Fichte thinks that the mutual recognition of one another as free beings belongs among the transcendental conditions of self-consciousness itself.

One rational standard of action is how well it promotes the end it seeks. Another standard is whether it aims at ends which are good. Both of these, but especially the former, depend on judgments of fact.

Since we cannot know too much about the long term effects of our particular lives, and since success and fame are not good measures of the value of what we have done, it should be enough for any of us that as far as we can tell, in some small way we have made humanity's future better rather than worse.

I am a one-trick pony. But I have worked hard at something I would have liked to do even if I weren't paid a penny for it, and made a good living at it. You can't be luckier than that in this life, no matter who you are or what you do.

We can never prove that we are free or integrate our freedom in any way into our objective conception of the causal order of nature.

It is a culturally interesting (but also deeply depressing) fact that many religious claims seem to retain their emotional power for believers only if taken in ways that are intellectually unsupportable and even morally contemptible.

Kant does not think that the silly commandment "universalize your maxims" is the be-all and end-all of ethics or that it provides us with some sort of general decision procedure that is supposed to tell us what to do under all circumstances.