User:Ditc

Quotes

I disapprove of what you say, but I will defend to the death your right to say it. Evelyn Beatrice Hall

Suffering, how divine it is, how misunderstood! We owe to it all that is good in us, all that gives value to life; we owe to it pity, we owe to it courage, we owe to it all the virtues. Anatole France

I think we ought to read only the kind of books that wound and stab us. If the book we are reading doesn't wake us up with a blow on the head, what are we reading it for? A book must be the axe for the frozen sea inside us. Franz Kafka

I view things as they are, without regard to place or person; my country is the world, and my religion is to do good. Thomas Paine

Religion is too important a matter to its devotees to be a subject of ridicule. If they indulge in absurdities, they are to be pitied rather than ridiculed. Kant

The absurdity of a religious practice may be clearly demonstrated without lessening the numbers of people who indulge in it. Anatole France

To those human beings who are of any concern to me I wish suffering, desolation, sickness, ill-treatment, indignities - I wish that they should not remain unfamiliar with profound self-contempt, the torture of self-mistrust, the wretchedness of the vanquished: I have no pity for them, because I wish them the only thing... that can prove today whether one is worth anything or not - that one endures. Nietzsche

Faith in what is godlike is possible only because the person who has faith contains in himself what is godlike–what recognizes in that in which it has faith, itself, its very own nature. Hegel

If therefore my work is negative, irreligious, atheistic, let it be remembered that atheism—at least in the sense of this work—is the secret of religion itself; that religion itself, not indeed on the surface, but fundamentally, not in intention or according to its own supposition, but in its heart, in its essence, believes in nothing else than the truth and divinity of human nature. Ludwig Feuerbach

To be radical is to grasp the root of the matter. But, for man, the root is man himself. The evident proof of the radicalism of German theory, and hence of its practical energy, is that is proceeds from a resolute positive abolition of religion. The criticism of religion ends with the teaching that man is the highest essence for man – hence, with the categorical imperative to overthrow all relations in which man is a debased, enslaved, abandoned, despicable essence, relations which cannot be better described than by the cry of a Frenchman when it was planned to introduce a tax on dogs: Poor dogs! They want to treat you as human beings! Marx

If with wine you are drunk be happy, If seated with a moon-faced (beautiful), be happy, Since the end purpose of the universe is nothing-ness; Hence picture your nothing-ness, then while you are, be happy! Khayyam

In life there are certain sores that, like a canker, gnaw at the soul in solitude and diminish it. Hedayat

The only real wisdom is knowing you know nothing. Socrates

Contradiction in the capitalist mode of production. The workers are important for the market as buyers of commodities. But as sellers of their commodity - labour-power - capitalist society has the tendency to restrict them to their minimum price. Further contradiction: the periods in which capitalist production exerts all its forces regularly show themselves to be periods of over-production; because the limit to the application of the productive powers is not simply the production of value, but also its realisation. However, the sale of commodities, the realisation of commodity capital, and thus of surplus-value as well, is restricted not by the consumer needs of society in general, but by the consumer needs of a society in which the great majority are always poor and must always remain poor. Marx

Tolstoy is great as the spokesman of the ideas and sentiments that emerged among the millions of Russian peasants at the time the bourgeois revolution was approaching in Russia. Tolstoy is original, because the sum total of his views, taken as a whole, happens to express the specific features of our revolution as a peasant bourgeois revolution. From this point of view, the contradictions in Tolstoy’s views are indeed a mirror of those contradictory conditions in which the peasantry had to play their historical part in our revolution . . . Tolstoy reflected the pent-up hatred, the ripened striving for a better lot, the desire to get rid of the past – and also the immature dreaming, the political inexperience, the revolutionary flabbiness. Historical and economic conditions explain both the inevitable beginning of the revolutionary struggle of the masses and their unpreparedness for the struggle, their Tolstoyan non-resistance to evil, which was a most serious cause of the defeat of the first revolutionary campaign. Lenin

Man will make it his purpose to master his own feelings, to raise his instincts to the heights of consciousness, to make them transparent, to extend the wires of his will into hidden recesses, and thereby to raise himself to a new plane, to create a higher social biologic type, or, if you please, a superman. . . It is difficult to predict the extent of self-government which the man of the future may reach or the heights to which he may carry his technique. Social construction and psycho-physical self-education will become two aspects of one and the same process. All the artsóliterature, drama, painting, music and architecture will lend this process beautiful form. More correctly, the shell in which the cultural construction and self-education of Communist man will be enclosed, will develop all the vital elements of contemporary art to the highest point. Man will become immeasurably stronger, wiser and subtler; his body will become more harmonised, his movements more rhythmic, his voice more musical. The forms of life will become dynamically dramatic. The average human type will rise to the heights of an Aristotle, a Goethe, or a Marx. And above the ridge new peaks will rise. Trotsky

Not curiosity, not vanity, not the consideration of expediency, not duty and conscientiousness, but an unquenchable, unhappy thirst that brooks no compromise leads us to truth. Hegel

Gentlemen! We find ourselves in an important epoch, in a fermentation, in which Spirit has made a leap forward, has gone beyond its previous concrete form and acquired a new one. The whole mass of ideas and concepts that have been current until now, the very bonds of the world, are dissolved and collapsing into themselves like a vision in a dream. A new emergence of Spirit is at hand; philosophy must be the first to hail its appearance and recognize it, while others, resisting impotently, adhere to the past, and the majority unconsciously constitute the matter in which it makes its appearance. But philosophy, in recognizing it as what is eternal, must pay homage to it. Hegel

The courage of truth, faith in the power of the spirit, is the first condition of philosophising. Because man is spirit he should and must deem himself worthy of the highest; he cannot think highly enough of the greatness and power of his spirit. For a man of this faith nothing is so inflexible and refractory as not to disclose itself to him. The original hidden and reserved essence of the universe has no force which could withstand the courage of knowing [Erkennens]; it must expose itself to that courage, bring its wealth and depths to light for our enjoyment. Hegel