Kante Quotes

The grand essentials to happiness in this life are something to do, something to love, and something to hope for.

We are not rich by what we possess but by what we can do without.

He who is cruel to animals becomes hard also in his dealings with men. We can judge the heart of a man by his treatment of animals.

Science is organized knowledge. Wisdom is organized life.

Act in such a way that you treat humanity, whether in your own person or in the person of any other, never merely as a means to an end, but always at the same time as an end.

Look closely. The beautiful may be small.

You know what I think?" she says. "That people's memories are maybe the fuel they burn to stay alive. Whether those memories have any actual importance or not, it doesn't matter as far as the maintenance of life is concerned. They're all just fuel. Advertising fillers in the newspaper, philosophy books, dirty pictures in a magazine, a bundle of ten-thousand-yen bills: when you feed 'em to the fire, they're all just paper. The fire isn't thinking 'Oh, this is Kant,' or 'Oh, this is the Yomiuri evening edition,' or 'Nice tits,' while it burns. To the fire, they're nothing but scraps of paper. It's the exact same thing. Important memories, not-so-important memories, totally useless memories: there's no distinction--they're all just fuel.

I had to deny knowledge in order to make room for faith.

One who makes himself a worm cannot complain afterwards if people step on him.

Dare to think!

Two things fill the mind with ever-increasing wonder and awe, the more often and the more intensely the mind of thought is drawn to them: the starry heavens above me and the moral law within me.

All our knowledge begins with the senses, proceeds then to the understanding, and ends with reason. There is nothing higher than reason.

Rules for happiness: something to do, someone to love, something to hope for.

For peace to reign on Earth, humans must evolve into new beings who have learned to see the whole first.

Out of the crooked timber of humanity, no straight thing was ever made.

Seek not the favor of the multitude; it is seldom got by honest and lawful means. But seek the testimony of few; and number not voices, but weigh them.

Whereas the beautiful is limited, the sublime is limitless, so that the mind in the presence of the sublime, attempting to imagine what it cannot, has pain in the failure but pleasure in contemplating the immensity of the attempt

Genius is the ability to independently arrive at and understand concepts that would normally have to be taught by another person.

Enlightenment is man's release from his self-incurred tutelage. Tutelage is man's inability to make use of his understanding without direction from another. Self-incurred is this tutelage when its cause lies not in lack of reason but in lack of resolution and courage to use it without direction from another. Sapere aude! 'Have courage to use your own reason!'- that is the motto of enlightenment.

The busier we are, the more acutely we feel that we live, the more conscious we are of life.

Mozart, Pascal, Boolean algebra, Shakespeare, parliamentary government, baroque churches, Newton, the emancipation of women, Kant, Balanchine ballets, et al. don’t redeem what this particular civilization has wrought upon the world. The white race is the cancer of human history.

The death of dogma is the birth of morality.

as soon as we renounce fiction and illusion, we lose reality itself; the moment we subtract fictions from reality, reality itself loses its discursive-logical consistency.

But only he who, himself enlightened, is not afraid of shadows.

Two things fill the mind with ever new and increasing admiration and awe, the more often and steadily we reflect upon them: the starry heavens above me and the moral law within me. I do not seek or conjecture either of them as if they were veiled obscurities or extravagances beyond the horizon of my vision; I see them before me and connect them immediately with the consciousness of my existence.

Thoughts without content are empty, intuitions without concepts are blind.

Space and time are the framework within which the mind is constrained to construct its experience of reality.

If the truth shall kill them, let them die.

Dare to know! Have the courage to use your own intelligence!

Have patience awhile; slanders are not long-lived. Truth is the child of time; erelong she shall appear to vindicate thee.

The reading of all good books is like a conversation with the finest minds of past centuries.

Kant thought things, not because they were true, but because he was Kant.

Now, my own suspicion is that the universe is not only queerer than we suppose, but queerer than we can suppose. I have read and heard many attempts at a systematic account of it, from materialism and theosophy to the Christian system or that of Kant, and I have always felt that they were much too simple. I suspect that there are more things in heaven and earth that are dreamed of, or can be dreamed of, in any philosophy. That is the reason why I have no philosophy myself, and must be my excuse for dreaming.

We are enriched not by what we possess, but by what we can do without.

Man must be disciplined, for he is by nature raw and wild..

Treat people as an end, and never as a means to an end

Have the courage to use your own reason- That is the motto of enlightenment. "Foundations of the Metaphysics of Morals" (1785)

Act only according to that maxim whereby you can at the same time will that it should become a universal law.

