding. He goes home, he wants to do just...for the son is certainly the best thing he has. Should that speaker hear world of this, he might go to the man, summon all his clerical authority, and shout: 'Loathsome man, dregs of society, what devil has so possessed you that you wanted to murder your own son?'"
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Fear and Trembling
Kierkegaard |
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"What Abraham found the easiest of all would be for me hard, to find joy again in Isaac@ For he who with all the infinity of his soul, proprio motu et propriis auspiciis [on his own accord and on his own responsibility], has made the infinite movement and can do no more, that person only keeps Isaac with pain."
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Fear and Trembling
Kierkegaard |
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"He resigned everything infinitely, and then took everything back on the strength of the absurd. He is continually making the movement of infinity, but he makes it with such accuracy and poise that he is continually getting finitude out of it, and not for a second would one suspect anything else. It is said that the dancer's hardest task is to leap straight into a definite position, so that not for a second does he have to catch at the position but stands there in it in the leap itself."
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Fear and Trembling
Kierkegaard |
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"I haven't found such a one; still, I can very well imagine him. Here he is. The acquaintance is struck, I am introduced. The moment I first set eyes on him I thrust him away, jump back, clasp my hands together and say half aloud: 'Good God! Is this the person, is it really him? He looks just like a tax-gatherer.' Yet it is indeed him."
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Fear and Trembling
Kierkegaard |
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"One detects nothing of the strangeness and superiority that mark the knight of the infinite. This man takes pleasure, takes part, in everything, and whenever one catches him occupied with something his engagement has the persistence of the worldly person whose soul is wrapped up in such things. He minds his affairs. To see him at them you would think he was some pen-pusher who had lost his soul to Italian book-keeping, so attentive to detail is he."
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Fear and Trembling
Kierkegaard |
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"As it happens he hasn't a penny and yet he firmly believes his wife has that delicacy waiting for him. If she has, to see him eat it would be a sight for superior people to envy and for plain folk to be inspired by, for his appetite is greater than Esau's. If his wife doesn't have the dish, curiously enough he is exactly the same."
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Fear and Trembling
Kierkegaard |
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"he left his home and the lake of his home and went into the mountains. Here he enjoyed his spirit and his solitude, and for ten years did not tire of it. But at last a change came over his heart, and one morning he rose with teh daw, stepped before the sun, and spoke to it thus: 'You great star, what would your happiness be had you not those for whom you shine?'"
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Thus Spoke Zarathustra: Zarathustra's Prologue
Nietzsche |
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"For ten years you have climbed to my cave: you would have tired of your light and of the journey ahd it not been for me and my eagle and my serpent."
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Thus Spoke Zarathustra: Zarathustra's Prologue
Nietzsche |
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"I would give away and distribute, until the wise among men find joy once again in their folly, and the poor in their riches. For that I must descent to the depths, as you do in the evening when you go behind the sea and still bring light to the underworld, you overrich star."
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Thus Spoke Zarathustra: Zarathustra's Prologue
Nietzsche |
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"Give them nothing! said the saint. Rather, take part of their load and help them to bear it - that will be best for them, if only it does you good! And if you want to give them something, give no more than alms and let them beg for that!"
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Thus Spoke Zarathustra: Zarathustra's Prologue
Nietzsche |
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"But when he was alone he spoke thus to his heart: Could it be possible? This old saint in the forest has not yet heard anything of this, that God is dead!"
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Thus Spoke Zarathustra: Zarathustra's Prologue
Nietzsche |
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"Philosophizing with a hammer"
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Nietzsche
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"I teach you the overman. Man is something that shall be overcome. What have you done to overcome him?"
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Thus Spoke Zarathustra: Zarathustra's Prologue
Nietzsche |
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"All beings so far have created something beyond themselves; and do you want to be the ebb of this great flood and even go back to the beasts rather than overcome man? What is the ape to man? A laughing stock or a painful embarrassment. You have made you way from worm to man, and much in you is still worm. Once you were apes, and even no, too, man is more ape than any ape."
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Thus Spoke Zarathustra: Zarathustra's Prologue
Nietzsche |
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"They have something of which they are proud. What do they call that which makes them proud? education they call it; it distinguishes them from goatherds. That is why they do not like to hear the word 'contempt' applied to them Let me then address their pride. Let me speak to them of what is most contemptible: but that is the last man."
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Thus Spoke Zarathustra: Zarathustra's Prologue
Nietzsche |
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"What is love? What is creation? What is longing? What is a star? Thus asks the last man and he blinks”
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Thus Spoke Zarathustra: Zarathustra's Prologue
Nietzsche |
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“Formerly, all the world was mad”
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Thus Spoke Zarathustra: Zarathustra's Prologue
Nietzsche |
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“I admire you because you made danger your vocation”
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Thus Spoke Zarathustra: Zarathustra's Prologue
Nietzsche |
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"I have long known that the devil would trip me. Now he will drag me to hell. Would you prevent him? By my honor friend, all that of which you speak does not exist: there is no devil and no hell. your soul will be dead even before your body: fear nothing further."
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Thus Spoke Zarathustra: Zarathustra's Prologue
Nietzsche |
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"If you speak the truth, I lose nothing when I lose my life. I am not much more than a beast that has been taught to dance by blows and a few meager morsels. By no means, yo have made danger your vocation: there is nothing contemptible in that. Now you perish of your vocation: for that I will bury you with my own hands."
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Thus Spoke Zarathustra: Zarathustra's Prologue
Nietzsche |
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what is Nietzsche is shooting for with the overman?
(name, author, work) |
Magnanimous man
Aristotle Nicomachean Ethics |
