All those instances to be found in history, whether real or fabulous, of a doubtful public spirit, at which morality is perplexed, reason is staggered, and from which affrighted Nature recoils, are their chosen and almost sole examples for the instruction of their youth.
--
No. 1, volume v, page 286.Edmund Burke
The modern man is . . . certain about his essential virtue . . . [and since] he does not see that he has a freedom of spirit which transcends both nature and reason . . . [he] is unable to understand the real pathos of his defiance of nature's and reason's laws. He always imagines himself betrayed into this defiance either by some accidental corruption in his past history or by some sloth of reason. Hence he hopes for redemption, either through a program of social reorganization or by some scheme of education.
Reinhold Niebuhr
The use of this feigned history hath been to give some shadow of satisfaction to the mind of man in those points wherein the nature of things doth deny it, the world being in proportion inferior to the soul; by reason whereof there is, agreeable to the spirit of man, a more ample greatness, a more exact goodness, and a more absolute variety, than can be found in the nature of things. Therefore, because the acts or events of true history have not that magnitude which satisfieth the mind of man, poesy feigneth acts and events greater and more heroical: because true history propoundeth the successes and issues of actions not so agreeable to the merits of virtue and vice, therefore poesy feigns them more just in retribution, and more according to revealed providence: because true history representeth actions and events more ordinary, and less interchanged, therefore poesy endueth them with more rareness, and more unexpected and alternative variations: so as it appeareth that poesy serveth and conferreth to magnanimity, morality, and to delectation. And therefore it was ever thought to have some participation of divineness, because it doth raise and erect the mind, by submitting the shows of things to the desires of the mind; whereas reason doth buckle and bow the mind into the nature of things.
Francis Bacon
Although Freedom is, primarily, an undeveloped idea, the means it uses are external and phenomenal; presenting themselves in History to our sensuous vision. The first glance at History convinces us that the actions of men proceed from their needs, their passions, their characters and talents; and impresses us with the belief that such needs, passions and interests are the sole springs of action — the efficient agents in this scene of activity. Among these may, perhaps, be found aims of a liberal or universal kind — benevolence it may be, or noble patriotism; but such virtues and general views are but insignificant as compared with the World and its doings. We may perhaps see the Ideal of Reason actualized in those who adopt such aims, and within the sphere of their influence; but they bear only a trifling proportion to the mass of the human race; and the extent of that influence is limited accordingly. Passions, private aims, and the satisfaction of selfish desires, are on the other hand, most effective springs of action. Their power lies in the fact that they respect none of the limitations which justice and morality would impose on them; and that these natural impulses have a more direct influence over man than the artificial and tedious discipline that tends to order and self-restraint, law and morality. When we look at this display of passions, and the consequences of their violence; the Unreason which is associated not ,only with them, but even (rather we might say especially) with good designs and righteous aims; when we see the evil, the vice, the ruin that has befallen the most flourishing kingdoms which the mind of man ever created, we can scarce avoid being filled with sorrow at this universal taint of corruption: and, since this decay is not the work of mere Nature, but of the Human Will — a moral embitterment — a revolt of the Good Spirit (if it have a place within us) may well be the result of our reflections.
Georg Wilhelm Friedrich Hegel
Reason is to the philosopher what grace is to the Christian.
Grace causes the Christian to act, reason the philosopher. Other men are carried away by their passions, their actions not being preceded by reflection: these are the men who walk in darkness. On the other hand, the philosopher, even in his passions, acts only after reflection; he walks in the dark, but by a torch.
The philosopher forms his principles from an infinity of particular observations. Most people adopt principles without thinking of the observations that have produced them, they believe the maxims exist, so to speak, by themselves. But the philosopher takes maxims from their source; he examines their origin; he knows their proper value, and he makes use of them only in so far as they suit him.
Truth is not for the philosopher a mistress who corrupts his imagination and whom he believes to be found everywhere; he contents himself with being able to unravel it where he can perceive it. He does not confound it with probability; he takes for true what is true, for false what is false, for doubtful what is doubtful, and probable what is only probable. He does more, and here you have a great perfection of the philosopher: when he has no reason by which to judge, he knows how to live in suspension of judgment...
The philosophical spirit is, then, a spirit of observation and exactness, which relates everything to true principles...Denis Diderot
Two things must be distinguished in consciousness; first, the fact that I know; secondly, what I know. In self consciousness these are merged in one; for Spirit knows itself. It involves an appreciation of its own nature, as also an energy enabling it to realise itself; to make itself actually that which it is potentially. According to this abstract definition it may be said of Universal History, that it is the exhibition of Spirit in the process of working out the knowledge of that which it is potentially. And as the germ bears in itself the whole nature of the tree, and the taste and form of its fruits, so do the first traces of Spirit virtually contain the whole of that History.
Georg Wilhelm Friedrich Hegel
Burke, Edmund
Burke, James (science historian)
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z