With Kant, we could say that telltales act in accordance with the categorical imperative, fulfilling a moral duty. They choose to expose the truth for the sake of a higher ethical principle, even if it comes at great personal cost. ("Alert. High noon.")

Intelligence, Kant reminds, is not so much a result of genius, rather it is a consequence of a determination to use it.

How then is perfection to be sought? Wherein lies our hope? In education, and in nothing else.

Rules for Happiness: something to do, someone to love, something to hope for. —Immanuel Kant

There is something splendid about innocence; but what is bad about it, in turn, is that it cannot protect itself very well and is easily seduced.

Law And Freedom without Violence (Anarchy) Law And Violence without Freedom (Despotism) Violence without Freedom And Law (Barbarism) Violence with Freedom And Law (Republic)

In all judgements by which we describe anything as beautiful, we allow no one to be of another opinion.

Laziness and cowardice are the reasons why so great a portion of mankind, after nature has long since discharged them from external direction (naturaliter maiorennes), nevertheless remains under lifelong tutelage, and why it is so easy for others to set themselves up as their guardians. It is so easy not to be of age. If I have a book which understands for me, a pastor who has a conscience for me, a physician who decides my diet, and so forth, I need not trouble myself. I need not think, if I can only pay - others will easily undertake the irksome work for me. That the step to competence is held to be very dangerous by the far greater portion of mankind...

In his essay, ‘Perpetual Peace,’ the philosopher, Immanuel Kant, argued that perpetual peace would eventually come to the world in one of two ways, by human insight or by conflicts and catastrophes of a magnitude that left humanity no other choice. We are at such a juncture.

Enlightenment is man's emergence from his self-incurred immaturity.

Have the courage to use your own reason- That is the motto of enlightenment.

For Kant one can be both good and stupid; but for Aristotle stupidity of a certain kind precludes goodness.

Coffee! Coffee!

Morality is not properly the doctrine of how we may make ourselves happy, but how we may make ourselves worthy of happiness.

Only the descent into the hell of self-knowledge can pave the way to godliness.

Experience without theory is blind, but theory without experience is mere intellectual play.

An action, to have moral worth, must be done from duty.

Marriage...is the union of two people of different sexes with a view to the mutual possession of each other's sexual attributes for the duration of their lives.

The people naturally adhere most to doctrines which demand the least self-exertion and the least use of their own reason, and which can best accommodate their duties to their inclinations.

Nothing is divine but what is agreeable to reason.

Two things fill my mind with ever-increasing wonder and awe, the more often and the more intensely the reflection dwells on them: the starry heavens above me and the moral law within me.

The light dove, in free flight cutting through the air the resistance of which it feels, could get the idea that it could do even better in airless space. Likewise, Plato abandoned the world of the senses because it posed so many hindrances for the understanding, and dared to go beyond it on the wings of the ideas, in the empty space of pure understanding.

But to unite in a permanent religious institution which is not to be subject to doubt before the public even in the lifetime of one man, and thereby to make a period of time fruitless in the progress of mankind toward improvement, thus working to the disadvantage of posterity - that is absolutely forbidden. For himself (and only for a short time) a man may postpone enlightenment in what he ought to know, but to renounce it for posterity is to injure and trample on the rights of mankind.

To be is to do.

But although all our knowledge begins with experience, it does not follow that it arises from experience.

...life wasn’t meant to be easy. The difficult things we go through are the things that make us stronger.

it was the duty of philosophy to destroy the illusions which had their origin in misconceptions, whatever darling hopes and valued expectations may be ruined by its explanations.

Nature is beautiful because it looks like Art; and Art can only be called beautiful if we are conscious of it as Art while yet it looks like Nature.

In the eighteenth century, philosophers considered the whole of human knowledge, including science, to be their field and discussed questions such as: Did the universe have a beginning? However, in the nineteenth and twentieth centuries, science became too technical and mathematical for the philosophers, or anyone else except a few specialists. Philosophers reduced the scope of their inquiries so much that Wittgenstein, the most famous philosopher of this century, said, "The sole remaining task for philosophy is the analysis of language." What a comedown from the great tradition of philosophy from Aristotle to Kant!

All false art, all vain wisdom, lasts its time but finally destroys itself, and its highest culture is also the epoch of its decay.

Without man and his potential for moral progress, the whole of reality would be a mere wilderness, a thing in vain, and have no final purpose.

