-
“For self-consciousness, there is another self-consciousness; self-consciousness is outside of itself. This has a twofold meaning. First, it has lost itself, for it is to be found as an other essence. Second, it has thereby sublated that other, for it also does not see the other as the essence but rather sees itself in the
-
Banquets, as formal invitations to intemperance in both kinds of enjoyment, have in themselves, aside from physical enjoyment, something that tends towards a moral end, namely, to get many people together and for a long time to communicate with each other; but, nonetheless, since a certain quantity (when, as Chesterfield says, it exceeds the number
-
Even if by some particular disfavour of fate, or by the scanty endowment of a stepmotherly nature, this will should entirely lack the capacity to carry through its purpose; if despite its greatest striving it should still accomplish nothing, and only the good will were to remain (not, of course, as a mere wish, but
-
I ask instead from what our cognition of the unconditionally practical starts, whether from freedom or from the practical law. It cannot start from freedom, for we can neither be immediately conscious of this, since the first concept of it is negative, nor can we conclude to it from experience, since experience lets us cognize
-
A lie is a rejection and – so to speak – the destruction of man’s own dignity. A man who does not believe himself what he says to another one (even if it were a merely ideal person) has a lesser value than if he were simply a thing; since a thing is something real
-
Only in a practical relation, however, can taking something that is theoretically insufficient to be true be called believing. This practical aim is either that of skill or of morality, the former for arbitrary and contingent ends, the latter, however, for absolutely necessary ends. Once an end is proposed, then the conditions for attaining it
-
Possibility is only definable in terms of there not being a conflict between certain combined concepts; thus the concept of possibility is the product of a comparison. But in every comparison the things which are to be compared must be available for comparison, and where nothing at all is given there is no room for
-
“But now since there are pure as well as empirical intuitions (as the transcendental aesthetic proved), a distinction between pure and empirical thinking of objects could also well be found.In this case there would be a logic in which one did not abstract from all content of cognition; for that logic that contained merely the
-
We have represented the glittering pretensions of reason to extend territory beyond all the bounds of experience only in dry formulas, which contain merely the ground of reason’s legal claim; and, as is fitting for a transcendental philosophy, we have divested these claims of everything empirical, even though the full splendor of reason’s assertions can
-
Lest he extinguish [the kindly and humane qualities in himself], [man] must already practise a similar kindliness towards animals; for a person who already displays such cruelty to animals is also no less hardened towards men. We can already know the human heart even in regard to animals. […] The more we devote ourselves to
Álvaro Rodríguez-González Barredo 