![And as for the close connection between philosophy and poetry, we can refer to a little-known statement by Thomas Aquinas in his Commentary on Aristotle's Metaphysics [I, 3]: the Philosopher is akin to the Poet in this, that both are concerned with the mirandum, the "wondrous," the astonishing, or whatever calls for astonishment or wonder. This statement is not that easy to fathom, since Thomas, like Aristotle, was a very sober thinker, completely opposed to any Romantic confusion of properly distinct realms. But on the basis of their common orientation towards the "wonderful" (the mirandum - something not to be found in the world of work!) - on this basis, then, of this common transcending-power, the philosophical act is related to the "wonderful," is in fact more closely related to it than to the exact, special sciences; to this point we shall return. (Josef Pieper)](https://cdn.quotesdtb.com/img/quotes_images_webp/50/josef-pieper-act-astonishment-311950.webp)
And as for the close connection between philosophy and poetry, we can refer to a little-known statement by Thomas Aquinas in his Commentary on Aristotle's Metaphysics [I, 3]: the Philosopher is akin to the Poet in this, that both are concerned with the mirandum, the "wondrous," the astonishing, or whatever calls for astonishment or wonder. This statement is not that easy to fathom, since Thomas, like Aristotle, was a very sober thinker, completely opposed to any Romantic confusion of properly distinct realms. But on the basis of their common orientation towards the "wonderful" (the mirandum - something not to be found in the world of work!) - on this basis, then, of this common transcending-power, the philosophical act is related to the "wonderful," is in fact more closely related to it than to the exact, special sciences; to this point we shall return.
Josef PieperRelated topics
act close commentary common connection easy found metaphysics orientation point return romantic something thinker whatever wonder wondrous work world aristotle Aquinas sciencesRelated quotes
Critics of visual arts and of music describe in words - that is to say, a system of signs other than those made by brushes on canvas or chisels into stone or notes of music - those characteristics of painting or sculpture or music which can be described or analysed. Visual artists and composers can disregard critics on the ground that the medium of verbal criticism bears so indirect a relation to the medium in which they make something. Poets are in a different situation. With the development of so-called scientific methods of criticism they are made ever conscious that criticism of poetry is in the same medium of work as the art which they practise. "Close analysis” is useful to critics and readers. But for the poet there is the danger of disintegration of poetry into paraphrase, examination of technique, influences, all analysed in the language of criticism.
Stephen Spender
...what would be most extraordinary is this, that anybody who considered the state of the Liberal party then [1896] and now should expect me voluntarily to return to the Liberal party. (Laughter.) I left the Liberal party because I found it impossible to lead it, in the main owing to the divisions to which I referred in my letter. (Hear, hear.) The Liberal party in that respect is no better now, but rather worse; and it would indeed be an extraordinary evolution of mind if, after having left the Liberal party on that ground, I were to announce my intention of voluntarily returning to it in its present condition. No, gentlemen, so far as I am concerned, I must repeat what I have said on that subject in all my speeches, that for the present, at any rate, I must proceed alone. I must plough my furrow alone.
Archibald Primrose, 5th Earl of Rosebery
Contrast the world's thirty-years of silence on the tyranny of this regime to the extremely loud and well-organized protests frequently directed at my father's government in the 1970s. The difference could not be more distinct or disturbing. Then, the world seemed quite attuned to and concerned with the issue of human rights in my country. Today, with thirty-years worth of full graveyards and more on death row than ever before in Iran, the global silence on the stunning human rights atrocities committed by this supposedly religious regime has been astonishing and disappointing. It is quite frustrating for me and for many of my compatriots to conclude that the global standard on human rights seems to be capriciously administered and certainly has been discounted for Iranians since the establishment of the world's only modern day theocracy.
Reza Pahlavi
In France at least, the history of science and thought gives pride of place sciences, sciences of the necessary, all close to philosophy: one can observe in their history the almost uninterrupted emergence of truth and pure reason. The other disciplines, however - those, for example, that concern living beings, languages, or economic facts - are considered too tinged with empirical thought, too exposed to the vagaries of chance or imagery to age old traditions and external events, for it to be supposed that their history could be anything other irregular. At most, they are expected to provide evidence of a state of mind, an intellectual fashion, a mixture of archaism and bold conjecture, of intuition and blindness. But what if empirical knowledge, at a given time and in a given culture, did possess a well defined regularity.
Michel Foucault
We must first of all, however, definitely understand, in reference to the end we have in view, that it is not the concern of philosophy to produce religion in any individual. Its existence is, on the contrary, presupposed as forming what is fundamental in every one. So far as man s essential nature is concerned, nothing new is to be introduced into him. To try to do this would be as absurd as to give a dog printed writings to chew, under the idea that in this way you could put mind into it. It may happen that religion is awakened in the heart by means of philosophical knowledge, but it is not necessarily so. It is not the purpose of philosophy to edify, and quite as little is it necessary for it to make good its claims by showing in any particular case that it must produce religious feeling in the individual.
Georg Wilhelm Friedrich Hegel