Enlightenment is man's emergence from his self-imposed immaturity. Immaturity is the inability to use one's understanding without guidance from another.

By putting the spotlight on the female child and framing her as the ideal of beauty, he condemns the mature woman to invisibility. In fact, the modern Western man enforces Immanuel Kant's nineteenth-century theories: To be beautiful, women have to appear childish and brainless. When a woman looks mature and self-assertive, or allows her hips to expand, she is condemned ugly. Thus, the walls of the European harem separate youthful beauty from ugly maturity.

Als ik één ding kan is het liefhebben. Dat lijkt niet veel bijzonders, maar ik ben er trots op. Ik heb het geleerd zoals een zwerfhond leert zwemmen: omdat hij met de rest van de worp in een jutezak werd gepropt en in een snelstromende rivier is geworpen. Die ene die het tegen alle verwachtingen in gered heeft, dat ben ik. Met in mijn oren nog het gejank van degenen die het niet haalden, moest ik leren ergens van te houden. Ik ben niet onder gegaan. Ik heb de kant bereikt. Ik heb lief. Andere mensen dragen hun verdriet in hun hart. Ongezien holt dat hen vanbinnen uit. Het is mijn redding geweest dat ik mijn verdriet aan de buitenkant draag, waar het niemand kan ontgaan.

When you love someone, you would do anything for them, not anything to destroy them.

Act only according to that maxim by which you can at the same time will that it should become a universal law.

Skepticism is thus a resting-place for human reason, where it can reflect upon its dogmatic wanderings and make survey of the region in which it finds itself, so that for the future it may be able to choose its path with more certainty. But it is no dwelling-place for permanent settlement. Such can be obtained only through perfect certainty in our knowledge, alike of the objects themselves and of the limits within which all our knowledge of objects is enclosed.

Dignity is a value that creates irreplaceability.

Two things fill the mind with ever new and increasing admiration and awe, the oftener and more steadily we reflect on them: the starry heavens above and the moral law within.

all human cognition begins with intuitions, proceeds from thence to conceptions, and ends with ideas.

Simply to acquiesce in skepticism can never suffice to overcome the restlessness of reason.

The schematicism by which our understanding deals with the phenomenal world ... is a skill so deeply hidden in the human soul that we shall hardly guess the secret trick that Nature here employs.

You should never regret the things that make you happy.

It is beyond a doubt that all our knowledge begins with experience.

Beauty presents an indeterminate concept of Understanding, the sublime an indeterminate concept of Reason.

...new prejudices will serve as well as old ones to harness the great unthinking masses. For this enlightenment, however, nothing is required but freedom, and indeed the most harmless among all the things to which this term can properly be applied. It is the freedom to make public use of one's reason at every point. But I hear on all sides, 'Do not argue!' The Officer says: 'Do not argue but drill!' The tax collector: 'Do not argue but pay!' The cleric: 'Do not argue but believe!' Only one prince in the world says, 'Argue as much as you will, and about what you will, but obey!' Everywhere there is restriction on freedom.

Human beings are never to be treated as a means but always as ends.

As nature has uncovered from under this hard shell the seed for which she most tenderly cares - the propensity and vocation to free thinking - this gradually works back upon the character of the people, who thereby gradually become capable of managing freedom; finally, it affects the principles of government, which finds it to its advantage to treat men, who are now more than machines, in accordance with their dignity.

In the kingdom of ends everything has either a price or a dignity. What has a price can be replaced by something else as its equivalent; what on the other hand is raised above all price and therefore admits of no equivalent has a dignity.

An age cannot bind itself and ordain to put the succeeding one into such a condition that it cannot extend its (at best very occasional) knowledge , purify itself of errors, and progress in general enlightenment. That would be a crime against human nature, the proper destination of which lies precisely in this progress and the descendants would be fully justified in rejecting those decrees as having been made in an unwarranted and malicious manner. The touchstone of everything that can be concluded as a law for a people lies in the question whether the people could have imposed such a law on itself.

