Quotes about Immanuel Kant

93 Sourced Quotes

Kant's view about freedom of the will, […] is one of the most unstable areas in his philosophy. It is a topic he frequently revisited, never saying quite the same thing he ever said before. Kant's theory of freedom, and especially the idea that we are free only in the intelligible world beyond nature, has also been the chief stumbling block to the acceptance of his moral philosophy. The scandal has only increased with the passage of time, as fewer and fewer moral philosophers find it tolerable to burden morality with an extravagant supernaturalist metaphysics.

'Kant ought to be arrested and given three years in Solovki asylum for that "proof" of his!' Ivan Nikolayich burst out completely unexpectedly. 'Ivan!' whispered Berlioz, embarrassed. But the suggestion to pack Kant off to an asylum not only did not surprise the stranger but actually delighted him. 'Exactly, exactly!' he cried and his green left eye, turned on Berlioz glittered. 'That's exactly the place for him! I said to him myself that morning at breakfast: "If you'll forgive me, professor, your theory is no good. It may be clever but it's horribly incomprehensible. People will think you're mad."' Berlioz's eyes bulged. At breakfast... to Kant?

Mikhail Bulgakov

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.

Immanuel Kant lived with knowledge as with his lawfully wedded wife, slept with it in the same intellectual bed for forty years and begot an entire German race of philosophical systems.

I am a humanist because I think humanity can, with constant moral guidance, create reasonably decent societies. I think that young people who want to understand the world can profit from the works of Plato and Socrates, the behaviour of the three Thomases, Aquinas, More and Jefferson — the austere analyses of Immanuel Kant and the political leadership of Abraham Lincoln and Franklin Roosevelt.

James A. Michener

In his essay, 'Perpetual Peace,' the philosopher, Immanuel Kant, argued that perpetual peace would eventually come to the world in one of two ways, by human insight or by conflicts and catastrophes of a magnitude that left humanity no other choice. We are at such a juncture.

Henry Kissinger

The eighteenth-century German philosopher Immanuel Kant had conjectured that Messier's nebulae were distant "island universes" outside our Milky Way galaxy, but many scientists in the early twentieth century disagreed.

Numerous geographers writing in recent years concerning the nature and scope of their subject have described the relation of their field to other fields of science in terms of a concept said to stem from Immanuel Kant and from Alexander von Humboldt. Whatever may be the original source of the concept, its importance in the current geographic thought stems from the writing of Alfred Hettner, the German master of the methodology of geography.

Richard Hartshorne

It was this savagery and madness which darkened the understanding of the most prominent representatives of the culture of all nations, such as Cicero, Seneca, Tacitus, Mohamed, Martin Luther, Giordano Bruno, Frederick the Great, Voltaire, Josef II, Napoleon I, Goethe, Herder, Immanuel Kant, Fichte, Schopenhauer, Charles Fournier, Ludwig Feuerbach, Richard Wagner, Bismarck, Rudolf Virchow, Theodor Billroth, Eugen Duhring - and countless others in all fields to come out against the Jews. Savagery and madness, finally, explains the anti-Semitism of the most distinguished representatives of our culture, such as Simion Barnutiu, B. P. Hajdau, Vasile Alecsandri, Vasile Conta, Mihail Eminescu.

Nothing can better express the feelings of the scientist towards the great unity of the laws of nature than in Immanuel Kant's words: "Two things fill the mind with ever new and increasing awe: the stars above me and the moral law within me."… Would he, who did not yet know of the evolution of the world of organisms, be shocked that we consider the moral law within us not as something given, a priori, but as something which has arisen by natural evolution, just like the laws of the heavens?

It is far from self-evident why Kant chooses this triad as his vehicle for systematizing the formulas of the moral principle.

Historically the most striking result of Kant's labors was the rapid separation of the thinkers of his own nation and, though less completely, of the world, into two parties;—the philosophers and the scientists.

Lawrence Joseph Henderson

In the First Section of the Groundwork, Kant is attempting to appeal to certain judgments of value that he thinks will be accepted by common rational moral cognition (roughly, healthy moral common sense) in order to motivate a formulation of the moral law.

When Kant distinguishes between actions that have moral content or [true, authentic, inner] moral worth and those that do not, he is not distinguishing what has moral value from what has none. Instead, the distinction he is drawing is between what has a special, fundamental, essentially or authentically moral value from what is valuable from the moral standpoint but does not have the sort of value that lies right at the heart of morality.

