Immanuel Kant idézet

This is declared to be "an old Kantian maxim" in General Systems Vol. 7-8 (1962)‎, p. 11, by the Society for the Advancement of General Systems Theory, but may simply be a paraphrase or summation of Kantian ideas.
Kant's treatment of the transcendental logic in the First Critique contains a portion, of which this quote may be an ambiguously worded paraphrase. Kant, claiming that both reason and the senses are essential to the formation of our understanding of the world, writes: "Without sensibility no object would be given to us, and without understanding none would be thought. Thoughts without content are empty, intuitions without concepts are blind (A51/B75)".
Disputed

Változat: We are enriched not by what we possess, but by what we can do without.

Part III : Selection on Education from Kant's other Writings, Ch. I Pedagogical Fragments, # 13
The Educational Theory of Immanuel Kant (1904)
Kontextus: There must be a seed of every good thing in the character of men, otherwise no one can bring it out. Lacking that, analogous motives, honor, etc., are substituted. Parents are in the habit of looking out for the inclinations, for the talents and dexterity, perhaps for the disposition of their children, and not at all for their heart or character.

Part III : Selection on Education from Kant's other Writings, Ch. I Pedagogical Fragments, # 14
The Educational Theory of Immanuel Kant (1904)
Kontextus: Character means that the person derives his rules of conduct from himself and from the dignity of humanity. Character is the common ruling principle in man in the use of his talents and attributes. Thus it is the nature of his will, and is good or bad. A man who acts without settled principles, with no uniformity, has no character. A man may have a good heart and yet no character, because he is dependent upon impulses and does not act according to maxims. Firmness and unity of principle are essential to character.

Book IV, Part 2, Section 4
Religion within the Limits of Reason Alone (1793)
Kontextus: The question here is not, “How conscience ought to be guided? For Conscience is its own General and Leader; it is therefore enough that each man have one. What we want to know is, how conscience can be her own Ariadne, and disentangle herself from the mazes even of the most raveled and complicated casuistical theology. Here is an ethical proposition that stands in need of no proof: No Action May At Any Time Be Hazarded On The Uncertainty That Perchance It May Not Be Wrong (Quod dubitas, ne feceris! Pliny - which you doubt, then neither do) Hence the Consciousness, that Any Action I am about to perform is Right, is in itself a most immediate and imperative duty. What actions are right, - what wrong – is a matter for the understanding, not for conscience. p. 251

As quoted in German Thought, From The Seven Years' War To Goethe's Death : Six Lectures (1880) by Karl Hillebrand, p. 208
Kontextus: As everybody likes to be honoured, so people imagine that God also wants to be honoured. They forget that the fulfilment of duty towards men is the only honour adequate to him. Thus is formed the conception of a religion of worship, instead of a merely moral religion. … Apart from moral conduct, all that man thinks himself able to do in order to become acceptable to God is mere superstition and religious folly. If once a man has come to the idea of a service which is not purely moral, but is supposed to be agreeable to God himself, or capable of propitiating him, there is little difference between the several ways of serving him. For all these ways are of equal value. … Whether the devotee accomplishes his statutory walk to the church, or whether he undertakes a pilgrimage to the sanctuaries of Loretto and Palestine, whether he repeats his prayer-formulas with his lips, or like the Tibetan, uses a prayer-wheel … is quite indifferent. As the illusion of thinking that a man can justify himself before God in any way by acts of worship is religious superstition, so the illusion that he can obtain this justification by the so-called intercourse with God is religious mysticism (Schwärmerei). Such superstition leads inevitably to sacerdotalism (Pfaffenthum) which will always be found where the essence is sought not in principles of morality, but in statutory commandments, rules of faith and observances.

Part III : Selection on Education from Kant's other Writings, Ch. I Pedagogical Fragments, # 9
The Educational Theory of Immanuel Kant (1904)
Kontextus: Good and strong will. Mechanism must precede science (learning). Also in morals and religion? Too much discipline makes one narrow and kills proficiency. Politeness belongs, not to discipline, but to polish, and thus comes last.

Forrás: Grounding for the Metaphysics of Morals/On a Supposed Right to Lie Because of Philanthropic Concerns

Eredeti: (de) Wer sich aber zum Wurm macht, kann nachher nicht klagen, dass er mit Füßen getreten wird.
Forrás: Part two: Metaphysical Principles of Virtue page 98. note: Metaphysics of Morals (1797)

B 730; Variant translation: All our knowledge begins with the senses, proceeds then to the understanding, and ends with reason. There is nothing higher than reason.
Változat: All human knowledge begins with intuitions, proceeds from thence to concepts, and ends with ideas.
Forrás: Critique of Pure Reason (1781; 1787)

