The negation of the will to live in no way implies the destruction of a substance, but purely the act of non-willing: that which has willed until now, no longer wills.
1851
Source: On Religion
When you're tired of scrolling living idiots.
Arthur Schopenhauer (22 February 1788 – 21 September 1860) was a German philosopher. He is best known for his 1818 work The World as Will and Representation, which characterizes the phenomenal world as the product of a blind and insatiable metaphysical will.
The negation of the will to live in no way implies the destruction of a substance, but purely the act of non-willing: that which has willed until now, no longer wills.
1851
Source: On Religion
There is a great difference between the ethics of the Greeks and that of the Hindus. The former [...] aims to facilitate a happy life. The latter, on the contrary, aims to bring about deliverance and freedom from life in general.
1851
Source: On Religion
That our very existence implies a fault is proven by death.
1851
Source: On Religion
A noble character will not easily complain of his fate [...]. A vile egoist, on the contrary, who limits all reality to himself [...] will concern himself only with his own lot: which results in great sensitivity and frequent complaints.
1851
Source: On Religion
The affirmation of the will presupposes the limitation of personal consciousness to the individual, and counts on the possibility of a favorable existence granted by the hand of chance.
1851
Source: On Religion
Sexual desire [...] is the quintessence of all the deception of this noble world. It promises so unspeakably, so infinitely [...] so many things, and it keeps its promise so miserably!
1851
Source: On Religion
From the father, the child receives the will, the character; from the mother, the intellect. The latter is the liberating principle; the will, the binding principle.
1851
Source: On Religion
Coitus conceals itself by crawling, like a criminal.
1851
Source: On Religion
To bring a being into the world solely for it to be there, without subjective passion, [...] deliberately and in cold blood, would be a very questionable moral action.
1851
Source: On Religion
A true monk is an exceedingly honorable being. Unfortunately, in most cases, the frock is a mere disguise behind which there is no more a true monk than in a masquerade costume.
1851
Source: On Religion
About half of humanity is composed of involuntary Trappists. Poverty, obedience, lack of all pleasures [...], such is their lot.
1851
Source: On Religion
We should envy others less for their happiness than for their misfortune.
1851
Source: On Religion
The value of life consists precisely in teaching one not to want it.
1851
Source: On Religion
Every human life [...] is, as a rule, nothing other than a series of aborted hopes, disappointed plans, and errors recognized too late.
1851
Source: On Religion
A happy life is impossible; the highest point that man can reach is a heroic career.
1851
Source: On Religion
There is only one thing that does not disappear [...], it is the concept. It is in it [...] that all the knowledge of experience must be deposited, and it alone is capable of guiding us in life.
1819
Source: The World as Will and Representation
The concept is as different from the word to which it is attached as it is from the intuition from which it arose. It is of a completely different nature than these sense impressions.
1819
Source: The World as Will and Representation
In reflection proper, one does nothing but throw all useless baggage overboard: this is what is called abstracting.
1819
Source: The World as Will and Representation
If one wishes to learn something new, one must resort to intuition, as the truly rich and fertile source of our knowledge.
1819
Source: The World as Will and Representation
Philosophical systems that stick to general concepts, without returning to the real, are almost nothing but word games.
1819
Source: The World as Will and Representation
If abstraction consists simply in eliminating, the more one pursues it, the less reality one keeps.
1819
Source: The World as Will and Representation
Only intuitions are clear, not concepts. The latter can at most be intelligible.
1819
Source: The World as Will and Representation
Speech and language are the indispensable instruments of all clear thought. But like any means, [...] these instruments are at the same time a hindrance and a fetter.
1819
Source: The World as Will and Representation
[Language] forces the infinite nuances of ever-unstable thought into certain fixed forms [...]: and in fixing them, it takes away their life.
1819
Source: The World as Will and Representation
Like everything in this world, an advantage does not come without its disadvantages. This is what happens with reason, the exclusive privilege of man.
1819
Source: The World as Will and Representation
Through thought, human intelligence is open to error. However, every error sooner or later brings with it a whole series of evils [...].
1819
Source: The World as Will and Representation
Every error, wherever it is found, must be pursued and rooted out as harmful to humanity, and there can be no privileged errors [...].
1819
Source: The World as Will and Representation
The animal can never stray [...] from the path of nature; into our abstract concepts, on the contrary, can enter [...] the false, the impossible, the absurd, and the senseless.
1819
Source: The World as Will and Representation
As reason belongs to all and good judgment to a few, it follows that man is given over to all illusions.
1819
Source: The World as Will and Representation
Culture proper [...] can only be given to a few, and can be received by an even smaller number.
1819
Source: The World as Will and Representation
Against pantheism I have only this objection: that it says nothing. To call the world 'God' is not to explain it, but merely to enrich the language with a superfluous synonym for the word 'world'.
1851
Source: On Religion
To say: 'The world is God', or 'the world is the world', amounts to the same thing.
1851
Source: On Religion
If one starts from what is actually given, that is, the world, and says: 'The world is God,' it is obvious that [...] the unknown is explained by something even more unknown.
1851
Source: On Religion
Pantheism presupposes theism beforehand. It is only [...] by starting from a God [...] that one can end up identifying him with the world, in order to set him aside in a decent manner.
1851
Source: On Religion
To look at this world a priori, and without being influenced, as a God, is an idea that would occur to no one.
1851
Source: On Religion
He would be a very ill-advised God who could find no better amusement than to transform himself into a world such as this!
1851
Source: On Religion
[A God] who would transform himself into a world [...] to endure misery, suffering, and death, without measure or end, in the form of countless millions of living beings [...].
1851
Source: On Religion
The supposed great progress from theism to pantheism [...] is therefore the transition from what is unproven and hardly imaginable, to the properly absurd.
1851
Source: On Religion
However indistinct, wavering, and confused the notion associated with the word 'God' may be, two attributes are nevertheless inseparable from this word: supreme power and supreme wisdom.
1851
Source: On Religion
Our position in the world is manifestly such that no intelligent being, let alone one in possession of supreme wisdom, would want to place himself in it.
1851
Source: On Religion
Under the hypothesis of pantheism, the creator God is himself the endlessly tormented one, and, on this small earth alone, he dies once every second, [...] which is absurd.
1851
Source: On Religion
It would be much more accurate to identify the world with the devil.
1851
Source: On Religion
The spirit of evil and nature are one, and where nature is not tamed, the evil spirit is not tamed either.
