Author of quotes: Arthur Schopenhauer. Page 2

For a person's face expresses directly what he is, and if we are mistaken, then it is not his fault, but ours. On the contrary, the words of a person show only what he thinks, more often - only what he has learned, or simply what he passes off as his thoughts.

Every conversation already in some way brings together and establishes a certain mutual subjective perception. Since, moreover, everyone tries to arouse respect or affection, the observed will immediately use all the tricks of pretense that he has already learned, become hypocritical and flatter with his mines, and so bribe us with this that we will soon cease to see what the first sight clearly showed us. That's why it is said that "most people win when they meet each other", when it should be said - "we are fooled". When, however, a bad set of circumstances subsequently occurs, then for the most part the conclusion of the first glance receives its justification and often gives this latter a caustic shade.

faces.

Just as the smell makes an impression on us only when it appears, and the taste of wine is felt only after the first glass, in the same way, faces make their first impression only at the first meeting.

The person's face says even more and more interesting things than his lips, for it represents the commedia of everything he will ever say, being a monogram of all the thoughts and aspirations of this person. Again, the mouth expresses only the thought of man, the face - the thought of nature. Therefore, everyone deserves to be carefully examined, but not everyone is worth talking to.

... in everyday life we subject every person we come across to physiognomic observation, trying quietly to foresee his moral and mental essence by the features of his face. On the basis of this whole matter, it does not seem quite as some fools believe, imagining that the appearance and appearance of a person does not matter, because, de, that the soul is in itself, and the body in itself has the same relation to the first, what kind of dress he wears.

That the external content is depicted and reflected, and the face expresses and reveals the inner essence of a person is such an assumption, whose a priori, and at the same time reliability, is found in any case in the general thirst to see a person who stood out as something bad or good. or distinguished himself by a wonderful work; and if there is no opportunity to see, then at least learn from others what he is like in appearance and appearance.

In philosophical reflections, in an amazing way, only what each thought and researched for himself, subsequently goes for the future use to others, and not what from the very beginning was intended for others.

When science has approached that beautiful point where paradox is completely identified with a lie, who would dare to encounter thoughts on almost every page that directly contradict what he once and for all recognized as the ultimate truth?

I am sending my book into the world with deep seriousness - in the hope that sooner or later it will reach those to whom it was solely intended. And I calmly submit to the fact that she will be fully comprehended by the same fate that in every knowledge, and even more so in the most important, has always fallen to the lot of truth: she is destined only for a short triumphant triumph between two long periods of time when she is rejected as a paradox and when it is neglected as triviality.

It is impossible that the modern society which for twenty years proclaimed the greatest of the philosophers of some Hegel, this mental caliban, and proclaimed so loudly that echoes sounded throughout Europe, it is impossible that it tempts with its approval the one who observed it. It no longer has wreaths of honor to distribute, its praise is corrupt, and its censure is worthless.

But in the incorrigible delusion is the one who imagines that it is possible to study Kant's philosophy from someone else's version. On the contrary, I must seriously warn against such statements, especially new ones: it was in the most recent years in the writings of the Hegelians that I came across such retellings of Kant's philosophy, which really pass into the field of fiction.

They do not need philosophy: they need medicina mentis [healing of the mind] and, above all, as a purifying, at least un petit cours de senscommunologie [a small course of sanity], and only then can we see if they can ever talk about philosophy.

Philosophical thoughts can only be taken directly from their creators; therefore, one who feels a vocation for philosophy must visit its immortal teachers in the silent shrine of their true creations. The main chapters of each of these true philosophers will acquaint you with their teachings a hundred times better than the languid and distorted retellings composed by everyday voices, which, moreover, for the most part, are deeply immersed in the currently fashionable philosophy or in their own favorite theories.