Isn't language loss a good thing, because fewer languages mean easier communication among the world's people? Perhaps, but it's a bad thing in other respects. Languages differ in structure and vocabulary, in how they express causation and feelings and personal responsibility, hence in how they shape our thoughts. There's no single purpose "best" language; instead, different languages are better suited for different purposes. For instance, it may not have been an accident that Plato and Aristotle wrote in Greek, while Kant wrote in German. The grammatical particles of those two languages, plus their ease in forming compound words, may have helped make them the preeminent languages of western philosophy. Another example, familiar to all of us who studied Latin, is that highly inflected languages (ones in which word endings suffice to indicate sentence structure) can use variations of word order to convey nuances impossible with English. Our English word order is severely constrained by having to serve as the main clue to sentence structure. If English becomes a world language, that won't be because English was necessarily the best language for diplomacy.

It is manifest that behind the so-called curtain which is supposed to conceal the inner world, there is nothing to be seen unless we go behind it ourselves, as much in order that we may see, as that there may be something behind there which can be seen.

What Pascal overlooked was the hair-raising possibility that God might out-Luther Luther. A special area in hell might be reserved for those who go to mass. Or God might punish those whose faith is prompted by prudence. Perhaps God prefers the abstinent to those who whore around with some denomination he despises. Perhaps he reserves special rewards for those who deny themselves the comfort of belief. Perhaps the intellectual ascetic will win all while those who compromised their intellectual integrity lose everything. There are many other possibilities. There might be many gods, including one who favors people like Pascal; but the other gods might overpower or outvote him, à la Homer. Nietzsche might well have applied to Pascal his cutting remark about Kant: when he wagered on God, the great mathematician 'became an idiot.

Two things fill the mind with renewed and increasing awe and reverence the more often and the more steadily that they are meditated on: the starry skies above me and the moral law inside me. I have not to search for them and conjecture them as though they were veiled in darkness or were in the transcendent region beyond my horizon; I see them before me and connect them directly with the consciousness of my existence

But it so happens that everything on this planet is, ultimately, irrational; there is not, and cannot be, any reason for the causal connexion of things, if only because our use of the word "reason" already implies the idea of causal connexion. But, even if we avoid this fundamental difficulty, Hume said that causal connexion was not merely unprovable, but unthinkable; and, in shallower waters still, one cannot assign a true reason why water should flow down hill, or sugar taste sweet in the mouth. Attempts to explain these simple matters always progress into a learned lucidity, and on further analysis retire to a remote stronghold where every thing is irrational and unthinkable. If you cut off a man's head, he dies. Why? Because it kills him. That is really the whole answer. Learned excursions into anatomy and physiology only beg the question; it does not explain why the heart is necessary to life to say that it is a vital organ. Yet that is exactly what is done, the trick that is played on every inquiring mind. Why cannot I see in the dark? Because light is necessary to sight. No confusion of that issue by talk of rods and cones, and optical centres, and foci, and lenses, and vibrations is very different to Edwin Arthwait's treatment of the long-suffering English language. Knowledge is really confined to experience. The laws of Nature are, as Kant said, the laws of our minds, and, as Huxley said, the generalization of observed facts. It is, therefore, no argument against ceremonial magic to say that it is "absurd" to try to raise a thunderstorm by beating a drum; it is not even fair to say that you have tried the experiment, found it would not work, and so perceived it to be "impossible." You might as well claim that, as you had taken paint and canvas, and not produced a Rembrandt, it was evident that the pictures attributed to his painting were really produced in quite a different way. You do not see why the skull of a parricide should help you to raise a dead man, as you do not see why the mercury in a thermometer should rise and fall, though you elaborately pretend that you do; and you could not raise a dead man by the aid of the skull of a parricide, just as you could not play the violin like Kreisler; though in the latter case you might modestly add that you thought you could learn. This is not the special pleading of a professed magician; it boils down to the advice not to judge subjects of which you are perfectly ignorant, and is to be found, stated in clearer and lovelier language, in the Essays of Thomas Henry Huxley.

