Frederick C. Beiser Quotes

There was no Prussian bastion to stop the Scotsman's swift conquest of the territory once claimed by reason.

The years 1781 to 1793 are crucial for many reasons, but chiefly because they pose in an especially clear way the main problem of German philosophy for the next century. This is the old conflict between reason and faith which recurred during the pantheism controversy between Jacobi and Mendelssohn.

The idea of romanticising the world goes back to the idea of creating a harmonious whole where the individual will feel at one with himself, others and nature.

To live well is to live in harmony with ourselves, others and nature, and that idea of harmony is, of course, an aesthetic one.

The great German idealists from Kant to Hegel saw this idealism or nihilism as a reductio ad absurdum of any philosophy, and so they struggled by all conceptual means to avoid it.

The aesthetic dimension of the ideal state comes out in the idea of harmony, which is the classical idea of beauty as "concinnitas" or "unity-in-variety".

Since substance is infinite, the universe as a whole, i.e., god, Hegel is telling us that philosophy is knowledge of the infinite, of the universe as a whole, i.e, god. You cannot get more metaphysical than that. I think that Hegel scholars have to admit this basic fact rather than burying their heads in the sand and trying to pretend that Hegel is concerned with conceptual analysis, category theory, normativity or some such contemporary fad.

The absolute as the idea is neither subjective nor objective; it is the intellectual structure under which they are subsumed.

You only have to talk to artists to see that they work according to rules, and that they know all too well that they can employ only certain means to achieve the ends they want.

Hegel remains of great importance to understand ourselves, but essentially because we have all grown out of a reaction against Hegel.

The romantics really did want to romanticise the world itself, and that meant re-creating the state, society and even nature so that it became a work of art.

All the spookiness comes from giving a contemporary anachronistic sense to terms whose historical meaning is lost to us.

There is a sinister anachronistic interpretation of the aesthetic state as some kind of totalitarian regime that puts aesthetic over moral standards; one associates it with national-socialism. But this has nothing to do with the romantics, whose ideal of the aesthetic state has much more to do with the republican tradition.

The struggle against subjectivism was the attempt to avoid the charge of what was then called "idealism" or "nihilism", i.e., that we know nothing more than our own representations.

Royce is the father of the thesis that German idealism is a story about the discovery and development of the Kantian transcendental ego - the "I" that accompanies all my representations - as an absolute cosmic supersubject who, god-like, creates the entire universe.

That Hegel is a metaphysician, and that he thinks metaphysics is fundamental to philosophy, is plain enough from his definition of philosophy.

When Hume insists that taste is a matter of delicacy, that it is a matter of having a sensitivity to features of an object itself, he is very close to the rationalist doctrine. Hume was really a covert objectivist (or partial one) about aesthetic pleasure because that pleasure had to be based on the sensitivity to features in the object.

Liberals and leftists are not wrong in describing romanticism as reactionary, because it did indeed become that after 1810. The problem is that they make that description true of the movement as a whole, as if romanticism were essentially reactionary.