The disparagement of empirical evidence in favor of a metaphysical world of illusion has its origin in the conflicy between the emancipated individual of bourgeois society and his fate within that society.

Now that science has helped us to overcome the awe of the unknown in nature, we are the slaves of social pressures of our own making. When called upon to act independently, we cry for patterns, systems, and authorities. If by enlightenment and intellectual progress we mean the freeing of man from superstitious belief in evil forces, in demons and fairies, in blind fate--in short, the emancipation from fear--then denunciation of what is currently called reason is the greatest service reason can render.

Whoever is not prepared to talk about capitalism should also remain silent about fascism.

In most cases, to be reasonable means not to be obstinate, which in turn points to conformity with reality as it is. The principle of adjustment is taken for granted. When the idea of reason was conceived, it was intended to achieve more than the mere regulation of the relation between means and ends: it was regarded as the instrument for understanding the ends, for determining them.

Subjective reason ... is inclined to abandon the fight with religion by setting up two different brackets, one for science and philosophy, and one for institutionalized mythology, thus recognizing both of them. For the philosophy of objective reason there is no such way out. Since it hold to the concept of objective truth, it must take a positive or a negative stand with regard to the content of established religion.

Plato and his objectivistic successors ... preserved the awareness of differences that pragmatism has been invented to deny the difference between thinking in the laboratory and in philosophy, and consequently the difference between the destination of mankind and its present course.

Philosophy is overwhelmingly complicated, its procedure depressingly slow.