work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
5613,"",Reading,2003-08-14 00:00:00 UTC,"A good will is not good because of what it effects or accomplishes, because of its fitness to attain some proposed end, but only because of its volition, that is, it is good in itself and, regarded for itself, is to be valued incomparably higher than all that could merely be brought about by it in favor of some inclination and indeed, if you will, of the sum of all inclinations. Even if, by a special disfavor of fortune or by the niggardly provision of a stepmotherly nature, this will should wholly lack the capacity to carry out its purpose--if with its greatest efforts it should yet achieve nothing and only the good will were left (not, of course, as a mere wish but as the summoning of all means insofar as they are in our control)--then, like a jewel, it would shine by itself, as something that has its full worth in itself. Usefulness or fruitlessness can neither add anything to this worth nor take anything away from it. Its usefulness would be, as it were, only the setting to enable us to handle it more conveniently in ordinary commerce or to attract to it the attention of those who are not yet expert enough, but not to recommend it to experts or to determine its worth.
(4:394, p. 50)",,15001,"• Reading: my reading group preparation (for Fichte)
•Moving toward the proposition that the highest good is a will that is good in itself.
•Nature may be the will's stepmother?
•The simile is extended in what follows: usefulness is this jewel's setting. The setting attracts notice to the jewel and allows us ot handle it more conveniently.","""Even if, by a special disfavor of fortune or by the niggardly provision of a stepmotherly nature, this will should wholly lack the capacity to carry out its purpose--if with its greatest efforts it should yet achieve nothing and only the good will were left (not, of course, as a mere wish but as the summoning of all means insofar as they are in our control)--then, like a jewel, it would shine by itself, as something that has its full worth in itself.""","",2011-12-21 18:31:24 UTC,Section 1
5613,Dreams,My reading group preparation (for Fichte),2003-08-28 00:00:00 UTC,"Hence everything empirical, as an addition to the principle of morality, is not only quite inept for this; it is also highly prejudicial to the purity of morals, where the proper worth of an absolutely good will--a worth raised above all price--consists just in the principle of action being free from all influences of contingent grounds, which only experience can furnish. One cannot give too many or too frequent warnings against this laxity, or even mean cast of mind, which seeks its principle among empirical motives and laws; for, human reason in its weariness gladly rests on this pillow and in a dream of sweet illusions (which allow it to embrace a cloud instead of Juno) it substitutes for morality a bastard patched up from limbs of quite diverse ancestry, which looks like whatever one wants to see in it but not like virtue for him who has once seen virtue in her true form.
The question is therefore this: is it a necessary law for all rational beings always to appraise their actions in accordance with such maxims as they themselves could will to serve as universal laws?
(4:426, p. 77)",2003-10-23,15002,•Another personification. What to do with my protocol? Ignore it when the personification is complex enough to merit inclusion?,"""One cannot give too many or too frequent warnings against this laxity, or even mean cast of mind, which seeks its principle among empirical motives and laws; for,human reason in its weariness gladly rests on this pillow and in a dream of sweet illusions (which allow it to embrace a cloud instead of Juno)""","",2009-09-14 19:42:31 UTC,Section II
6675,"","Reading Allen W. Wood's Kantian Ethics. Cambridge, Cambridge UP, 2007. p. 184.",2010-02-04 22:21:31 UTC,"Conscience is practical reason holding the human being's duty before him for his acquittal or condemnation in every case that comes under a law.
(MS 6:400)",,17698,"Note, Wood says Kant's court metaphor is not ""as metaphorical as it might seem"" (184).","""Conscience is practical reason holding the human being's duty before him for his acquittal or condemnation in every case that comes under a law.""","",2010-02-04 22:21:31 UTC,""
6675,"","Reading Allen Wood's Kantian Ethics. Cambridge, Cambridge UP, 2007. p. 184.",2010-02-04 22:24:13 UTC,"Every concept of duty involves objective constraint through a law (a moral imperative limiting our freedom) and belongs to a practical understanding, which provides a rule. But the internal imputation of a deed, as a case falling under a law (in meritum aut demeritum), belongs to the faculty of judgment (iudicium), which, as the subjective principle of imputing an action, judges with rightful force whether the action as a deed (an action coming under a law) has occurred or not. Upon it follows the conclusion of reason (the verdict), that is, the connecting of the rightful result with the action (condemnation or aquittal). All of this takes place before a judicial proceeding (forum). — Consciousness of an inner court in the human being (""before which his thoughts accuse or excuse one another"") is conscience.
