Emmanuel Kant citations

Page 3

Fondation de la métaphysique des mœurs, 1785, Troisième section
Variante: Agis selon la maxime qui peut en même temps se transformer en loi universelle.

Fondation de la métaphysique des mœurs, 1785, Première section

Théorie et pratique - D'un prétendu droit de mentir par humanité, 1797

Critique de la faculté de juger, 1790

Critique de la faculté de juger, 1790

Fondation de la métaphysique des mœurs, 1785, Deuxième section

Fondation de la métaphysique des mœurs, 1785, Première section

La Critique de la faculté de juger (Critique du jugement esthétique): Une oeuvre fondamentale de l'esthétique moderne

What is Enlightenment? (1784)
Variante: Have the courage to use your own reason- That is the motto of enlightenment.
Source: Groundwork of the Metaphysics of Morals
Contexte: Enlightenment is man’s leaving his self-caused immaturity. Immaturity is the incapacity to use one's intelligence without the guidance of another. Such immaturity is self-caused if it is not caused by lack of intelligence, but by lack of determination and courage to use one's intelligence without being guided by another. Sapere Aude! Have the courage to use your own intelligence! is therefore the motto of the enlightenment.

Source: Critique of Judgment

What is Enlightenment? (1784)
Contexte: Enlightenment is man’s leaving his self-caused immaturity. Immaturity is the incapacity to use one's intelligence without the guidance of another.
Contexte: Enlightenment is man’s leaving his self-caused immaturity. Immaturity is the incapacity to use one's intelligence without the guidance of another. Such immaturity is self-caused if it is not caused by lack of intelligence, but by lack of determination and courage to use one's intelligence without being guided by another. Sapere Aude! Have the courage to use your own intelligence! is therefore the motto of the enlightenment.

Book IV, Part 1, Section 1, “The Christian religion as a natural religion”
Religion within the Limits of Reason Alone (1793)
Contexte: He [Jesus] combines all duties (1) in one universal rule (which includes within itself both the inner and the outer moral relations of men), namely: Perform your duty for no motive other than unconditioned esteem for duty itself, i. e., love God (the Legislator of all duties) above all else; and (2) in a particular rule, that, namely, which concerns man’s external relation to other men as universal duty: Love every one as yourself, i. e., further his welfare from good-will that is immediate and not derived from motives of self-advantage. These commands are not mere laws of virtue but precepts of holiness which we ought to pursue, and the very pursuit of them is called virtue. Accordingly he destroys the hope of all who intend to wait upon this moral goodness quite passively, with their hands in their laps, as though it were a heavenly gift which descends from on high. He who leaves unused the natural predisposition to goodness which lies in human nature (like a talent entrusted to him) in lazy confidence that a higher moral influence will no doubt supply the moral character and completeness which he lacks, is confronted with the threat that even the good which, by virtue of his natural predisposition, he may have done, will not be allowed to stand him in stead because of this neglect (XXV, 29).

Variante: Two things fill the mind with ever-increasing wonder and awe, the more often and the more intensely the mind of thought is drawn to them: the starry heavens above me and the moral law within me.
Source: Critique of Practical Reason (1788)
Contexte: Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within. I have not to search for them and conjecture them as though they were veiled in darkness or were in the transcendent region beyond my horizon; I see them before me and connect them directly with the consciousness of my existence. The former begins from the place I occupy in the external world of sense, and enlarges my connection therein to an unbounded extent with worlds upon worlds and systems of systems, and moreover into limitless times of their periodic motion, its beginning and continuance. The second begins from my invisible self, my personality, and exhibits me in a world which has true infinity, but which is traceable only by the understanding, and with which I discern that I am not in a merely contingent but in a universal and necessary connection, as I am also thereby with all those visible worlds. The former view of a countless multitude of worlds annihilates as it were my importance as an animal creature, which after it has been for a short time provided with vital power, one knows not how, must again give back the matter of which it was formed to the planet it inhabits (a mere speck in the universe). The second, on the contrary, infinitely elevates my worth as an intelligence by my personality, in which the moral law reveals to me a life independent of animality and even of the whole sensible world, at least so far as may be inferred from the destination assigned to my existence by this law, a destination not restricted to conditions and limits of this life, but reaching into the infinite.

Translated by Thomas Kingsmill Abbott

Introduction I. Of the Difference Between Pure and Empirical Knowledge
Critique of Pure Reason (1781; 1787)
Variante: That all our knowledge begins with experience there can be no doubt.
Contexte: That all our knowledge begins with experience there can be no doubt. For how is it possible that the faculty of cognition should be awakened into exercise otherwise than by means of objects which affect our senses, and partly of them selves produce representations, partly rouse our powers of understanding into activity, to compare, to connect, or to separate these, and so to convert the raw material of our sensuous impressions into a knowledge of objects, which is called experience? In respect of time, therefore, no knowledge of ours is antecedent to experience, but begins with it. But though all our knowledge begins with experience, it by no means follows, that all arises out of experience. For, on the contrary, it is quite possible that our empirical knowledge is a compound of that which we receive through impressions, and that which the faculty of cognition supplies from itself (sensuous impressions giving merely the occasion)... It is, therefore, a question which requires close investigation, and is not to be answered at first sight,—whether there exists a knowledge altogether independent of experience, and even of all sensuous impressions? Knowledge of this kind is called à priori, in contradistinction to empirical knowledge which has its sources à posteriori, that is, in experience.

