
“No man can justly censure or condemn another, because indeed no man truly knows another.”
Section 4
Religio Medici (1643), Part II
No. 111.
The Guardian (1713)
“No man can justly censure or condemn another, because indeed no man truly knows another.”
Section 4
Religio Medici (1643), Part II
“Knowledge is one thing, virtue is another.”
Discourse V, pt. 9.
The Idea of a University (1873)
“Your virtue raises your glory above your crime.”
Ta vertu met ta gloire au-dessus de ton crime.
Tulle, act V, scene iii.
Horace (1639)
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.
“The truly enlightened man has no learning, no virtue, no accomplishments, no fame.”
38
Essays in Idleness (1967 Columbia University Press, Trns: Donald Keene)
“Only passions can raise a man above the level of the animal.”
The Art of Writing
“The essential purpose of revelation is to develop divine knowledge in man.”
Theology and Mysticism
Source: The Seven Steps of the Ladder of Spiritual Love, p. 151-2
Source: Reason: The Only Oracle Of Man (1784), Ch. V Section II - Containing Observations on the Providence and Agency of God, as it Respects the Natural and Moral World, with Strictures on Revelation in General
Context: There has in the different parts and ages of the world, been a multiplicity of immediate and wonderful discoveries, said to have been made to godly men of old by the special illumination or supernatural inspiration of God, every of which have, in doctrine, precept and instruction, been essentially different from each other, which are consequently as repugnant to truth, as the diversity of the influence of the spirit on the multiplicity of sectaries has been represented to be.
These facts, together with the premises and inferences as already deduced, are too evident to be denied, and operate conclusively against immediate or supernatural revelation in general; nor will such revelation hold good in theory any more than in practice. Was a revelation to be made known to us, it must be accommodated to our external senses, and also to our reason, so that we could come at the perception and understanding of it, the same as we do to that of things in general. We must perceive by our senses, before we can reflect with the mind. Our sensorium is that essential medium between the divine and human mind, through which God reveals to man the knowledge of nature, and is our only door of correspondence with God or with man.