1851
Source: On Religion
This idea that the world has only a physical and not a moral significance is the most lamentable error ever engendered by the perversity of the human mind.
1851
Source: On Religion
The understanding [...] is the medium of motives, that is, the intermediary through which they act on the will, which is, properly speaking, the very core of man.
1839
Source: Essay on the Freedom of the Will
[Man] is intellectually free [...] when his actions are the true and unaltered result of the reaction of his will under the influence of motives.
1839
Source: Essay on the Freedom of the Will
This intellectual freedom is abolished [...] when the intermediary of motives, the understanding, is disturbed permanently or only temporarily.
1839
Source: Essay on the Freedom of the Will
[...] the motives are altered, and the will cannot decide as it would in the same circumstances if the intellect presented them in their true aspect.
1839
Source: Essay on the Freedom of the Will
The laws start from the just presumption that the will does not possess moral freedom [...], but is subject to the necessitating constraint of motives.
1839
Source: Essay on the Freedom of the Will
A penal code is nothing other than a list of motives capable of checking wills inclined toward evil.
1839
Source: Essay on the Freedom of the Will
The will alone constitutes man properly speaking; the intellect is simply his organ, his antennae directed outwards [...].
1839
Source: Essay on the Freedom of the Will
[Actions committed without intellectual freedom] do not constitute a trait of a man's character: either he acted differently than he intended, or he was incapable of reflecting on what should have deterred him from the act.
1839
Source: Essay on the Freedom of the Will
Passion is the sudden, violent excitement of the will by a representation that penetrates from the outside and acquires the force of a motive.
1839
Source: Essay on the Freedom of the Will
[Passion possesses] such vividness that it obscures and does not allow all those [representations] which could act to the contrary as opposing motives to reach the understanding.
1839
Source: Essay on the Freedom of the Will
Drunkenness is a state that predisposes to passions, because it increases the vividness of sensory representations, while on the contrary weakening abstract thought [...].
1839
Source: Essay on the Freedom of the Will
Here, the responsibility for the actions themselves is replaced by the responsibility for the drunkenness.
1839
Source: Essay on the Freedom of the Will
[...] by what right would a man set himself up as an absolute moral judge of his fellow men, and as such inflict punishments on them for their faults?
1839
Source: Essay on the Freedom of the Will
The law, that is, the threat of punishment, has rather the purpose of being a contrary motive intended to counterbalance the seductions of evil in the minds of men.
1839
Source: Essay on the Freedom of the Will
The criminal [...] suffers the penalty [...] as a consequence of the perversity of his moral nature, which [...] has produced the action in an inevitable way.
1839
Source: Essay on the Freedom of the Will
The world is my representation.
1819
Source: The World as Will and Representation
One then has the complete certainty of knowing neither a sun nor an earth, but only an eye that sees this sun, a hand that touches this earth.
1819
Source: The World as Will and Representation
The world by which one is surrounded exists only as representation, in its relation to a perceiving being.
1819
Source: The World as Will and Representation
No truth is [...] more certain, more absolute, more evident than this: all that exists, exists for thought.
1819
Source: The World as Will and Representation
The entire universe is object only with regard to a subject, perception only in relation to a perceiving mind, in a word, it is pure representation.
1819
Source: The World as Will and Representation
Everything that the world contains or can contain is in this necessary dependence on the subject and exists only for the subject.
1819
Source: The World as Will and Representation
The distinction of subject and object [...] is the common form of all [representations], the only one under which any representation can be conceived.
1819
Source: The World as Will and Representation
[The dogma of the Vedanta school maintains] that this matter has no reality independent of the mind's perception, existence and perceptibility being two equivalent terms.
1819
Source: The World as Will and Representation
[There is a] natural reluctance in men to admit that the world is but a mere representation, an idea which is nevertheless indisputable.
1819
Source: The World as Will and Representation
This austere truth, well suited to make man reflect, if not tremble, here is how he can and must state it [...]: 'The world is my will.'
1819
Source: The World as Will and Representation
From one point of view [...] this world exists absolutely only as representation; from another point of view, it exists only as will.
1819
Source: The World as Will and Representation
A reality that can be reduced neither to [representation] nor to [will] [...] is a pure chimera, a will-o'-the-wisp fit only to lead philosophy astray.
1819
Source: The World as Will and Representation
The world is my representation.
1819
Source: The World as Will and Representation
The privilege of knowledge is that it is communicable; feeling is not.
1819
Source: The World as Will and Representation
Science does not explain the essence of phenomena.
1819
Source: The World as Will and Representation
Every movement of the body corresponds to an act of the will.
1819
Source: The World as Will and Representation
What is clearest in knowledge is its form; what remains obscure is reality.
1819
Source: The World as Will and Representation
The will in itself has no goal, because it has no cause.
1819
Source: The World as Will and Representation
Aesthetic pleasure arises from an exercise of the faculty of knowledge, independent of the will.
1819
Source: The World as Will and Representation
[The pretty] flatters the will and destroys contemplation. It must be excluded from art.
1819
Source: The World as Will and Representation
Tragedy is the supreme form of poetry: it shows us the terrible aspect of life.
1819
Source: The World as Will and Representation
Music [...] is an expression of the will itself.
1819
Source: The World as Will and Representation
Suffering is the foundation of all life.
1819
Source: The World as Will and Representation
Human life [...] goes from suffering to boredom.
1819
Source: The World as Will and Representation
Suffering is positive; happiness is merely its negation.
1819
Source: The World as Will and Representation
All goodness is, at its root, pity.
1819
Source: The World as Will and Representation
Suicide, far from being the negation of the will-to-live, is a passionate affirmation of it.
1819
Source: The World as Will and Representation
Whoever wants to become familiar with my philosophy must read every last line of mine.
1819
Source: The World as Will and Representation
I am not a hack writer, a textbook manufacturer [...] I strive only for the truth.
1819
Source: The World as Will and Representation
I write, as the ancients wrote, with the sole intention of transmitting my thoughts to posterity.
1819
Source: The World as Will and Representation
To understand me, to learn something from me, one can neglect nothing of what I have written.
1819
Source: The World as Will and Representation
As for judging and criticizing me without submitting to this condition, nothing is easier, experience has proven it.
1819
Source: The World as Will and Representation
The major part of my opinions are expressed in only one place throughout my works.
1819
Source: The World as Will and Representation
Hence the small number of my works, but also the reflection I have put into them, and the long intervals of time that separate them.
