Zitate von Georg Simmel

Georg Simmel Foto
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Georg Simmel

Geburtstag:1. März 1858
Todesdatum:28. September 1918
Andere Namen:جورج سيمل,George Simmel

Georg Simmel war ein deutscher Philosoph und Soziologe. Er leistete wichtige Beiträge zur Kulturphilosophie, war Begründer der „formalen Soziologie“ und der Konfliktsoziologie. Simmel stand in der Tradition der Lebensphilosophie, aber auch der des Neukantianismus.

Zitate Georg Simmel

„[…] vernünftiger Endzweck ist doch, nur der Genuss aus dem Gebrauch des Gegenstandes; die Mittel dazu sind: 1. dass man Geld habe, 2. dass man es ausgebe, 3. dass man den Gegenstand besitze; an jeder dieser drei Stationen kann das Zweckbewusstsein Halt machen und sie als Selbstzweck konstituieren; und zwar so energisch, dass jeder dieser drei Inhalte desselben maniakalisch ausarten kann.“

— Georg Simmel
Zur Psychologie des Geldes

„Für den absoluten Bewegungscharakter der Welt nun gibt es sicher kein deutlicheres Symbol als das Geld.“

— Georg Simmel
Philosophie des Geldes, 1900, 6. Kapitel, Seite 583-584

„Die Lebensbedingungen der Mode als einer durchgängigen Erscheinung in der Geschichte unserer Gattung sind hiermit umschrieben. Sie ist Nachahmung eines gegebenen Musters und genügt damit dem Bedürfnis nach sozialer Anlehnung, sie führt den Einzelnen auf die Bahn, die Alle gehen, sie gibt ein Allgemeines, das das Verhalten jedes Einzelnen zu einem bloßen Beispiel macht. Nicht weniger aber befriedigt sie das Unterschiedsbedürfnis, die Tendenz auf Differenzierung, Abwechslung, Sich-abheben.“

— Georg Simmel
Philosophie der Mode

„By my existence I am nothing more than an empty place, an outline, that is reserved within being in general. Given with it, though, is the duty to fill in this empty place. That is my life.“

— Georg Simmel
The View of Life: Four Metaphysical Essays with Journal Aphorisms

„The calculative exactness of practical life which the money economy has brought about corresponds to the ideal of natural science: to transform the world by mathematical formulas. Only money economy has filled the days of so many people with weighing, calculating, with numerical determinations, with a reduction of qualitative values to quantitative ones.“

— Georg Simmel
The Sociology of Georg Simmel

„[Nostalgic sentiments] are nothing other than the rosy illumination of a past that has been spared the shadows of the present.“

— Georg Simmel

„The deepest problems of modern life derive from the claim of the individual to preserve the autonomy and individuality of his existence in the face of overwhelming social forces, of historical heritage, of external culture, and of the technique of life.“

— Georg Simmel

„Perhaps one has to have placed life in the center of one’s worldview and valued it as much as I have in order to know that one may not keep it, but must yield it up.“

— Georg Simmel
The View of Life: Four Metaphysical Essays with Journal Aphorisms

„Nothing more can be attempted than to establish the beginning and the direction of an infinitely long road. The pretension of any systematic and definitive completeness would be, at least, a self-illusion. Perfection can here be obtained by the individual student only in the subjective sense that he communicates everything he has been able to see.“

— Georg Simmel

„One needs to properly possess only a couple of great thoughts--they shed light on many stretches whose illumination one would never have believed in.“

— Georg Simmel
The View of Life: Four Metaphysical Essays with Journal Aphorisms

„The exchangeability that is expressed in money must inevitably have repercussions upon the quality of commodities themselves, or must interact
with it. The disparagement of the interest in the individuality of a
commodity leads to a disparagement of
individuality itself. If the two sides
to a commodity are its quality and it
s price, then it seems logically
impossible for the interest to be focused on only one of these sides: for
cheapness is an empty word if it does not imply a low price for a relative
good quality, and good quality is
an economic attraction only for a
correspondingly fair price. And yet this conceptual impossibility is psychologically real and effective.
The interest in the one side can be so
great that its logically necessary counterpart completely disappears. The
typical instance of one of these case
s is the ‘fifty cents bazaar’. The
principle of valuation in the mode
rn money economy finds its clearest
expression here. It is not the commodity
that is the centre of interest here
but the price—a principle that in former times not only would have appeared shameless but would have been
absolutely impossible. It has been
rightly pointed out that the medieval town, despite all the progress it
embodied, still lacked the extensive
capital economy, and that this was the
reason for seeking the ideal of the economy not so much in the expansion
(which is possibly only through cheapness) but rather in the quality of the goods offered; hence the great contributions of the applied arts, the
rigorous control of production, the
strict policing of basic necessities, etc.
Such is one extreme pole of the
series, whose other pole is characterized by the slogan, ‘cheap and bad’—a synthesis that is possibly only if we are hypnotized by cheapness and are not aware of anything else. The levelling of objects to that of money reduces the subjective interest first in their specific qualities and then, as a further consequence, in the objects
themselves. The production of cheap
trash is, as it were, the vengeance of
the objects for the fact that they have been ousted from the focal point of
interest by a merely indifferent means.“

— Georg Simmel
The Philosophy of Money

„Finally, the inner accessibility and reflectiveness of theoretical knowledge which cannot basically be withheld from anybody, as can certain emotions and volitions, has a consequence that directly offsets its practical results. In the first place, it is precisely because of their general accessibility that factors quite independent of personal capacities decide on the factual utilization of knowledge. This leads to the enormous preponderance of the most unintelligent 'educated' person over the cleverest proletarian. The apparent equality with which educational materials are available to everyone interested in them is, in reality, a sheer mockery. The same is true of the other freedoms accorded by the liberal doctrines which, though they certainly do not hamper the individual from gaining goods of any kind, do however disregard the fact that only those already privileged in some way or another have the possibility of acquiring them. For just as the substance of education - in spite of, or because of it general availability - can ultimately be acquired only through individual activity, so it gives rise to the most intangible and thus the most unassailable aristocracy, to a distinction between high and low which can be abolished neither (as can socioeconomic differences) by a decree or a revolution. Thus it was appropriate for Jesus to say to the rich youth: 'Give away your goods to the poor', but not for him to say: 'Give your education to the underprivileged'. There is no advantage that appears to those in inferior positions to be so despised, and before which they feel so deprived and helpless, as the advantage of education. For this reason, attempts to achieve practical equality very often and in so many variations scorn intellectual education. This is true of Buddha, the Cynics, certain currents in Christianity, down to Robespierre's 'nous n'avons pas besoin de savants'. In speech and writing - which, viewed abstractly, are a manifestation of its communal nature - makes possible its accumulation, and, especially, its concentration so that, in this respect, the gulf between high and low is persistently widened. The intellectually gifted or the materially independent person will have all the more chances for standing out from the masses the larger and more concentrated are the available educational materials. Just as the proletarian today has many comforts and cultural enjoyments that were formerly denied to him, while at the same time - particularly if we look back over several centuries and millennia - the gulf between his way of life and that of the higher strata has certainly become much deeper, so, similarly, the rise in the general level of knowledge as a whole does not by any means bring about a general levelling, but rather its opposite.“

— Georg Simmel
The Philosophy of Money

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