Few scientists would treat their cars as badly as they treat their conceptual schemes.

What great philosophers do for us is not to hand out such an all-purpose system. It is to light up and clarify some special aspect of life, to supply conceptual tools which will do a certain necessary kind of work. Wide though that area of work may be, it is never the whole, and all ideas lose their proper power when they are used out of their appropriate context. That is why one great philosopher does not necessarily displace another, why there is room for all of them and a great many more whom we do not have yet.

The world in which the kestrel moves, the world that it sees, is, and always will be, entirely beyond us. That there are such worlds all around us is an essential feature of our world.

Evolution is the creation-myth of our age. By telling us our origin it shapes our views of what we are. It influences not just our thought, but our feelings and actions too, in a way which goes far beyond its official function as a biological theory.

Hubris calls for nemesis, and in one form or another it's going to get it, not as a punishment from outside but as the completion of a pattern already started.

The symbolism of meat-eating is never neutral. To himself, the meat-eater seems to be eating life. To the vegetarian, he seems to be eating death. There is a kind of gestalt-shift between the two positions which makes it hard to change, and hard to raise questions on the matter at all without becoming embattled.

It is this claim to a monopoly of meaning, rather than any special scientific doctrine, that makes science and religion look like competitors today. Scientism emerged not as the conclusion of scientific argument but as a chosen element in a worldview - a vision that attracted people by its contrast with what went before - which is, of course, how people very often do make such decisions, even ones that they afterwards call scientific.