La Gira

On Reason and Peace

da Peter Herrmann's Blog, posted in quotes, thoughts on life and its philosophy

Something we may have to think about as well when we look at the terrible incidents that happened in Norway the last days – I had been re-reading Kant’s Critique of Pure Reason while working on defintional issues of law. I found something that is important enough to be thought about, also as matter of thinking about the connection between ‘managerialism’ (as another form of ‘pure reason’) and the (re-)emergence of (here: Christian) fundamentalism and neo-fascism:

Philosophical cognition, accordingly, regards the particular only in the general; mathematical the general in the particular, nay, in the individual. This is done, however, entirely a priori and by means of pure reason, so that, as this individual figure is determined under certain universal conditions of construction, the object of the conception, to which this individual figure corresponds as its schema, must be cogitated as universally determined.

The essential difference of these two modes of cognition consists, therefore, in this formal quality; it does not regard the difference of the matter or objects of both. Those thinkers who aim at distinguishing philosophy from mathematics by asserting that the former has to do with quality merely, and the latter with quantity, have mistaken the effect for the cause. The reason why mathematical cognition can relate only to quantity is to be found in its form alone. For it is the conception of quantities only that is capable of being constructed, that is, presented a priori in intuition; while qualities cannot be given in any other than an empirical intuition. Hence the cognition of qualities by reason is possible only through conceptions. No one can find an intuition which shall correspond to the conception of reality, except in experience; it cannot be presented to the mind a priori and antecedently to the empirical consciousness of a reality. We can form an intuition, by means of the mere conception of it, of a cone, without the aid of experience; but the colour of the cone we cannot know except from experience. I cannot present an intuition of a cause, except in an example which experience offers to me. Besides, philosophy, as well as mathematics, treats of quantities; as, for example, of totality, infinity, and so on. Mathematics, too, treats of the difference of lines and surfaces—as spaces of different quality, of the continuity of extension—as a quality thereof. But, although in such cases they have a common object, the mode in which reason considers that object is very different in philosophy from what it is in mathematics. The former confines itself to the general conceptions; the latter can do nothing with a mere conception, it hastens to intuition. In this intuition it regards the conception in concreto, not empirically, but in an a priori intuition, which it has constructed; and in which, all the results which follow from the general conditions of the construction of the conception are in all cases valid for the object of the constructed conception.

Kant, Immanuel: Critik der Reinen Vernunft; Zweyte hin und wieder verbesserte Auflage; Riga: Johann Friedrich Hartknoch, 1787 (erste Auflage: 1781); Wiesbaden: Insel Verlag: 1956: 614) (I did not check the English translation reproduced here.)

enlightenment too – and the irony of historical un-reason

da Peter Herrmann's Blog, posted in quotes

If you treat an individual as he is, he will remain how he is. But if you treat him as if he were what he ought to be and could be, he will become what he ought to be and could be.

Johann Wolfgang von Goethe

As wise as it is, it counteracts its own claim of reason and enlightenment: Why are individuals only men?

No, I don’t claim to be better as the master – we are children of our time, caught in the language of the time … – and criticising those times and words may evoke the hope that our own limitations and errors are less bold, less harming, less offending …

Surely Provocative – The Staging of ‘Rusalka’

da Peter Herrmann's Blog, posted in joys - what we usually take for it, Peter's Log

A Retrospect – surely provocative (and from my side I mean it quite positive) – the staging of ‘Rusalka

by Marin Kušej, part of this year’s Munich Opera Festival.

And joining the guided exhibition on Rusalka – ‘watch and listen’ – the afternoon brought me into a specific mood to take up the provocation.

Generally it is seen and emphasised as a kind of psychodrama, focusing on the incestual rape as such. Surely a serious enough topic.

