God the father, and even more often the devil himself, appears at times in the place of fate in the modern tragedy. Why is it thatthis has not induced any scholar to develop a theory of the diabolical genre?
In many a poetic work, one gets here and there, instead of representation merely a title indicating that this or that was supposedto be represented here, that the artist has been prevented from doing it and most humbly asks to be kindly excused.
What do the few existing mystics still do? -- They more or less mold the raw chaos of already existing religion. But only in an isolated, insignificant manner, through feeble attempts. Do it in a grand manner from all aspects with unified efforts, and let us awaken all religions from their graves, newly revivify and form the immortal ones through the omnipotence of art and science.
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.
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.
The subject of history is the gradual realization of all that is practically necessary.
One mentions many artists who are actually art works of nature.
Kant introduced the concept of the negative into philosophy. Would it not also be worthwhile to try to introduce the concept of the positive into philosophy?
Only through religion can logic develop into philosophy, only from this source stems that which makes philosophy more than science. And without religion we will have only novels, or the triviality today called belles lettres instead of an eternally rich and infinite poetry.
To disrespect the masses is moral; to honor them, lawful.
Every relationship of man to the infinite is religion, namely of a man in the full abundance of his humanity. Whenever a mathematician calculates infinity, that, to be sure, is not religion. Infinity conceived in this abundance is the Godhead.
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.
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 life and vigor of poetry consists of the fact that it steps out of itself, tears out a section of religion, then withdraws into itself to assimilate it. The same is true of philosophy.
Both in their origins and effects, boredom and stuffy air resemble each other. They are usually generated whenever a large number of people gather together in a closed room.
Duty is for Kant the One and All. Out of the duty of gratitude, he claims, one has to defend and esteem the ancients; and only out of duty has he become a great man.
Poetry and philosophy are, according to how you take them, different spheres, different forms, or factors of religion. Try to really combine both, and you will have nothing but religion.
Philosophy still moves too much straight ahead, and is not yet cyclical enough.
Many a witty inspiration is like the surprising reunion of befriended thoughts after a long separation.
Religion is usually nothing but a supplement to or even a substitute for education, and nothing is religious in the strict sense which is not a product of freedom. Thus one can say: The freer, the more religious; and the more education, the less religion.
Women are treated as unjustly in poetry as in life. The feminine ones are not idealistic, and the idealistic not feminine.
Strictly speaking, the idea of a scientific poem is probably as nonsensical as that of a poetic science.
Every form of life is in its origin not natural, but divine and human; for it must spring from love, just as there can be no reason without spirit.
We should never invoke the spirit of antiquity as our authority. Spirits are peculiar things; they cannot be grasped with the hands and be held up before others. Spirits reveal themselves only to spirits. The most direct and concise method would be, in this case as well, to prove the possession of the only redeeming faith by good works.
The German national character is a favorite subject of character experts, probably because the less mature a nation, the more she is an object of criticism and not of history.
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