I’ll be a poet, a writer, a dramatist. Somehow or other, I’ll be famous, and if not famous, I’ll be notorious.
Oscar Wilde, quoted in Sheridan Morley, Oscar Wilde, London, 1997, p. 31
I’ll be a poet, a writer, a dramatist. Somehow or other, I’ll be famous, and if not famous, I’ll be notorious.
Oscar Wilde, quoted in Sheridan Morley, Oscar Wilde, London, 1997, p. 31
Nimirum leges, ut ait Cicero, iniqua tollunt quatenus teneri manu possunt, philosophi quatenus ratione et intelligentia. Hi vero qui legibus civilibus subiecti non sunt, id sequi debent quod aequum esse ipsis ratio recta dictat.
Hugo Grotius, De iure belli ac pacis, Paris, 1625, bk. 2, chap. 12, sect. 12
Mill held […] that persecution was usually successful if it was tried for a reasonable length of time, and that it only failed where the numbers of the persecuted were so great that the policy could not be kept up for long. The Roman persecutors of Christianity might easily have succeeded in stamping out that faith altogether—a claim to which some reviewers took exception on the grounds that it suggested that God might have chosen to desert his revelation[.]
Alan Ryan, J. S. Mill, London, 1974, p. 137
Borges es de una inteligencia deslumbrante, enmascarada por un aire tímido, de ademanes inseguros. Su erudición atrae, pero me parece frívolo detenerse en ella, ya sea para admirarla o para censurar su abuso.
Alicia Jurado, Genio y figura de Jorge Luis Borges, 3rd ed., Buenos Aires, 1980, p. 23
The Law is no man’s enemy: the Law is no man’s rival. Ask the clamorous and unruly multitude –-it is never the Law itself that is in the wrong: it is always some wicked interpreter of the Law that has corrupted and abused it.
Jeremy Bentham, A Fragment on Government, London, 1776, preface
Excepto los vegetarianos y dispépticos, nadie tiene prejuicios de raza en la comida. La mesa suele ser un programa de extrema izquierda. Se come de todo, sin discernimiento, pero no en cualquier parte ni a cualquier hora.
Ezequiel Martínez Estrada, La cabeza de Goliat, 3rd ed., Buenos Aires, 1940, p. 114
Lay off with the ‘You reason, so you don’t feel’ stuff, please. I feel, but I also think about what I feel. When people say we should only feel […] I am reminded of Göring, who said ‘I think with my blood.’ See where it led him.
Peter Singer, ‘Reflections’, in J. M. Coetzee, The Lives of Animals, Princeton, 1999, p. 89
What magic is there in the pronoun ‘my,’ to overturn the decisions of everlasting truth?
William Godwin, Enquiry Concerning Political Justice, London, 1793, bk. 2, chap. 2
Take any demand, however slight, which any creature, however weak, may make. Ought it not, for its own sake be satisfied? If not, prove why not.
William James, Essays in Pragmatism, New York, 1970, p. 73
Si (como el griego afirma en el Cratilo)
El nombre es arquetipo de la cosa,
En las letras de rosa está la rosa
Y todo el Nilo en la palabra Nilo
Jorge Luis Borges, ‘El Golem’, in Obras completas, Buenos Aires, 1989, vol. 2, p. 263
There is always a danger when labels are attached to philosophical positions for people to assume that if they reject a particular school of philosophy in general, or adhere to a different philosophical tradition or approach, they can safely ignore or reject arguments from another school of philosophy.
John Harris, Clones, Genes, and Immortality: Ethics and the Genetic Revolution, Oxford, 1998, pp. 5-6
[I]f it is rational for me to choose the pain of a visit to the dentist in order to prevent the pain of a toothache, why is it not rational of me to choose a pain of Jones, similar to that of my visit to the dentist, if that is the only way in which I can prevent a pain, equal to that of my toothache, for Robinson?
J. J. C. Smart, ‘An Outline of a System of Utilitarian Ethics’, in J. J. C. Smart and Bernard Williams, Utilitarianism For and Against, Cambridge, 1973, p. 26
The writing of good English is […] a moral matter, as the Romans held that the writing of good Latin was.
Robert Graves and Alan Hodge, The Reader over Your Shoulder: A Handbook for Writers of English Prose, London, 1943, p. 39
We live in a culture of mass-production and one of the products we manufacture the best is synthetic emotions and experiences. The Hollywood studios are brilliant at mass-producing stock feelings. They have perfected the art of canning them.
Ray Carney, ‘A Chilly View of Hollywood’, MovieMaker, vol. 13 (June, 1995)
And now I must say that if I contemplate what Ethics really would have to be if there were such a science, this result seems to me quite obvious. It seems to me obvious that nothing we could ever think or say should be the thing. That we cannot write a scientific book, the subject matter of which could be intrinsically sublime and above all other subject matters. I can only describe my feeling by the metaphor, that, if a man could write a book on Ethics which really was a book on Ethics, this book would, with an explosion, destroy all the other books in the world.
Ludwig Wittgenstein, ‘A Lecture on Ethics’, Philosophical Review, vol. 74, no. 1 (January, 1965), p. 7
Philosophy begins in wonder. It never ends.
Robert Nozick, Invariances: The Structure of the Objective World, Cambridge, Massachusetts, 2001, p. 301
El salto entre el mundo del “ser” y del “deber ser” no se puede hacer por sobre el abismo que hay entre ellos sino a través del puente apropiado.
Carlos Santiago Nino, Ética y derechos humanos: un ensayo de fundamentación, 2nd ed., Buenos Aires, 1989, p. 119
She communicates in sign language, using a vocabulary of over 1000 words. She also understands spoken English, and often carries on ‘bilingual’ conversations, responding in sign to questions asked in English. She is learning the letters of the alphabet, and can read some printed words, including her own name. She has achieved scores between 85 and 95 on the Stanford-Binet Intelligence Test.
