Frases de Albert Schweitzer

Der große Fehler aller bisherigen Ethik ist, daß sie es nur mit dem Verhalten des Menschen zum Menschen zu tun zu haben glaubte.
"Aus meinem Leben und Denken" - página 146, Albert Schweitzer - R. Meiner, 1950 - 219 páginas

Variante: Sucesso não é a chave para a felicidade; felicidade é a chave para o sucesso. Se você ama o que faz, você será bem sucedido.

It is the fate of every truth to be an object of ridicule when it is first acclaimed. It was once considered foolish to suppose that black men were really human beings and ought to be treated as such. What was once foolish has now become a recognized truth. Today it is considered as exaggeration to proclaim constant respect for every form of life as being the serious demand of a rational ethic. But the time is coming when people will be amazed that the human race existed so long before it recognized that thoughtless injury to life is incompatible with real ethics. Ethics is in its unqualified form extended responsibility to everything that has life.
Civilization and ethics - página 255, Albert Schweitzer - A. & C. Black, ltd., 1923 - 298 páginas

citado em "Poder das Pedras Preciosas e dos Cristais" - Página 156, Soozi Holbeche - Editora Cultrix, 1989, ISBN 8531604672, 9788531604676, 224 páginas
Atribuídas

citado em "Frases Geniais" - Página 350, Paulo Buchsbaum - Ediouro Publicações, 2004, ISBN 8500015330, 9788500015335440 páginas
Atribuídas

citado em "Ética & Animais" - Página 221, Carlos Michelon Naconecy, EDIPUCRS, 2006, ISBN 8574305871, 9788574305875 - 234 páginas
Atribuídas

Mit zwanzig hat jeder das Gesicht, das Gott ihm gegeben hat, mit vierzig das Gesicht, das ihm das Leben gegeben hat, und mit sechzig das Gesicht, das er verdient.
Albert Schweitzer citado em "Trost für Kranke" - Página 73 http://books.google.com.br/books?id=bz_hXD-54wAC&pg=PA73, Ernst Lautenbach - LIT Verlag Münster, 2003, ISBN 3897810417, 9783897810419 - 301 páginas
Atribuídas

Variante: Não há heróis da ação; só heróis da renúncia e do sofrimento.

Variante: Não sei qual será o seu destino, mas uma coisa eu sei: os únicos dentre vocês que serão realmente felizes são os que procurarem e encontrarem um meio de Servir.

Variante: The tragedy in a man’s life is what dies inside of him while he lives.

This has usually been presented as something "said shortly before his death" without any definite source, but appears to be entirely spurious. The "FAQ about the life and thoughts of Albert Schweitzer" http://www.schweitzer.org/faq?lang=en#rasist asserts "This quote is utterly false and is an outrageously inaccurate picture of Dr. Schweitzer’s view of Africans. Dr. Schweitzer never said or wrote anything remotely like this. It does NOT appear in the book African Notebook." This refers to some citations of it being from Afrikanische Geschichten (1938), which was translated as From My African Notebook (1939) by Mrs. C. E. B Russell
Misattributed

The Problem of Peace (1954)

Reverence for Life (1969)

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Contexto: Affirmation of the world, which means affirmation of the will-to-live that manifests itself around me, is only possible if I devote myself to other life. From an inner necessity, I exert myself in producing values and practising ethics in the world and on the world even though I do not understand the meaning of the world. For in world- and life-affirmation and in ethics I carry out the will of the universal will-to-live which reveals itself in me. I live my life in God, in the mysterious divine personality which I do not know as such in the world, but only experience as mysterious Will within myself.
Rational thinking which is free from assumptions ends therefore in mysticism. To relate oneself in the spirit of reverence for life to the multiform manifestations of the will-to-live which together constitute the world is ethical mysticism. All profound world-view is mysticism, the essence of which is just this: that out of my unsophisticated and naïve existence in the world there comes, as a result of thought about self and the world, spiritual self-devotion to the mysterious infinite Will which is continuously manifested in the universe.

Sometimes presented in paraphrased form, such as "Example is not the main thing in influencing others, it is the only thing" https://books.google.com/books?id=5Za7o6teOHoC&pg=PR18&dq=%22example+is+not+the+main+thing%22+schweitzer&hl=en&sa=X&ved=0ahUKEwjFh4m9vqvMAhUG02MKHRqZDtsQ6AEIMzAE#v=onepage&q=%22example%20is%20not%20the%20main%20thing%22%20&f=false.
God's Own Man (1952)

Variante: Happiness is nothing more than good health and a bad memory.

Variante: Constant kindness can accomplish much. As the sun makes ice melt, kindness causes misunderstanding, mistrust, and hostility to evaporate.

Fonte: The Quest of the Historical Jesus (1906), p. 397

Variant translation: Until he extends his circle of compassion to include all living things, man will not himself find peace.
Variant translation: Until we extend the circle of compassion to all living things, we will not ourselves find peace.
Kulturphilosophie (1923)