1901 is the year of the first staging – in Prague. It would take less than 15 years that in that region the first world war would find its point of departure: initiated by the assassination of Archduke Ferdinand of Austria, the heir to the thrown of Austria-Hungary. Here is not the space to discuss details – as for instance the meaning of initiating the war by the deed of a Yugoslav nationalist. A bit more interesting is that it had been the first war that had been explicitly called world war, thus understood as ‘global’. It took about 13 years from the rape to the war – a ‘bewitched rape’ if one wants: the husband of the witch, with the knowledge of his life, had been the perpetrator. Rusalka became speechless, mute – and debarred: after having been exposed to, touch by a human being the other mermaid did not allow her to return. The division between worlds clear-cut, rigid and becoming more rigid again: the political and more: the economic opening, emerging from the young industrializing, capitalist world smothered by the new nationalism. More and stronger again than before.

– The son of the emperor dead …

Much earlier stood a ‘divine rape’ – the abducted young Europe, taken and raped by Zeus:

According to the Greek myth, Zeus, the Thunder-God residing on the Olympus, in the shape of a bull abducted Europa, the daughter of the Phoenician king Agenor and carried her over the sea to Crete. Agenor sent his sons out to search for their sister. One of them, Kadmos, landed in Greece and was told by the oracle of Delphi that he should wander around, armed with his spear till he reached the cowherd Pelagon in the land of Phokis. He should kill Pelagon – the man of earth, “born to die” – and choose the cow with the sign of the moon on both her flanks and follow her, till she would lie down, with her horns on the ground. On this hill he should kill and sacrifice her to the earth Goddess and then found a big city on this spot, Thebes.

Kadmos followed the oracle and became the founder of Thebes. He married Harmonia, the daughter of Ares, the War God, and Aphrodite (…). It is not clear from the myths whether he killed the moon-cow, obviously his sister Europa, or not. In any case, one does not hear of her again. She, the raped and abducted woman was only the means to lead the warrior and new culture hero into the foreign land and to his greatness.

(Maria Mies: Europe in the Global Economy or the Need to De-Colonize Europe; in: Peter Herrmann (Ed.): Challenges for a Global Welfare System: Commack, New York: Nova Science Publishers, Inc.; 1999: 153-171; here: 160 f.)

A ‘divine rape’ – bringing unity: by exclusion and oppression and division. It is in some way the emergence of the world system that finds its roots here – also in some way of ‘the other’. Please note: the other within which is different to the total exclusion: the slave as ‘non-being’, ‘non-human’ gained (though surely not absolutely) a new status: being human and gaining a quasi-citizen status. Of course, all this needs qualification – the US maintained slavery (in historical terms) until recently; the ‘total exclusion’ had not been overcome just by establishing the then new European order …. – but it surely had been a ‘divine rape’ with the major consequence of establishing a new world order.

– The emperor, not yet born, had been conceived.

So far raped individuals, generations to suffer. This reversed: a generation had been raped – it had been a purely secular rape, and one that tried to disguise itself: seductive promises after WWII: reconstruction (sic!) at least in the Western hemisphere, development at least as promise. On the other hand, demon and Lord standing outside: actually already after WWI the emperor had to go – Dr. Franz Matfried had been born; at birth his name had been different: Seine Kaiserliche und Königliche Hoheit Franz Joseph Otto Robert Maria Anton Karl Max Heinrich Sixtus Xaver Felix Renatus Ludwig Gaetan Pius Ignatius, Kaiserlicher Prinz, Erzherzog von Österreich, Königlicher Prinz von Ungarn (His imperial and Royal Highness Franz Joseph Otto Robert Maria Anton Karl Max Heinrich Sixtus Xaver Felix Renatus Ludwig Gaetan Pius Ignatius, imperial prince, archduke of Austria, royal prince of Hungary).