1819
Source: The World as Will and Representation
In every system, the supreme results [...] form something like the pinnacle of the pyramid.
1819
Source: The World as Will and Representation
[One must raise] the question of the intimate meaning and proper nature of this sexual love, which sometimes rises to the most violent passion.
1819
Source: The World as Will and Representation
It may seem paradoxical to include such a question in the philosophy that deals with morality: it would not seem so if one had recognized the true importance of the subject.
1819
Source: The World as Will and Representation
Kant, to whom art remained quite foreign [...] was able to render such a great and lasting service to the philosophy of art.
1819
Source: The World as Will and Representation
In all previous considerations on art and beauty, the object was never considered except from an empirical point of view [...].
1819
Source: The World as Will and Representation
To explain a given phenomenon in its effect, if one wants to determine absolutely the essence of its cause, one must first know this effect itself exactly.
1819
Source: The World as Will and Representation
It was to be Kant's merit to examine [...] the very excitation, following which we declare the object that produced it beautiful, and to try to determine its elements [...] within our own sensibility.
1819
Source: The World as Will and Representation
[The judgment of beauty] is manifestly the expression of a subjective process, and yet it has such a generality that it seems to relate to a property of the object.
1819
Source: The World as Will and Representation
[Kant starts] from the judgment of the beautiful, and not from the beautiful itself. One might as well know things only by hearsay and not for oneself.
1819
Source: The World as Will and Representation
A very intelligent blind man could, with what he has heard about colors, compose a theory of them.
1819
Source: The World as Will and Representation
The part of the Critique of Judgment that is by far the best is the theory of the sublime. It is incomparably better than the theory of beauty [...].
1819
Source: The World as Will and Representation
Although organized bodies appear to us [...] as subject to a concept of finality, nothing authorizes us to regard this finality as objective.
1819
Source: The World as Will and Representation
The necessity of conceiving [bodies] as subject to the principle of finality is of subjective origin.
1819
Source: The World as Will and Representation
It was necessary [...] to show that the world, in its essence, cannot be considered the effect of a cause directed by motives.
1819
Source: The World as Will and Representation
As soon as we approach a new domain, the previous principles are of no more help to us; fundamental laws of another kind appear [...].
1819
Source: The World as Will and Representation
This principle [...], I believe I have determined it, by representing the Will as the only thing-in-itself.
1819
Source: The World as Will and Representation
Glory follows merit as infallibly as the shadow follows the body, although, like the shadow, it sometimes walks in front, sometimes behind.
1851
Source: The Wisdom of Life
Usually, the later the glory, the more lasting it will be, for all that is exquisite matures slowly.
1851
Source: The Wisdom of Life
The more a man belongs to posterity, in other words to humanity as a whole, the more he is a stranger to his time.
1851
Source: The Wisdom of Life
Each person can only truly understand and appreciate that which is homogeneous to them.
1851
Source: The Wisdom of Life
The happiest word is depreciated when the listener has a crooked ear.
1851
Source: The Wisdom of Life
When a head and a book collide and make a hollow sound, is it always the book's fault?
1851
Source: The Wisdom of Life
Works [of art] are mirrors; when a monkey looks into them, they cannot reflect the features of an apostle.
1851
Source: The Wisdom of Life
As soon as a superior work appears [...], all the numerous mediocrities unite and conspire to prevent it from becoming known [...]. Their tacit motto is: 'Down with merit.'
1851
Source: The Wisdom of Life
Glory flees from those who seek it and follows those who neglect it, because the former accommodate the taste of their contemporaries, while the others confront it.
1851
Source: The Wisdom of Life
As difficult as it is to acquire glory, it is just as easy to preserve it.
1851
Source: The Wisdom of Life
What is precious, therefore, is not glory, but deserving it.
1851
Source: The Wisdom of Life
There are famous men, and there are those who deserve to be.
1851
Source: The Wisdom of Life
The minds of the masses are too wretched a place for our true happiness to find its home.
1851
Source: The Wisdom of Life
What makes a man worthy of envy is not being considered great by a public so incapable of judging [...], it is being great.
1851
Source: The Wisdom of Life
To have glory and youth at the same time is too much for a mortal. Our existence is so poor that its goods must be distributed more sparingly.
1851
Source: The Wisdom of Life
Teachers teach to earn money and aspire not to wisdom, but to its semblance and the credit it brings.
1905
Source: Writers and Style
Students do not learn for the sake of knowledge and insight, but to be able to chatter and put on airs.
1905
Source: Writers and Style
Students and scholars [...] generally aim for information, not insight. [...] That information is only a means [...], that it has little or no value in itself, does not occur to them.
1905
Source: Writers and Style
Oh! how little one must have had to think, to have been able to read so much!
1905
Source: Writers and Style
A good writer can [...] make the driest subject interesting.
1905
Source: Writers and Style
For the vast majority of scholars, knowledge is a means, not an end. That is why they will never do anything great.
1905
Source: Writers and Style
Whatever one does not cultivate for its own sake, one cultivates only by half.
1905
Source: Writers and Style
An ounce of a man’s own wit is worth a ton of other people’s.
1905
Source: Writers and Style
The dilettante considers the thing as an end; the professional, only as a means. [...] It is from such men, and not from mercenaries, that the greatest things have always come.
1905
Source: Writers and Style
In the republic of letters things happen [...] as in the Mexican republic, where everyone thinks only of their own advantage [...] without any concern for the whole [...].
1905
Source: Writers and Style
[In the republic of letters] the only point on which they all agree is not to let a truly eminent mind emerge [...], for it would threaten all the others.
1905
Source: Writers and Style
The greater part of human knowledge [...] exists only on paper [...]. Only a small part of this knowledge is, at any given moment, truly alive in certain minds.
1905
Source: Writers and Style
First-rate minds will never be specialists. Existence as a whole presents itself to them as a problem to be solved.
1905
Source: Writers and Style
Only he can deserve the name of genius who takes the great, the essential, and the general as the theme of his work.
1905
Source: Writers and Style
Patriotism, if it claims to assert itself in the field of science, is a very nasty scoundrel that must be kicked out the door.
1905
Source: Writers and Style
According to the nature of our intellect, ideas must arise, through abstraction, from our perceptions; the latter must therefore be prior to the former.
1909
Source: Ethics, Law, and Politics
In artificial education, [...] teachings and readings stuff the head with notions, before the existence of any serious contact with the visible world.
