Albert Schweitzer Zitate

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25 tiefgründige Einsichten über Musik, Katzen, Begegnungen, Glück und Einfachheit

Aus meiner Kindheit und Jugendzeit (1924). München: Beck, 2006. S. 73. ISBN 978-3-406-52862-0,

Verfall und Wiederaufbau der Kultur. 12., unveränd. Aufl., München: Beck, 1955. S. 14

Verfall und Wiederaufbau der Kultur. 12., unveränd. Aufl., München: Beck, 1955. S. 58

Kultur und Ethik. Olaus Petri Vorlesungen an der Universität Upsala. 7., unveränd. Aufl. München: Biederstein, 1948. S. 241

Verfall und Wiederaufbau der Kultur. 12., unveränd. Aufl., München: Beck, 1955. S. 23

Aus meinem Leben und Denken. Leipzig: Meiner, 1931. S. 207

Strassburger Predigten. Hrsg. von Ulrich Neuenschwander. München: Beck, 1966. S. 129

Kultur und Ethik. Olaus Petri Vorlesungen an der Universität Upsala. 7., unveränd. Aufl. München: Biederstein, 1948. S. 237

Aus meinem Leben und Denken. Leipzig: Meiner, 1931. S. 174

über Johann Wolfgang von Goethe, Ansprache bei der Verleihung des Goethepreises der Stadt Frankfurt am 28. August 1928. In: Ders.: Goethe. Vier Reden, C. H. Beck'sche Verlagsbuchhandlung, München 1950, S. 12 books.google https://books.google.de/books?hl=de&id=g8VOogBLmYYC&dq=%22Es+hat%22

Quelle: Straßburger Predigten. hrsg. von Ulrich Neuenschwander, München: C.H. Beck, 2013, S. 133-142.
Quelle: zit. nach Jochen Teuffel: Zweite Predigt über die ethischen Probleme und die Ehrfurcht vor dem Leben (Römer 14,7) https://jochenteuffel.com/2021/11/16/albert-schweitzers-predigt-uber-die-ehrfurcht-vor-dem-leben-zu-romer-147-februar-1919-in-strasburg-diese-allgemeinen-ausdrucke-ehrfurcht-vor-dem-leben-aufgeben-des-fremdseins/; vgl. auch Harald Schützeichel: Zwischen Wellblechhütten und Orgelpfeifen: Die Musik im Leben und Denken Albert Schweitzers https://albert-schweitzer-heute.de/wp-content/uploads/2017/12/DHV-Rundbrief-2016.pdf. In: Die geistigen Leitsterne Albert Schweitzers, Albert-Schweitzer-Rundbrief Nr. 108, 2016, S. 37 und Fußnote 21

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Kontext: The restoration of our world-view can come only as a result of inexorably truth-loving and recklessly courageous thought. Such thinking alone is mature enough to learn by experience how the rational, when it thinks itself out to a conclusion, passes necessarily over into the non-rational. World- and life-affirmation and ethics are non-rational. They are not justified by any corresponding knowledge of the nature of the world, but are the disposition in which, through the inner compulsion of our will-to-live, we determine our relation to the world.
What the activity of this disposition of ours means in the evolution of the world, we do not know. Nor can we regulate this activity from outside; we must leave entirely to each individual its shaping and its extension. From every point of view, then, world- and life-affirmation and ethics are non-rational, and we must have the courage to admit it.

Quelle: Kulturphilosophie (1923), Vol. 1 : The Decay and the Restoration of Civilization, Ch. 1 How Philosophy is Responsible for the Collapse of Civilization
Kontext: The ethical ideas on which civilization rests have been wandering about the world, poverty-stricken and homeless. No theory of the universe has been advanced which can give them solid foundation; in fact not one has made its appearance which can claim for itself solidity and inner consistency. The age of philosophical dogmatism had come to an end, and after that nothing was recognized as truth except the science which described reality. Complete theories of the universe no longer appeared as fixed stars; they were regarded as resting on hypothesis, and ranked no higher than comets.

Reverence for Life (1969)
Kontext: At sunset of the third day, near the village of Igendja, we moved along an island set in the middle of the wide river. On a sandback to our left, four hippopotamuses and their young plodded along in our same direction. Just then, in my great tiredness and discouragement, the phrase "Reverence for Life" struck me like a flash. As far as I knew, it was a phrase I had never heard nor ever read. I realized at once that it carried within itself the solution to the problem that had been torturing me. Now I knew that a system of values which concerns itself only with our relationship to other people is incomplete and therefore lacking in power for good. Only by means of reverence for life can we establish a spiritual and humane relationship with both people and all living creatures within our reach. Only in this fashion can we avoid harming others, and, within the limits of our capacity, go to their aid whenever they need us.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Kontext: Reverence for life, veneratio vitæ, is the most direct and at the same time the profoundest achievement of my will-to-live.
In reverence for life my knowledge passes into experience. The simple world- and life-affirmation which is within me just because I am will-to-live has, therefore, no need to enter into controversy with itself, if my will-to-live learns to think and yet does not understand the meaning of the world. In spite of the negative results of knowledge, I have to hold fast to world- and life-affirmation and deepen it. My life carries its own meaning in itself. This meaning lies in my living out the highest idea which shows itself in my will-to-live, the idea of reverence for life. With that for a starting-point I give value to my own life and to all the will-to-live which surrounds me, I persevere in activity, and I produce values.

