
Part 1, Book 1, ch. 2, sect. 7.
Philosophy of the Inductive Sciences (1840)
Source: Phenomenology of Perception (1945), p. 374
Part 1, Book 1, ch. 2, sect. 7.
Philosophy of the Inductive Sciences (1840)
"Towards a queer dharmology of sex," Culture and Religion, vol. 5, no. 2 (2004)
Where is science going? The Universe in the light of modern physics. (1932)
Source: Lectures on Negative Dialectics (1965-66), p. 16
Lecture XX, "Conclusions"
1900s, The Varieties of Religious Experience (1902)
In Search of the Miraculous (1949)
Context: Objective knowledge, the idea of unity included, belongs to objective consciousness. The forms which express this knowledge when perceived by subjective consciousness are inevitably distorted and, instead of truth, they create more and more delusions. With objective consciousness it is possible to see and feel the unity of everything. But for subjective consciousness the world is split up into millions of separate and unconnected phenomena. Attempts to connect these phenomena into some sort of system in a scientific or philosophical way lead to nothing because man cannot reconstruct the idea of the whole starting from separate facts and they cannot divine the principles of the division of the whole without knowing the laws upon which this division is based.
The Tragic Sense of Life (1913), VI : In the Depths of the Abyss
Context: To all this, someone is sure to object that life ought to subject itself to reason, to which we will reply that nobody ought to do what he is unable to do, and life cannot subject itself to reason. "Ought, therefore can," some Kantian will retort. To which we shall demur: "Cannot, therefore ought not." And life cannot submit itself to reason, because the end of life is living and not understanding.
Source: 1930s, On my Painting (1938), pp. 12-13
(describing Marx’s view), p. 21.
Capitalism and Modern Social Theory (1971)