1909
Source: Ethics, Law, and Politics
This is why so few learned people possess the sound common sense that is so frequently found among the illiterate.
1909
Source: Ethics, Law, and Politics
The main point of education [...] is that in everything perception precedes the notion, the narrow notion the broader notion.
1909
Source: Ethics, Law, and Politics
Above all, we should ensure that children do not use words to which they do not associate any clear notion.
1909
Source: Ethics, Law, and Politics
While the child's mind is completely devoid of perceptions, he is already inculcated with notions and judgments, which are true prejudices.
1909
Source: Ethics, Law, and Politics
Should a man find [...] that the reality of things contradicts the idea he has formed of them, he will reject [...] this evidence [...], he will close his eyes so as not to see it.
1909
Source: Ethics, Law, and Politics
Many human beings drag with them throughout their lives a heap of nonsense, whims, fantasies, imaginings, and prejudices that verge on obsession.
1909
Source: Ethics, Law, and Politics
Children should [...] know life [...] first from the original, and only then from the copy.
1909
Source: Ethics, Law, and Politics
One would hardly believe the harm done by chimeras implanted early on, and the prejudices that result from them.
1909
Source: Ethics, Law, and Politics
What is the most necessary discipline? It is to unlearn the bad things.
1909
Source: Ethics, Law, and Politics
We must let judgment rest, which presupposes maturity and experience, and be careful not to anticipate its action by instilling prejudices that would paralyze it forever.
1909
Source: Ethics, Law, and Politics
The maturity of knowledge [...] consists in the existence of an exact correspondence between all of one's abstract notions and one's perceptions.
1909
Source: Ethics, Law, and Politics
Novels [...] have created [...] a whole false view of existence and awakened expectations that cannot be fulfilled. This very frequently exerts the most unfortunate influence on their entire life.
1909
Source: Ethics, Law, and Politics
Most children have [...] the unfortunate tendency to be content with words [...] instead of seeking to understand things. [...] The knowledge of many educated people is mere verbiage.
1909
Source: Ethics, Law, and Politics
It is only the followers of monotheistic religions [...] who regard suicide as a crime.
1851
Source: On Religion
Does not everyone have, above all, an indisputable right over their own person and their own life!
1851
Source: On Religion
Let us compare the impression made on us by the news of a crime [...] with the news of a voluntary death. The first provokes lively indignation [...], the second will arouse sadness and sympathy.
1851
Source: On Religion
Who has not had acquaintances, friends, or relatives who have voluntarily left this world? And should we think of these people with horror, as if they were criminals?
1851
Source: On Religion
The fact that criminal justice condemns suicide [...] is absolutely ridiculous, since no punishment can frighten someone who is seeking death.
1851
Source: On Religion
Of all the goods that nature has granted to man, none surpasses a premature death; and what is excellent in it is that everyone can procure it for themselves.
1851
Source: On Religion
Is Hamlet's monologue the meditation of a crime? It simply says that if we were certain of being absolutely annihilated by death, it [...] would undoubtedly be preferable.
1851
Source: On Religion
[Suicide] opposes the attainment of the moral goal par excellence, as it substitutes a merely apparent liberation from this world of pain for a true one.
1851
Source: On Religion
Christianity carries within it this truth, that suffering (the cross) is the true purpose of life. That is why it rejects suicide, as being opposed to this purpose.
1851
Source: On Religion
From the moment the terrors of life outweigh the terrors of death, man puts an end to his existence.
1851
Source: On Religion
There is perhaps not a single living being who would not have already ended their existence, if this end were something purely negative [...]. But there is a positive side to it: the destruction of the body.
1851
Source: On Religion
Strong intellectual suffering makes us insensitive to bodily suffering; we despise it.
1851
Source: On Religion
When, in a painful and dreadful dream, anguish reaches its peak, it awakens us [...]. The same thing happens in the dream of life, when supreme anxiety pushes us to break its thread.
1851
Source: On Religion
Suicide can also be regarded as an experiment [...]. But it is a clumsy experiment. It in fact abolishes the identity of the consciousness that was supposed to receive the answer.
1851
Source: On Religion
The obligatory optimism of these religions [...] attacks suicide, so as not to be attacked by it.
1851
Source: On Religion
The character already appears: [...] an attentive observer will soon see it assert itself in all its rigor, and a short time after no one will be able to deny its presence.
1819
Source: The World as Will and Representation
What the prologue is to the drama, our conduct at school is to the rest of our life.
1819
Source: The World as Will and Representation
Child prodigies generally become superficial minds later on; whereas genius often presents, in childhood, a certain slowness of conception, [...] because it thinks deeply.
1819
Source: The World as Will and Representation
A prudent mind will not reveal the nasty tricks of his childhood, the wicked and perfidious character traits that were evident; he understands indeed that these are witnesses who testify against his present character.
1819
Source: The World as Will and Representation
The character appears fully formed from a certain age and thenceforth remains invariably the same until extreme old age.
1819
Source: The World as Will and Representation
The ravages of age, which gradually consume intellectual forces, do not affect moral qualities.
1819
Source: The World as Will and Representation
The goodness of heart in an old man makes us love and honor him, even when his brain reveals weaknesses that will gradually bring him back to childhood.
1819
Source: The World as Will and Representation
While [...] memory, mind, reason, genius wear out and dull with age, the will alone suffers neither damage nor modification.
1819
Source: The World as Will and Representation
On what does the identity of the person rest? [...] It rests on the identical will, and on the immutable character that it presents.
1819
Source: The World as Will and Representation
No matter how old we grow, in our innermost being we always feel the same as we were in our youth [...]. This immutable element [...] is precisely the core of our being which is not in time.
1819
Source: The World as Will and Representation
Man is found in the heart, not in the head.
1819
Source: The World as Will and Representation
'To live well is better than to live'. From which one could conclude: Not to live is better than to live badly. [...] and yet the great majority prefer to live very badly than not to live at all.
1819
Source: The World as Will and Representation
It is we ourselves who are the will to live: that is why we feel the need to live, whether well or badly.
1819
Source: The World as Will and Representation
The brain, with its function of knowing, is basically just a lookout established by the will, to serve those of its ends which are located outside.
1819
Source: The World as Will and Representation
The more one is awake, that is to say the clearer and more active one's consciousness is, the more one feels the need for sleep, the longer and more deeply one sleeps.
1819
Source: The World as Will and Representation
Obscurantism is a sin, not perhaps against the holy spirit, but against the human spirit, that is to say a sin for which, far from ever granting pardon, one must always and everywhere hold an implacable grudge [...].
