
Translation brought in Prophecy and Politics: Socialism, Nationalism, and the Russian Jews, 1862-1917 by Jonathan Frankel
Die europäische Triarchie (The European Triarchy)
In other words, wickedness appears to be something which is irreducibly given: the person in question can never change it, outgrow it via his ultimate moral development.
186-187
The Sublime Object of Ideology (1989)
Translation brought in Prophecy and Politics: Socialism, Nationalism, and the Russian Jews, 1862-1917 by Jonathan Frankel
Die europäische Triarchie (The European Triarchy)
1940s, Religion and Science: Irreconcilable? (1948)
Part 1, Book 1, ch. 2, sect. 7.
Philosophy of the Inductive Sciences (1840)
“A pessimist is one who, when he has the choice of two evils, chooses both”
Similar quotes are found, unattributed, from as early as 1899 https://books.google.com/books?id=lC81AAAAIAAJ&pg=RA4-PA32&dq=%22two+evils%22+both+pessimist&hl=en&sa=X&ved=0CB0Q6AEwAGoVChMIuveP5uz0yAIVBVqICh0GRQQJ#v=onepage&q=%22two%20evils%22%20both%20pessimist&f=false. First clear attribution to Wilde was not until 1977 https://books.google.com/books?id=eOcWAQAAMAAJ&q=oscar+wilde+%22two+evils%22&dq=oscar+wilde+%22two+evils%22&hl=en&sa=X&ved=0CE4Q6AEwCWoVChMIjMLEuO30yAIVBpSICh0c4Qi9
Disputed
February 1954 The Diary of Anaïs Nin, Vol. 5 as quoted in Woman as Writer (1978) by Jeannette L. Webber and Joan Grumman, p. 38
Diary entries (1914 - 1974)
Context: The artist is the only one who knows that the world is a subjective creation, that there is a choice to be made, a selection of elements. It is a materialization, an incarnation of his inner world. Then he hopes to attract others into it. He hopes to impose his particular vision and share it with others. And when the second stage is not reached, the brave artist continues nevertheless. The few moments of communion with the world are worth the pain, for it is a world for others, an inheritance for others, a gift to others, in the end. When you make a world tolerable for yourself, you make a world tolerable for others.
We also write to heighten our own awareness of life. We write to lure and enchant and console others. We write to serenade our lovers. We write to taste life twice, in the moment, and in retrospection. We write, like Proust, to render all of it eternal, and to persuade ourselves that it is eternal. We write to be able to transcend our life, to reach beyond it. We write to teach ourselves to speak with others, to record the journey into the labyrinth. We write to expand our world when we feel strangled, or constricted, or lonely. We write as the birds sing, as the primitives dance their rituals. If you do not breathe through writing, if you do not cry out in writing, or sing in writing, then don't write, because our culture has no use for it. When I don't write, I feel my world shrinking. I feel I am in a prison. I feel I lose my fire and my color. It should be a necessity, as the sea needs to heave, and I call it breathing.
Superman Comes to the Supermarket (1960)
The Educational Theory of Immanuel Kant (1904)
Context: Man has his own inclinations and a natural will which, in his actions, by means of his free choice, he follows and directs. There can be nothing more dreadful than that the actions of one man should be subject to the will of another; hence no abhorrence can be more natural than that which a man has for slavery. And it is for this reason that a child cries and becomes embittered when he must do what others wish, when no one has taken the trouble to make it agreeable to him. He wants to be a man soon, so that he can do as he himself likes.
Part III : Selection on Education from Kant's other Writings, Ch. I Pedagogical Fragments, # 62