Had he been god or demon? On the other side, the constructed god or demon: communism as danger of becoming real, playing at least as such an important role as incitement: “we” have to be better – we the West, we, the capitalist, now striving for what had been advertised as social market economy and welfare state (somewhat a contradiction in terms as the welfare state had been a child of Mr. Keynes, whereas Ludwig Erhard and Alfred Mueller-Armack had been children of Mr. Smith, their children and grand-children fro instance Mr. Friedman and Mrs. Thatcher.

With latest with the succession of those mentioned just before, the debauchery mutated, became pure self-rape. For some possibly and for a while bearing the virtual pleasure of masturbation on form of consumerism, the success of ‘young-egomaniac professionals’ and masochist self-exposure of a new mannerism oft post-modernist freedom without democracy, without society. After a while – and from the beginning for most people a real self-exploitation: alienation, loss of confidence and moreover: loss of any foundation on which confidence could be erected. ‘There is no such thing as society …’

In analytical terms surely not entirely wrong …

 – The emperor, chased out of office after WWII … – his son is buried now, and hopefully his spirit left.

Rusalka – A Lyric Fairy-Tale. Let us be that … – a provocation in its positive sense, encouraging to a new Kandinsky, a new Composition V.

Sure, much can be discussed on Kandinsky, the Blue rider and The Almanac and the transcendence (actually I did this today during a couple of hours in the Sammlung Schack attending a course. But equally sure is the need of courage to look in a constructive way forward rather than moaning about past and presence.

Friday, after the afternoon’s exhibition I talked on the way back to the guide – she asked me what I am doing – I told her a bit about this and that: economics, law, social policy and occasionally traveling  a bit here and there. “Such a variety. And then you still go to such an exhibition -make such a distinct step into an entirely different world …” – Not really though it looks at first glance – it allows me to look upon the forest – the vast area and array – and I step back then into the forrest, its different parts, touching the single trees. Don’t believe if anybody wants to tell you: “You cannot have it all.” It is the other way round: You cannot have one only, without taking all, without delving into the entirety.

Yes, she asked me what I am doing – the shorter answer: just enjoying life of work – just working through life ….

Human Rights – Law and Economy

da Peter Herrmann's Blog, posted in academic life - living in academia, contemporary socio-economic situation, thoughts on life and its philosophy, works, projects, publications

But I wouldn’t start from here … – Contribution to Theorising Human Rights

Indeed, it is easy to say what we frequently suggest as solution to some of the problems – the Irish way: “But I wouldn’t start from here!” And indeed, it seems to be a simple thing, just starting from somewhere else and going a smooth part, just forward. The one thing is, of course, that we frequently do not really have a choice: we are just thrown into something, 18th Brumaire: history as nightmare, made by us but under conditions we find, that out of reach for us. But for the sake of truth, don’t we have to admit that we don’t think much about from where we start – not taking account of the variety of options as conceptualised by way of a counter-reality by Musil in his  “Mann ohne Eigenshaften” (“The Man without Qualities”)?

Human Rights – Law and Economy

is the title I gave to a public lecture I had been invited to give in the series of lectures at the Max Planck Institute for Social Law and Social Policy, a lecture which is part of my stay in Munich – generously supported by the MPI (and giving work-opportunities in the library that are tempting to stay there over night) – will present some of the tentative results of the on-going research. The aim is to see the connection between Human Rights (legislation) and economy not in terms of the need to strive for just distribution of the wealth of this planet. Rather, at the core of the work are conceptual considerations. Sure, it is correct to say Human Rights begin at the breakfast table, the need to avail of sufficient resources for everybody. But we should not forget that the greatest ‘injustice’ is a system that can claim justice on the formal level. Although this is an underlying topic of the current research – and the presentation – at its heart stands the question of different modes of production and the way in which this has repercussions in the reflection on human rights and vice versa: in which way human rights perspective may impact on developments of the mode of production.

On a very pragmatic and really trivial level, working here again for a while, one has to strive with the every day’s decision from where to start: the library, the desk work (including the need to do the homework, following from teaching in Finland, Hungary and Ireland) or with meeting colleagues for shoptalk or simply for gossiping.

