Any opinion about Quia Driver Education?

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Q. And you know just as little about philosophy as you do about physics, if such a thing be possible. You read his criterion for beauty -- "that which is beautiful is that which has subjective purposiveness for cognition" -- with all the understanding of a three-year-old reading Karl Marx. It seems simple to you because, Martijn, you haven't the foggiest notion of what it means. Nietzsche did not "overthrow" Kant's notions here, any more than anyone else did; and your understanding of the relationship between beauty and truth is less sophisticated than the average cab driver's Any opinion about Quia Driver Education?

A. That the Germans have been able to stand their philosophers at all, especially that most deformed concept-cripple of all time, the great Kant, provides not a bad notion of German grace. For one cannot subtract dancing in every form from a noble education--to be able to dance with one's feet, with concepts, with words: need I still add that one must be able to dance with the pen too--that one must learn to write? But at this point I should become completely enigmatic for German readers. The psychological tact of the Germans seems very questionable to me, in view of quite a number of cases which modesty prevents me from enumerating. In one case I shall not lack a great occasion to substantiate my thesis: I bear the Germans a grudge for having made such a mistake about Kant and his "backdoor philosophy," as I call it--for that was not the type of intellectual integrity. The other thing I do not like to hear is a notorious "and": the Germans say "Goethe and Schiller"--I am afraid they say "Schiller and Goethe." Don't they know this Schiller yet? And there are even worse "ands"; with my own ears I have heard, if only among university professors, Schopenhauer and Hartmann." Goethe--not a German event, but a European one: a magnificent attempt to overcome the eighteenth century by a return to nature, by an ascent to the naturalness of the Renaissance--a kind of self-overcoming on the part of that century. He bore its strongest instincts within himself: the sensibility, the idolatry of nature, the anti-historic, the idealistic, the unreal and revolutionary (the latter being merely a form of the unreal). He sought help from history, natural science, antiquity, and also Spinoza, but, above all, from practical activity; he surrounded himself with limited horizons; he did not retire from life but put himself into the midst of it; he if was not fainthearted but took as much as possible upon himself, over himself, into himself. What he wanted was totality; he fought the mutual extraneousness of reason, senses, feeling, and will (preached with the most abhorrent scholasticism by Kant, the antipode of Goethe); he ...

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