"Nature is regarded as a death-bearing, self-destructive force, but not because of its blindness. Yet where can a blind force lead except to death? Humans admit nature to be a blind force even when they regard themselves as part of it and accept death as a kind of law and not as a mere accident which has permeated nature and become its organic vice. Yet death is merely the result or manifestation of our infantilism, lack of independence and self-reliance, and of our incapacity for mutual support and the restoration of life. People are still minors, half-beings, whereas the fulness of personal existence, personal perfection, is possible. However, it is possible only within general perfection. Coming of age will bring perfect health and immortality, but for the living immortality is impossible without the resurrection of the dead."

“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.”