19th-century Philosopher Quotes
The end of the world: the wholesale internal introversion upon itself of the noosphere, which has simultaneously reached the uttermost limit of its complexity and its centrality... the overthrow of equilibrium, detaching the mind, furfilled at last, from its material matrix, so that it will henceforth rest with all its weight on God-Omega... critical point simultaneously of emergence and emersion, of maturation and evasion.
The term 'charisma' will be applied to a certain quality of an individual personality by virtue of which he is considered extraordinary and treated as endowed with supernatural, superhuman, or at least specifically exceptional powers or qualities. These are such as are not accessible to the ordinary person, but are regarded as of divine origin or as exemplary, and on the basis of them the individual concerned is treated as a 'leader.
There was nothing natural about laissez-faire; free markets could never have come into being merely by allowing things to take their course. Just as cotton manufactures were created by the help of protective tariffs, export bounties, and indirect wage subsidies, laissez-faire was enforced by the state.
In the ancient notion of love, on the other hand, there is an element of anxiety. The noble fears the descent to the less noble, is afraid of being infected and pulled down. The sage of antiquity does not have the same firmness, the same inner certainty of himself and his own value, as the genius and hero of Christian love.
When brought to the proletariat from the capitalist class, science is invariably adapted to suit capitalist interests. What the proletariat needs is a scientific understanding of its own position in society. That kind of science a worker cannot obtain in the officially and socially approved manner. The proletarian himself must develop his own theory. For this reason he must be completely self-taught.
History does not merely unfold within the terrain mapped out by these institutions. It does not resolve itself into the evolution of contents, of men and situations, etc., while the principles of society remain eternally valid.... On the contrary, history is precisely the history of these institutions, of the changes they undergo as institutions which bring men together in societies. Such institutions start by controlling economic relations between men and go on to permeate all human relations (and hence also man's relations with himself and with nature).
Now, when we say of any occurrence that it is 'physical', we mean thereby that it is potentially describable in physical terms. (Otherwise the expression would be wholly meaningless.) So it is perfectly correct, to state that, in every happening with which our sensory nerves are associated, we find, after we have abstracted therefrom every known or imaginable physical component, certain categorically nonphysical residue.