1819
Source: The World as Will and Representation
The discords, inequalities, and fluctuations of character in most men might arise [...] from the fact that the individual [...] receives the will from the father and the intellect from the mother.
1819
Source: The World as Will and Representation
If one could castrate all scoundrels, throw all foolish women into a cloister, [...] one would soon see the birth of a generation that would restore to us, and more, the age of Pericles.
1819
Source: The World as Will and Representation
It is impossible that a feeling foreign and contradictory to human nature [...] could have, at all times, been tirelessly described by the genius of poets and could have excited in all men an unalterable sympathy.
1819
Source: The World as Will and Representation
Nothing is beautiful but the truth, the truth alone is lovable.
1819
Source: The World as Will and Representation
[Love] constantly monopolizes half the forces and thoughts of the younger part of humanity; the final goal of almost all human efforts, it exerts a deplorable influence on all important affairs.
1819
Source: The World as Will and Representation
The ultimate goal of any love affair [...] is, in reality, superior to all other goals of human life [...]. For it is nothing less than the composition of the future generation that is decided there.
1819
Source: The World as Will and Representation
Nature can only achieve its goal by creating in the individual a certain illusion, by favor of which he regards as a personal advantage what is in reality one only for the species.
1819
Source: The World as Will and Representation
Every lover, after having finally satisfied his desire, experiences a prodigious disappointment and is astonished not to have found in the possession of this so ardently coveted object more pleasure than in any other sexual satisfaction.
1819
Source: The World as Will and Representation
Thus every lover, after the complete accomplishment of the great work, finds that he has been duped; for the illusion that made him the dupe of the species has vanished.
1819
Source: The World as Will and Representation
What is intended in marriage is not the pleasure of the mind, but the procreation of children; marriage is a union of hearts, not of heads.
1819
Source: The World as Will and Representation
As a general rule, love marriages have an unhappy outcome, for they provide for the future generation at the expense of the present one.
1819
Source: The World as Will and Representation
Happy unions are rare, precisely because it is in the essence of marriage to place its main purpose in the future generation, and not in the present one.
1819
Source: The World as Will and Representation
The true essence of man resides more in the species than in the individual.
1819
Source: The World as Will and Representation
Why then is the lover hanging, full of resignation, on the gaze of his chosen one, and ready to sacrifice everything for her? — Because it is the immortal part of his being that desires to possess this woman.
1819
Source: The World as Will and Representation
It is neither what we do, nor the events of our life that are our work: but what no one thinks to take as such: I mean our nature, our way of being.
1836
Source: Memoirs on Occult Sciences
From his birth, man has his whole existence irrevocably determined down to the smallest detail [...].
1836
Source: Memoirs on Occult Sciences
It is enough for a person to think of us strongly and passionately to arouse in our brain the vision of their form [...] as a bodily vision, which one could not distinguish from reality.
1836
Source: Memoirs on Occult Sciences
One believes most of the time to have overturned the reality of a spirit apparition by demonstrating that this apparition was subjectively conditioned. But of what value can this argument be for one who has learned [...] the role that subjective conditions play in the appearance of the physical world?
1836
Source: Memoirs on Occult Sciences
In principle, [...] a spirit apparition is nothing more than a vision in the seer's brain. That a dying person can [...] provoke such a vision is what experience has often shown.
1836
Source: Memoirs on Occult Sciences
The distinction between those who lived in the past and those who are still living is not absolute; [...] in all equally, it is the same will to live that manifests itself.
1836
Source: Memoirs on Occult Sciences
The intellect [...] is only a superficial force, which essentially and everywhere touches only the bark, never the interior of things.
1836
Source: Memoirs on Occult Sciences
A fact of this nature can only be understood metaphysically; physically, it is an impossibility.
1836
Source: Memoirs on Occult Sciences
Clairvoyance is a confirmation of the Kantian doctrine of the ideality of space, time, and causality.
1836
Source: Memoirs on Occult Sciences
The will as thing-in-itself exists outside the principium individuationis (Time and Space) [...]. The limits that arise from the action of this principle do not, therefore, exist for the will.
1836
Source: Memoirs on Occult Sciences
The perplexity we are in [...] comes precisely from the fact that [...] the distinction between subject and object, this first condition of all knowledge, is precisely doubtful, unclear, very confused.
1836
Source: Memoirs on Occult Sciences
Is it outside of me or in me? asks [...] every man from whom a vision of this sort does not take away his composure.
1836
Source: Memoirs on Occult Sciences
Generally speaking, the difference between the subjective and the objective, at its core, is not absolute, but always relative. Every objective thing, in fact, always conditioned by a subject [...] becomes subjective.
1836
Source: Memoirs on Occult Sciences
A communication of thought occurs that neither silence nor pretense can prevent.
1836
Source: Memoirs on Occult Sciences
To deny a priori the possibility [of a real action of the dead] and to deride it [...] can have no other basis than the conviction that death is the absolute end of man.
1836
Source: Memoirs on Occult Sciences
When you realize you are about to be defeated, you can create a diversion, i.e., start talking about something completely different, as if it had something to do with the debate.
1830-1831
Source: The Art of Always Being Right
[The diversion] is a shameless strategy for attacking your opponent.
1830-1831
Source: The Art of Always Being Right
To follow him down that path [of diversion] would have been to be stripped of a victory already won.
1830-1831
Source: The Art of Always Being Right
The diversion is a particularly shameless stratagem when it consists of completely abandoning the subject to raise a personal objection.
1830-1831
Source: The Art of Always Being Right
This stratagem is innate and can often be seen in disputes between ordinary people.
1830-1831
Source: The Art of Always Being Right
If one party makes a personal reproach against the other, the latter, instead of refuting it, [...] reproaches their opponent for something else.
1830-1831
Source: The Art of Always Being Right
It is this kind of stratagem that Scipio used when he attacked the Carthaginians, not in Italy, but in Africa.
1830-1831
Source: The Art of Always Being Right
In war, this kind of diversion may be appropriate at the time.
1830-1831
Source: The Art of Always Being Right
But in debates, [diversions] are poor expedients because the reproach remains and those who have listened [...] only remember the worst of both sides.
1830-1831
Source: The Art of Always Being Right
This stratagem should only be used for want of anything better.
