Best 52 quotes of Karl Jaspers on MyQuotes

All democracies demand common public education because nothing makes people so much alike as the same education.

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.

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

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

Conflicts may be the sources of defeat, lost life and a limitation of our potentiality but they may also lead to greater depth of living and the birth of more far-reaching unities, which flourish in the tensions that engender them.

Even scientific knowledge, if there is anything to it, is not a random observation of random objects; for the critical objectivity of significant knowledge is attained as a practice only philosophically in inner action.

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.

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

I began the study of medicine, impelled by a desire for knowledge of facts and of man. The resolution to do disciplined work tied me to both laboratory and clinic for a long time to come.

I discovered that the study of past philosophers is of little use unless our own reality enters into it. Our reality alone allows the thinker's questions to become comprehensible.

If philosophy is practice, a demand to know the manner in which its history is to be studied is entailed: a theoretical attitude toward it becomes real only in the living appropriation of its contents from the texts.

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.

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.

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.

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

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

Nietzsche's ideas and plans: for example, the idea of giving up the whole wretched academic world to form a secular monastic community.

Only a development of thought achieved through the self-education of the whole man can prevent any body of thought whatsoever from becoming a poison; can prevent enlightenment from becoming an agent of death.

Only as an individual can man become a philosopher.

Only then, approaching my fortieth birthday, I made philosophy my life's work.

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.

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

Philosophy as practice does not mean its restriction to utility or applicability, that is, to what serves morality or produces serenity of soul.

Philosophy can only be approached with the most concrete comprehension.

Philosophy is tested and characterised by the way in which it appropriates its history.

Reason is like an open secret that can become known to anyone at any time; it is the quiet space into which everyone can enter through his own thought

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.

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.

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.

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.

The history of philosophy is not, like the history of the sciences, to be studied with the intellect alone. That which is receptive in us and that which impinges upon us from history is the reality of man's being, unfolding itself in thought.

The moment is the sole reality.

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.

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 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.

The soul of a landscape, the spirits of the elements, the genius of every place will be revealed to a loving view of nature.

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.

To decide to become a philosopher seemed as foolish to me as to decide to become a poet.

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

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.

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

When in our isolation we see our lives seeping away as a mere succession of moments, tossed meaninglessly about by accidents and overwhelming events; when we contemplate a history that seems to be at an end, leaving only chaos behind it, then we are impelled to raise ourselves above history.

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

With the disintegration of all that [Nietzsche] had revered, existence, to him, had become a desert in which only one thing remained, namely that which had relentlessly forced him into this path: truthfulness that knows no limits and is not subject to any condition.

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.

Can truth be found? Is it possible to live with truth? All life-force stems from blindness. It grows from imagined knowledge, in myth taken for faith, and in the substitute myths; in unquestioning acceptance, and in mind-narrowing untruths. Within the human predicament the quest for truth presents an impossible task.

Even truth can be deceptive, whatever its appearance.

Existenz only becomes clear through reason; reason only has content through Existenz.

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 itself in a multitude of friendships. No urge seemed stronger to me than that for communication with others. If the never-completed movement of communication succeeds with but a single human being, everything is achieved. It is a criterion of this success that there be a readiness to communicate with every human being encountered and that grief is felt whenever communication fails. Not merely an exchange of words, nor friendliness and sociability, but only the constant urge towards total revelation reaches the path of communication.

Reason is the inextinguishable impulse to philosophize with whose destruction reason itself is destroyed.