Memoirs of Childhood and Youth (1924)
Variante: A great secret of success is to go through life as a man who never gets used up.
Kontext: The great secret of success is to go through life as a man who never gets used up. That is possible for him who never argues and strives with men and facts, but in all experience retires upon himself, and looks for the ultimate cause of things in himself.

The Problem of Peace (1954)
Kontext: We have learned to tolerate the facts of war: that men are killed en masse — some twenty million in the Second World War — that whole cities and their inhabitants are annihilated by the atomic bomb, that men are turned into living torches by incendiary bombs. We learn of these things from the radio or newspapers and we judge them according to whether they signify success for the group of peoples to which we belong, or for our enemies. When we do admit to ourselves that such acts are the results of inhuman conduct, our admission is accompanied by the thought that the very fact of war itself leaves us no option but to accept them. In resigning ourselves to our fate without a struggle, we are guilty of inhumanity.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Kontext: I must interpret the life about me as I interpret the life that is my own. My life is full of meaning to me. The life around me must be full of significance to itself. If I am to expect others to respect my life, then I must respect the other life I see, however strange it may be to mine. And not only other human life, but all kinds of life: life above mine, if there be such life; life below mine, as I know it to exist. Ethics in our Western world has hitherto been largely limited to the relations of man to man. But that is a limited ethics. We need a boundless ethics which will include the animals also.

Quelle: The Spiritual Life (1947), p. 102
Kontext: When Christianity becomes conscious of its innermost nature, it realizes that it is godliness rising our of inward constraint. The highest knowledge is to know that we are surrounded by mystery. Neither knowledge nor hope for the future can be the pivot of our life or determine its direction. It is intended to be solely determined by our allowing ourselves to be gripped by the ethical God, who reveals Himself in us, and by our yielding our will to His.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Kontext: It is the fate of every truth to be an object of ridicule when it is first acclaimed. It was once considered foolish to suppose that black men were really human beings and ought to be treated as such. What was once foolish has now become a recognized truth. Today it is considered as exaggeration to proclaim constant respect for every form of life as being the serious demand of a rational ethic. But the time is coming when people will be amazed that the human race existed so long before it recognized that thoughtless injury to life is incompatible with real ethics. Ethics is in its unqualified form extended responsibility to everything that has life.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Kontext: The way to true mysticism leads up through rational thought to deep experience of the world and of our will-to-live. We must all venture once more to be "thinkers," so as to reach mysticism, which is the only direct and the only profound world-view. We must all wander in the field of knowledge to the point where knowledge passes over into experience of the world. We must all, through thought, become religious.
This rational thought must become the prevailing force among us, for all the valuable ideas that we need develop out of it. In no other fire than that of the mysticism of reverence for life can the broken sword of idealism be forged anew.

Quelle: The Spiritual Life (1947), p. 267
Kontext: The ethic of reverence for life constrains all, in whatever walk of life they may find themselves, to busy themselves intimately with all the human and vital processes which are being played out around them, and to give themselves as men to the man who needs human help and sympathy. It does not allow the scholar to live for his science alone, even if he is very useful to the community in so doing. It does not permit the artist to exist only for his art, even if he gives inspiration to many by its means. It refuses to let the business man imagine that he fulfills all legitimate demands in the course of his business activities. It demands from all that they should sacrifice a portion of their own lives for others. In what way and in what measure this is his duty, this everyone must decide on the basis of the thoughts which arise in himself, and the circumstances which attend the course of his own life. The self-sacrifice of one may not be particularly in evidence. He carries it out simply by continuing his normal life. Another is called to some striking self-surrender which obliges him to set on one side all regard for his own progress. Let no one measure himself by his conclusions respecting someone else. The destiny of men has to fulfill itself in a thousand ways, so that goodness may be actualized. What every individual has to contribute remains his own secret. But we must all mutually share in the knowledge that our existence only attains its true value when we have experienced in ourselves the truth of the declaration: 'He who loses his life shall find it.