1830-1831
Source: The Art of Always Being Right
Kant deserved well of morality in one respect: he purified it of all concern for happiness [...]. The Ethics of the ancients was a doctrine of happiness; that of the moderns, most often, a doctrine of eternal salvation.
1840
Source: On the Basis of Morality
Who tells you that there are laws to which we must submit our conduct? Who tells you that what never happens ought to happen?
1840
Source: On the Basis of Morality
The human will has its law [...] it is a law that can be demonstrated with all rigor, an inviolable law, a law without exception [...] it is the law of the determinism of motives, which is a form of the law of causality.
1840
Source: On the Basis of Morality
In ethics, it is not enough to preach integrity; it must be practiced.
1840
Source: On the Basis of Morality
As soon as these ideas [of commandment and law] are separated from the theological hypotheses from which they spring, they lose all meaning.
1840
Source: On the Basis of Morality
A moral necessity has meaning and value only in relation to a threat of punishment or a promise of reward.
1840
Source: On the Basis of Morality
At its core, this whole morality leads only to the pursuit of happiness: it is founded on self-interest; it is that very Eudemonism that Kant first solemnly dismissed from his system.
1840
Source: On the Basis of Morality
To fail in the duty of loving oneself is impossible [...]. Each person's love for themselves is considered a maximum, the condition for all other affection.
1840
Source: On the Basis of Morality
If truly moral reasons against suicide exist, they must be sought at a depth that the probe of common morality cannot reach.
1840
Source: On the Basis of Morality
Pure a priori concepts, containing nothing borrowed from experience [...] these are the foundations of morality [according to Kant]. Shells without kernels.
1840
Source: On the Basis of Morality
To speak of a rational being apart from man is like speaking of heavy beings apart from bodies.
1840
Source: On the Basis of Morality
What gives character value [according to Kant] is to succeed, without sympathy, cold and indifferent, in doing good out of a disagreeable duty. A theory that revolts the true moral sense. An apotheosis of insensibility.
1840
Source: On the Basis of Morality
Intention alone decides the moral value [...] of a given act, so much so that the same act, depending on the agent's intention, can be either blameworthy or praiseworthy.
1840
Source: On the Basis of Morality
The rule 'Do not do to others what you would not have them do to you' is an incomplete principle, for it includes the duties of justice, but not those of charity.
1840
Source: On the Basis of Morality
The true foundation of all morality: 'Harm no one; on the contrary, help everyone as much as you can.'
1840
Source: On the Basis of Morality
If the conversation revolves around a general concept that has no name, you must choose a metaphor favorable to your thesis.
1830-1831
Source: The Art of Always Being Right
The term 'Protestant' was chosen by the Protestants [...] but Catholics call them 'heretics'.
1830-1831
Source: The Art of Always Being Right
If your opponent proposes an alteration, you will call it an 'innovation' because this term is pejorative.
1830-1831
Source: The Art of Always Being Right
What an impartial person would call 'religious practice' would be designated by a supporter as 'piety' and by an opponent as 'superstition'.
1830-1831
Source: The Art of Always Being Right
What has not been demonstrated is used as a postulate from which to derive a judgment.
1830-1831
Source: The Art of Always Being Right
Where one person speaks of 'provisional detention,' another will speak of 'locking them up'.
1830-1831
Source: The Art of Always Being Right
An interlocutor will thus often betray their position by the very terms they use.
1830-1831
Source: The Art of Always Being Right
Of all stratagems, this one is the most commonly and instinctively used.
1830-1831
Source: The Art of Always Being Right
One will speak of 'priests' where another will speak of 'shavelings' [a pejorative term].
1830-1831
Source: The Art of Always Being Right
Religious zeal = fanaticism.
1830-1831
Source: The Art of Always Being Right
Indiscretion or gallantry = adultery.
1830-1831
Source: The Art of Always Being Right
Equivocation = salaciousness.
1830-1831
Source: The Art of Always Being Right
Financial embarrassment = bankruptcy.
1830-1831
Source: The Art of Always Being Right
'Through influence and connections' = 'through bribery and nepotism'.
1830-1831
Source: The Art of Always Being Right
'Sincere gratitude' = 'good payment'.
1830-1831
Source: The Art of Always Being Right
Every physical explanation [...] needs a metaphysical explanation that gives it the key to all its assumptions.
1819
Source: The World as Will and Representation
Necessity and freedom can be attributed without contradiction to the same object, depending on whether it is considered [...] as a phenomenon or as a thing in itself.
1819
Source: The World as Will and Representation
Doubtless everything is physical, but then nothing is explicable.
1819
Source: The World as Will and Representation
The properties of any inorganic body are as mysterious as life in a living being.
1819
Source: The World as Will and Representation
A physics that would maintain that its explanations [...] exhaust the essence of the world would be naturalism proper.
1819
Source: The World as Will and Representation
The obligatory Credo of all the just and all the good can be formulated thus: 'I believe in a metaphysics'.
1819
Source: The World as Will and Representation
The intellect is not originally destined to instruct us in the essence of things, but only to show us their relations to our will.
1819
Source: The World as Will and Representation
Physically everything is explicable and nothing is.
1819
Source: The World as Will and Representation
Even if you had traveled to the planets of all the fixed stars, you would not have thereby advanced a single step in metaphysics.
1819
Source: The World as Will and Representation
The ultimate and fundamental mysteries, man carries them within his inmost being, and this is what is most immediately accessible to him. It is only there that he can hope to find the key to the enigma of the world [...].
1819
Source: The World as Will and Representation
Philosophy is therefore nothing other than the exact and universal understanding of experience itself, the true explanation of its meaning and content.
1819
Source: The World as Will and Representation
The solution to a riddle is true when it fits everything the riddle states.
1819
Source: The World as Will and Representation
Whatever torch we may light, whatever space it may illuminate, our horizon will always remain shrouded in a deep night.
1819
Source: The World as Will and Representation
Those who claim to know the ultimate, that is, the first reasons of things [...] are jokers, braggarts, not to say charlatans.
1819
Source: The World as Will and Representation
Philosophy is essentially the science of the world: [...] it leaves the gods in peace, but it expects, in return, that the gods leave it in peace.
1819
Source: The World as Will and Representation
This infinite time [...] like infinite space [...] exists only in my representation, it is only its form, which I always carry ready.
1819
Source: The World as Will and Representation
A being, fundamentally, is that which represents itself, and which is represented by itself, but whose existence in itself is neither in the act of representation nor in the quality of a represented object.