If it were not for the founder of the school, Charles S. Pierce, who has told us that he 'learned philosophy out of Kant,' one might be tempted to deny any philosophical pedigree to a doctrine that holds not that our expectations are fulfilled and our actions successful because our ideas are true, but rather that our ideas are true because our expectations are fulfilled and our actions successful.

Nietzsche … criticizes Schopenhauerian aesthetics for not freeing itself from Kant's moralistic: 'that is beautiful which gives us pleasure without interest'.

One of Nietzsche's most important legacies to us … is his claim that it is desirable and possible to dismantle the Platonic apparatus of Forms, Absolute Truth, the Idea of the Good, etc. and its historical derivatives, such as Kant's transcendental philosophy, and that this can be done without fear of falling into relativism.

Zola, who has so faithfully described the impulse to commit murder, did not himself commit a murder, because there were so many other characters in him. The actual murderer is in the grasp of his own disposition: the author describing the murder is swayed by a whole kingdom of impulses. Zola would know the desire for murder much better than the actual murderer would know it, he would recognise it in himself, if it really came to the surface in him, and he would be prepared for it. In such ways the criminal instincts in great men are intellectualised and turned to artistic purposes as in the case of Zola, or to philosophic purposes as with Kant, but not to actual crime.

I now come to the third great obstacle to human self-knowledge, to the belief — deeply rooted in our western culture — that what can be explained in terms of natural science has no values. This belief springs from an exaggeration of Kant's values-philosophy, the consequence of the idealistic dichotomy of the world into the external world of things and the internal laws of human reason.

In the field of philosophy Kant was the first to take the next decisive step towards the point of view that not only the qualities revealed by the senses, but also space and spatial characteristics have no objective significance in the absolute sense; in other words, that space, too, is only a form of our perception.

Critics of Kantian ethics sometimes complain that the concept of a categorical imperative makes no sense because there could be no reason for obeying such an imperative. This is usually because they think that the only reason for obeying an imperative must be an end in the sense of an end to be produced. They do not notice that Kant's concept of an objective end in itself is precisely his answer to their question.

Newtonian physics found its apostle in Kant; modern physics is still awaiting its modern expounder.

Joseph B. Soloveitchik

For Immanuel Kant, the term anthropology embraced all the human sciences, and laid the foundation of familiar knowledge we need, to build solidly grounded ideas about the moral and political demands of human life. Margaret Mead saw mid-twentieth-century anthropology as engaged in a project no less ambitious than Kant's own, and her Terry Lectures on Continuities in Cultural Evolution provide an excellent point to enter into her reflections.

Kant postulates God, since without this hypothesis morality is unintelligible. We postulate a society specifically distinct from individuals, since otherwise morality has no object and duty no roots.

Émile Durkheim

I suggest that a Kantian should think of any formulation of the supreme principle of morality (including all of Kant's own formulations) as provisional expressions of a principle to the conception of which we limited and fallible rational beings must always aspire.

People's memories are maybe the fuel they burn to stay alive. Whether those memories have any actual importance or not, it doesn't matter as far the maintenance of life is concerned. They are all just fuel. Advertising filler in the news paper, philosophy books, dirty pictures in a magazine, a bundle of ten-thousand-yen bills; when you feed them to fire, they are just paper. The fire isn't thinking 'oh This is Kant' or 'Oh This is Yomuri evening edition' or 'Nice tits', while it burns. To the fire, they are nothing but scraps of paper. It is the exact same thing. Important memories, not-so-important memories, totally useless memories : there is no distinction — they are all just fuel

Haruki Murakami

Kant claims that the three formulas also constitute a developmental progression. This strongly suggests, first, that we need all the formulas in order to have a complete account of the content of the supreme principle, and, second, that the later formulas FH and above all FA and FRE should be considered more complete and adequate statements of the law than FUL and FLN.

For what is specific in the Catholic religion is immortalization and not justification, in the Protestant sense. Rather is this latter ethical. It is from Kant, in spite of what orthodox Protestants may think of him, that Protestantism derived its penultimate conclusions — namely, that religion rests upon morality, and not morality upon religion, as in Catholicism.

Miguel de Unamuno

The liberalism with which I am concerned is a version of liberalism prominent in the moral and legal and political philosophy of the day: a liberalism in which the notions of justice, fairness, and individual rights play a central role, and which is indebted to Kant for much of its philosophical foundation.

Michael J. Sandel

Always in England if you had the type of brain that was capable of understanding T.S. Eliot's poetry or Kant's logic, you could be sure of finding large numbers of people who would hate you violently.