For those who like arithmetic problems: calculating the environmental meaning of a law … ;-)

da Peter Herrmann's Blog, posted in general

Recently somebody, i.e. a surely historically meaningful figure passed away – his name at birth reads as follows: Seine Kaiserliche und Königliche Hoheit Franz Joseph Otto Robert Maria Anton Karl Max Heinrich Sixtus Xaver Felix Renatus Ludwig Gaetan Pius Ignatius, Kaiserlicher Prinz, Erzherzog von Österreich, Königlicher Prinz von Ungarn (His imperial and Royal Highness Franz Joseph Otto Robert Maria Anton Karl Max Heinrich Sixtus Xaver Felix Renatus Ludwig Gaetan Pius Ignatius, imperial prince, archduke of Austria, royal prince of Hungary). There is some evidence from Historical Research by Andrea Maria Dusl, an Austrian multiple expert, writing for Falter, giving evidence to the fact that the actual and final name of this person had been Dr. Franz Matfried. This subsequently follows from the following: the Austrian ‘law abolishing nobility’ did not allow further use of any titles and reference like this. Also: The Habsburigan root actually died off in 1740; Lorraine had been governed by the house of Châtenois, bearing since 795 the family name ‘Die Matfriede’, thus the name Dr. Franz Matfried. [Franz recently spoiled a little bit my lunch here in town – well, his last visit in town (i.e. currently Munich) meant that I had to make a change in my lunch plan as if the world would not be turbulent enough without such things]. Anyway, the arithmetic problem now: The name at birth (German version) has 225 characters (incl. spaces), the final name has 18. Calculate the meaning of the environmental of the Austrian law abolishing nobility under the condition that the person in question would have signed just two letters per day during his adult time.

Science and Truth

da Peter Herrmann's Blog, posted in academic life - living in academia, quotes

Ed elli a me: “Ritorna a tua scïenza,

che vuol, quanto la cosa è più perfetta,

più senta il bene, e così la doglienza.

Tutto che questa gente maladetta

in vera perfezion già mai non vada,

di là più che di qua essere aspetta.”

********

And he replied: ‘Return to your science,

which has it that, in measure of a thing’s perfection,

it feels both more of pleasure and of pain.

‘Although these accursèd people

will never come to true perfection,

they will be nearer it than they are now.’

(From Dante’s Inferno, scene VI)

But should these people walk each on his/her alone – ON THEIR OWN? True knowledge is only knowledge owned by all – and can only emerge from collective and cooperative endeavour.

Narrowing the Gap between the World’s Richest and Poorest

da Peter Herrmann's Blog, posted in contemporary socio-economic situation, works, projects, publications

That had been the title of the workshop to which I contributed during the Global Media Forum, organised in June by the Deutsche Welle. In the meantime the recording is available from a site containing material from (nearly?) all workshops.

The workshop in question, organised by the attac-network, namely its German branch took place on Wednesday the 22nd. In my contribution (from about minute 24 – before Fabian Scheidler, kontext -tv, later then discussion) I emphasised the need to take up the challenge of addressing human rights issues not only and not even primarily as question of distribution. Breach of human rights is primarily an issue of the global mode of production and has to be addressed as such. This has also implications for the way in which we defined these rights.

Some of the questions are also addressed in a book which is currently with Rozenberg publishers where it is prepared for publication. Its title:

God, Rights, Law and a Good Society. Overcoming Religion and Moral as Social Policy Approach in a Godless and Amoral Society (title tbc)

Anthropology and more

da Peter Herrmann's Blog, posted in academic life - living in academia, general, thoughts on life and its philosophy

Anthropology – how it works or: once it is always the first time

Create an image of your superiority; then behave according to the image and confront with “the other” – but do so after creating the other as inferior. If you do not make a mistake on the way you will be in (I guess) 80+ percent of the cases be able to maintain your prejudices.

