Karl Jaspers Quotes

What makes us afraid is our great freedom in the face of the emptiness that has still to be filled.

The community of masses of human beings has produced an order of life in regulated channels which connects individuals in a technically functioning organisation, but not inwardly from the historicity of their souls.

Philosophic meditation is an accomplishment by which I attain Being and my own self, not impartial thinking which studies a subject with indifference.

Only in those moments when I exercise my freedom am I fully myself.

Just as primitive man believed himself to stand face to face with demons and believed that could he but know their names he would become their master, so is contemporary man faced by this incomprehensible, which disorders his calculations. "If I can but grasp it, if I can but cognise it", so he thinks, "I can make it my servant.

To the intellect all else, in comparison with what is correct, counts only as feeling, subjectivity, instinct. In this division, apart from the bright world of the intellect, there is only the irrational, in which is lumped together, according to the point of view, what is despised or desired. The impulse which pursues real truth by thought springs from the dissatisfaction with what is merely correct. The division, spoken of previously, paralyses this impulse; it causes man to oscillate between the dogmatism of the intellect that transcends its limits and, as it were, the rapture of the vital, the chance of the moment, life. The soul becomes impoverished in all the multiplicity of disparate experience. Then truth disappears from the field of vision and is replaced by a variety of opinions which are hung on the skeleton of a supposedly rational pattern. Truth is infinitely more than scientific correctness.

When language is used without true significance, it loses its purpose as a means of communication and becomes an end in itself.

Tragedy occurs whenever awareness exceeds power; and particularly where awareness of a major need exceeds the power to satisfy it.

It has become obligatory to fulfil a function which shall in some way be regarded as useful to the masses ... Even an articulated mass always tends to become unspiritual and inhuman. It is life without existence, superstition without faith. It may stamp all flat; it is disinclined to tolerate independence and greatness, but prone to constrain people to become as automatic as ants.

Metaphysical guilt is the lack of absolute solidarity with the human being as such
an indelible claim beyond morally meaningful duty. This solidarity is violated by my presence at a wrong or a crime. It is not enough that I cautiously risk my life to prevent it; if it happens, and I was there, and if I survive where the other is killed, I know from a voice within myself: I am guilty of being still alive.

My own being can be judged by the depths I reach in making these historical origins my own.

The more determinedly I exist, as myself, within the conditions of the time, the more clearly I shall hear the language of the past, the nearer I shall feel the glow of its life.

The limits of science have always been the source of bitter disappointment when people expected something from science that it was not able to provide. Take the following examples: a man without faith seeking to find in science a substitute for his faith on which to build his life; a man unsatisfied by philosophy seeking an all-embracing universal truth in science; a spiritually shallow person growing aware of his own futility in the course of engaging in the endless reflections imposed by science. In every one of these cases, science begins as an object of blind idolatry and ends up as an object of hatred and
contempt. Disenchantment inevitably follows upon these and similar misconceptions. One question remains: What value can science possibly have when its limitations have become so painfully clear?

The Socratic teacher turns his students away from himself and back onto themselves; he hides in paradoxes, makes himself inaccessible. The intimate relationship between student and teacher here is not one of submission, but of a contest for truth.

There is no God, cry the masses more and more vociferously; and with the loss of God man loses his sense of values - is, as it were, massacred because he feels himself of no account.

The great philosophers and the great works are standards for the selection of what is essential. Everything that we do in studying the history of philosophy ultimately serves their better understanding.

Only as an individual can man become a philosopher.

At the present moment, the security of coherent philosophy, which existed from Parmenides to Hegel, is lost.

What is meaningful cannot in fact be isolated ... . We achieve understanding within a circular movement from particular facts to the whole that includes them and back again from the whole thus reached to the particular significant facts.

Everything depends therefore on encountering thought at its source. Such thought is the reality of man's being, which achieved consciousness and understanding of itself through it.

The moment is the sole reality.

We must learn to talk with each other, and we mutually must understand and accept one another in our extraordinary differences.

Greatness of mind becomes an object of love only when the power at work in it itself has a noble character

On the question of the world as a whole, science founders. For scientific knowledge the world lies in fragments, the more so the more precise our scientific knowledge becomes.

