Whatever their future, at the dawn of their lives, men seek a noble vision of man's nature and of life's potential.

It is not death that we wish to avoid, but life that we wish to live.

It is fairly easy to grasp abstract moral principles; it can be very difficult to apply them to a given situation, particularly when it involves the moral character of another person.

Every government interference in the economy consists of giving an unearned benefit, extorted by force, to some men at the expense of others.

In order to live, man must act; in order to act, he must make choices; in order to make choices, he must define a code of values; in order to define a code of values, he must know what he is and where he is – i.e. he must know his own nature (including his means of knowledge) and the nature of the universe in which he acts – i.e. he needs metaphysics, epistemology, ethics, which means: philosophy. He cannot escape from this need; his only alternative is whether the philosophy guiding him is to be chosen by his mind or by chance.

There is a fundamental moral difference between a man who sees his self-interest in production and a man who sees it in robbery. The evil of a robber does not lie in the fact that he pursues his own interests, but in what he regards as to his own interest; not in the fact that he pursues his values, but in what he chose to value; not in the fact that he wants to live, but in the fact that he wants to live on a subhuman level.

But this was that view of human destiny which she had most passionately hated and rejected: the view that man was ever to be drawn by some vision of the unattainable shining ahead, doomed ever to aspire, but not to achieve. Her life and her values could not bring her to that, she thought; she had never found beauty in longing for the impossible and had never found the possible to be beyond her reach.