A Quote by Wilhelm Dilthey
Any theory intended to describe and analyze socio-historical reality cannot restrict itself to the human spirit and disregard the totality of human nature.
Related Quotes
It is not enough for theory to describe and analyze, it must itself be an event in the universe it describes. In order to do this theory must partake of and become the acceleration of this logic. It must tear itself from all referents and take pride only in the future. Theory must operate on time at the cost of a deliberate distortion of present reality.
Thus, in accordance with the spirit of the Historical School, knowledge of the principles of the human world falls within that world itself, and the human sciences form an independent system.
It is not enough for theory to describe and analyze, it must itself be an event in the universe it describes.
The most important misunderstanding seems to me to lie in a confusion between the human necessities which I consider part of human nature, and the human necessities as they appear as drives, needs, passions, etc., in any given historical period.
Classic economic theory, based as it is on an inadequate theory of human motivation, could be revolutionized by accepting the reality of higher human needs, including the impulse to self actualization and the love for the highest values.
The heathen spirit is wingless. It cannot lift itself to heights from which the totality of being is visible, and it therefore loses itself in details.
You cannot be naïve about evil. You cannot be naïve to the reality that there are human beings and human situations which have totally identified with the dark side of reality. They are malicious. Realism teaches you to put up appropriate boundaries so that people can't do any more evil than possible. But that doesn't mean you do evil back to them.
I can understand your aversion to the use of the term 'religion' to describe an emotional and psychological attitude which shows itself most clearly in Spinoza... I have not found a better expression than 'religious' for the trust in the rational nature of reality that is, at least to a certain extent, accessible to human reason.
Even in a jungle, lovely flowers will spring up here and there, such being the fecundity of nature, and however badly our pastors and masters run our society, however much they pull to pieces that which they claim to be keeping intact, nature remains fecund, human beings are born with human traits, sometimes human strength outweighs human weakness, and human grace shows itself amid human ugliness. ‘In the bloodiest times,’ as our play has it, ‘there are kind people.’
Nature doesn't need people - people need nature; nature would survive the extinction of the human being and go on just fine, but human culture, human beings, cannot survive without nature.
Everything that from eternity has happened in heaven and earth, the life of God and all the deeds of time simply are the struggles for Spirit to know Itself, to find Itself, be for Itself, and finally unite itself to Itself; it is alienated and divided, but only so as to be able thus to find itself and return to Itself...As existing in an individual form, this liberation is called 'I'; as developed to its totality, it is free Spirit; as feeling, it is Love; and as enjoyment, it is Blessedness.
Human reason has the peculiar fate in one species of its cognitions that it is burdened with questions which it cannot dismiss, since they are given to it as problems by the nature of reason itself, but which it also cannot answer, since they transcend every capacity of human reason.
Political rule is so natural and necessary to the human race that it cannot be withdrawn without destroying nature itself; for the nature of man is such that he is a social animal.
Drawing is the first language of the human being before writing. It's a transcription of how the human being sees reality, not reality itself.
The spiritual life is part of the human essence. It is a defining characteristic of human nature, without which human nature is not fully human.
Objects and their functions no longer had any significance. All I perceived was perception itself, the hell of forms and figures devoid of human emotion and detached from the reality of my unreal environment. I was an instrument in a virtual world that constantly renewed its own meaningless image in a living world that was itself perceived outside of nature. And since the appearance of things was no longer definitive but limitless, this paradisiacal awareness freed me from the reality external to myself. The fire and the rose, as it were, became one.
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