
Source: Philosophy At The Limit (1990), Chapter 2, Metaphysics and Metaphor, p. 26
Source: 1930s-1951, Philosophical Occasions 1912-1951 (1993), Ch. 9 : Philosophy, p. 165
Corresponding to TS 213, Kapitel 87, 409
Philosophieren ist: falsche Argumente zurückweisen.
Source: 1930s-1951, Philosophical Occasions 1912-1951 (1993)
Source: Philosophy At The Limit (1990), Chapter 2, Metaphysics and Metaphor, p. 26
Source: In Praise of Philosophy (1963), p. 47
Variant: Every philosophical problem, when it is subjected to the necessary analysis and purification, is found either to be not really philosophical at all, or else to be, in the sense in which we are using the word, logical.
Source: 1910s, Our Knowledge of the External World (1914), p. 33
Conversation of 1930, in Personal Recollections (1981) by Rush Rhees, Ch. 6
Variant: Philosophy is like trying to open a safe with a combination lock: each little adjustment of the dials seems to achieve nothing, only when everything is in place does the door open.
Source: 1930s-1951, Philosophical Occasions 1912-1951 (1993), Ch. 9 : Philosophy, p. 175
“Nietzsche's problem is how to be a philosopher once he has grasped the finitude of philosophy.”
Source: Philosophy At The Limit (1990), Chapter 5, Nietzsche's Styles, p. 96
“A strong man hates no one, is enraged with no one,” whispered William.
Spinoza continued. “He who lives under the guidance of reason endeavors as much as possible to repay hatred with love and nobleness. He who wished to avenge injuries by reciprocal hatred will live in misery. Hatred is increased by reciprocated hatred, and, on the contrary, can be demolished by love.”
Source: Queen's Gambit Declined (1989), Chapter 17 (p. 224)
Source: The Complex Vision (1920), Chapter I
Context: My answer to the question "Why do we philosophize?" is as follows. We philosophize for the same reason that we move and speak and laugh and eat and love. In other words, we philosophize because man is a philosophical animal.… We may be as sceptical as we please. Our very scepticism is the confession of an implicit philosophy.
Source: Irrational Man: A Study in Existential Philosophy (1958), Chapter One, The Advent of Existentialism, p. 3
“What distinguishes an argument from a play upon words, is that the latter cannot be translated.”
Source: Pène du Bois (1897), p. 101.