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In spite of all their logical and metaphysical acuteness, they were, you will find, unable to get rid of the notion that theological inquiries concerning Brahma, Atma, Creeshna, were indissolubly mixed up with that same logic and metaphysic. The Parsees could not separate questions about Ahriman and Ormuzd from Kant's three great philosophic problems: What is Man? What may be known?
It is a great thing for a man to pride himself on what he is and make the best of it. The pride of craftsman betokens a valuable man. We exaggerate our worth, and this is Nature's plan to get the thing done. Kant's pride of intellect, in degree, came from his insignificant form, and thus do all things work together for good.
I had only just turned eighteen, and was deeply interested in religious problems, and one day I told her the book I carried in my pocket, and sometimes pretended to study, was Kant's "Critique of Pure Reason."
Let us do the same: we shall obtain a similar result without lying ourselves open to Kant's objections. This work is everywhere possible, and it is, par excellence, the work of philosophy: let us try then to sketch it in relation to the perception of matter. We must distinguish two senses of the word "perception."
On this point we cannot do better than quote some remarks from Kant's preface to the second edition of his Kritik der reinen Vernunft. But it must not be supposed that it was as easy for mathematics as it was for logic, where reason is concerned with itself alone, to find, or rather to build for itself, that royal road.
On this occasion, whilst illustrating Kant's notions of the animal economy, it may be as well to add one other particular, which is, that for fear of obstructing the circulation of the blood, he never would wear garters; yet, as he found it difficult to keep up his stockings without them, he had invented for himself a most elaborate substitute, which I shall describe.
He begins to explore this wonderful world, which is his heritage; and do you not see that along with this exploration there goes of necessity a process of self- development? I would pit against that statement of Kant's a phrase something like this. The object of life is threefold: it is to become all possible, it is to serve all possible, it is to enjoy all possible.
We cannot here attempt to trace the history of German Idealism, from its source in the writings of Leibnitz, through the logical school of Wolfius and his successors, till it reached its culminating point in the philosophy of Hegel: we shall content ourselves with a brief reference to the fundamental principles of Kant's system, which may be justly said to have contained the prolific germs, or, at least, to have determined the prevailing character, of all the subsequent speculations of the German schools.
Precisely at five minutes before five o'clock, winter or summer, Lampe, Kant's servant, who had formerly served in the army, marched into his master's room with the air of a sentinel on duty, and cried aloud in a military tone, 'Mr.
You are not merely one interest among the rest, to be counted, adjusted, or suppressed by some court of moral appraisement. I think I may safely assume that there is to-day an established conscience supporting Kant's dictum, "So act as to treat humanity, whether in thine own person or in that of any other, in every case as an end withal, never as means only."
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