“Nietzsche was the first to release the desire to know from the sovereignty of knowledge itself: to re-establish the distance and exteriority that Aristotle cancelled.”

Source: Lectures on the Will to Know (1970), p. 5

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Michel Foucault128

French philosopher 1926–1984

Raymond Geuss book Philosophy and Real Politics

“Der Mensch ist ein abschätzendes Tier.”
Source: Philosophy and Real Politics (2008), pp. 38-39.

“Objectification is above all exteriorization, the alienation of spirit from itself.”

Nikolai Berdyaev (1874–1948) Russian philosopher

Source: The Beginning and the End (1947), p. 63

“This is Nietzsche’s twofold struggle: against those who remove values from criticism, contenting themselves with producing inventories of existing values or with criticizing things in the name of established values (the “philosophical labourers”, Kant and Schopenhauer, BGE 211); but also against those who criticise or respect values by deriving them from simple facts, from so-called “objective facts” (the utilitarians, the “scholars”, BGE Part 6). In both cases philosophy moves in the indifferent element of the valuable in itself or the valuable for all. Nietzsche attacks both the “high” idea of foundation which leaves values indifferent to their origin and the idea of simple causal derivation or smooth beginning which suggests an indifferent origin for values. Nietzsche substitutes the pathos of difference or distance (the differential element) for both the Kantian principle of universality and the principle of resemblance dear to the utilitarians. “It was from the height of this pathos of distance that they first seized the right to create values and to coin names for them; what did utility matter?””

Gilles Deleuze book Nietzsche and Philosophy

GM I 2 p. 26
Source: Nietzsche and Philosophy (1962), p. 2

“The Buddha appeared on earth to dispel by the illumination of knowledge the ignorance that had enveloped the human mass, to release the human soul from the prison-cell of desire into the wideness of the silence and peace of Nirvana.”

Sri Chinmoy (1931–2007) Indian writer and guru

Mother India's Lighthouse: India's Spiritual Leaders (1971)

“In proportion as we " grow in grace and in the knowledge of Christ," we shall grow in the desire that the Redeemer's sovereignty may be more widely and visibly extended.”

Henry Melvill (1798–1871) British academic

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 294.

“Because our flesh is nothing but what, feeling itself, suffering itself, sustaining itself and bearing itself and so enjoying from itself according to always reborning impressions, is able, for this reason, to feel the body which is exterior to it, to touch it as well as being touched by it. What the exterior body, the lifeless body of the material universe, is by principle incapable.”

Michel Henry (1922–2002) French writer

Michel Henry, Incarnation. Une philosophie de la chair, éd. du Seuil, 2000, p. 8
Books on Religion and Christianity, Incarnation: A philosophy of Flesh (2000)
Original: (fr) Car notre chair n'est rien d'autre que cela qui, s'éprouvant, se souffrant, se subissant et se supportant soi-même et ainsi jouissant de soi selon des impressions toujours renaissantes, se trouve, pour cette raison, susceptible de sentir le corps qui lui est extérieur, de le toucher aussi bien que d'être touché par lui. Cela donc dont le corps extérieur, le corps inerte de l'univers matériel, est par principe incapable.

“Knowledge is a desire that comes after acquiring power. The first type of desire is love, then wealth, health, power and knowledge.”

Mwanandeke Kindembo (1996) Congolese author

“The Doctrine of Knowledge, apart from all special and definite knowing, proceeds immediately upon Knowledge itself, in the essential unity in which it recognises Knowledge as existing; and it raises this question in the first place — How this Knowledge can come into being, and what it is in its inward and essential Nature?”

Johann Gottlieb Fichte (1762–1814) German philosopher

I.
Outline of the Doctrine of Knowledge (1810)
Context: The Doctrine of Knowledge, apart from all special and definite knowing, proceeds immediately upon Knowledge itself, in the essential unity in which it recognises Knowledge as existing; and it raises this question in the first place — How this Knowledge can come into being, and what it is in its inward and essential Nature?
The following must be apparent: — There is but One who is absolutely by and through himself, — namely, God; and God is not the mere dead conception to which we have thus given utterance, but he is in himself pure Life. He can neither change nor determine himself in aught within himself, nor become any other Being; for his Being contains within it all his Being and all possible Being, and neither within him nor out of him can any new Being arise.

“German Nazism could not have succeeded in establishing itself except as a result of the theoretical contributions of Fichte, Goethe and Nietzsche, coupled with the ingenious and mighty leadership of Hitler and his comrades.”

Abul A'la Maududi (1903–1979) Indian theologian, politician and philosopher

1977, Minhaj al-inqilab al-Islami. (The method of Islamic Revolution) p. 19.
1970s

“We should never forget that values of the past are first overlooked when a change is necessary, but later they are understood and re-established.”

Constantinos Apostolou Doxiadis (1914–1975) Greek architect

Source: Building Entopia - 1975, Chapter 7, The room , p. 98

“Nietzsche was the first to release the desire to know from the sovereignty of knowledge itself: to re-establish the distance and exteriority that Aristotle cancelled.”

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Michel Foucault128

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