“Knowledge conceived as an instrument is a means to the end of power. The goal of philosophy, however, is not to gain power over the Absolute but to know it as it truly is.”

— Merold Westphal

Source: History and Truth in Hegel’s Phenomenology (1979), p. 4

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Merold Westphal 14

1940

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“Both absolute power and absolute faith are instruments of dehumanization. Hence absolute faith corrupts as absolutely as absolute power.”

Eric Hoffer (1898–1983) American philosopher

Section 13; often the final portion of this is quoted alone as: "Absolute faith corrupts as absolutely as absolute power."
Reflections on the Human Condition (1973)
Context: The Savior who wants to turn men into angels is as much a hater of human nature as the totalitarian despot who wants to turn them into puppets.
There are similarities between absolute power and absolute faith: a demand for absolute obedience; a readiness to attempt the impossible; a bias for simple solutions — to cut the knot rather than unravel it; the viewing of compromise as surrender; the tendency to manipulate people and "experiment with blood."
Both absolute power and absolute faith are instruments of dehumanization. Hence absolute faith corrupts as absolutely as absolute power.

“Hegel’s lack of charity toward the instrument metaphor is not arbitrary. It represents his disenchantment with the assumption that knowledge is power and that method is the means to this end. … Descartes’ conception of method, like Bacon’s, is linked to this idea of knowledge as an instrument of power. … The same could be said of Locke. Hegel can rightly claim that the instrument metaphor pervades the epistemological tradition he is seeking to transcend.”

Merold Westphal (1940)

Source: History and Truth in Hegel’s Phenomenology (1979), pp. 3-4

“We can grieve over lost powers and memories, or rejoice over gained knowledge and maturity, according to taste.”

Simon Blackburn (1944) British academic philosopher

Source: Think (1999), Chapter Four, The Self, p. 146

“Every society will have to maintain methods of arbitrating conflicting needs to the end of history; and in that process those who are shrewder will gain some advantage over the simple, even if they should lack special instruments of power.”

Reinhold Niebuhr book Moral Man and Immoral Society

Source: Moral Man and Immoral Society (1932), pp. 194-196
Context: The hope that the internal enemies will all be destroyed and that the new society will create only men who will be in perfect accord with the collective will of society, and will not seek personal advantage in the social process, is romantic in its interpretation of the possibilities of human nature and in its mystical glorification of the anticipated automatic mutuality in the communist society.... In all these prophecies pure sentimentality obscures the fact that there can never be a perfect mutuality of interest between individuals who perform different functions in society... Man will always be imaginative enough to enlarge his needs beyond minimum requirements and selfish enough to feel the pressure of his needs more than the needs of others. Every society will have to maintain methods of arbitrating conflicting needs to the end of history; and in that process those who are shrewder will gain some advantage over the simple, even if they should lack special instruments of power.

“However, in that autobiography Hobson did confess that he now thought that the emphasis on economic causation in Imperialism: A Study was overdone and that more emphasis should have been placed on the 'lust for power' with economic gains seen as a means of exercising power rather an end in themselves.”

Peter Cain (1958) figure skater

Source: J. A. Hobson's Imperialism: A Study: A Centennial Retrospective (2002), p. 3-4.

“That’s power, Mitch, absolute power. And you know the old saying. Power ennobles. Absolute power ennobles absolutely.”

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Source: The Space Merchants (1953), Chapter 4 (p. 44)

““Knowledge is power.” This is the sentence that dug the grave of philosophy in the nineteenth century. … This sentence brings to an end the tradition of a knowledge that, as its name indicates, was an erotic theory—the love of truth and the truth through love (Liebeswahrheit). … Those who utter the sentence reveal the truth. However, with the utterance they want to achieve more than truth: They want to intervene in the game of power.”

Peter Sloterdijk (1947) German philosopher

Source: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. xxvii

“When the modern corporation acquires power over markets, power in the community, power over the state and power over belief, it is a political instrument, different in degree but not in kind from the state itself.”

John Kenneth Galbraith (1908–2006) American economist and diplomat

Power and the Useful Economist (1973)
Context: When the modern corporation acquires power over markets, power in the community, power over the state and power over belief, it is a political instrument, different in degree but not in kind from the state itself. To hold otherwise — to deny the political character of the modern corporation — is not merely to avoid the reality. It is to disguise the reality. The victims of that disguise are those we instruct in error. The beneficiaries are the institutions whose power we so disguise. Let there be no question: economics, so long as it is thus taught, becomes, however unconsciously, a part of the arrangement by which the citizen or student is kept from seeing how he or she is, or will be, governed.

“Egoism is the identification of the power that knows with the instruments of knowing.”

Patañjali (-200–-150 BC) ancient Indian scholar(s) of grammar and linguistics, of yoga, of medical treatises

§ 2.6
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“You desire power only for that most selfish of all ends, and therefore you know no boundaries in the seeking and the gaining of it.”

Michael Moorcock (1939) English writer, editor, critic

Book 2, Chapter 2 “In Which Old Acquaintances Are Resumed and New Agreements Reached” (p. 226)
The Elric Cycle, The Revenge of the Rose (1991)

“Knowledge conceived as an instrument is a means to the end of power. The goal of philosophy, however, is not to gain power over the Absolute but to know it as it truly is.”

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Merold Westphal 14

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