Man's primary will to know struggles against the selfsatisfied formalism of empty learning which drugs man into
the illusory calm of fulfillment. It fights against empty intellectualism,
against nihilism which has ceased wanting anything and thus has ceased wanting to know. It battles against mediocrity which never takes stock of itself and which confuses knowledge with the mere learning of facts and <> The only satisfaction which man derives from a radical commitment to knowledge is the hope of advancing the frontier of knowledge to a point beyond which he cannot advance except by transcending knowledge itself.

The Greek word for philosopher (philosophos) connotes a distinction from sophos. It signifies the lover of wisdom (knowledge) as distinguished from him who considers himself wise in the possession of knowledge. This meaning of the word still endures: the essence of philosophy is not the possession of the truth but the search for truth ... Philosophy means to be on the way. Its questions are more essential than its answers, and every answer becomes a new question.

Man is always something more than what he knows of himself. He is not what he is simply once and for all, but is a process; he is not merely an extant life, but is, within that life, endowed with possibilities through the freedom he possesses to make of himself what he will by the activities on which he decides.

I do not know which impulse was stronger in me when I began to think: the original thirst for knowledge or the urge to communicate with man. Knowledge attains its full meaning only through the bond that unites men; however, the urge to achieve agreement with another human being was so hard to satisfy. I was shocked by the lack of understanding, paralyzed, as it were, by every reconciliation in which what had gone before was not fully cleared up. Early in my life and then later again and again I was perplexed by people's rigid inaccessibility and their failure to listen to reasons, their disregard of facts, their indifference which prohibited discussion, their defensive attitude which kept you at a distance and at the decisive moment buried any possibility of a close approach, and finally their shamelessness, that bares its own soul without reserve, as though no one were present. When ready assent occurred I remained unsatisfied, because it was not based on true insight but on yielding to persuasion; because it was the consequence of friendly cooperation, not a meeting of two selves. True, I knew the glory of friendship (in common studies, in the cordial atmosphere of home or countryside). But then came the moments of strangeness, as if human beings lived in different worlds. Steadily the consciousness of loneliness grew upon me in my youth, yet nothing seemed more pernicious to me than loneliness, especially the loneliness in the midst of social intercourse that deceives itse

Nietzsche, driven by the absolute demand of his existential truthfulness, could not abide the bourgeois world, even when its representative had human nobility.

Every truth that we may think complete will prove itself untruth at the moment of shipwreck.

The study of law left me unsatisfied, because I did not know the aspects of life which it serves. I perceived only the intricate mental juggling with fictions that did not interest me.

A comprehensive philosophy of history should interpret the changes in man's condition as a meaningful succession of historical ways of life; in every epoch these ways of life account fro the general situation and the prevailing patterns of action and though. They do not replace each other suddenly. The old is still alive while the new unfolds itself. The mighty breakthrough of the new is bound at first to fail against the staying power and coherence of the old way of life not yet exhausted. Transition is the zone of tragedy.

An ideology is a complex of ideas or notions which represents itself to the thinker as an absolute truth for the interpretation of the world and his situation within it; it leads the thinker to accomplish an act of self-deception for the purpose of justification, obfuscation and evasion in some sense or other to his advantage.

To philosophize is to learn to die – philosophizing is a soaring up to the Godhead – the knowledge of Being as Being.

"Philosophy and Science", World Review Magazine (March 1950).

But each one of us is guilty insofar as he remained inactive. The guilt of passivity is different. Impotence excuses; no moral law demands a spectacular death. Plato already deemed it a matter of course to go into hiding in desperate times of calamity, and to survive. But passivity knows itself morally guilty of every failure, every neglect to act whenever possible, to shield the imperiled, to relieve wrong, to countervail. Impotent submission always left a margin of activity which, though not without risk, could still be cautiously effective. Its anxious omission weighs upon the individual as moral guilt. Blindness for the misfortune of others, lack of imagination of the heart, inner differences toward the witnessed evil
that is moral guilt.

As a universal history of philosophy, the history of philosophy must become one great unity.