Introdução ao pensamento filosófico - Página 147 http://books.google.com.br/books?id=yu6FYPXUoE0C&pg=PA147, Karl Jaspers - Editora Cultrix, 1965, ISBN 8531602092, 9788531602092 - 148 páginas
Karl Jaspers:
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citações
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Curtidas
Karl Jaspers Frases famosas
Introdução ao pensamento filosófico - Página 144 http://books.google.com.br/books?id=yu6FYPXUoE0C&pg=PA144, Karl Jaspers - Editora Cultrix, 1965, ISBN 8531602092, 9788531602092 - 148 páginas
Introdução ao pensamento filosófico - Página 125 http://books.google.com.br/books?id=yu6FYPXUoE0C&pg=PA125, Karl Jaspers - Editora Cultrix, 1965, ISBN 8531602092, 9788531602092 - 148 páginas
“O problema crucial é o seguinte: a filosofia aspira à verdade total, que o mundo não quer.”
Introdução ao pensamento filosófico - Página 140 http://books.google.com.br/books?id=yu6FYPXUoE0C&pg=PA140, Karl Jaspers - Editora Cultrix, 1965, ISBN 8531602092, 9788531602092 - 148 páginas
Introdução ao pensamento filosófico - Página 13 http://books.google.com.br/books?id=yu6FYPXUoE0C&pg=PA13, Karl Jaspers - Editora Cultrix, 1965, ISBN 8531602092, 9788531602092 - 148 páginas
“A filosofia busca tornar a existência transparente a ela mesma.”
Introdução ao pensamento filosófico - Página 91 http://books.google.com.br/books?id=yu6FYPXUoE0C&pg=PA91, Karl Jaspers - Editora Cultrix, 1965, ISBN 8531602092, 9788531602092 - 148 páginas
Introdução ao pensamento filosófico - Página 138 http://books.google.com.br/books?id=yu6FYPXUoE0C&pg=PA138, Karl Jaspers - Editora Cultrix, 1965, ISBN 8531602092, 9788531602092 - 148 páginas
Introdução ao pensamento filosófico - Página 83-84 http://books.google.com.br/books?id=yu6FYPXUoE0C&pg=PA83, Karl Jaspers - Editora Cultrix, 1965, ISBN 8531602092, 9788531602092 - 148 páginas
Karl Jaspers: Frases em inglês
On My Philosopy (1941)
Contexto: Our questions and answers are in part determined by the historical tradition in which we find ourselves. We apprehend truth from our own source within the historical tradition.
The content of our truth depends upon our appropriating the historical foundation. Our own power of generation lies in the rebirth of what has been handed down to us. If we do not wish to slip back, nothing must be forgotten; but if philosophising is to be genuine our thoughts must arise from our own source. Hence all appropriation of tradition proceeds from the intentness of our own life. The more determinedly I exist, as myself, within the conditions of the time, the more clearly I shall hear the language of the past, the nearer I shall feel the glow of its life.
“Man, if he is to remain man, must advance by way of consciousness.”
Man in the Modern Age (1933)
Contexto: Man, if he is to remain man, must advance by way of consciousness. There is no road leading backward.... We can no longer veil reality from ourselves by renouncing self-consciousness without simultaneously excluding ourselves from the historical course of human existence. <!-- p. 143
Der Lehrer der Liebe lehrt den Kampf, der Lehrer der lieblosen Isolierung von aller Welt aber die Ruhe.
Psychology of World Views (1919)
Man in the Modern Age (1933)
Contexto: When the titanic apparatus of the mass-order has been consolidated, the individual has to serve it, and must from time to time combine with his fellows in order to renovate it. If he wants to make his livelihood by intellectual activity, he will find it very difficult to do this except by satisfying the needs of the many. He must give currency to something that will please the crowd. They seek satisfaction in the pleasures of the table, eroticism, self-assertion; they find no joy in life if one of these gratifications be curtailed. They also desire some means of self-knowledge. They desire to be led in such as way that they can fancy themselves leaders. Without wishing to be free, they would fain be accounted free. One who would please their taste must produce what is really average and commonplace, though not frankly styled such; must glorify or at least justify something as universally human. Whatever is beyond their understanding is uncongenial to them.
One who would influence the masses must have recourse to the art of advertisement. The clamour of puffery is to-day requisite even for an intellectual movement. The days of quiet and unpretentious activity seem over and done with. You must keep yourself in the public eye, give lectures, make speeches, arouse a sensation. Yet the mass-apparatus lacks true greatness of representation, lacks solemnity. <!-- pp. 43 - 44
“Philosophy seemed to me the supreme, even the sole, concern of man.”
On My Philosopy (1941)
Contexto: My path was not the normal one of professors of philosophy. I did not intend to become a doctor of philosophy by studying philosophy (I am in fact a doctor of medicine) nor did I by any means, intend originally to qualify for a professorship by a dissertation on philosophy. To decide to become a philosopher seemed as foolish to me as to decide to become a poet. Since my schooldays, however, I was guided by philosophical questions. Philosophy seemed to me the supreme, even the sole, concern of man. Yet a certain awe kept me from making it my profession.