She demonstrates a clear self-awareness by engaging in self-directed behaviours in front of a mirror, such as making faces or examining her teeth, and by her appropriate use of self-descriptive language. She lies to avoid the consequences of her own misbehaviour, and anticipates others’ responses to her actions She engages in imaginary play, both alone and with others. She has produced paintings and drawings which are representational. She remembers and can talk about past events in her life. She understands and has used appropriately time-related words like ‘before’, ‘after’, ‘later’, and ‘yesterday’.
She laughs at her own jokes and those of others. She cries when hurt or left alone, screams when frightened or angered. She talks about her feelings, using words like ‘happy’, ‘sad’, ‘afraid’, ‘enjoy’, ‘eager’, ‘frustrate’, ‘made’ and, quite frequently, ‘love’. She grieves for those she has lost—a favourite cat who has died, a friend who has gone away. She can talk about what happens when one dies, but she becomes fidgety and uncomfortable when asked to discuss her own death or the death of her companions. She displays a wonderful gentleness with kittens and other small animals. She has even expresses empathy for others seen only in pictures.Many people react with scepticism to such descriptions of a non human animal, but the abilities of the gorilla Koko described here are broadly similar to those reported quite independently by observers of other great apes, including chimpanzees and orang-utans.
Peter Singer, Rethinking Life and Death: The Collapse of Our Traditional Ethics, New York, 1994, pp. 181-182
I have learned the junk equation. Junk is not, like alcohol or weed, a means to increased enjoyment of life. Junk is not a kick. It is a way of life.
William Burroughs, Junky, New York, 1977, p. xvi
[S]i vis omnia tibi subicere, te subice rationi[.]
Lucius Annaeus Seneca, Epistulae morales ad Lucilium, IV, 36
Pain is pain, whatever the species of being that experiences it.
Lori Gruen and Peter Singer, Animal Liberation: A Graphic Guide, London, 1987, p. 44
You [Lakatos] say that Sir K just messed up Hume’s problem. This is precisely what Schrödinger said, and I was there when he said it. It is a very interesting story. Karl wanted to dedicate the English edition of the Logic of Sci. etc. to Schrödinger. He had never given the book to Schrödinger to read and wanted to know, desperately, what he thought of it. Karl was sitting at the Böglerhof, Schrödinger was at another restaurant in Alpbach, in a very bad temper: “This Popper! There he gives me this confused book of his and wants me to consent to have my name on the first page. He says he does something about Hume’s problem – but he doesn’t, he just talks, and talks, and talks, and Hume’s problem is still unsolved”. So I tried to explain to him the difference between the problem of demarcation and the problem of induction. “Yes, yes,” he said, “I know, he solves the one BUT HE DOESN’T SOLVE THE OTHER and that is just what Hume said, that it couldn’t be solved…” etc. etc
Paul Feyerabend, Letter to Imre Lakatos, January 11, 1974, in Matteo Motterlini (ed.), For and Against Method: Including Lakatos’s Lectures on Scientific Method and the Lakatos-Feyerabend Correspondence, Chicago, 1999, p. 353
Una tarde oí pasos trabajosos y luego un golpe. Abrí y entró un desconocido. Era un hombre alto y viejo, envuelto en una manta raída. Le cruzaba la cara una cicatriz. Los años parecían haberle dado más autoridad que flaqueza, pero noté que le costaba andar sin el apoyo del bastón. Cambiamos unas palabras que no recuerdo. Al fin dijo: […]
— Ando por los caminos del destierro pero aún soy el rey porque tengo el disco. ¿Quieres verlo? […] Es el disco de Odín. Tiene un solo lado. En la tierra no hay otra cosa que tenga un solo lado. Mientras esté en mi mano seré el rey.
— ¿Es de oro? — le dije.
— No sé. Es el disco de Odín y tiene un solo lado.
Jorge Luis Borges, ‘El disco’, in Obras completas, Buenos Aires, 1989, vol. 3, pp. 66-67
Carlyle remarked: “The population of England is twenty millions, mostly fools.” Everybody who read this considered himself one of the exceptions, and therefore enjoyed the remark.
Bertrand Russell, ‘How to Become a Man of Genius’, Hearst Newspaper, 1932
Human suffering has been caused because too many of us cannot grasp that words are only tools for our use.
Richard Dawkins, The Selfish Gene, 2nd ed., Oxford, 1989, p. 18
It appeared to me obvious that the happiness of mankind should be the aim of all action, and I discovered to my surprise that there were those who thought otherwise. Belief in happiness, I found, was called Utilitarianism, and was merely one among a number of ethical theories. I adhered to it after this discovery, and was rash enough to tell my grandmother that I was a utilitarian. She covered me with ridicule, and ever after submitted ethical conundrums to me, telling me to solve them on utilitarian principles. I perceived that she had no good grounds for rejecting utilitarianism, and that her opposition to it was not intellectually respectable.
Bertrand Russell, The Autobiography of Bertrand Russell: 1872-1914, London, 1967, pp. 44-45
It is not human life only, not human life as such, that ought to be sacred to us, but human feelings. The human capacity of suffering is what we should cause to be respected, not the mere capacity of existing.
John Stuart Mill, ‘Capital Punishment’ (April 21, 1868), in The Collected Works of John Stuart Mill, Toronto, 1988, vol. 28, p. 270
Every valuable human being must be a radical and a rebel, for what he must aim at is to make things better than they are.
Niels Bohr, quoted in Niels Blaedel, Harmony and Unity: The Life of Niels Bohr, Madison, 1988, p. 27