Georg Wilhelm Friedrich Hegel, Lectures on the Philosophy of History Vol 2 1837 translated by ES Haldane and Francis H. Simson first translated 1894 p. 386-387
Lectures on the Philosophy of History (1832), Volume 2
Context: That condition which man terms the life of man in unity with nature, and in which man meets with God in nature because he finds his satisfaction there, has ceased to exist. The unity of man with the world is for this end broken, that it may be restored in a higher unity, that the world, as an intelligible world, may be received into God. The relation of man to God thereby reveals itself in the way provided for our salvation in worship, but more particularly it likewise shows itself in Philosophy; and that with the express consciousness of the aim that the individual should render himself capable of belonging to this intelligible world. The manner in which man represents to himself his relation to God is more particularly determined by the manner in which man represents to himself God. What is now often said, that man need not know God, and may yet have the knowledge of this relation, is false. Since God is the First, He determines the relation, and therefore in order to know what is the truth of the relation, man must know God. Since therefore thought goes so far as to deny the natural, what we are now concerned with is not to seek truth in any existing mode, but from our inner Being to go forth again to a true objective, which derives its determination from the intrinsic nature of thought.
“Man's relation to pain changes with every significant shift in fundamental belief. This relation is in no way set; rather, it eludes our knowledge, and yet is the best benchmark by which to discern a race.”
On Pain (1934)
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Ernst Jünger 16
German writer 1895–1998Related quotes
Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: Every process which arises from our physical being and is related to it, is an event which lies outside of our volition. Every social process, however, arises from human intentions and human goal setting and occurs within the limits of our volition. Consequently, it is not subject to the concept of natural necessity. … We are here stating no prejudiced opinion, but merely an established fact. Every result of human purposiveness is of indisputable importance for man's social existence, but we should stop regarding social processes as deterministic manifestations of a necessary course of events. Such a view can only lead to the most erroneous conclusions and contribute to a fatal confusion in our understanding of historical events.
It is doubtless the task of the historian to trace the inner connection of historical events and to make clear their causes and effects, but he must not forget that these connections are of a sort quite different from those of natural physical events and must therefore have quite a different valuation.
Erving Goffman (1967: 10), as cited in: Trevino (2003,, p. 37).
1950s-1960s
"John Searle on Realism and Relativism." Truth and Progress: Philosophical Papers, Volume 3 (1998).
Internet Encyclopedia of Philosophy
Do Books Matter? (ed. Brian Baumfield), ISBN 0705700143, p. 28.
Do Books Matter?
Source: All the King's Men' A search for the colonial ideas of some advisers and "accomplices" of Leopold II (1853-1892). (Hannes Vanhauwaert), 5. A prospectus by the military Chazal and Brialmont, The military centipede Henri-Alexis Brialmont (1821-1893) http://www.ethesis.net/leopold_II/leopold_II.htm#2.%20 Brialmont and Leopold II speculate on controlling multiple trading posts, which would be more beneficial than a Colony under economic liberalism. BRIALMONT, H.A. Completion of the work of 1830: establishments to be created in the transatlantic countries: future of Belgian commerce and industry. Brussel, 1860, 65-66.