A so-called happy marriage corresponds to love as a correct poem to an improvised song.
The symmetry and organization of history teaches us that mankind, during its existence and development, genuinely was and became an individual, a person. In this great personality of mankind, God became man.
The few existing writings against Kantian philosophy are the most important documents in the case history of sound common sense.
German writings attain popularity through a great name, or through personalities, or through good connections, or through effort,or through moderate immorality, or through accomplished incomprehensibility, or through harmonious platitude, or through versatile boredom, or through constant striving after the absolute.
Philosophy is the true home of irony, which might be defined as logical beauty: for wherever men are philosophizing in spoken or written dialogues, and provided they are not entirely systematic, irony ought to be produced and postulated; even the Stoics regarded urbanity as a virtue.
There are ancient and modern poems which breathe, in their entirety and in every detail, the divine breath of irony. In such poemsthere lives a real transcendental buffoonery. Their interior is permeated by the mood which surveys everything and rises infinitely above everything limited, even above the poet's own art, virtue, and genius; and their exterior form by the histrionic style of an ordinary good Italian buffo.
Mathematics is, as it were, a sensuous logic, and relates to philosophy as do the arts, music, and plastic art to poetry.
Wit is the appearance, the external flash, of fantasy. Hence its divinity and the similarity to the wit of mysticism.
In England, wit is at least a profession, if not an art. everything becomes professional there, and even the rogues of that islandare pedants. So are the "wits" there too. They introduce into reality absolute freedom whose reflection lends a romantic and piquant air to wit, and thus they live wittily; hence their talent for madness. They die for their principles.
One of the two is almost always a prevailing tendency of every author: either not to say some things which certainly should be said, or to say many things which did not need to be said. The first is the original sin of synthetic natures, the latter of analytical natures.
One mentions many artists who are actually art works of nature.
Religion is not only a part of education, an element of humanity, but the center of everything else, always the first and the ultimate, the absolutely original.
If you want to see mankind fully, look at a family. Within the family minds become organically one, and for this reason the family is total poetry.
The whole history of modern poetry is a continuous commentary on the short text of philosophy: every art should become science, and every science should become art; poetry and philosophy should be united.
When the author has no idea of what to reply to a critic, he then likes to say: you could not do it better anyway. This is the same as if a dogmatic philosopher reproached a skeptic for not being able to devise a system.
In true prose everything must be underlined.
Those works whose ideal has not as much living reality and, as it were, personality as the beloved one or a friend had better remain unwritten. They would at least never become works of art.
A classical work doesn't ever have to be understood entirely. But those who are educated and who are still educating themselves must desire to learn more and more from it.
The subject of history is the gradual realization of all that is practically necessary.
Religion can emerge in all forms of feeling: here wild anger, there the sweetest pain; here consuming hatred, there the childlike smile of serene humility.
Nothing is more piquant than when a man of genius possesses mannerisms; not so when they possess him -- this leads to spiritual petrification.
Imagination must first be filled to the point of saturation with life of every kind before the moment arrives when the friction of free sociability electrifies it to such an extent that the most gentle stimulus of friendly or hostile contact elicits from it lightning sparks, luminous flashes, or shattering blows.
Most thoughts are only profiles of thoughts. They must be inverted and synthesized with their antipodes. Thus many philosophical writings become very interesting which would not have been so otherwise.
What is called good society is usually nothing but a mosaic of polished caricatures.
Morality without a sense of paradox is mean.
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