“We indeed, who are beings of finite powers, are forced to make use of instruments. And the use of an instrument sheweth the agent to be limited by rules of another’s prescription, and that he cannot obtain his end but in such a way, and by such conditions. Whence it seems a clear consequence, that the supreme unlimited agent useth no tool or instrument at all. The will of an Omnipotent Spirit is no sooner exerted than executed, without the application of means; which, if they are employed by inferior agents, it is not upon account of any real efficacy that is in them, or necessary aptitude to produce any effect, but merely in compliance with the laws of nature, or those conditions prescribed to them by the First Cause, who is Himself above all limitation or prescription whatsoever.”

— George Berkeley, book Three Dialogues between Hylas and Philonous

Philonous to Hylas. The Second Dialogue.
Three Dialogues between Hylas and Philonous (1713)

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George Berkeley18

Anglo-Irish philosopher 1685–1753

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“Between things sacred and profane there is this difference among others. In profane matters the instrument derives its worth from the end, and is valued for the most part only in so far as it is a means to that end; and consequently we change the instruments as the end demands, and finally, when the end is no longer pursued, the instruments automatically fall into disuse. But in sacred matters the end invests the instrument with a sanctity of its own. Consequently, there is no changing or varying of the instrument; and when the end has ceased to be pursued, the instrument does not fall out of use, but is directed towards another end. In other words: in the one case we preserve the shell for the sake of the kernel, and discard the shell when we have eaten the kernel; in the other case we raise the shell to the dignity of the kernel, and do not rob it of that dignity even if the kernel withers, but make a new kernel for it.”

Ahad Ha'am (1856–1927) Hebrew essayist and thinker

Source: Selected Essays (1904), "Sacred and Profane" (1891), p. 41

“A man may as well hew marble without tools, or paint without colors or instruments, or build without materials, as perform any acceptable service without the graces of the Spirit, which are both the materials and instruments in the work.”

Joseph Alleine (1634–1668) Pastor, author

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 320.

“Words should be employed as the means, not as the end: language is the instrument, conviction is the work.”

Joshua Reynolds (1723–1792) English painter, specialising in portraits

Discourse no. 4; vol. 1, p. 94.
Discourses on Art

“We cannot doubt that all things are regulated by a supreme Being, who, while he has imprinted on matter forces which show his power, has destined it to execute effects which mark his wisdom… Let us calculate the motion of bodies, but let us also consult the designs of the Intelligence which makes them move.”

Pierre Louis Maupertuis (1698–1759) French mathematician, philosopher and man of letters

Les Oeuvres De Mr. De Maupertuis (1752) vol. iv p. 22; as quoted by Philip Edward Bertrand Jourdain, The Principle of Least Action (1913) p. 6.

“I used my self, my body [in his art] as an instrument.... not only my body but also my spirit.... as an instrument to research something.”

Anselm Kiefer (1945) German painter and sculptor

n.p.
Tim Marlow joins Anselm Kiefer to discuss his work' - 2005

“To regard human beings as tools — as instruments — for the use of other human beings is not only unscientific but it is repugnant, stupid and short sighted.”

Alfred Korzybski (1879–1950) Polish scientist and philosopher

Source: Manhood of Humanity (1921), p. 133. Chapter: Capitalistic Era.
Context: To regard human beings as tools — as instruments — for the use of other human beings is not only unscientific but it is repugnant, stupid and short sighted. Tools are made by man but have not the autonomy of their maker — they have not man's time-binding capacity for initiation, for self-direction, and self-improvement.

“Keitel, the weak and willing tool, delivered the armed forces, the instrument of aggression, over to the party and directed them in executing its felonious designs.”

Wilhelm Keitel (1882–1946) German general

Robert H. Jackson

“The Reason of the present Animadversions. …How far Hevelius has proceeded. That his instruments do not much exceed Ticho. The bigness, Sights and Divisions, not considerably differing. Ticho not ignorant of his new way of Division. …That so great curiosity as Hevelius strives for is needless without the use of Telescopic Sights, the power of the naked eye being limited. That no one part of an Instrument should be more perfect than another. …
That if Hevelius could have been prevail'd on by the Author to have used Telescopic Sights, his observations might have been 40 times more exact than they are.
That Hevelius his Objections against Telescopic sights are of no validity; but the Sights without Telescopes cannot distinguish a less angle then half a Minute.
That an Instrument of 3 foot Radius with Telescopes, will do more then one of 3 score foot Radius with common Sights, the eye being unable to distinguish. This is proved by the undiscernableness of spots in the Moon, and by an Experiment with Lines on a paper, by which a Standard is made of the power of the eye. …
A Conclusion of the Animadversions. That the learn'd World is obllig'd to Hevelius for what he hath done, but would have more, if he had used other instruments.
That the Animadvertor both contrived some hundreds of Instruments, each of very great accurateness for taking Angles, Levels, &c.; and a particular Arithmetical lnstrument for performing all Operations in Arithmetick, with the greatest ease, swiftness and certainty imaginable.
That the Reader may be the more certain of this, the Author describes an Instrument for taking Angles in the Heavens…”

Robert Hooke (1635–1703) English natural philosopher, architect and polymath

Contents, Animadversions on the First Part of the Machina Coelestis of the Astronomer Johannes Hevelius https://books.google.com/books?id=KAtPAAAAcAAJ (1674)

“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

“A man, a real man, must never be an agent, a tool, or a gambler—acting for himself or for others—he must employ such. A real man—a financier—was never a tool. He used tools. He created. He led.”

Theodore Dreiser book The Financier

Source: The Financier (1912), Ch. VI

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George Berkeley18

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