Incommensurables donc, mais aussi inséparables. Pas de discours qui mérite d’être appelé philosophique, s’il est séparé de la vie philosophique, pas de vie philosophique, si elle n’est étroitement liée au discours philosophique. C’est là d’ailleurs que réside le danger inhérent à la vie philosophique: l’ambiguïté du discours philosophique.
Qu'est-ce que la philosophie antique? (1995)
“Until now, neither the distinction between “worthy, since durable” and “vain, since transient,” nor the unbridgeable abyss separating the two, has disappeared for a moment from reflections on human happiness. Nonentity, the demeaning and humiliating insignificance of the individual bodily presence in the world by comparison with the unperturbed eternity of the world itself, has haunted philosophers (and non-philosophers, during their brief spells of falling into and staying in a philosophical mood) for more than two millennia. In the Middle Ages it was raised to the rank of the highest purpose and supreme concern of mortals, and deployed to promote spiritual values over the pleasures of the flesh—as well as to explain (and, hopefully argue away) the pain and misery of the brief earthly existence as a necessary and therefore welcome prelude to the endless bliss of the afterlife. It returned with the advent of the modern era in a new garb: that of the futility of individual interests and concerns, shown to be abominably short-lived, fleeting and vagrant when juxtaposed with the interests of “the social whole”—the nation, the state, the cause.”
Source: The Art of Life (2008), p. 31.
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Zygmunt Bauman 16
Polish philosopher and sociologist 1925–2017Related quotes
Source: Leisure, the Basis of Culture (1948), The Philosophical Act, p. 109
Since "the answers of the special sciences" do not reach "the horizon of total reality", they are given "without having to speak at the same time of 'God and the world.'" (p. 96)
Source: Leisure, the Basis of Culture (1948), The Philosophical Act, p. 95
Quoted from F. Capra, The Tao of Physics.
But this rejection of the philosophers also “leads him to an equally indignant rejection of their [the philosophers] natural sciences. Their geometry, astronomy, logic, and mathematics are useless as far as the hereafter is concerned and fall therefore within the category of ‘inconsequential things’ [mā lā ya‘nī].”
Ibn, Warraq (2017). The Islam in Islamic terrorism: The importance of beliefs, ideas, and ideology. ch 15, quoting Yohanan Friedmann, Shaykh Ahmad Sirhindi, An Outline of His Thought and a Study of His Image in the Eyes of Posterity (Montreal: McGill-Queen’s University Press, 1971), 53ff
Martin Buber, in his Heruth: On Youth and Religion (1919)
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Source: The Expanding Circle: Ethics, Evolution, and Moral Progress (1981), Chapter 5, Reason And Genes, p. 145
Original: (de) Ein Philosoph, der keine Beziehung zur Geometrie hat, ist nur ein halber Philosoph, und ein Mathematiker, der keine philosophische Ader hat, ist nur ein halber Mathematiker.
Gottlob Frege: Erkenntnisquellen der Mathematik und der mathematischen Naturwissenschaften, 1924/1925, submitted to Wissenschaftliche Grundlagen; posthumously published in: Frege, Gottlob: Nachgelassene Schriften und Wissenschaftlicher Briefwechsel. Felix Meiner Verlag, 1990, p. 293