Emmanuel Kant citations Page 7

“Les esprits qui ont le sentiment du sublime sont entraînés insensiblement vers les sentiments élevés de l’amitié, du mépris du monde, de l’éternité, par le calme et le silence d’une soirée d’été, alors que la lumière tremblante des étoiles perce les ombres de la nuit, et que la lune solitaire paraît à l’horizon. Le jour brillant inspire l’ardeur du travail et le sentiment de la joie. Le sublime émeut, le beau charme.”

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

“Penser par soi-même.”

Emmanuel Kant livre Critique de la faculté de juger

Critique de la faculté de juger, 1790

Emmanuel Kant Citations

“Une politique valable ne peut faire un pas sans rendre hommage à la morale.”

The Critique of Aesthetic Judgement

“Une beauté naturelle est une belle chose; la beauté artistique est une belle représentation d’une chose.”

Emmanuel Kant livre Critique de la faculté de juger

Critique de la faculté de juger, 1790

“Agis de façon telle que tu traites l'humanité, aussi bien dans ta personne que dans tout autre, toujours en même temps comme fin, et jamais simplement comme moyen.”

Emmanuel Kant livre Fondation de la métaphysique des mœurs

Fondation de la métaphysique des mœurs, 1785, Deuxième section

“De tout ce qu'il est possible de concevoir dans le monde, et même en général hors du monde, il n’est rien qui puisse sans restriction être tenu pour bon, si ce n'est seulement une BONNE VOLONTÉ.”

Emmanuel Kant livre Fondation de la métaphysique des mœurs

Fondation de la métaphysique des mœurs, 1785, Première section

“Ce dernier talent correspond proprement à ce qu’on appelle l’âme; car exprimer et rendre universellement communicable ce qu’il y a d’indicible dans l’état d’esprit associé à une certaine représentation – et ce, que l’expression relève du langage, de la peinture ou de la plastique -, cela requiert un pouvoir d’appréhender le jeu si fugace de l’imagination et de le synthétiser dans un concept qui se peut communiquer sans la contrainte de règles (un concept qui, précisément pour cette raison, est original et fait apparaître en même temps une règle nouvelle qui n’a pu résulter d’aucun principe ou d’aucun exemple qui l’eusse précédée).”

“The deceiver is really the fool.”

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

Emmanuel Kant: Citations en anglais

“Through failures one becomes intelligent; but the one who has trained himself in this subject so that he can make others wise through their own failures, has used his intelligence. Ignorance is not stupidity.”

Kant, Immanuel (1996), page 101
Anthropology from a Pragmatic Point of View (1798)

“A mind of slow apprehension is therefore not necessarily a weak mind. The one who is alert with abstractions is not always profound, he is more often very superficial.”

Kant, Immanuel (1996), page 100
Anthropology from a Pragmatic Point of View (1798)

“The guidelines for achieving wisdom consist of three leading maxims: 1) Think for yourself; 2) (in communication with other people) Put yourself in the place of the other person; 3) Always think by remaining faithful to your own self.”

Kant, Immanuel (1996), page 99
Anthropology from a Pragmatic Point of View (1798)

“[T]o require that a so-called layman should not use his own reason in religious matters, particularly since religion is to be appreciated as moral, but instead follow the appointed clergyman and thus someone else's reason, is an unjust demand because as to morals every man must account for all his doings. The clergyman will not and even cannot assume such a responsibility.”

Kant, Immanuel (1996), page 95
Anthropology from a Pragmatic Point of View (1798)

“Young man! Deny yourself satisfaction (of amusement, of debauchery, of love, etc.), not with the Stoical intention of complete abstinence, but with the refined Epicurean intention of having in view an ever-growing pleasure. This stinginess with the cash of your vital urge makes you definitely richer through the postponement of pleasure, even if you should, for the most part, renounce the indulgence of it until the end of your life. The awareness of having pleasure under your control is, like everything idealistic, more fruitful and more abundant than everything that satisfies the sense through indulgence because it is thereby simultaneously consumed and consequently lost from the aggregate of totality.”

Kant, Immanuel (1996), pages 94-95
Anthropology from a Pragmatic Point of View (1798)

“Collectively, the more civilized men are, the more they are actors. They assume the appearance of attachment, of esteem for others, of modesty, and of disinterestedness, without ever deceiving anyone, because everyone understands that nothing sincere is meant. Persons are familiar with this, and it is even a good thing that this is so in this world, for when men play these roles, virtues are gradually established, whose appearance had up until now only been affected. These virtues ultimately will become part of the actor's disposition. To deceive the deceiver in ourselves, or the tendency to deceive, is a fresh return to obedience”

Kant, Immanuel (1996), page 54.
Anthropology from a Pragmatic Point of View (1798)

“Habit... makes the endurance of evil easy (which, under the name of patience, is falsely honored as a virtue), because sensations of the same type, when continued without alteration for a long time, draw our attention away from the senses so that we are scarcely conscious of them at all. On the other hand, habit also makes the consciousness and the remembrance of good that has been received more difficult, which then gradually leads to ingratitude (a real vice). [...] Acquired habit deprives good actions of their moral value because it undermines mental freedom and, moreover, it leads to thoughtless repetitions of the same acts (monotony), and thus becomes ridiculous.”