1819
Source: The World as Will and Representation
Only a misunderstanding can set us against each other [...] whereas in reality these two existences are in agreement and are but one.
1819
Source: The World as Will and Representation
Space exists only in my head; but empirically my head is in space.
1819
Source: The World as Will and Representation
The law of causality is only a link between phenomena; it does not go beyond them. With it, we are and we remain in the world of objects, that is, of phenomena.
1819
Source: The World as Will and Representation
The sight of a beautiful object, a beautiful landscape, for example, is also a phenomenon of the brain.
1819
Source: The World as Will and Representation
The purity and perfection of the picture depend not only on the object, but also on the very nature of the brain, its shape and size, the fineness of its tissues.
1819
Source: The World as Will and Representation
We imagine we feel the pain of a limb in the limb itself, whereas we also feel it in the brain.
1819
Source: The World as Will and Representation
Sight is the sense of the understanding, which is intuitive, and hearing is the sense of reason, which thinks and conceives.
1819
Source: The World as Will and Representation
The amount of noise a person can bear without being disturbed is in inverse proportion to their intelligence, and can therefore give an approximate measure of it.
1819
Source: The World as Will and Representation
One who habitually slams doors [...] is not only ill-bred, but also of a coarse and narrow-minded nature.
1819
Source: The World as Will and Representation
One could call smell the sense of memory, because it recalls more immediately than any other the specific impression of a circumstance or an environment.
1819
Source: The World as Will and Representation
What is time? What is this being that consists only of movement, with nothing to move it?
1819
Source: The World as Will and Representation
What is space, this omnipresent nothingness outside of which nothing can exist without ceasing to be?
1819
Source: The World as Will and Representation
Matter is neither born nor dies: all birth and all death are in it. [...] It unites the inconstant flight of time and the rigorous immobility of space.
1819
Source: The World as Will and Representation
what decides everything is brute force.
1840
Source: On the Basis of Morality
man, in fact, resorts to suicide as soon as the innate instinct [...] of self-preservation is decisively overcome by the greatness of his suffering.
1840
Source: On the Basis of Morality
To be 'an end in itself' is an inconceivable thing, a contradictio in adjecto. To be an end is to be the object of a will.
1840
Source: On the Basis of Morality
All value is a measurable quantity [...] it is relative [...] and it is comparative [...]. Outside of these two relationships, the term value has neither scope nor meaning.
1840
Source: On the Basis of Morality
[...] irrational beings (animals, consequently) are things, and should be treated as means that are not at the same time ends. [...] I say that such thoughts are odious and abominable.
1840
Source: On the Basis of Morality
Shame! The morality of Pariahs [...] which fails to recognize the eternal essence, present in all that has life, the essence which shines in every eye open to the light of the sun [...].
1840
Source: On the Basis of Morality
This egoism, of which we each have a treasure trove [...] reveals itself by our instinctive eagerness to seek, in every object offered to us, a means to lead us to our ends.
1840
Source: On the Basis of Morality
For, as we know all too well, a cubic line of desire weighs more than a cubic inch of knowledge.
1840
Source: On the Basis of Morality
So powerful is the will over the intellect.
1840
Source: On the Basis of Morality
This expression, 'the dignity of man', once used by Kant, then served as a shibboleth for all moralists without ideas or purpose.
1840
Source: On the Basis of Morality
When the existence of a thing is affirmed to us, and this thing is of a kind whose possibility we cannot conceive, we must expect its reality to be demonstrated to us by facts.
1840
Source: On the Basis of Morality
[Kant's morality] is at its core nothing but the morality of theologians, but taken backwards, and disguised under abstract formulas [...].
1840
Source: On the Basis of Morality
It is only through our acts and by experience that we learn to know ourselves, and others; and acts alone weigh on our conscience.
1840
Source: On the Basis of Morality
In the world, everything acts according to what it is, according to its constitution [...] In this, man is no exception in nature: he too has his immutable character.
1840
Source: On the Basis of Morality
Freedom does not belong to the empirical character, but solely to the intelligible character. [...] It is in one's 'Esse' (Being) that freedom is found. One could have been other.
1840
Source: On the Basis of Morality
That everything that happens, everything without exception, is absolutely necessary, is a truth that presents itself to us a priori, and therefore unshakeable: I will call it here demonstrable fatalism.
1836
Source: Memoirs on Occult Sciences
However purely accidental the course of things may seem, it is fundamentally anything but, and one should rather admit that all these chances themselves [...] are part of a deeply hidden necessity [...].
1836
Source: Memoirs on Occult Sciences
The course of an individual's life, however complicated it may appear, forms an orderly whole, having its determined tendency and its meaningful significance, just like the most carefully composed epic.
1836
Source: Memoirs on Occult Sciences
It is not in the history of the world [...] that one finds the idea of a plan and a whole realized, but in the life of the individual. Peoples exist only in abstracto: individuals are what is real.
1836
Source: Memoirs on Occult Sciences
It is only when we cast a glance back at our past life [...] that we often do not understand how we could have done this, neglected to do that; so that it seems a strange power has guided our steps.
1836
Source: Memoirs on Occult Sciences
Man believes he leads his life, directs himself; and his inner life is irresistibly made by his destiny.
1836
Source: Memoirs on Occult Sciences
The dream, on the contrary, is like something entirely foreign, like something which, like the external world, imposes itself upon us without our participation, and even against our will.
1836
Source: Memoirs on Occult Sciences
The entirely objective character of the dream is shown [...] in the objectivity, in the dramatic accuracy of the characters and actions which gave rise to the amiable remark that every man, when he dreams, is a Shakespeare.
1836
Source: Memoirs on Occult Sciences
From this point of view, the dream can consequently be designated as a temporary madness, and madness as a long dream.
1836
Source: Memoirs on Occult Sciences
Ducunt volentem fata, nolentem trahunt. (Fate leads the willing, and drags the unwilling.)
1836
Source: Memoirs on Occult Sciences
Just as everyone is the secret impresario of their dreams, so this destiny, which dominates the course of our real life, also comes in some way from this will, which is our own.
1836
Source: Memoirs on Occult Sciences
It is a great dream that this One being dreams: a dream, but a dream of such a kind that all its characters dream it with him. Hence it is that everything is in everything, that everything fits with everything.
1836
Source: Memoirs on Occult Sciences
Each time, the destiny of one suits the destiny of the other, and each is, at the same time as the hero of his own drama, an extra in the drama of another.
