Beste Deutsche Quotes

And to this world, to this scene of tormented and agonised beings, who only continue to exist by devouring each other, in which, therefore, every ravenous beast is the living grave of thousands of others, and its self-maintenance is a chain of painful deaths; and in which the capacity for feeling pain increases with knowledge, and therefore reaches its highest degree in man, a degree which is the higher the more intelligent the man is; to this world it has been sought to apply the system of optimism, and demonstrate to us that it is the best of all possible worlds. The absurdity is glaring.

Whenever we try to improve things and fail, it is not because the spiteful (or unfathomably benevolent) gods are thwarting us or punishing us for trying, or because we have reached a limit on the capacity of reason to make improvements, or because it is best that we fail, but always because we did not know enough, in time.

Sind diese Geschöpfe Eure Kinder? Sie scheinen fürwahr ein Höllengesindel. Geht, ertränkt sie, das wäre das beste, damit sich die Brut nicht über die Erde verbreite! Wenn es die meinigen wären, ich erdrosselte sie.

For this innermost reason you should perform all of your deeds without whys and wherefores. I say in truth, as long as you perform your deeds for the sake of the kingdom of heaven or God or your eternal salvation, in other words for an external reason, things are not truly well with you. You may he well accepted, but it is certainly not the best way. For verily, if someone imagines that they will receive more in warmth, devotion, sweet rapture, and in the special grace of God than by the hearth or in a stable, all you are doing is taking God, placing a coat around his head, and pushing him under a bench. Because the person who seeks for God in a particular way, takes that way and misses God. But the person who seeks for God without a way will find Him, as He is, in Himself; and such a son lives with the Son and He is life itself. The person who for a thousand years asks the question of life, "Why do you live?" could provide the answer, the only answer, "I live because I am alive." The reason for this is that life is lived for its own sake and emanates from its Own sources; hence it is lived entirely without whys or wherefores, because it lives for itself.

If a season like the Great Rebellion ever came to him again, he feared, it could never be in that same personal, random array of picaresque acts he was to recall and celebrate in later years at best furious and nostalgic; but rather with a logic that chilled the comfortable perversity of the heart, that substituted capability for character, deliberate scheme for political epiphany (so incomparably African); and for Sarah, the sjambok, the dances of death between Warmbad and Keetmanshoop, the taut haunches of his Firelily, the black corpse impaled on a thorn tree in a river swollen with sudden rain, for these the dearest canvases in his soul's gallery, it was to substitute the bleak, abstracted and for him rather meaningless hanging on which he now turned his back, but which was to backdrop his retreat until he reached the Other Wall, the engineering design for a world he knew with numb leeriness nothing could now keep from becoming reality, a world whose full despair he, at the vantage of eighteen years later, couldn't even find adequate parables for, but a design whose first fumbling sketches he thought must have been done the year after Jacob Marengo died, on that terrible coast, where the beach between Luderitzbucht and the cemetery was actually littered each morning with a score of identical female corpses, an agglomeration no more substantial-looking than seaweed against the unhealthy yellow sand; where the soul's passage was more a mass migration across that choppy fetch of Atlantic the wind never left alone, from an island of low cloud, like an anchored prison ship, to simple integration with the unimaginable mass of their continent; where the single line of track still edged toward a Keetmanshoop that could in no conceivable iconology be any part of the Kingdom of Death; where, finally, humanity was reduced, out of a necessity which in his loonier moments he could almost believe was only Deutsch-Sudwestafrika's (actually he knew better), out of a confrontation the young of one's contemporaries, God help them, had yet to make, humanity was reduced to a nervous, disquieted, forever inadequate but indissoluble Popular Front against deceptively unpolitical and apparently minor enemies, enemies that would be with him to the grave: a sun with no shape, a beach alien as the moon's antarctic, restless concubines in barbed wire, salt mists, alkaline earth, the Benguela Current that would never cease bringing sand to raise the harbor floor, the inertia of rock, the frailty of flesh, the structural unreliability of thorns; the unheard whimper of a dying woman; the frightening but necessary cry of the strand wolf in the fog.

Fallibilists expect even their best and most fundamental explanations to contain misconceptions in addition to truth, and so they are predisposed to try to change them for the better. In contrast, the logic of justificationism is to seek (and typically, to believe that one has found) ways of securing ideas against change. Moreover, the logic of fallibilism is that one not only seeks to correct the misconceptions of the past, but hopes in the future to find and change mistaken ideas that no one today questions or finds problematic. So it is fallibilism, not mere rejection of authority, that is essential for the initiation of unlimited knowledge growth – the beginning of infinity.

For instance, when the Black Death plague destabilized the static societies of Europe in the fourteenth century, the new ideas for plague-prevention that spread best were extremely bad ones.

In science the object of the exercise is not to find a theory that will, or is likely to, be deemed true for ever; it is to find the best theory available now, and if possible to improve on all available theories.