Way to Wisdom: An Introduction to Philosophy (1951) as translated by Ralph Mannheim, Ch. 1, What is Philosophy?, p. 12
Variant translation: It is the search for the truth, not possession of the truth which is the way of philosophy. Its questions are more relevant than its answers, and every answer becomes a new question.
Contexto: The Greek word for philosopher (philosophos) connotes a distinction from sophos. It signifies the lover of wisdom (knowledge) as distinguished from him who considers himself wise in the possession of knowledge. This meaning of the word still endures: the essence of philosophy is not the possession of the truth but the search for truth. … Philosophy means to be on the way. Its questions are more essential than its answers, and every answer becomes a new question.
Karl Jaspers
The Great Philosophers
The Great Philosophers (1962)
Contexto: I approach the presentation of Kierkegaard with some trepidation. Next to Nietzsche, or rather, prior to Nietzsche, I consider him to be the most important thinker of our post-Kantian age. With Goethe and Hegel, an epoch had reached its conclusion, and our prevalent way of thinking — that is, the positivistic, natural-scientific one — cannot really be considered as philosophy.
The Question of German Guilt (1947)
Contexto: We are sorely deficient in talking with each other and listening to each other. We lack mobility, criticism and self-criticism. We incline to doctrinism. What makes it worse is that so many people do not really want to think. They want only slogans and obedience. They ask no questions and they give no answers, except by repeating drilled-in phrases. They can only assert and obey, neither probe nor apprehend. Thus they cannot be convinced, either. How shall we talk with people who will not go where others probe and think, where men seek independence in insight and conviction?
“Imminent seems the collapse of that which for millennium has constituted man's universe.”
Man in the Modern Age (1933)
Contexto: Imminent seems the collapse of that which for millennium has constituted man's universe. The new world which has arisen as an apparatus for supply of the necessaries of life compels everything and everyone to serve it. It annihilates whatever it has no place for person seems to be going undergoing absorption into that which is nothing more than a means to an end, into that which is devoid of purpose of significance. <!-- p. 79
Man in the Modern Age (1933)
Contexto: The 'public' is a phantom, the phantom of an opinion supposed to exist in a vast number of persons who have no effective interrelation and though the opinion is not effectively present in the units. Such an opinion is spoken of as 'public opinion,' a fiction which is appealed to by individuals and by groups as supporting their special views. It is impalpable, illusory, transient; "'tis here, 'tis there, 'tis gone"; a nullity which can nevertheless for a moment endow the multitude with power to uplift or destroy.
“My path was not the normal one of professors of philosophy.”
On My Philosopy (1941)
Contexto: My path was not the normal one of professors of philosophy. I did not intend to become a doctor of philosophy by studying philosophy (I am in fact a doctor of medicine) nor did I by any means, intend originally to qualify for a professorship by a dissertation on philosophy. To decide to become a philosopher seemed as foolish to me as to decide to become a poet. Since my schooldays, however, I was guided by philosophical questions. Philosophy seemed to me the supreme, even the sole, concern of man. Yet a certain awe kept me from making it my profession.
Man in the Modern Age (1933)
Contexto: The 'public' is a phantom, the phantom of an opinion supposed to exist in a vast number of persons who have no effective interrelation and though the opinion is not effectively present in the units. Such an opinion is spoken of as 'public opinion,' a fiction which is appealed to by individuals and by groups as supporting their special views. It is impalpable, illusory, transient; "'tis here, 'tis there, 'tis gone"; a nullity which can nevertheless for a moment endow the multitude with power to uplift or destroy.
Man in the Modern Age (1933)
Contexto: The general fellowship of our human situation has been rendered even more dubious than before, inasmuch as, though the old ties of caste have been loosened, a new restriction of the individual to some prescribed status in society is manifest. Less than ever, perhaps, is it possible for a man to transcend the limitations imposed by his social origins.<!-- p. 29
Man in the Modern Age (1933)
Contexto: The masses are our masters; and for every one who looks facts in the face his existence has become dependent on them, so that the thought of them must control his doings, his cares, and his duties.
Even an articulated mass always tends to become unspiritual and inhuman. It is life without existence, superstitions without faith. It may stamp all flat; it is disinclined to tolerate independence and greatness, but prone to constrain people to become as automatic as ants.<!-- p. 43
Fonte: Nietzsche (1946), pp. 187-188
Contexto: For any community and those living in it, only that is true which can be communicated to all. Hence universal communicability is unconsciously accepted as the source and criterion of those truths that promote life through communal means. Truth is that which our conventional social code accepts as effective in promoting the purposes of the group. … This community will condemn as a “liar” the person who misuses its unconsciously accepted, and therefore valid, metaphors. … Community members are obliged to “lie” in accordance with fixed convention. To put it otherwise, they must be truthful by playing with the conventionally marked dice. To fail to pay in the coin of the realm is to tell forbidden lies, for, on this view, whatever transcends conventional truth is a falsehood. To tell lies of this kind is to sacrifice the world of meanings upon which the endurance of his community rests. Conversely, there are forbidden truths: This same threat to the continuance of the community is also counteracted by relentlessly preventing anyone from thinking and uttering unconventional but authentic truths.