Quelle: The Spiritual Life (1947), p. 275
Kontext: There slowly grew up in me an unshakable conviction that we have no right to inflict suffering and death on another living creature unless there is some unavoidable necessity for it, and that we ought all of us to feel what a horrible thing it is to cause suffering and death out of mere thoughtlessness. And this conviction has influenced me only more and more strongly with time. I have grown more and more certain that at the bottom of our heart we all think this, and that we fail to acknowledge it because we are afraid of being laughed at by other people as sentimentalists, though partly also because we allow our best feelings to get blunted. But I vowed that I would never let my feelings get blunted, and that I would never be afraid of the reproach of sentimentalism.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Kontext: Affirmation of the world, which means affirmation of the will-to-live that manifests itself around me, is only possible if I devote myself to other life. From an inner necessity, I exert myself in producing values and practising ethics in the world and on the world even though I do not understand the meaning of the world. For in world- and life-affirmation and in ethics I carry out the will of the universal will-to-live which reveals itself in me. I live my life in God, in the mysterious divine personality which I do not know as such in the world, but only experience as mysterious Will within myself.
Rational thinking which is free from assumptions ends therefore in mysticism. To relate oneself in the spirit of reverence for life to the multiform manifestations of the will-to-live which together constitute the world is ethical mysticism. All profound world-view is mysticism, the essence of which is just this: that out of my unsophisticated and naïve existence in the world there comes, as a result of thought about self and the world, spiritual self-devotion to the mysterious infinite Will which is continuously manifested in the universe.

Quelle: On the Edge of the Primeval Forest (1922), Ch. XI : Conclusion (1956 edition) http://books.google.com/books?id=t_AYAAAAMAAJ&q=%22Truth+has+no+special+time+of+its+own+its+hour+is+now+always%22&pg=PA117#v=onepage
Kontext: Truth has no special time of its own. Its hour is now — always, and indeed then most truly when it seems most unsuitable to actual circumstances. Care for distress at home and care for distress elsewhere do but help each other if, working together, they wake men in sufficient numbers from their thoughtlessness, and call into life a new spirit of humanity.

Quelle: The Spiritual Life (1947), p. 102
Kontext: Christianity has had to give up one piece after another of what it still imagined it possessed in the way of explanations of the universe. In this development it grows more and more into an expression of what constitutes its real nature. In a remarkable process of spiritualization it advances further and further from naive naiveté into the region of profound naiveté. The greater the number of explanations that slip from its hands, the more is the first of the Beatitudes, which may indeed be regarded as prophetic word concerning Christianity, fulfilled: "Blessed are the poor in spirit; for theirs is the Kingdom of Heaven."

Quelle: The Spiritual Life (1947), p. 269
Kontext: To the man who is truly ethical all life is sacred, including that which from the human point of view seems lower in the scale. He makes distinctions only as each case comes before him, and under the pressure of necessity, as, for example, when it falls to him to decide which of two lives he must sacrifice in order to preserve the other. But all through this series of decisions he is conscious of acting on subjective grounds and arbitrarily, and knows that he bears the responsibility for the life which is sacrificed.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Kontext: The disastrous feature of our civilization is that it is far more developed materially than spiritually. Its balance is disturbed … Now come the facts to summon us to reflect. They tell us in terribly harsh language that a civilization which develops only on its material side, and not in the sphere of the spirit … heads for disaster.

Reverence for Life (1969)
Kontext: At sunset of the third day, near the village of Igendja, we moved along an island set in the middle of the wide river. On a sandback to our left, four hippopotamuses and their young plodded along in our same direction. Just then, in my great tiredness and discouragement, the phrase "Reverence for Life" struck me like a flash. As far as I knew, it was a phrase I had never heard nor ever read. I realized at once that it carried within itself the solution to the problem that had been torturing me. Now I knew that a system of values which concerns itself only with our relationship to other people is incomplete and therefore lacking in power for good. Only by means of reverence for life can we establish a spiritual and humane relationship with both people and all living creatures within our reach. Only in this fashion can we avoid harming others, and, within the limits of our capacity, go to their aid whenever they need us.

Variante: Sometimes our light goes out but is blown again into flame by an encounter with another human being. Each of us owes the deepest thanks to those who have rekindled this inner light.

Quelle: Reverence for Life: The Words of Albert Schweitzer

Quelle: Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics, Chapter 26
Kontext: Just as the wave cannot exist for itself, but is ever a part of the heaving surface of the ocean, so must I never live my life for itself, but always in the experience which is going on around me. It is an uncomfortable doctrine which the true ethics whisper into my ear. You are happy, they say; therefore you are called upon to give much.

Variant : The thinking man must oppose all cruel customs no matter how deeply rooted in tradition and surrounded by a halo. When we have a choice, we must avoid bringing torment and injury into the life of another, even the lowliest creature; to do so is to renounce our manhood and shoulder a guilt which nothing justifies.
As quoted in Becoming Vegan : The Complete Guide to Adopting a Healthy Plant-based Diet (2000) by Brenda Davis and Vesanto Melina, p. 261
Quelle: The Spiritual Life (1947), p. 305; also in The Animal World of Albert Schweitzer (1950), p. 179