Karl Jaspers idézet
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Karl Theodor Jaspers német filozófus és pszichiáter volt. Filozófiáját ő maga úgy jellemezte, mint Kierkegaard és Nietzsche által felállított problémákra adott választ. Wikipedia

✵ 23. február 1883 – 26. február 1969  •  Más nevek Karl Theodor Jaspers

Karl Jaspers fénykép

Karl Jaspers: 52 idézet0 Kedvelés

Karl Jaspers híres idézetei

„A filozófia lényege nem az igazság birtoklása, hanem az igazság keresése.”

„A lét, mint egész sem nem alany, sem nem tárgy, hanem egy átfogó tartalom.”

„A filozófia eredetét a rácsodálkozásban, a kételkedésben és magárahagyatottságunk érzetében kereshetjük.”

„Embernek lenni annyi, mint emberré válni.”

„A határhelyzetek – a halál, bűn, változás, a világ bizonytalansága – a kudarc realitásával szembesítenek bennünket.”

„Elszigetelt szabadság nincs. Ahol van szabadság, ott az harcban áll az elnyomással.”

„Belső ösztönünk szilárd alapok felé, a lét mélye, az örökkévalóság felé törekszik.”

„Az abszolut függetlenség lehetetlen. Gondolkodásunkban szerzett tapasztalatainktól függünk, a mindennapi létben más emberektől, akikkel a kölcsönös segítség értelmében kapcsolatban állunk.”

Karl Jaspers: Idézetek angolul

“Rohde became more and more firmly bound to the bourgeois world, its institutions and accepted opinions. … The contrast between the two natures makes Rohde and Nietzsche exemplary representatives of two distinctive worlds. In their youth they both live in the realm of boundless possibilities and feel an affinity through the exuberance of their noble aspirations. Subsequently they go in opposite directions. Nietzsche remains young, leaving concrete reality as his task assumes existential import. Rohde grows old, bourgeois, stable, and skeptical. Hence courage is a fundamental trait in Nietzsche, plaintive self-irony in Rohde. … Rohde retained the interests but not the attitudes of his youth; he looked to the world of the Greeks for the object of his contemplation rather than the norm of obligation.”

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Forrás: Nietzsche (1946), pp. 61-62

“It is questionable whether there does not exist in man an obscure and blind will to make war; an impulse towards change, towards emergence from the familiarities of everyday life and from the stabilities of well-known conditions — something like a will to death as a will to annihilation and self-sacrifice, a vague enthusiasm for the upbuilding of a new world.”

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Man in the Modern Age (1933)

“… Nietzsche’s ideas and plans: for example, the idea of giving up the whole wretched academic world to form a secular monastic community.”

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Nietzsche (1946)

“At the parting of ways in the life-order, where the question is between the new creation or decay, that man will be decisive for new creation who is able on his own initiative to seize the helm and steer a course of his own choosing — even if that course be opposed to the will of the masses. Should the emergence of such persons become impossible a lamentable shipwreck will be inevitable.”

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Man in the Modern Age (1933)

“No one is guiltless…But no one is beyond the pale of human existence, provided he pays for his guilt.”

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The Question of German Guilt (1947)

“The interlacedness of the two heterogeneous origins [Remark: This refers to the origins of governance: (1) necessity to work cooperatively, (2) the fight between man and man] prevails as the fundamental characteristic of governance. Therefore even any true community, being successful somewhere between boundaries for a common purpose, elsewhere becomes in theory a means for misleading, used to interpret and cover-up actually existing power. Again and again things are named by their contrary and are hidden. In that manner, under the pretense of communication - the open discussion - people are interrogated and commands are given, under the pretense of freedom and voluntariness behavior is enforced, in the coat of pure ethics the evil is carried out, under the pretense of truth lies and fraud are committed, and all values valid at any one time are, depending on the situation, either applied or ignored. [Remarks: "Herrschaft" = "governance" or "leadership", "Gewalt" = "power" or "violence"]”

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On Truth (1948), Pt 2, Ch. 3, II, B, 3, b)

“If the result of a war is to change nothing, but only to destroy, with the mere result that a group of human beings who do not differ notably from the conquered acquires preponderant advantages for the future, there is lacking the affective strength of an existence that has inspired faith, of an existence whose destiny would have been decided by the war.”

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Man in the Modern Age (1933)

“[S]ome went through the whole disrupting experience of national indignity as early as 1933, others after June 1934, still others in 1938 during the Jewish pogroms, many in the years since 1942, when defeat became probable, or since 1943 when it because certain, and some not until it actually happened in 1945.”

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The Question of German Guilt (1947)

“When language is used without true significance, it loses its purpose as a means of communication and becomes an end in itself.”

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Man in the Modern Age (1933)

“Even the most elevated psychological understanding is not a loving understanding.”

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Auch das gesteigertste psychologische Verstehen ist kein liebendes Verstehen.
Psychology of World Views (1919)

“In old days the plastic arts, music, and poesy were so germane to man in his totality that his Transcendence plainly manifest in them. … What is to-day obvious to all is a decay in the essence of art. … the opposition to man's true nature as man.”

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Man in the Modern Age (1933)

“Reason is like an open secret that can become known to anyone at any time; it is the quiet space into which everyone can enter through his own thought.”

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As quoted in Philosophy for a Time of Crisis : An Interpretation, with Key Writings by Fifteen Great Modern Thinkers (1959) by Adrienne Koch, Ch. 18, "Karl Jaspers : A New Humanism"

“The possibility of peace, on whose behalf many are working, might perhaps become actual because the technical advances in offensive weapons make the prospect of a European war so disastrous, and because, if the nations were at grips again, even the victorious aggressor would be ruined. But there still remains open the possibility of a new war which, more dreadful than any that have preceded it would make an end of contemporary Europeans.”

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Man in the Modern Age (1933)

“Our questions and answers are in part determined by the historical tradition in which we find ourselves. We apprehend truth from our own source within the historical tradition.
The content of our truth depends upon our appropriating the historical foundation. Our own power of generation lies in the rebirth of what has been handed down to us. If we do not wish to slip back, nothing must be forgotten; but if philosophising is to be genuine our thoughts must arise from our own source. Hence all appropriation of tradition proceeds from the intentness of our own life. The more determinedly I exist, as myself, within the conditions of the time, the more clearly I shall hear the language of the past, the nearer I shall feel the glow of its life.”

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On My Philosopy (1941)