Ich soll niemals anders verfahren als so, dass ich auch wollen könne, meine Maxime solle ein allgemeines Gesetz werden.
Kant's supreme moral principle or "categorical imperative"; Variant translations:
Act only on that maxim which you can at the same time will that it should become a universal law.
Act as if the maxim of thy action were to become by thy will a universal law of nature.
So act that your principle of action might safely be made a law for the whole world.
May you live your life as if the maxim of your actions were to become universal law.
Live your life as though your every act were to become a universal law.
Do not feel forced to act, as you're only willing to act according to your own universal laws. And that's good. For only willfull acts are universal. And that's your maxim.
Groundwork of the Metaphysics of Morals (1785)

Forrás: Critique of Pure Reason

Metaphysical Elements of Ethics (1780). Translated by Thomas Kingsmill Abbott, translation available at Philosophy.eserver.org http://philosophy.eserver.org/kant/metaphys-elements-of-ethics.txt. From section "Preliminary Notions of the Susceptibility of the Mind for Notions of Duty Generally", Part C ("Of love to men")

[N]ur die Höllenfahrt des Selbsterkenntnisses bahnt den Weg zur Vergötterung ...
Ak 6:441
Metaphysics of Morals (1797)

Part II, p. 212
Lectures on Ethics (1924)

Third Thesis
Idea for a Universal History from a Cosmopolitan Point of View (1784)
Kontextus: Nature does nothing in vain, and in the use of means to her goals she is not prodigal. Her giving to man reason and the freedom of the will which depends upon it is clear indication of her purpose. Man accordingly was not to be guided by instinct, not nurtured and instructed with ready-made knowledge; rather, he should bring forth everything out of his own resources.

Groundwork of the Metaphysics of Morals (1785)
Kontextus: I do not, therefore, need any penetrating acuteness to see what I have to do in order that my volition be morally good. Inexperienced in the course of the world, incapable of being prepared for whatever might come to pass in it, I ask myself only: can you also will that your maxim become a universal law?

What is Enlightenment? (1784)
Kontextus: It is difficult for the isolated individual to work himself out of the immaturity which has become almost natural for him. He has even become fond of it and for the time being is incapable of employing his own intelligence, because he has never been allowed to make the attempt. Statutes and formulas, these mechanical tools of a serviceable use, or rather misuse, of his natural faculties, are the ankle-chains of a continuous immaturity. Whoever threw it off would make an uncertain jump over the smallest trench because he is not accustomed to such free movement. Therefore there are only a few who have pursued a firm path and have succeeded in escaping from immaturity by their own cultivation of the mind.

Sixth Thesis
Variant translations:
Out of the crooked timber of humanity, no straight thing was ever made.
Out of timber so crooked as that from which man is made nothing entirely straight can be built.
From such crooked wood as that which man is made of, nothing straight can be fashioned.
Idea for a Universal History from a Cosmopolitan Point of View (1784)
Kontextus: The master is himself an animal, and needs a master. Let him begin it as he will, it is not to be seen how he can procure a magistracy which can maintain public justice and which is itself just, whether it be a single person or a group of several elected persons. For each of them will always abuse his freedom if he has none above him to exercise force in accord with the laws. The highest master should be just in himself, and yet a man. This task is therefore the hardest of all; indeed, its complete solution is impossible, for from such crooked wood as man is made of, nothing perfectly straight can be built. That it is the last problem to be solved follows also from this: it requires that there be a correct conception of a possible constitution, great experience gained in many paths of life, and — far beyond these — a good will ready to accept such a constitution. Three such things are very hard, and if they are ever to be found together, it will be very late and after many vain attempts.

Part III : Selection on Education from Kant's other Writings, Ch. I Pedagogical Fragments, # 55
The Educational Theory of Immanuel Kant (1904)
Kontextus: I am an investigator by inclination. I feel a great thirst for knowledge and an impatient eagerness to advance, also satisfaction at each progressive step. There was a time when I thought that all this could constitute the honor of humanity, and I despised the mob, which knows nothing about it. Rousseau set me straight. This dazzling excellence vanishes; I learn to honor men, and would consider myself much less useful than common laborers if I did not believe that this consideration could give all the others a value, to establish the rights of humanity.

B 374
Critique of Pure Reason (1781; 1787)
Kontextus: A plant, an animal, the regular order of nature — probably also the disposition of the whole universe — give manifest evidence that they are possible only by means of and according to ideas; that, indeed, no one creature, under the individual conditions of its existence, perfectly harmonizes with the idea of the most perfect of its kind — just as little as man with the idea of humanity, which nevertheless he bears in his soul as the archetypal standard of his actions; that, notwithstanding, these ideas are in the highest sense individually, unchangeably, and completely determined, and are the original causes of things; and that the totality of connected objects in the universe is alone fully adequate to that idea.

Part III : Selection on Education from Kant's other Writings, Ch. I Pedagogical Fragments, # 15
The Educational Theory of Immanuel Kant (1904)
Kontextus: The more one presupposes that his own power will suffice him to realize what he desires the more practical is that desire. When I treat a man contemptuously, I can inspire him with no practical desire to appreciate my grounds of truth. When I treat any one as worthless, I can inspire him with no desire to do right.