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Файл:Kant. Aphorisms
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What may I hope?
On Enlightenment
Enlightenment is man’s leaving his self-caused immaturity. Immaturity is the incapacity to use one’s intelligence without the guidance of another. Such immaturity is self-caused if it is not caused by lack of intelligence, but by lack of determination and courage to use
one’s intelligence without being guided by another. Sapere Aude! Have the courage to use your own intelligence! is therefore the motto of enlightenment.
The question now may be put: Do we live at present
in an enlightened age? The answer is: No, but in an age
of enlightenment.
An age cannot conclude a pact and take an oath upon
it to commit the succeeding age to a situation in which it
would be impossible for the latter to enlarge even its
most important knowledge, to eliminate error and altogether to progress enlightenment. Such a thing would be
a crime against human nature, the original destiny of
which consists in such progress. Succeeding generations
are entirely justified in discarding such decisions as unauthorized and criminal.
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Kant. Aphorisms
On Upbringing
Education is either physical or ‘practical’. One part
of physical education is that which man has in common
with animals, namely, feeding and tending. ‘Practical’ or
moral training is that which teaches a man how to live as
a free being. (We call anything ‘practical’ which has
reference to freedom.) This is the education of a personal
character, of free being, who is able to maintain himself,
and to take his proper place in society, keeping at the
same time a proper sense of his own individuality.
…for with education is involved the great secret of
human nature.
Man's duty is to improve himself; to cultivate his
mind; and, when he finds himself going astray, to bring
the moral law to bear upon problem himself.
One of the greatest problems of education is how to
unite submission to the necessary, restraint with the
child's capability of exercising his freewill.
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What may I hope?
…by [discipline] we must understand that influence
which is always restraining our animal nature from getting the better of our manhood, either in the individual or
in man as a member of society. Discipline, then, is
merely restraining unruliness.
One principle of education which those men especially who form educational schemes should keep before
their eyes is this — children ought to be educated, not
for the present, but for a possibly improved condition of
man in the future; that is, in a manner which is adapted
to the idea of humanity and the whole destiny of man.
One must teach virtue to cherish the common understanding as much for moral as for logical reasons.
I cannot make anyone better except by means of the
residue of good in him; I may not make anyone more
intelligent but by means of the residue of intelligence in
him.
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VIII
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Kant. Aphorisms
IX
Can anything be more perverse than children who
have hardly stepped into this world being instantly
taught about the other one?
On Education
Since we belong to the animal kingdom and become
people only through education, we would see absolutely
different people in a short time, if there generally came
into practice methods of education, which are wisely
drawn out of nature itself and do not slavishly imitate the
old habits of earlier and inexperienced ages.
He should not teach thoughts but to think; one
should not carry but guide the student, if one wants him
to go agilely on his own in the future.
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What may I hope?
On Books
Among the harms wreaked by the flood of books that
our part of the world is drowned in yearly, is one that has
not the slightest bit of real usefulness and that is seen
swimming here and back again over the wide ocean of
book-scholarliness and must share the fate of decrepitude with the residual chaff.
On Beauty
I
…only he … admits, therefore, of an ideal of beauty,
just as humanity in his person, as intelligence, alone
admits of the ideal of perfection.
II
Flowers are free beauties of nature.
III
In forming an estimate of objects merely from concepts, all representation of beauty goes by the board.
There can, therefore, be no rule according to which any
one is to be compelled to recognize anything as beautiful.
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Kant. Aphorisms
The beautiful is what pleases in the mere estimate
formed of it (consequently not by intervention of any
feeling of sense in accordance with a concept of the understanding).
…the beautiful is the symbol of the morally good,
and only in this light … does it give us pleasure with an
attendant claim to the agreement of every one else,
whereupon the mind becomes conscious of a certain
ennoblement and elevation above mere sensibility to
pleasure.
A beauty of nature is a beautiful thing; beauty of art
is a beautiful representation of a thing.
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On Art
I
There is no science of the beautiful, but only a critique. Nor, again, is there an elegant science, but only a
fine art.
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What may I hope?
II
…aesthetic art, as art which is beautiful, is one having for its standard the reflective judgement and not organic sensation.
III
Nature proved beautiful when it wore the appearance
of art; and art can only be termed beautiful, where we are
conscious of its being art, while yet it has the appearance
of nature.
IV
Fine art is the art of genius.
On the Sublime
I
The sublime is that, the mere capacity of thinking
which evidences a faculty of mind transcending every
standard of sense.
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Kant. Aphorisms
Intelligence is sublime, wit is beautiful. Boldness is
sublime and great, cunning is trifling but beautiful.
Eloquence is beautiful, thoughtful silence is sublime.
The rising sun is just as splendid as the setting sun
but the sight of the former hits upon beautiful, the latter
the tragic and sublime.
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WHAT IS MAN?
Kant. Aphorisms
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