Advanced version: To show your superiority return to your own tribe of white people and say that “the other” also should have rights – refer to the universal declaration and highlight the importance of article 23 and 25, especially highlighting the implication of a capitalist system, based on employment etc..

Further possible advancement: upload this proof of your superiority on youtube (or the like) to let the world know about your wisdom – as the world won’t be able to follow the entire story, make sure that you tell only half of it – don’t worry that it may cause some disorientation as half of the truth may be a complete lie.

Peak of wisdom: you do it not as anthropologist but as school and advise your government – as Mr. Rostow (and many others) did in the spirit of a non-communist manifesto. Even go a step further: Rather than accepting the need for real and critical confrontation you declare your work as part of the war against evil and terror.

NB: working as academic, make sure to use fancy titles and expressions like Clash of Civilisations or End of History. By such (sometimes publisher-provoked) modes of flattening actually highly interesting arguments you will lessen the impact on truly academic debates but you will increase sales figures and you will also scale up on impact  and ranking lists.

Conclusion: this principle pattern can be used in various situations, not only the one depicted inn the clips. It can also be applied in debates on religion, ethnicity, social class and not least in justifying the lack of democratic processes. As Nira Yuval-Davis writes

Different social divisions, such as class, race and ethnicity, tend to have certain parameters. They tend to be ‘naturalized’, to be seen as resulting from biological destiny linked to differential genetic pools of intelligence and personal characteristics*

Recommendation: make sure that you avoid education.

___________________________

* Yuval-Davis, Nira, 2006: Intersectionality and Feminist Politics; in: European Journal of Women’s Studies; London et altera: Sage; 13/3: 193-209: here: 199, with reference to Cohen, Philip, 1998: The Perversions of Inheritance; in: Cohen, Philip/Bains, Harwant S. (eds.) Multi-Racist Britain; London: Macmillan

Education

da Peter Herrmann's Blog, posted in academic life - living in academia, quotes

People who blindly subordinate themselves in collectivities, degrade themselves to some kind of material, a sort of thing, obliterate themselves as self-determined beings. This concurs with the readiness to treat others as amorphous mass … Democracy that does not only function in a mechanical way but that works according to it’s meaning requires responsible citizens. We can imagine realised democracy only as society of mature beings. … The concretisation of such matureness that some people who feel destined aim with all energy on defining education as education provoking dissent and resistance.

Menschen, die Blind in Kollektive sich einordnen, machen sich selber schon zu etwas wie Material, löschen sich als selbstbestimmte Wesen aus. Dazu paßt die Bereitschaft, andre als amorphe Masse zu behandeln ….. Eine Demokratie, die nicht nur funktionieren, sondern ihrem Begriff gemäß arbeiten soll, verlangt mündige Menschen. Man kann sich verwirklichte Demokratie nur als Gesellschaft von Mündigen vorstellen ….. Die Konkretisierung der Mündigkeit besteht darin, daß die paar Menschen, die dazu gesonnen sind, mit aller Energie darauf hinwirken, daß die Erziehung eine Erziehung zum Widerspruch und zum Widerstand ist. 

Theodor W. Adorno, 1966 – translation P.H.

All the Same – All Being New. Basic Rules of Capitalism in a World of Change

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All the Same – All Being New. Basic Rules of Capitalism in a World of Change

Finally I am really working on this book⏎ , meaning: I am working on finalising the work. It is only editing a book, writing just one contribution myself. The work with the contributors: commenting and you know what is involved is done. And there is some time to come I concentrate on it: after the recent workshops and conferences and … and the visit to Vilnius to where I had to go for two PhD-students, well, since then: two doctors (they are now. Right though – never really get over the confusion with doctors, medical doctors, PhDs …).

