Our procedures of deliberation are not ways of finding out independent moral truths but instead ways of "constructing" these truths, in the process of deciding what to do.

Our decisions need not be seen as resting on procedures that are merely instrumental in making judgments that are reliably truth-tracking. The procedures might be more directly related than that to truths about what is right or good, or about what we ought to do, or to principles that tell us what is true about these matters. And I have no metaphysical theory about the truth-conditions of such truths, except to say that as objective truths, they must be independent of the attitudes, decisions or actions that they are supposed to justify or for which they are to offer reasons.

Freedom is an unprovable but unavoidable presupposition, not an article of faith.

The problem I see with utilitarianism, or any form of consequentialism, is not that it gets the wrong answers to moral questions. I think just about any moral theory, worked out intelligently, and applied with good judgment, would get just about the same results as any other.

We usually can't know how, and we probably should not even ask, how our lives contribute to a better world.

Marx's own illusion was to think that the working class movement, which he devoted his life to creating and strengthening, would both be socially and politically successful in the industrial nations of Western Europe, and that it would develop an entirely new way of human social life that would retain and even enhance the productive benefits of capitalism while overcoming the inhumanity and exploitation of capitalist social relations. Marx himself had no solutions to these problems. His object of study was capitalism itself.

That Hegel's theory is derivative from Fichte's does not prevent it from being strikingly original and of independent value.