"To abdicate the task of resuscitation leaves the human race only the choice between constitutional debating and despotism. To retain Easter as a feast only and the liturgy as a church service, an expression of an as yet incomplete love for the fathers which does not entail actual resuscitation, or, by abdicating completely brotherhood and filial love, to indulge on the graves of the fathers in bestial orgies followed by savage mutual extermination; to retain the art of dead likenesses or to annihilate any true likenesses; not merely to censure parents for giving life to their offspring without their consent, but to curse one's procreators; to retain academic class science or, rejecting all knowledge, to descend into the hopeless darkness of obscurantism; to remain in the perennial city of brides and bridegrooms, surrounded by toys and trifles, indulging in pleasures and entertainments, or else, rejecting not only fathers and forebears but even progeny, sons , in order to indulge in boundless lechery; to retain will as either lust or mortification of the flesh; to retain sensuousness or to be satisfied by mere grieving for the dead or — the last and greatest evil — to plunge into nirvana, the product of total evil negation — such are the fruits of abdicating the task of resuscitation."

“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...”

“The principle of disunion and inactivity informs all three Critiques. The philosophy of art which he embodies in his Critique of Judgement does not teach how to create, but only how to judge the aesthetic aspects of works of art and of nature. It is a philosophy for art critics, not for artists and poets. In the Critique of Judgement, nature is regarded not as an object to be acted upon and transformed from a blind force into one governed by reason, but merely as an object of contemplation to be judged on its aesthetic merits; not from the point of view of morality, which would recognise it as destructive and death-bearing...”

“he rural problem is loss of kinship between men who, through ignorance, forget their relatedness, and the hostility of nature to humans, which is felt most acutely if not exclusively in villages, where people confront the blind force directly; whereas townsfolk, being remote from nature, may think that man lives at one with nature.”

“The grief of a son mourning the death of his father is truly universal, because death as a law of blind nature could not fail to arouse intense pain in a being who has attained consciousness, and who can and must achieve the transition from a world dominated by this blind force of nature to a world governed by consciousness, and where there is no place for death. This universal grief is both objective because of the universality of death and subjective because mourning a father's death is common to all. Truly universal grief is the regret for having been lacking in love for the fathers, and for one's own excessive self-love. It is sorrowing for a distorted world, for its fail, for the estrangement of sons from fathers and of consequences from causes.”

“How unnatural it is to ask, ‘Why does that which exist, exist?' and yet how completely natural it is to ask, ‘Why do the living die?”

“The problem of the force which brings the two sexes to unite and give birth to a third being is also a problem of death.”