Eighth Thesis
Idea for a Universal History from a Cosmopolitan Point of View (1784)

A 293, B 350
Critique of Pure Reason (1781; 1787)

omnitudo collectiva
Book IV, Part 1, Section 1, “The Christian religion as a natural religion”
Religion within the Limits of Reason Alone (1793)

Preface, Tr. Bax (1883)
Metaphysical Foundations of Natural Science (1786)

for example, the Jews in Poland

page 77 of 6 December 2012 publication by Springer Science & Business Media https://books.google.ca/books?id=nRArBgAAQBAJ&pg=PA77, translation by Mary J. Gregor (The Hague: Martinus Nijhoff, 1974)

page 238 of "Cosmopolitics: Thinking and Feeling Beyond the Nation" https://books.google.ca/books?id=4EmqLCWUFvEC&pg=PA238 in 1998, page 221 of "Acts of Religion" https://books.google.ca/books?id=c_kgAmFbvP0C&pg=PA221 in 2002, page 235 of "Spinoza's Modernity: Mendelssohn, Lessing, and Heine" https://books.google.ca/books?id=CYcOfkrduWYC&pg=PA235 in 2004, page 44 of "Friedrich Schleiermacher: Between Enlightenment and Romanticism" https://books.google.ca/books?id=IYVDMuOFN20C&pg=PA44 in 2005, page 8 of "The Jewish Odyssey of George Eliot" https://books.google.ca/books?id=juCYcPWdqccC&pg=PA8 in 2010, page 155 of "Inhumanities: Nazi Interpretations of Western Culture" https://books.google.ca/books?id=YMIsYMw0ES0C&pg=PA155 in 2012, page 75 of "Romanticism/Judaica: A Convergence of Cultures" https://books.google.ca/books?id=4svsCwAAQBAJ&pg=PT75 in 2016 and page 39 of "Cosmopolitanisms and the Jews" https://books.google.ca/books?id=6kk_DwAAQBAJ&pg=PA39 in 2017 also quote this.
Anthropology from a Pragmatic Point of View (1798)

B 8
Critique of Pure Reason (1781; 1787)

…sogar daß ihm auch wohl Philosophen, als einer gewissen Veredelung der Menschheit, eine Lobrede halten, uneingedenk des Ausspruchs jenes Griechen: »Der Krieg ist darin schlimm, daß er mehr böse Leute macht, als er deren wegnimmt«.
As quoted in Philosophical Perspectives on Peace: An Anthology of Classical and Modern Sources (1987) by Howard P. Kainz, p. 81
Eternal Peace (1795)

Part III : Selection on Education from Kant's other Writings, Ch. I Pedagogical Fragments, # 58
The Educational Theory of Immanuel Kant (1904)

Im Reiche der Zwecke hat alles entweder einen Preis oder eine Würde. Was einen Preis hat, an dessen Stelle kann auch etwas anderes als Äquivalent gesetzt werden; was dagegen über allen Preis erhaben ist, mithin kein Äquivalent verstattet, das hat eine Würde.
434:32, M. Gregor, trans. (Cambridge: 1998), p. 42
Groundwork of the Metaphysics of Morals (1785)

Book IV, Part 1, Section 1, “The Christian religion as a natural religion”
Religion within the Limits of Reason Alone (1793)

What is Enlightenment? (1784)

Sixth Thesis
Idea for a Universal History from a Cosmopolitan Point of View (1784)

Generally attributed to Kant on social media, this is actually from a quotation by Ayn Rand paraphrasing Kant. Cited in Judgment Day: My Years with Ayn Rand http://books.google.com/books?id=d0tbAAAAMAAJ&q=%22If+the+truth+shall+kill+them,+let+them+die.%22&dq=%22If+the+truth+shall+kill+them,+let+them+die.%22&hl=de&sa=X&ei=6ax9VI6BE4SgyAPw_IKABg&ved=0CCgQ6AEwAQ (1989) by Nathaniel Brandon.
Misattributed

Preface, Tr. Bax (1883)
Metaphysical Foundations of Natural Science (1786)

A 146, B 185
Critique of Pure Reason (1781; 1787)

Fifth Thesis
Idea for a Universal History from a Cosmopolitan Point of View (1784)

Es ist so bequem, unmündig zu sein. Habe ich ein Buch, das für mich Verstand hat, einen Seelsorger, der für mich Gewissen hat, einen Arzt, der für mich die Diät beurtheilt u. s. w., so brauche ich mich ja nicht selbst zu bemühen. Ich habe nicht nöthig zu denken, wenn ich nur bezahlen kann.
What is Enlightenment? (1784)

Preface, Tr. https://books.google.com/books?id=OCJLAAAAMAAJ Ernest Belfort Bax (1883)
Metaphysical Foundations of Natural Science (1786)