(MS 6:437-8)",,17699,"","""Consciousness of an inner court in the human being ('before which his thoughts accuse or excuse one another') is conscience.""",Court,2010-02-04 22:24:38 UTC,""
7379,"","Reading Katrin Pahl, Tropes of Transport: Hegel and Emotion (Northwestern UP, 2012), p. 235n.",2013-04-22 16:25:47 UTC," WALLENSTEIN (stops and turns himself round).
Are ye not like the women, who forever
Only recur to their first word, although
One had been talking reason by the hour!
Know, that the human being's thoughts and deeds
Are not like ocean billows, blindly moved.
The inner world, his microcosmus, is
The deep shaft, out of which they spring eternally.
They grow by certain laws, like the tree's fruit--
No juggling chance can metamorphose them.
Have I the human kernel first examined?
Then I know, too, the future will and action.
(II.iii)
[Wallenstein. (bleibt stehen und kehrt sich um)
Seid ihr nicht wie die Weiber, die beständig
Zurück nur kommen auf ihr erstes Wort,
Wenn man Vernunft gesprochen stundenlang!
—Des Menschen Taten und Gedanken, wißt!
Sind nicht wie Meeres blind bewegte Wellen.
Die innre Welt, sein Mikrokosmus, ist
Der tiefe Schacht, aus dem sie ewig quellen.
Sie sind notwendig, wie des Baumes Frucht,
Sie kann der Zufall gaukelnd nicht verwandeln.
Hab ich des Menschen Kern erst untersucht,
So weiß ich auch sein Wollen und sein Handeln.
]",,20133,"","""Know, that the human being's thoughts and deeds / Are not like ocean billows, blindly moved.""","",2013-04-22 16:26:08 UTC,"Act II, scene iii"
7379,"","Reading Katrin Pahl, Tropes of Transport: Hegel and Emotion (Northwestern UP, 2012), p. 235n.",2013-04-22 16:27:18 UTC," WALLENSTEIN (stops and turns himself round).
Are ye not like the women, who forever
Only recur to their first word, although
One had been talking reason by the hour!
Know, that the human being's thoughts and deeds
Are not like ocean billows, blindly moved.
The inner world, his microcosmus, is
The deep shaft, out of which they spring eternally.
They grow by certain laws, like the tree's fruit--
No juggling chance can metamorphose them.
Have I the human kernel first examined?
Then I know, too, the future will and action.
(II.iii)
[Wallenstein. (bleibt stehen und kehrt sich um)
Seid ihr nicht wie die Weiber, die beständig
Zurück nur kommen auf ihr erstes Wort,
Wenn man Vernunft gesprochen stundenlang!
—Des Menschen Taten und Gedanken, wißt!
Sind nicht wie Meeres blind bewegte Wellen.
Die innre Welt, sein Mikrokosmus, ist
Der tiefe Schacht, aus dem sie ewig quellen.
Sie sind notwendig, wie des Baumes Frucht,
Sie kann der Zufall gaukelnd nicht verwandeln.
Hab ich des Menschen Kern erst untersucht,
So weiß ich auch sein Wollen und sein Handeln.
]",,20134,"","""The inner world, his microcosmus, is / The deep shaft, out of which they spring eternally.""","",2013-04-22 16:27:47 UTC,"Act II, scene iii"
7379,"",Reading,2013-04-22 16:29:24 UTC," WALLENSTEIN (stops and turns himself round).
Are ye not like the women, who forever
Only recur to their first word, although
One had been talking reason by the hour!
Know, that the human being's thoughts and deeds
Are not like ocean billows, blindly moved.
The inner world, his microcosmus, is
The deep shaft, out of which they spring eternally.
They grow by certain laws, like the tree's fruit--
No juggling chance can metamorphose them.
Have I the human kernel first examined?
Then I know, too, the future will and action.
(II.iii)
[Wallenstein. (bleibt stehen und kehrt sich um)
Seid ihr nicht wie die Weiber, die beständig
Zurück nur kommen auf ihr erstes Wort,
Wenn man Vernunft gesprochen stundenlang!
—Des Menschen Taten und Gedanken, wißt!
Sind nicht wie Meeres blind bewegte Wellen.
Die innre Welt, sein Mikrokosmus, ist
Der tiefe Schacht, aus dem sie ewig quellen.
Sie sind notwendig, wie des Baumes Frucht,
Sie kann der Zufall gaukelnd nicht verwandeln.
Hab ich des Menschen Kern erst untersucht,
So weiß ich auch sein Wollen und sein Handeln.
]",,20135,"","""They grow by certain laws, like the tree's fruit-- / No juggling chance can metamorphose them. / Have I the human kernel first examined? / Then I know, too, the future will and action.""","",2013-04-22 16:29:41 UTC,"Act II, scene iii"