1836
Source: Memoirs on Occult Sciences
The ultimate goal of earthly existence is to turn the will away from the will to live.
1836
Source: Memoirs on Occult Sciences
Death is a crisis — in the strongest sense of the word — a final judgment.
1836
Source: Memoirs on Occult Sciences
Everything that happens, from the greatest to the smallest, happens necessarily. For man quickly learns to resign himself to what is inevitably necessary.
1851
Source: The Wisdom of Life
Most often, it is simply their own follies that people commonly call fate.
1851
Source: The Wisdom of Life
It is not a violent temperament, but prudence that makes one seem terrible and threatening: the human brain is a weapon more formidable than the lion's claw.
1851
Source: The Wisdom of Life
Throughout our lives, we possess only the present and nothing more.
1851
Source: The Wisdom of Life
All things are beautiful to behold, but dreadful in their being.
1851
Source: The Wisdom of Life
In childhood, life presents itself as a theater set seen from afar; in old age, as the same set, seen up close.
1851
Source: The Wisdom of Life
What troubles [...] the years of youth [...] is the hunt for happiness, undertaken on the firm assumption that it can be found in life. This is the source of ever-disappointed hope, which in turn breeds discontent.
1851
Source: The Wisdom of Life
If the character of the first half of life is an unfulfilled yearning for happiness, that of the second half is the apprehension of misfortune.
1851
Source: The Wisdom of Life
One can compare life to an embroidered cloth: in the first half of our existence, we see only the front side, and in the second, the back. The latter is less beautiful, but more instructive, for it shows how the threads are interwoven.
1851
Source: The Wisdom of Life
It sometimes seems to us that we ardently wish to return to a distant place, when in reality we only miss the time we spent there [...]. And so time deceives us under the mask of space.
1851
Source: The Wisdom of Life
The first forty years of life furnish the text, and the next thirty the commentary.
1851
Source: The Wisdom of Life
Especially towards its end, life is like the end of a masked ball, when the masks are removed. It is then that you see who the people you have been in contact with throughout your life really were.
1851
Source: The Wisdom of Life
It is customary to call youth the happy time, and old age the sad time of life. This would be true if the passions brought happiness.
1851
Source: The Wisdom of Life
While the young man believes he could conquer God knows what wonders in this world [...], the old man is imbued with the maxim of Ecclesiastes: 'All is vanity'.
1851
Source: The Wisdom of Life
It is a bad sign, morally and intellectually, for a young man to find himself easily at home in human dealings [...]; it announces vulgarity. On the other hand, a disconcerted, hesitant, clumsy attitude [...] is [...] the mark of a noble nature.
1851
Source: The Wisdom of Life
The principle of things cannot be a necessity of any kind, but a freedom, because freedom alone is [...] absolute.
1839
Source: Essay on the Freedom of the Will
From the fact that the will always depends on the motives that determine it, must we conclude that the will is not free? No; for these motives that determine me are my motives.
1839
Source: Essay on the Freedom of the Will
Freedom consists precisely in depending only on oneself.
1839
Source: Essay on the Freedom of the Will
In inorganic life, action and reaction are equal: from the first degree of animal life, they diverge [...]. This judge, this dispenser of action, is the free soul.
1839
Source: Essay on the Freedom of the Will
There are today, and there will be for a long time to come, physicists convinced that all the phenomena of nature [...] can be reduced to the general laws of motion.
1839
Source: Essay on the Freedom of the Will
It rarely happens that those who live off philosophy live for philosophy.
1839
Source: Essay on the Freedom of the Will
All comparisons of this kind are flawed at their foundation: they rest on a systematic confusion between efficient causes and final causes.
1839
Source: Essay on the Freedom of the Will
The scholastic definition [...] has the flaw of applying just as well to the conditions of a fact as to its cause.
1839
Source: Essay on the Freedom of the Will
Man does not draw the action he has not yet done [...] from nothingness; he draws it from the very real power he has to do it.
1839
Source: Essay on the Freedom of the Will
To be known is in contradiction with being in itself, and everything that is known is thereby a phenomenon.
1839
Source: Essay on the Freedom of the Will
Recognized integrity is the most secure of all oaths.
1839
Source: Essay on the Freedom of the Will
[Man is] the craftsman of his moral nature, and the artisan of his happiness or his misfortune here below.
1839
Source: Essay on the Freedom of the Will
Our acts are the resultant of our character and motives, but [...] motives in themselves are something absolutely inert [...], and all the force they possess is given to them by us, the subject.
1839
Source: Essay on the Freedom of the Will
Ancient philosophers almost always confused fatalism with determinism, which is, so to speak, its scientific form.
1839
Source: Essay on the Freedom of the Will
Supreme virtue no more destroys free will than the spiritual life annihilates personality: on the contrary, it completes it, and is its highest expression.
1839
Source: Essay on the Freedom of the Will
As soon as a man's life is in danger, no one has the right to think of their own safety anymore.
1840
Source: On the Basis of Morality
In the domain of the moral law, I can only look at my fellow men from one perspective: as instruments of Reason.
1840
Source: On the Basis of Morality
To be honest as this world goes is to be one man picked out of ten thousand.
1840
Source: On the Basis of Morality
Envy, more than any other, attacks those who have flown on their own wings, and flee far from the common cage.
1840
Source: On the Basis of Morality
To err is human; to persist, diabolical.
1840
Source: On the Basis of Morality
There is no one to whom good intentions offer themselves before bad ones.
1840
Source: On the Basis of Morality
The word right [...] simply means what is just, and has a negative rather than a positive sense: so that right is that which is not unjust.
1840
Source: On the Basis of Morality
The cause of the cause is also the cause of the effect.
1840
Source: On the Basis of Morality
Ask me no questions, and I'll tell you no lies.
1840
Source: On the Basis of Morality
You are, in the end… what you are. [...] You still remain what you are.
1840
Source: On the Basis of Morality
Let the universe perish, and let me be saved!
1840
Source: On the Basis of Morality
One can, in our species, for a long time shut the door on reason. But as soon as it enters skillfully, it stays in the house, and soon becomes its master.
1840
Source: On the Basis of Morality
He who sees the same sovereign master at the core of all living beings, a master who does not die when they die, that one sees the truth.
1840
Source: On the Basis of Morality
Great is the truth: nothing is as strong as it.
1840
Source: On the Basis of Morality
To preach morality is an easy thing; to found it, that is the difficult part.
1840
Source: On the Basis of Morality