The Warburg family is the most important ally of the Rothschilds, and the history of this family is at least equally interesting. The book The Warburgs shows that the bloodline of this family dates back to the year 1001.[28] Whilst fleeing from the Muslims, they established themselves in Spain. There they were pursued by Fernando of Aragon and Isabella of Castile and moved to Lombardy. According to the annals of the city of Warburg, in 1559, Simon von Cassel was entitled to establish himself in this city in Westphalia, and he changed his surname to Warburg. The city register proves that he was a banker and a trader. The real banking tradition was beginning to take shape when three generations later Jacob Samuel Warburg immigrated to Altona in 1668. His grandson Markus Gumprich Warburg moved to Hamburg in 1774, where his two sons founded the well-known bank Warburg & Co. in 1798. With the passage of time, this bank did business throughout the entire world. By 1814, Warburg & Co had business relations with the Rothschilds in London. According to Joseph Wechsberg in his book The Merchant Bankers, the Warburgs regarded themselves equal to the Rothschild, Oppenheimer and Mendelsohn families.[29] These families regularly met in Paris, London and Berlin. It was an unwritten rule that these families let their descendants marry amongst themselves. The Warburgs married, just like the Rothschilds, within houses (bloodlines). That’s how this family got themselves involved with the prosperous banking family Gunzberg from St. Petersburg, with the Rosenbergs from Kiev, with the Oppenheims and Goldschmidts from Germany, with the Oppenheimers from South Africa and with the Schiffs from the United States.[30] The best-known Warburgs were Max Warburg (1867-1946), Paul Warburg (1868-1932) and Felix Warburg (1871-1937). Max Warburg served his apprenticeship with the Rothschilds in London, where he asserted himself as an expert in the field of international finances. Furthermore, he occupied himself intensively with politics and, since 1903, regularly met with the German minister of finance. Max Warburg advised, at the request of monarch Bernhard von Bülow, the German emperor on financial affairs. Additionally, he was head of the secret service. Five days after the armistice of November 11, 1918 he was delegated by the German government as a peace negotiator at a peace committee in Versailles. Max Warburg was also one of the directors of the Deutsche Reichsbank and had financial importances in the war between Japan and Russia and in the Moroccan crisis of 1911. Felix Warburg was familiarized with the diamond trade by his uncle, the well-known banker Oppenheim. He married Frieda Schiff and settled in New York. By marrying Schiff’s daughter he became partner at Kuhn, Loeb & Co. Paul Warburg became acquainted with the youngest daughter of banker Salomon Loeb, Nina. It didn’t take long before they married. Paul Warburg left Germany and also became a partner with Kuhn, Loeb & Co. in New York. During the First World War he was a member of the Federal Reserve Board, and in that position he had a controlling influence on the development of American financial policies. As a financial expert, he was often consulted by the government. The Warburgs invested millions of dollars in various projects which all served one purpose: one absolute world government. That’s how the war of Japan against Russia (1904-1905) was financed by the Warburgs bank Kuhn, Loeb & Co.[31] The purpose of this war was destroying the csardom. As said before, in testimony before the Senate Foreign Relations Committee, James P. Warburg said: “We shall have a world government, whether or not we like it. The question is only whether world government

If knowledge is to continue its open-ended growth, and if we are nevertheless heading towards a state in which one person could understand everything that is understood, then the depth of our theories must continue to grow fast enough to make this possible. That can happen only if the fabric of reality is itself highly unified, so that more and more of it can become understood as our knowledge grows. If that happens, then eventually our theories will become so general, deep and integrated with one another that they will effectively become a single theory of a unified fabric of reality. This theory will still not explain every aspect of reality: that is unattainable. But it will encompass all known explanations, and will apply to the whole fabric of reality in so far as it is understood. Whereas all previous theories related to particular subjects, this will be a theory of all subjects: a Theory of Everything. It will not, of course, be the last such theory, only the first. In science we take it for granted that even our best theories are bound to be imperfect and problematic in some ways, and we expect them to be superseded in due course by deeper, more accurate theories. Such progress is not brought to a halt when we discover a universal theory.

They can be understood only by being explained. Fortunately, our best theories embody deep explanations as well as accurate predictions.

Again, Popper was a key advocate of this rejection. He wrote: The question about the sources of our knowledge…has always been asked in the spirit of: ‘What are the best sources of our knowledge – the most reliable ones, those which will not lead us into error, and those to which we can and must turn, in case of doubt, as the last court of appeal?’ I propose to assume, instead, that no such ideal sources exist – no more than ideal rulers – and that all ‘sources’ are liable to lead us into error at times. And I propose to replace, therefore, the question of the sources of our knowledge by the entirely different question: ‘How can we hope to detect and eliminate error?’ ‘Knowledge without Authority’ (1960)

Deutsch: Absolutely. Yes. Programs built in Python and Java—once you get past a certain fairly small scale—have all the same problems except for storage corruption that you have in C or C++. The essence of the problem is that there is no linguistic mechanism for understanding or stating or controlling or reasoning about patterns of information sharing and information access in the system. Passing a pointer and storing a pointer are localized operations, but their consequences are to implicitly create this graph. I'm not even going to talk about multithreaded applications—even in single-threaded applications you have data that's flowing between different parts of the program. You have references that are being propagated to different parts of the program. And even in the best-designed programs, you have these two or three or four different complex patterns of things that are going on and no way to describe or reason about or characterize large units in a way that actually constrains what happens in the small. People have taken runs at this problem. But I don't think there have been any breakthroughs and I don't think there have been any sort of widely accepted or widely used solutions.

David Deutsch’s The Beginning of Infinity. It’s a remarkable argument for the power of knowledge—as not just a human capability but as a force that shapes the universe.

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