[M]an has always felt and recognised the imperfection of nature, and has never accepted it as law. He broke this law when he took his first step, because his vertical posture challenged gravity, the most universal law of nature. This upright position is not natural to man – it is supranatural – and he has achieved it artificially, through effort (by swaddling and other methods of adaptation). One cannot say of man that he is the creation of nature. On the contrary, he is the result of under-creation, of deprivation, of a natural pauperism which is shared by rich and poor alike; he is a proletarian, a pariah among living creatures. Yet in this lay the origin of his future greatness; deprived of natural cover and means of defence, he had to create all this himself by his own labour. Therefore man values only that which has been created by working, or which expands the area of application of work; it is not difficult to guess that the culmination of this forward movement must be that everything on which human life depends will ultimately be achieved through work, so that humans will depend solely on their labour. Consequently the entire world, the meteorological, telluric and cosmic processes, will be the responsibility of man, and nature will be his work. Man is driven towards this goal by hunger, disease and every other calamity, so that whenever he delays in expanding the area of work, the scope for disasters expands. Thus nature punishes man by death for his ignorance and sloth, and drives him to ever-expanding labour.
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Man is not better treated by nature in his first start than her other works are; so long as he is unable to act for himself as an independent intelligence she acts for him. But the very fact that constitutes him a man is that he does not remain stationary, where nature has placed him, that he can pass with his reason, retracing the steps nature had made him anticipate, that he can convert the work of necessity into one of free solution, and elevate physical necessity into a moral law.
Man, considered as a creature, must necessarily be subject to the laws of his creator, for he is entirely a dependent being...This law of nature, being co-eval with mankind and dictated by God himself, is of course superior in obligation to any other. It is binding over all the globe, in all countries, and at all times: no human laws are of any validity, if contrary to this; and such of them as are valid derive all their force, and all their authority, mediately or immediately, from this original.
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Law steps in where nature fails: virtually everywhere. Laws create nature—a male nature and a female nature and natural intercourse—by telling errant, unnatural human beings what to do and what not to do to protect and express their real nature—the real man, the real female, the real hierarchy that nature or God created putting man on top.
This civilization is the work of man, who high-handedly and ignorant of the true workings of Nature, has created a world without meaning or foundation, which now threatens to destroy him, for through his behavior and his activities, he, who should be her master, has disturbed Nature's inherent unity.
What will nature — which, in its present, unconscious state, is a force that procreates and kills - become when it achieves consciousness, if not a force restoring what it has destroyed in its blindness ? How senseless are statements about the incommensurability of the forces of man, that is, of nature striving towards consciousness and control, and the forces of the same blind nature. And should one term 'human force' merely that of man's own hand, or include what he can achieve through nature ? And are human force and human activity to be limited to what man achieves now by using the forces of nature ? Why, the true, the natural task has not even begun...
God (Nature, in my view) makes all things good; man meddles with them and they become evil. He fores one soil to yield the products of another, one tree to bear another's fruit. He confuses and confounds time, place, and natural conditions. He mutilates his dog, his horse, and his slave. He destroys and defaces all things; he loves all that is deformed and monstrous; he will have nothing as nature made it, not even himself, who must learn his paces like a saddle-horse, and be shaped to his master's taste like the trees in his garden.
The little engine labors and grows, performs more and more involved operations, becomes sensitive to ever subtler influences and now there manifests itself in the fully developed being — Man — a desire mysterious, inscrutable and irresistible: to imitate nature, to create, to work himself the wonders he perceives. Inspired to this task he searches, discovers and invents, designs and constructs, and covers with monuments of beauty, grandeur and awe, the star of his birth. He descends into the bowels of the globe to bring forth its hidden treasures and to unlock its immense imprisoned energies for his use. He invades the dark depths of the ocean and the azure regions of the sky. He peers in the innermost nooks and recesses of molecular structure and lays bare to his gaze worlds infinitely remote. He subdues and puts to his service the fierce, devastating spark of Prometheus, the titanic forces of the waterfall, the wind and the tide. He tames the thundering bolt of Jove and annihilates time and space. He makes the great Sun itself his obedient toiling slave. Such is his power and might that the heavens reverberate and the whole earth trembles by the mere sound of his voice.
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