Enthusiasm (n.) is always connected with the senses.
Enthusiasm (n.) in philosophy has Plato the academic for its father — through no fault of his own.
Enthusiasm (n.) is a momentary shimmer that leaves lassitude behind, even when kindled by the idea of the good.
Enthusiasm (n.) of the poetic kind overtakes reason when it speculates beyond natural science — the very thing it is reason's calling to prevent.
Enthusiasm (n.) is what thinking turns into once concepts beyond experience are used without first being checked for contradiction.
Enthusiasm (n.) for noble, magnanimous deeds, instilled in children who cannot yet keep the commonest duty, only turns them into fantasists.
Enthusiasm (n.) is the idea of the good joined with affect — blind, and so worthless to reason, yet aesthetically sublime.
Enthusiasm (n.) is what we ordinary people call the maxim that reason's laws are void; those favored by nature call it illumination.
Enthusiasm (n.) is where Locke's empiricism leads: once reason has authority on its side, it will not be kept within limits by vague recommendations of moderation.
Enthusiasm (n.) was, for Kant, the true sign of progress in the French Revolution: not the bloody events in Paris but the sympathetic passion they roused in distant, uninvolved spectators.
Enthusiasm (n.) of the uninvolved spectators for a revolution — a wishful participation whose very expression is dangerous — can have no cause but a moral predisposition in the human race.
Enthusiasm (n.) differs from fanaticism as negative from positive: the fanatic deludes himself that he sees beyond all bounds of sense; the enthusiast presents the Thing only through the failure of every image — as in the commandment against graven images.