Quotes About Philosophy

It is even possible that laws which have not their origin in the mind may be irrational, and we can never succeed in formulating them.

I wanted to get out in the world, have a great job, make my mark, and see how far I could go. And I wanted to make good on the philosophy my mother drilled into us with all the subtlety of a Lady Gaga performance. I got it loud and clear. I would need to succeed, and then I could possibly be happy.

What do you need to succeed in business? You need the ability to think critically and communicate, and those things you can get just as easily out of a philosophy degree.

I don't have no fear of death. My only fear is coming back reincarnated.

the evil the u are the brighter u will get

That's one reason (we'll see more reasons in the next chapter) why locavores have such a misguided philosophy. It overlooks that some parts of the world are running out of water and that trade of food—often long-distance trade—is the best or indeed the only real answer to that problem. Very often, trading across a distance solves more environmental problems than it creates.

That's one reason (we'll see more reasons in the next chapter) why locavores have such a misguided philosophy. It overlooks that some parts of the world are running out of water and that trade of food—often long-distance trade—is the best or indeed the only real answer to that problem. Very often, trading across

there is a fundamental messiness to the nature of the good.

morale. Enfin, même si l'on pouvait observer une relation entre souffrance et morale, je ne vois pas quelle espèce de précepte on devrait en tirer : personne ne peut s'arroger le droit de recommander aux autres d'aspirer au malheur pour devenir plus vertueux.

The demand for permanence in every area of our existence is the cause of human misery. There's no such thing as permanence at all.

Vegetarianism for what? For some spiritual goals? One form of life lives off another. That's a fact, whether you like it or not.

You are living. As soon as you introduce the question "how to live?" you have made of life a problem. "How" to live has made life meaningless. The moment you ask "how," you turn to someone for answers, becoming dependent.

Nobody knows anything about life and there is NO point in defining life.

Human existence and action are characterized by their capacity for meaning.28 No form of human life can be defined "without reference to meaning. It makes sense [Sinn] to understand meaning [Sinn] as the fundamental category of human existence."29

We do not want to be seen as machines. Hence we tend to reject statements like the one by Karl Vogt, a 19th century German philosopher, who stated that "the brain produces thoughts as the liver produces bile, or the kidneys produce urine".

Immanuel Kant: "Human reason is by nature architectonic

One must accept that death is a part of life, even the most terrible death. And do we not live a whole life every day, and does it then make any great difference if we live a few days more or less? -Anita Goldman

in the same sense in which Kant held that the empirical sciences depend on some mental abilities – intuition and categories

Piaget's view of infants as active agents that confer increasingly complex meanings on the things interacted with has yet to be fully assimilated in developmental psychology and in philosophy.6

Jackson, I. (1987). On situating Piaget's subject: A triangulation based on Kant, structuralism, and biology. Philosophy of the Social Sciences, 17, 471–486.

It is no coincidence that he referred to Kant as "the father of us all" (Piaget, 1965/1971, p. 220).

Is it possible that a contingent genesis can lead to necessary knowledge?

Such is Kant's (1787/1933, B180) "schematism of understanding," though he candidly confessed that how this occurred was a mystery "in the depths of the human soul.

Piaget (1961/1966, pp. 152–153) made the same commitments as Kant: Normative properties are required for knowing reality, and so, following Kant, such properties are not learned (Piaget, 1964, p. 176) nor are they innate (Piaget, 1936/1953, pp. 1–2).