Man in the Modern Age (1933)
Contexto: The vicious circle of dread of war which leads the nations to arm themselves for self-protection, with the result that bloated armaments ultimately lead to the war which they were intended to avert, can be broken in either of two conceivable ways. There might arise a unique world power, brought into being by the unification of all those now in possession of weapons, and equipped with the capacity to forbid the lesser and unarmed nations to make war. On the other hand, it may arise by the working of a fate to us still inscrutable which, out of ruin, will disclose a way towards the development of a new human being. To will the discovery of this way would be blind impotence, but those who do not wish to deceive themselves will be prepared for the possibility.<!-- p. 97
On My Philosopy (1941)
Contexto: Our questions and answers are in part determined by the historical tradition in which we find ourselves. We apprehend truth from our own source within the historical tradition.
The content of our truth depends upon our appropriating the historical foundation. Our own power of generation lies in the rebirth of what has been handed down to us. If we do not wish to slip back, nothing must be forgotten; but if philosophising is to be genuine our thoughts must arise from our own source. Hence all appropriation of tradition proceeds from the intentness of our own life. The more determinedly I exist, as myself, within the conditions of the time, the more clearly I shall hear the language of the past, the nearer I shall feel the glow of its life.
Man in the Modern Age (1933)
Contexto: The masses are our masters; and for every one who looks facts in the face his existence has become dependent on them, so that the thought of them must control his doings, his cares, and his duties.
Even an articulated mass always tends to become unspiritual and inhuman. It is life without existence, superstitions without faith. It may stamp all flat; it is disinclined to tolerate independence and greatness, but prone to constrain people to become as automatic as ants.<!-- p. 43
Fonte: Nietzsche (1946), pp. 187-188
Contexto: For any community and those living in it, only that is true which can be communicated to all. Hence universal communicability is unconsciously accepted as the source and criterion of those truths that promote life through communal means. Truth is that which our conventional social code accepts as effective in promoting the purposes of the group. … This community will condemn as a “liar” the person who misuses its unconsciously accepted, and therefore valid, metaphors. … Community members are obliged to “lie” in accordance with fixed convention. To put it otherwise, they must be truthful by playing with the conventionally marked dice. To fail to pay in the coin of the realm is to tell forbidden lies, for, on this view, whatever transcends conventional truth is a falsehood. To tell lies of this kind is to sacrifice the world of meanings upon which the endurance of his community rests. Conversely, there are forbidden truths: This same threat to the continuance of the community is also counteracted by relentlessly preventing anyone from thinking and uttering unconventional but authentic truths.
Man in the Modern Age (1933)
Contexto: When the titanic apparatus of the mass-order has been consolidated, the individual has to serve it, and must from time to time combine with his fellows in order to renovate it. If he wants to make his livelihood by intellectual activity, he will find it very difficult to do this except by satisfying the needs of the many. He must give currency to something that will please the crowd. They seek satisfaction in the pleasures of the table, eroticism, self-assertion; they find no joy in life if one of these gratifications be curtailed. They also desire some means of self-knowledge. They desire to be led in such as way that they can fancy themselves leaders. Without wishing to be free, they would fain be accounted free. One who would please their taste must produce what is really average and commonplace, though not frankly styled such; must glorify or at least justify something as universally human. Whatever is beyond their understanding is uncongenial to them.
One who would influence the masses must have recourse to the art of advertisement. The clamour of puffery is to-day requisite even for an intellectual movement. The days of quiet and unpretentious activity seem over and done with. You must keep yourself in the public eye, give lectures, make speeches, arouse a sensation. Yet the mass-apparatus lacks true greatness of representation, lacks solemnity. <!-- pp. 43 - 44
Man in the Modern Age (1933)
Der Massenmensch hat wenig Zeit, lebt kein Leben aus einem Ganzen, will nicht mehr die Vorbereitung und Anstrengung ohne den konkreten Zweck, der sie in Nutzen umsetzt; er will nicht warten und reifen lassen; alles muß sogleich gegenwärtige Befriedigung sein; Geistiges ist zu den jeweils augenblicklichen Vergnügungen geworden. Daher ist der Essay die geeignete Literaturform für alles, tritt die Zeitung an die Stelle des Buches... Man liest schnell.
Man in the Modern Age (1933)
Fonte: Nietzsche (1946), p. 45
Man in the Modern Age (1933)
As quoted in Turning Conflict Into Profit : A Roadmap for Resolving Personal and Organizational Disputes (2005) by Larry Axelrod and Rowland Johnson
Man in the Modern Age (1933)