Anyway, though an extremely short trip, leaving Munich around Lunch time on Tuesday, returning around lunchtime on Thursday, had been sufficient time to visit also the Opera House, staging Otello. Seems I entered a contemporary piece:

Esultate! L’orgoglio musulmano sepolto è in mar *

And leaving the love story aside, the “Shakespeare/Verdi collaboration” is very much also about the definition of a very specific hegemony – in a nutshell we my say that Shakespeare’s piece is about a crusade without talking much about religion. There is a tiny point that is, in some respect, too small to be even recognised: real hegemony exists only where its reason does not need to destroy the other – be it that it is already completely diminished or for the simple reason of being consistently … , well …., tamed is probably the appropriate, at least the commonly used term. Is it by chance that this is probably in some way Verdi’s most innovative opera, not working with highlights of the grand arias, not aiming on the da capo but following throughout the entire piece, nearly disrespecting even the of the (surely existing four) distinct acts.

– It is worth to mention in a side remark that going to Lietuvos Nacionalinis Pperos ir Baleto Teatras was again the special pleasure of that place: surely a stage that can well keep up with some of the most famous places, offering especially exciting arrangements. And indeed it had been a performance that surely did justice to Verdi’s strive to maintain a permanence of the tension, going through the entire performance – the accomplished hegemony as the domestication is with this something that is and that is not: a feature of daily life of which we are not aware due to its lack of highlight. We complain, protest, justify, defend positions only when it comes to the headscarf, the cross in classrooms, the war again terror … – and accept exactly these tensions because they are deeply engraved. However, there is a BUT …. as

We cannot all be masters, nor all masters
Cannot be truly follow’d.

So, looking at the origin, namely Shakespeare he presented another reality – another facet of the reality. (Likely) a year after publishing Othello, he published in 1623 The Taming of the Shrew

A harshly misogynistic piece? Or a piece that works with a kind of alienation, ridiculing a reality … ?- Leaving aide if it is misogynistic or not, the topic is surely going much beyond, and at the same time is closely linked with others – gender, …, and surely the modern crusades follow all the same principle, suggesting a war against evil, Goethe’s words unwillingly capturing in his Erlkoenig.

“Ich liebe dich, mich reizt deine schöne Gestalt;
Und bist du nicht willig, so brauch ich Gewalt.” —
“Mein Vater, mein Vater, jetzt faßt er mich an!
Erlkönig hat mir ein Leids getan!**

One year between Shakespeare’s two pieces …, Goethe writing these words in 1782, roughly 150 years later and perhaps they can both seen culminating in Verdi’s opera. Why this: 1871 had been the year of national upheavals in Italy and elsewhere, the era of nation building – and this is surely nothing else than striving for hegemony, for (redefining it).

And this is currently the ‘grand narrative’, against defiance of postmodernist ‘openness’ and vacillation. The attempts and failures of establishing a new hegemonic order – looking for its structures by looking at the clash of civilisations, by looking at the structurations by accumulation regimes and the role of financialisation – and by confronting ourselves with the topic:

All the Same – All Being New. Basic Rules of Capitalism in a World of Change

All this is surely not least a question of openly dealing with nearness and distance – Petruchio telling his friend Hortensio of his strive for seeking the future

farther than at home/Where small experience grows”

The words are taken from The Taming of the Shrew but would surely be most appropriate also somewhere in Othello.

Indeed (from Otello again): 

Questa è una ragna dove il tuo cuor casca***

And being caught in such spiderweb it arises as phenomenon of a very peculiar kind that we may not even know about it, moving with it and along its single single fathom, perceiving the glutinous support as savour … – as one of the PhD-candidates lauded: ‘We are experience only 20 years of independence …’, not even thinking about the following:

By totalling up pages in the many volumes of the EU’s Official Journal of legislation we found that the EU has passed a staggering 666,879 pages of law since its inception in 1957.

The figures as such …, who knows if this is really the total – and do numbers really matter? Doesn’t another fact matter much more? The fact of seeing this as independence – a “this” which is a true hegemon standing against the people, the demos as the supposed sovereign?

