A classification is a definition comprising a system of definitions.
Nothing is more witty and grotesque than ancient mythology and Christianity; that is because they are so mystical.
One has only as much morality as one has philosophy and poetry.
It is a thoughtless and immodest presumption to learn anything about art from philosophy. Some do begin as if they hoped to learnsomething new here, since philosophy cannot and should not do anything further than develop the given art experiences and the existing art concepts into a science, improve the views of art, and promote them with the help of a thoroughly scholarly art history, and produce that logical mood about these subjects too which unites absolute liberalism with absolute rigor.
A good preface must be the root and the square of the book at the same time.
The analytical writer observes the reader as he is; accordingly, he makes his calculation, sets his machine to make the appropriate effect on him. The synthetic writer constructs and creates his own reader; he does not imagine him as resting and dead, but lively and advancing toward him. He makes that which he had invented gradually take shape before the reader's eyes, or he tempts him to do the inventing for himself. He does not want to make a particular effect on him, but rather enters into a solemn relationship of innermost symphilosophy or sympoetry.
Religion is absolutely unfathomable. Always and everywhere one can dig more deeply into infinities.
As long as the artist invents and is inspired, he remains in a constrained state of mind, at least for the purpose of communication. He then wants to say everything, which is the wrong tendency of young geniuses or the right prejudice of old bunglers. Thus, he fails to recognize the value and dignity of self-restraint, which is indeed for both the artist and the man the first and the last, the most necessary and the highest goal.
We do not see God, but everywhere we see something divine; first and most typically in the center of a reasonable man, in the depth of a living human product. You can directly feel and think nature, the universe, but not the Godhead. Only the man among men can poetize and think divinely and live with religion.
It is as deadly for a mind to have a system as to have none. Therefore it will have to decide to combine both.
Poetry should describe itself, and always be simultaneously poetry and the poetry of poetry.
Gracefulness is a correct life: sensuality which contemplates and forms itself.
It is peculiar to mankind to transcend mankind.
He who does not become familiar with nature through love will never know her.
The genuine priest always feels something higher than compassion.
Many works of the ancients have become fragments. Many works of the moderns are fragments at the time of their origin.
One of two things is usually lacking in the so-called Philosophy of Art: either philosophy or art.
The following are the universally fundamental laws of literary communication: 1. one must have something to communicate; 2. one must have someone to whom to communicate it; 3. one must really communicate it, not merely express it for oneself alone. Otherwise it would be more to the point to remain silent.
You wanted to destroy philosophy and poetry in order to make room for religion and morality which you misunderstood: but you wereable to destroy only yourself.
In order to be able to write well upon a subject, one must have ceased to be interested in it; the thought which is to be soberlyexpressed must already be entirely past and no longer be one's actual concern.
What is lost in the good or excellent translation is precisely the best.
He who has religion will speak poetry. But philosophy is the tool with which to seek and discover religion.
Form your life humanly, and you have done enough: but you will never reach the height of art and the depth of science without something divine.
If you want to penetrate into the heart of physics, then let yourself be initiated into the mysteries of poetry.
Some speak of the public as if it were someone with whom they have had dinner at the Leipzig Fair in the Hotel de Saxe. Who is this public? The public is not a thing, but rather an idea, a postulate, like the Church.
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