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Kant, Immanuel (1996), page 37
Anthropology from a Pragmatic Point of View (1798)

“What vexations there are in the external customs which are thought to belong to religion, but which in reality are related to ecclesiastical form! The merits of piety have been set up in such away that the ritual is of no use at all except for the simple submission of the believers to ceremonies and observances, expiations and mortifications (the more the better). But such compulsory services, which are mechanically easy (because no vicious inclination is thus sacrificed), must be found morally very difficult and burdensome to the rational man. When, therefore, the great moral teacher said, 'My commandments are not difficult,' he did not mean that they require only limited exercise of strength in order to be fulfilled. As a matter of fact, as commandments which require pure dispositions of the heart, they are the hardest that can be given. Yet, for a rational man, they are nevertheless infinitely easier to keep than the commandments involving activity which accomplishes nothing... [since] the mechanically easy feels like lifting hundredweights to the rational man when he sees that all the energy spent is wasted.”

Kant, Immanuel (1996), pages 34-35
Anthropology from a Pragmatic Point of View (1798)

“The woman wants to dominate, the man wants to be dominated”

Kant, Immanuel (1996). Anthropology from a Pragmatic Point of View https://books.google.com/books?id=TbkVBMKz418C. Translated by Victor Lyle Dowdell. Southern Illinois University Press. ISBN 9780809320608. Page 33. <br class="br">Anthropology from a Pragmatic Point of View (1798)

“[T]his species works intentionally on its own destruction (by war). This, however, does not keep the rational creatures of such a constantly advancing culture, even in the midst of war, from promising to mankind in coming centuries an unequivocal prospect of bliss which will never end.”

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Kant, Immanuel (1996), page 220
Anthropology from a Pragmatic Point of View (1798)

“[W]hat alone has value is the use to which life is put and the end to which it is directed. The value of life has to be created by man, it cannot be obtained through luck but only through wisdom. He who is anxiously concerned over losing his life will never enjoy life.”

Kant, Immanuel (1996), page 185
Anthropology from a Pragmatic Point of View (1798)

“[T]he first characteristic of the human species is man's ability, as a rational being, to establish character for himself, as well as for the society into which nature has placed him. This ability, however, presupposes an already favorable natural predisposition and an inclination to the good in man, because the evil is really without character”

Kant, Immanuel (1996), pages 141
Anthropology from a Pragmatic Point of View (1798)

“England and France, the two most civilized nations on earth, who are in contrast to each other because of their different characters, are, perhaps chiefly for that reason, in constant feud with one another. Also, England and France, because of their inborn characters, of which the acquired and artificial character is only the result, are probably the only nations who can be assumed to have a particular and, as long as both national characters are not blended by the force of war, unalterable characteristics. That French has become the universal language of conversation, especially in the feminine world, and that English is the most widely used language of commerce among tradesmen, probably reflects the difference in their continental and insular geographic situation.”

since it is at odds with itself, and since it does not tolerate any lasting principle within itself

Kant, Immanuel (1996), page 246
Anthropology from a Pragmatic Point of View (1798)

“Nature made women mature early and had them demand gentle and polite treatment from men, so that they would find themselves imperceptibly fettered by a child due to their own magnanimity; and they would find themselves brought, if not quite to morality itself, then at least to that which cloaks it, moral behavior, which is the preparation and introduction to morality.”

Kant, Immanuel (1996), page 226
Anthropology from a Pragmatic Point of View (1798)

“All... good and useful properties of character have a price in exchange for others which have just as much use. Talent has a market price, since the sovereign or estate-owner can use a talented person in all sorts of ways. Temperament has a fancy price,22 since one can converse well with such a person; he is a pleasant companion. But, character has an inner value[,] and it is above all price.”

Kant, Immanuel (1996), pages 219-220
Anthropology from a Pragmatic Point of View (1798)

“The man of principles has character. Of him we know definitely what to expect. He does not act on the basis of his instinct, but on the basis of his will. Therefore, without being redundant one can classify characteristics according to a person's faculty of desire (what is practical), as a) his nature, or natural talent, b) his temperament, or disposition, and c) his general character, or mode of thinking.”

Kant, Immanuel (1996), page 203
Anthropology from a Pragmatic Point of View (1798)

“Money is the password, and all doors, which are closed to the man of lesser means, fly open to those whom Plutus favors. The invention of money, which has no other usefulness (or at least it should not have any) except for the commercial exchange of the products of man's industry, now serves all that is physically good among men. Especially after money was represented by metal, it has produced avarice which, finally, without indulgence, but by its mere possession, and even with the resolution (of the stingy) not to spend it, still contains a power which people believe can sufficiently compensate for the lack of any other power.”

Kant, Immanuel (1996), page 195
Anthropology from a Pragmatic Point of View (1798)

“Whatever, over and above good life-conduct, man fancies that he can do to become well-pleasing to God is mere religious delusion.”

Kant, Immanuel (1996), pages 181-182
Anthropology from a Pragmatic Point of View (1798)

“One who makes himself a worm cannot complain afterwards if people step on him.”

Alles, was ausser dem guten Lebenswandel der Mensch noch thun zu können vermeint, um Gott wohlgefällig zu werden, ist blosser Religionswahn und Afterdienst Gottes.
Book IV, Part 2, Section 2
Religion within the Limits of Reason Alone (1793)