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Nowadays, to say that we are clever animals is not to say something philosophical and pessimistic but something political and hopeful – namely, if we can work together, we can make ourselves into whatever we are clever and courageous enough to imagine ourselves becoming. This is to set aside Kant’s question “What is man?” and to substitute the question “What sort of world can we prepare for our great grandchildren?”
--
"Human Rights, Rationality, and Sentimentality." Truth and Progress: Philosophical Papers, Volume 3 (1998).

 

Richard Rorty

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Many clever men like you have trusted to civilization. Many clever Babylonians, many clever Egyptians, many clever men at the end of Rome. Can you tell me, in a world that is flagrant with the failures of civilisation, what there is particularly immortal about yours?

 

Gilbert Keith Chesterton

 

This divergence and perversion of the essential question is most striking in what goes today by the name of philosophy. There would seem to be only one question for philosophy to resolve: What must I do? Despite being combined with an enormous amount of unnecessary confusion, answers to the question have at any rate been given within the philosophical tradition on the Christian nations. For example, in Kant´s Critique of Practical Reason, or in Spinoza, Schopenhauer and specially Rousseau.

 

Leo Tolstoy

 

It means "Ask the next question." Ask the next question, and the one that follows that, and the one that follows that. It's the symbol of everything humanity has ever created, and is the reason it has been created. This guy is sitting in a cave and he says, "Why can't man fly?" Well, that's the question. The answer may not help him, but the question now has been asked.
The next question is what? How? And so all through the ages, people have been trying to find out the answer to that question. We've found the answer, and we do fly. This is true of every accomplishment, whether it's technology or literature, poetry, political systems or anything else. That is it. Ask the next question. And the one after that.

 

Theodore Sturgeon

 

The Jewish question is no question of humanity, and it is no question of religion; it is solely a question of political hygiene.

 

Paul Schmidt

 

This divergence and perversion of the essential question is most striking in what goes today by the name of philosophy. There would seem to be only one question for philosophy to resolve: What must I do? Despite being combined with an enormous amount of unnecessary confusion, answers to the question have at any rate been given within the philosophical tradition on the Christian nations. For example, in Kant´s Critique of Practical Reason, or in Spinoza, Schopenhauer and specially Rousseau. But in more recent times, since Hegel´s assertion that all that exists is reasonable, the question of what one must do has been pushed to the background and philosophy has directed its whole attention to the investigation of things as they are, and to fitting them into a prearranged theory. This was the first step backwards. The second step, degrading human thought yet further, was the acceptance of the struggle for existence as a basic law, simply because that struggle can be observed among animals and plants. According to this theory the destruction of the weakest is a law which should not be opposed. And finally, the third step was taken when the childish originality of Nietzsche´s half-crazed thought, presenting nothing complete or coherent, but only various drafts of immoral and completely unsubstantiated ideas, was accepted by the leading figures as the final word in philosophical science. In reply to the question: what must we do? the answer is now put straightforwardly as: live as you like, without paying attention to the lives of others. If anyone doubted that the Christian world of today has reached a frightful state of torpor and brutalization (not forgeting the recent crimes committed in the Boers and in China, which were defended by the clergy and acclaimed as heroic feats by all the world powers), the extraordinary success of Nietzsche's works is enough to provide irrefutable proof of this. Some disjointed writings, striving after effect in a most sordid manner, appear, written by a daring, but limited and abnormal German, suffering from power mania. Neither in talent nor in their basic argument to these writings justify public attention. In the days of Kant, Leibniz, or Hume, or even fifty years ago, such writings would not only have received no attention, but they would not even have appeared. But today all the so called educated people are praising the ravings of Mr. N, arguing about him, elucidating him, and countless copies of his works are printed in all languages.

 

Friedrich Nietzsche