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English translation of 'fein'

Luxury causes one to make a big differentiation between one women and another. Desires do not satisfy one through love, but through marriage; they are at the same time the most pure. Always preferring another is weak. The idea of equality regulates everything. In society and in fashion [tractamenten], simplicity and equality make it easy and pleasant. Conquer illusion and be a man so that your wife esteems you highest among all people, do not yourself be a servant to the opinions of others.

The first illusion is that of honor. The second of spirit. The latter only loves the opinion that he can have many goods of life through his money without ever wanting it seriously anyhow. Anyone who is not convinced of what is obviously certain is a blockhead. Anyone who is not impelled by what is obviously a duty is a scoundrel. That the drive to honor comes from the desire of equality is seen here. Would a savage call upon another in order to show his excellence? Only when he must be together with him, will he try to outdo him, therefore the desire for honor is indirect. The desire for honor is just as indirect as the desire for money of a stingy person.

Both originate from the same kind. For true pleasure cannot take place when it is done out of occupation. The recreations of an employed person that are seldom or short and without preparation are alone lasting and of genuine taste. Because she does not now have anything to do but to muse about entertainments, a woman becomes annoying and gets a bad taste for men who do not always know to quiet this thwarted inclination.

I answer in the state of nature, that is, I find it [the starting point] in freedom. Of sympathy one must only note that it never governs, but must always be subordinated to the capacity and reasonable demands to do good. He who cannot do without much or is lazy has an idle compassion. For the latter must have his morality to a high degree if he should administer a counterweight to his corruption. Meanwhile, a civilized person without any religion is much more dangerous. Consequently, the theory of natural religion can only be true where science is, therefore it cannot bind [verbinden] all people.

Natural theology, natural religion; a supernatural theology can nevertheless be bound with a natural religion. Nevertheless, those who believe as Christian theology says only have natural religion in so far as the morality is natural. The Christian religion is supernatural in consideration of the doctrine and powers it exercises. How little ordinary Christians have to linger over natural origins.

Knowledge of God is either speculative, and this is uncertain and subject to dangerous errors, or moral through faith [Glauben] and this thinks no other characteristics in God other than those that aim at morality. This faith is either natural or supernatural. It would be quite perverse if the divine governance were to change the order of things, just as man has changed himself, in accordance with the illusion of humanity. It is just as natural that, as far as he [humanity] has deviated, everything must seem to be perverse with respect to his degenerate [ausgeartet] inclinations. Out of this delusion [Wahne] springs a kind of theology as a phantasm of luxury for this is every time feeble and superstitious and a certain sly cleverness to interweave the highest things into his business and schemes through subjugation.

Newton first saw order and uniformity united with great simplicity, where before him disorder and terribly matched multiplicity were found, and since then, comets move along geometric trajectories. Rousseau discovered first of all, among the multiplicity of humanly accepted forms, the deeply concealed nature of them and the hidden law, in accordance with which providence [59] is justified through his observations. Before this, the objection of Alphonsus and Manes was still valid.

Lucia Lucia - Gedicht an Jemanden mit dem ich mal was hatte

Of beauty and nobility of company and of banquets; simplicity, magnificence. When something keeps a youth, who has become a man, from becoming a father, if something gets in the way of enjoying life, if it is short and demands preparation for future things in order to lose the present, if something makes us think that we hate life or that it is unworthy or too short, then it does not come from nature. Masculine strength does not manifest itself in that one forces oneself to endure the injustices of others when he can drive them back, but rather in bearing the heavy yoke of necessity even while putting up with deprivations as a sacrifice for freedom or for whatever else I love.

The character of beauty agrees with the art of illusion [scheinen]. For the beautiful does not consist in the useful, but in the mere opinion. The female sex possesses this art to a high degree, which also creates our entire happiness. Dissimulation is a perfection of women but a vice for men. A choleric person is honored in his presence and criticized in his absence, he has no friends.

