Let's say you have an ax. Just a cheap one, from Home Depot. On one bitter winter day, you use said ax to behead a man. Don't worry, the man was already dead. Or maybe you should worry, because you're the one who shot him.

For Confucians, we are such thoroughly social beings that individual and social interests are not in the end regarded as fundamentally incompatible. Though there will be conflicts, the central mission of moral and political philosophy is to foster approaches that will render them compatible or if that is not possible in some cases, to keep a reasonable balance so that neither side is consistently sacrificed for the sake of the other.

We depend for so much on those we love that of course we want them to have desirable personal qualities and to believe that we do too. But if we pin our love for another, and theirs for us, based on personal qualities, it confers an unacceptable conditionality and substitutability on love: we don't want to be exchanged for a better model of whatever our lovers deem to be desirable, so there is a strong tendency to want: to be loved for no reason at all, simply be loved.

All of society is built to prop up that lie, the whole world a big, noisy puppet show meant to distract us from the fact that at the end, you'll die, and you'll probably be alone.

John flung himself into a pseudo-karate stance, one hand poised behind him and one in front, posed like a cartoon cactus. I thought for an odd moment he had moved his limbs so fast they had made that whoosh sound through air but then I realized John was making that sound with his mouth.

My version of relativism is pluralistic and attributes functions to morality that in combination with human nature place limits on what could count as a true morality. Unlike many other relativists, I do not hold that people are subject to a morality because they all belong to a certain group. That is, I don't hold that being a member of a group makes one's subject to some set of generally accepted norms. What is true is that others around us teach us morality and moral language, so they inevitably influence us.

At this point two elderly security guards in parkas, the guys who normally work the front desk at the plant, asked John to step behind the tape. John claims that here he told the guards that he could not speak English and when that failed to persuade them, he fa...ked a violent seizure. I am unclear as to the purpose of this part of his plan. John flung himself down and began rolling around in the snow, thrashing his limbs about and screaming “EL SEIZURE!!! NO ES BUENO!!!” in a Mexican accent.