Variante: Success is not the key to happiness. Happiness is the key to success. If you love what you are doing, you will be successful.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Contexto: Affirmation of the world, which means affirmation of the will-to-live that manifests itself around me, is only possible if I devote myself to other life. From an inner necessity, I exert myself in producing values and practising ethics in the world and on the world even though I do not understand the meaning of the world. For in world- and life-affirmation and in ethics I carry out the will of the universal will-to-live which reveals itself in me. I live my life in God, in the mysterious divine personality which I do not know as such in the world, but only experience as mysterious Will within myself.
Rational thinking which is free from assumptions ends therefore in mysticism. To relate oneself in the spirit of reverence for life to the multiform manifestations of the will-to-live which together constitute the world is ethical mysticism. All profound world-view is mysticism, the essence of which is just this: that out of my unsophisticated and naïve existence in the world there comes, as a result of thought about self and the world, spiritual self-devotion to the mysterious infinite Will which is continuously manifested in the universe.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Contexto: Reverence for life, veneratio vitæ, is the most direct and at the same time the profoundest achievement of my will-to-live.
In reverence for life my knowledge passes into experience. The simple world- and life-affirmation which is within me just because I am will-to-live has, therefore, no need to enter into controversy with itself, if my will-to-live learns to think and yet does not understand the meaning of the world. In spite of the negative results of knowledge, I have to hold fast to world- and life-affirmation and deepen it. My life carries its own meaning in itself. This meaning lies in my living out the highest idea which shows itself in my will-to-live, the idea of reverence for life. With that for a starting-point I give value to my own life and to all the will-to-live which surrounds me, I persevere in activity, and I produce values.

Fonte: Indian Thought And Its Development (1936), Ch. XVI : Looking Backward and Forward, p. 256
Contexto: We await the Indian thinker who will expound to us the mysticism of spiritual union with infinite Being as it is in itself, not as it is set down in the ancient texts or according to the meaning read into them by their interpreters.
It belongs to the nature of mysticism that it is timeless and appeals to no other authority than that of the truth which it carries within it.
The pathway from imperfect to perfect recognised truth leads through the valley of reality.

Reverence for Life (1969)
Contexto: I do not want to frighten you by telling you about the temptations life will bring. Anyone who is healthy in spirit will overcome them. But there is something I want you to realize. It does not matter so much what you do. What matters is whether your soul is harmed by what you do. If your soul is harmed, something irreparable happens, the extent of which you won't realize until it will be too late.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Contexto: Resignation as to knowledge of the world is for me not an irretrievable plunge into a scepticism which leaves us to drift about in life like a derelict vessel. I see in it that effort of honesty which we must venture to make in order to arrive at the serviceable world-view which hovers within sight. Every world-view which fails to start from resignation in regard to knowledge is artificial and a mere fabrication, for it rests upon an inadmissible interpretation of the universe.

The Problem of Peace (1954)
Contexto: The only originality I claim is that for me this truth goes hand in hand with the intellectual certainty that the human spirit is capable of creating in our time a new mentality, an ethical mentality. Inspired by this certainty, I too proclaim this truth in the hope that my testimony may help to prevent its rejection as an admirable sentiment but a practical impossibility. Many a truth has lain unnoticed for a long time, ignored simply because no one perceived its potential for becoming reality.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Contexto: It is the fate of every truth to be an object of ridicule when it is first acclaimed. It was once considered foolish to suppose that black men were really human beings and ought to be treated as such. What was once foolish has now become a recognized truth. Today it is considered as exaggeration to proclaim constant respect for every form of life as being the serious demand of a rational ethic. But the time is coming when people will be amazed that the human race existed so long before it recognized that thoughtless injury to life is incompatible with real ethics. Ethics is in its unqualified form extended responsibility to everything that has life.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Contexto: A man is really ethical only when he obeys the constraint laid on him to help all life which he is able to succor, and when he goes out of his way to avoid injuring anything living. He does not ask how far this or that life deserves sympathy as valuable in itself, nor how far it is capable of feeling. To him life as such is sacred. He shatters no ice crystal that sparkles in the sun, tears no leaf from its tree, breaks off no flower, and is careful not to crush any insect as he walks. If he works by lamplight on a summer evening, he prefers to keep the window shut and to breathe stifling air, rather than to see insect after insect fall on his table with singed and sinking wings.
If he goes out in to the street after a rainstorm and sees a worm which has strayed there, he reflects that it will certainly dry up in the sunshine, if it does not quickly regain the damp soil into which it can creep, and so he helps it back from the deadly paving stones into the lush grass. Should he pass by an insect which has fallen into a pool, he spares the time to reach it a leaf or stalk on which it may clamber and save itself.

As quoted in Albert Schweitzer : The Man and His Mind (1947) by George Seaver, p. 366<!-- also in Come to Judgment (1980) by Alden Whitman, p. 5 -->

Reverence for Life (1969)
Contexto: Not less strong than the will to truth must be the will to sincerity. Only an age, which can show the courage of sincerity, can possess truth, which works as a spiritual force within it.

Fonte: The Spiritual Life (1947), p. 267
Contexto: The ethic of reverence for life constrains all, in whatever walk of life they may find themselves, to busy themselves intimately with all the human and vital processes which are being played out around them, and to give themselves as men to the man who needs human help and sympathy. It does not allow the scholar to live for his science alone, even if he is very useful to the community in so doing. It does not permit the artist to exist only for his art, even if he gives inspiration to many by its means. It refuses to let the business man imagine that he fulfills all legitimate demands in the course of his business activities. It demands from all that they should sacrifice a portion of their own lives for others. In what way and in what measure this is his duty, this everyone must decide on the basis of the thoughts which arise in himself, and the circumstances which attend the course of his own life. The self-sacrifice of one may not be particularly in evidence. He carries it out simply by continuing his normal life. Another is called to some striking self-surrender which obliges him to set on one side all regard for his own progress. Let no one measure himself by his conclusions respecting someone else. The destiny of men has to fulfill itself in a thousand ways, so that goodness may be actualized. What every individual has to contribute remains his own secret. But we must all mutually share in the knowledge that our existence only attains its true value when we have experienced in ourselves the truth of the declaration: 'He who loses his life shall find it.