The choleric person looks as if filled with secrets. A woman endeavors to acquire much more love than men. The latter content themselves with pleasing one, the former everyone. If this inclination is to be understood as evil, then a person of universal loyalty originates. They do not have as much feeling for the beautiful as man, but more vanity. All stirred-up delights are feverish and deadly languor and numb feeling follow the ecstasies of joy. The heart gets used up and the sensation gets coarse. The melancholy person who is choleric is frightful. Extinguished blue eyes filled the sickly face of Brutus.

The choleric is a trickster of state [Staatsfintenmacher], secretive, and important in bagatelles, the sanguine makes fun out of important things. The melancholy person is domestic, the choleric is a courtier. The sanguine person thrusts himself into every jovial circle [Gesellschaft]. In misfortune the melancholic choleric is rash and desperate, the sanguine is in tears and disheartened, the choleric is ashamed of becoming obliged, the choleric sanguine distracts himself through amusements and is pleased because he seems to be happy. In clothing, the melancholic sanguine is clean but something is always missing, the choleric sanguine is of good choice, the phlegmatic is dirty by neglect, the melancholic choleric is pure and simple.

Before one inquires into the virtue of women, one must first ask whether they need it. In the state of simplicity there is no virtue. With men, to protect strong inclinations and honesty, with women loyal submissiveness and flattery. In luxuriant conditions the man must have virtue, the woman honor. One can hardly place the motion of refined moral feelings or decoration moral yeomanry. Alongside the pomade tin of the greaseball in the place of domestic occupation, [65] and she who weaves a gown for her husband is shamed every time by the galante dame who in this case allows a tragedy.

In speech the melancholic person is still and serious.

The sanguine person talks a lot if one jests and changes the subject. The choleric tries to set the tone and adorns himself. The choleric person laughs forced by decorum.


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The melancholic person laughs when everyone else has stopped. When both sexes degenerate, the degeneration of the man is more scandalous. He who suffers nothing other than excessively furious expressions has a numb feeling, he who suffers nothing but very beautiful people, only screaming colors, only great heroic virtues has numb feeling.

He who notices the impulse that soft handwriting and noble simplicity hides in morals has a subtle [zart] feeling. The feeling becomes tenderer in middle age, but gradually gets also weaker. The subtle feeling is not as strong as the coarse one. Good consequences are certainly signs of morality but not the only ones, because they cannot always become know with certainty.

The “Great Shapesphere.” An Introduction

As most lies can have good consequences. The reason for the divine legislative power [potestatis legislatoriae divinae] is not in kindness because the motive would then be gratitude subjective moral basis type of feeling and consequently not strictly duty.


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The degree of the legislative power [potestatis legislatoriae] presupposes inequality and makes one person lose a degree of freedom against another. If he does this in consideration of all his actions, then he makes himself into a slave. A will that is subjected to that of another is imperfect and contradictory because a person has spontaneity; if he is subjected to the will of a person if he himself can still chose then he is repulsive and despicable, but if he is subjected to the will of God, then he is close to nature.

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Sickick - When I'm Low lyrics + German translation

One must not do actions out of obedience towards a person that one could do out of inner motives, and obedience assisting, where inner motives would have done everything, produces slaves. The body is mine because it is a part of my I and is moved by my power of choice. The entire animated or unanimated world that does not have its own power of choice is mine in so far as I master [zwingen] it and can move it in accordance with my power of choice.

The sun is not mine. The same goes for another person, therefore no property is appropriated or an exclusive property. A will that should turn out to be good cannot invalidate itself if it is universally and mutually taken; similarly the other will not call his that on which I have worked, or else he would assume that his will moved my body. The obedience of a child towards parents is not based 1.

Because they are so much a thing [Sache] of the parents, for they live only through their will, it is morally good to be governed by them. If they could support themselves, obedience would cease. The good quality of obedience is based on this. My will in accordance with its vocation is constantly subject to the will of God, thus it is consistent with itself best when it agrees with the divine and it is impossible that it be evil to be conformed to divine will.

When both seek needs they are in agreement but poor, when both seek pleasure they are foolish.