Z. Hanfi, trans., in The Fiery Brook (1972), p. 68
Towards a Critique of Hegel’s Philosophy (1839)
“Who is there that can recognize real intellect, and do reverence to it; and discriminate it well from sham intellect, which is so much more abundant, and deserves the reverse of reverence? He that himself has it!—One really human Intellect, invested with command, and charged to reform Downing Street for us, would continually attract real intellect to those regions, and with a divine magnetism search it out from the modest corners where it lies hid. And every new accession of intellect to Downing Street would bring to it benefit only, and would increase such divine attraction in it, the parent of all benefit there and elsewhere!”
1850s, Latter-Day Pamphlets (1850), Downing Street (April 1, 1850)
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Thomas Carlyle 481
Scottish philosopher, satirical writer, essayist, historian… 1795–1881Related quotes
1850s, Latter-Day Pamphlets (1850), Downing Street (April 1, 1850)
Context: a man of Intellect, of real and not sham Intellect, is by the nature of him likewise inevitably a man of nobleness, a man of courage, rectitude, pious strength; who, even because he is and has been loyal to the Laws of this Universe, is initiated into discernment of the same; to this hour a Missioned of Heaven; whom if men follow, it will be well with them; whom if men do not follow, it will not be well. Human Intellect, if you consider it well, is the exact summary of Human Worth; and the essence of all worth-ships and worships is reverence for that same.
And the extent to which the human being has 'benefited' himself, we can all see.
Page 16
1850s, Latter-Day Pamphlets (1850), The New Downing Street (April 15, 1850)
Source: From the poem Li-Hawā An-Nufūsi http://www.almotanabbi.com/poemPage.do?poemId=248, Line 8
Source: Five Questions Concerning the Mind (1495), pp. 203-204
Wir haben nicht zuviel Verstand und zu wenig Seele, sondern wir haben zu wenig Verstand in den Fragen der Seele.
Helpless Europe (1922)
Kant's Inaugural Dissertation (1770), Section II On The Distinction Between The Sensible And The Intelligible Generally