Singapore and China, which don't want to encourage democratic citizenship, are expanding their humanities curricula. These reforms are all about developing a culture of innovation and entrepreneurship.

We really have to think about aging because women are living longer than men. More of the people who need care are women. A lot of them are living alone, with no one to care for them, or they're shunted into institutions. I would like to see a sensible aging policy more like what the Nordic countries have. They're cutting back those programs, but there you can still have in-home nursing care. You don't have to rely on your children. I personally don't want to be a burden on my daughter.

Radio was, in a way, a very philosophical medium. You could make an argument on the radio, and people listened to it. Television is already harder because people's attention span becomes shorter with television. Cut to a commercial and all that.

It's not as though there aren't many, many art works and many other cultures, but there was something special about the civic nature of the Greek theater. All the citizens stopped working. They came into these theaters. It wasn't like a Broadway theater where you sit in the dark and you expect to be passively entertained. You're in this theater, amphitheater, in bright sunlight looking at your fellow citizens, recognizing their faces, and thinking with them about the future of your city. I think very few cultures have had a theatrical tradition that is quite so civic.

The thing that I find so bad about anger is the desire for payback. Of course, it is very human to wish for revenge. Your mother has died in the hospital, and the first thought a lot of people have is, I'll sue the doctor. You feel helpless, and you think, I'm less helpless if I'm doing something active that makes someone else pay. And social media make it easy to inflict all kinds of pain on other people. But what good does it do?

To be a good human being is to have a kind of openness to the world, an ability to trust uncertain things beyond your own control, that can lead you to be shattered in very extreme circumstances for which you were not to blame. That says something very important about the condition of the ethical life: that it is based on a trust in the uncertain and on a willingness to be exposed; it’s based on being more like a plant than like a jewel, something rather fragile, but whose very particular beauty is inseparable from that fragility.

It's a good thing that we're protected by tenure and academic freedom, but we should realize that it creates a risk of getting cut off. Scholars should write, at least sometimes, for the general public.