(...) çok güzel kızlar varmış ve Kant'ı da su gibi okuyorlarmış diye söylentiler çıkarıyorlar, doğru mu acaba? Onları ne yazık ki karşıdan karşıya geçerken ve vapurda bacak bacak üstüne atarken ve piyasa caddelerinde gözlerini ilerde bir noktaya dikmiş yürürken göremiyoruz, nerede saklanıyorlar dersin, bak ben ortadayım, onlarda kim bilir ne isterler? Kant'ın kendisini isterler, hem de güzel bir Kant isterler, kirli çamaşırlarını bile kimselere koklatmazlarmış öyle mi? Beni şimdiye kadar otuz yedinci sayfaya kadar okudular, sıkılıp ellerinden bıraktılar, o sayfam açık öylece kaldım, o sayfada sarardım, bizim bir arkadaş vardı, kadınlara kendini acındıracaksın diye öğüt veriyordu bana, çok üzülüyorum – ne yapacağımı bilmiyorum – yalnız kaldığım için intihar etmeyi düşünüyorum diye dert yandı mı bütün kadınlar ağına düşüyormuş, sonra bir yanlışlık oldu: Bu arkadaş -başımız sağ olsun- intihar etti, benim de korktuğum anlar oluyor, insan bu güven olmaz, pencere bu kadar yakınken ve iki adım daha atınca denize düşmek ihtimali varken, korkmayın canım şey, sizi elde etmek için yalan söyledim, ben ölür müyüm? ha- ha, vicdan azabı rolünde yaşamak niyetindeyim, kendimden bahsettiğime bakmayın, asıl mesele sizsiniz, ben yaşlanıyorum, siz hep genç kalıyorsunuz, yıllardır vapura binerim, yıllardır geniş caddelerde karşıdan karşıya geçerim, yıllardır yollarda yürürüm, gördüğüm kadarıyla siz hep gençsiniz, hep güzelsiniz, yirmi yaşında kalıyorsunuz her zaman, bir bayrak yarışında olduğu gibi gençliği birbirinize devrederek ilerliyorsunuz, ben benzetme için özür dilerim, sizi yerinizden oynatacak kadar heyecanlı bir benzetme yapmayı ne kadar isterdim, bizi iyi yetiştirmediler, hep ukalalık öğrettiler, öğretenleri bir elime geçirebilsem, sizin yanınızdaki delikanlılar da yaşlanmıyor, ne garip ne karışık bir düzen bu, bazen yanınızda yaşlıları da görüyorum, sakın paraya kıymet vermeyin olur mu? Sizi onlarla gördükçe daha çok üzülüyorum, beni kırmayın olmaz mı? (...)

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

Thus, the philosopher dislikes marriage as well as what might persuade him into it??marriage is a barrier and a disaster along his route to the optimal. What great philosopher up to now has been married? Heraclitus, Plato, Descartes, Spinoza, Leibtniz, Kant, Schopenhauer?? None of these got married. What`s more, we cannot even imagine them married. A married philosopher belongs in a comedy, that`s my principle. And Socrates, the exception, the malicious Socrates, it appears, got married ironically to demonstrate this very principle. Every philosopher would speak as once Buddha spoke when someone told him of the birth his son, "Rahula has been born to me. A shackle has been forged for me." (Rahula here means "a little demon"). To every "free spirit" there must come a reflective hour, provided that previously he has had a one without thought, of the sort that came then to Buddha - "Life in a house," he thought to himself, "is narrow and confined, a polluted place. Freedom consists of abandoning houses;" "because he thought this way, he left the house.

It is the Land of Truth (enchanted name!), surrounded by a wide and stormy ocean, the true home of illusion, where many a fog bank and ice, that soon melts away, tempt us to believe in new lands, while constantly deceiving the adventurous mariner with vain hopes, and involving him in adventures which he can never leave, yet never bring to an end.

Enlightenment is man's emergence from his self-imposed nonage. Nonage is the inability to use one's own understanding without another's guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one's own mind without another's guidance. Dare to know! (Sapere aude.) "Have the courage to use your own understanding," is therefore the motto of the enlightenment.

A good will is good not because of what it effects, or accomplishes, not because of its fitness to attain some intended end, but good just by its willing, i.e. in itself; and, considered by itself, it is to be esteemed beyond compare much higher than anything that could ever be brought about by it in favor of some inclinations, and indeed, if you will, the sum of all inclinations. Even if by some particular disfavor of fate, or by the scanty endowment of a stepmotherly nature, this will should entirely lack the capacity to carry through its purpose; if despite its greatest striving it should still accomplish nothing, and only the good will were to remain (not of course, as a mere wish, but as the summoning of all means that are within our control); then, like a jewel, it would still shine by itself, as something that has full worth in itself".

[Standing armies] constantly threaten other nations with war by giving the appearance that they are prepared for it, which goads nations into competing with one another in the number of men under arms, and this practice knows no bounds. And since the costs related to maintaining peace will in this way finally become greater than those of a short war, standing armies are the cause of wars of aggression that are intended to end burdensome expenditures. Moreover, paying men to kill or be killed appears to use them as mere machines and tools in the hands of another (the nation), which is inconsistent with the rights of humanity.