Sure, it may sound strange, but after enjoying Verdi on Wednesday in Vilnius and just having left a most enjoyable performance of  The Taming of the Shrew on Sunday in Munich, strange people may leave the Bavarian State Ballet, return to the office, thinking that it may be time to return to Kant’s works, looking at his Reflections on Anthropology rather than Habermasian good-will-voluntarism. In volume 15, containing the Handschriftlicher Nachlass: Anthropologie he contends:

We are inclined to wish that vice faces more obstacles. But authoritarian and other extrinsic force would be noxious in this case before the way of thinking is generally improved. Philosophers are already by their undertakings most independent of statutes. They have to make true conventions general. Their pupils, the clergy have to mould their religion accordingly. And the education of the rulers. Rulers will attempt to institute world peace. After that the inner establishment of freedom, law and power. Subsequently educations will follow under the auspices of the common character.

Sciences do not belong to the determination of the individual but to that of humankind. The individual being has his primary determination by animalism. However, the species finds it in completion of reason, braking with the first. ****

Idealism, sure – but allowing to enter the search for realism … – enabling it to stand on its feet by looking what actually is the same and what did really change. Surely we should be careful: Muley Hassan‘s bitterness, saying

Der Mohr hat seine Arbeit getan, der Mohr kann gehen *****

is only the answer on the arrogance of one who claims to be the one rather than  being just one of many others. And such bitterness needs … education – something to be looked at one of the next days.

The only thing that remains for a while – for me – is the memory of two most beautiful events and the privilege  to be one of the cobblers, working with others for the shoes of such peace which at some stage may allow people to live a life, being educated to live it like an untamed dance ….

******************************

⏎ TOC so far

Peter Herrmann: Deciphering Globalisation – An Introduction

Paul Boccara: “We must incriminate the basic rules of capitalism

John Bellamy Foster/Robert W. McChesney: Monopoly-Finance Capital and the Paradox of Accumulation

Arno Tausch: Paul Boccara’s Analysis of Global Capitalism

Paul Boccara: The Global Crisis and Africa : Struggles for Alternatives – Alternative Financial System for North and South and Struggles to Master the Market, and for Common and Public Services or Goods, from Local to Global Levels

Judit Csoba: Goals and tools of Public Employment Programs in Hungary

Paul Boccara: Labour market, employment and unemployment policies in the European Union

Paul Boccara: What needs from Marxism?

******************************

* “Rejoice! The Mussulman’s pride is buried in the sea

** “I love you, your beautiful form entices me;
 And if you’re not willing, then I need force.”
 “My father, my father, he’s grabbing me now!
 Erl king has done me some harm!”

*** This is a spiderweb in which your heart is caught”

**** Denn wir sind schon so dazu geneigt zu wünschen, daß dem Laster mehr in den Weg gelegt würde. Aber der obrigkeitliche und andere außere Zwang würde schädlich hiebey seyn, bevor die Denkungsart allgemein verbessert würde. Die philosophen sind durch ihre Geschafte schon am meisten unabhangig von statuten. Sie müssen die wahre Grundsatze allgemein machen. Die Geistliche, ihre Schüler, müssen die Religion darnach modeln. Und die Erziehung der regenten. Regenten werden den Weltfrieden zu stiften suchen. Hernach die innere Einrichtung der Freyheit, des Rechts und der Macht. Und denn werden die Erziehungen auch unter den Augen des gemeinen Wesens geschehen.

Die Wissenschaften gehören gewiß nicht zur Bestimmung des einzelnen Menschen, aber zur Bestimmung des menschlichen Geschlechts. Der einzelne Mensch hat seine vornehmste Bestimung auf die Thierheit, aber das Ganze Geschlecht auf die Verstandesvollkommenheit, doch mit Abbruch der ersteren.

***** The moor has fulfilled his duty; the moor can leave.