There is no evolutionary pressure to create minds capable of forming sciences; it just happened. Evolutionary pressure has not led to higher rates of reproduction for people capable of solving scientific problems or creating new scientific ideas. So if, in fact, the science-forming capacities evolved for other reasons, it would not be too surprising if those particular structures that have developed proved to be rather special in their nature, reflecting the contingencies of their evolution or the working of physical law.

There is a social responsibility to take care of vulnerable people. It seems that a sensible social responsibility is obligatory education, but also decent education, and that is not happening.

Suppose that the US really is trying to get rid of drugs in Colombia. Does Colombia then have the right to fumigate tobacco farms in Kentucky? They are producing a lethal substance far more dangerous than cocaine. More Colombians die from tobacco-related illnesses than Americans die from cocaine. Of course, Colombia has no right to do that.

Hence, a generative grammar must be a system of rules that can iterate to generate an indefinitely large number of structures. This system of rules can be analyzed into the three major components of a generative grammar: the syntactic, phonological, and semantic components... the syntactic component of a grammar must specify, for each sentence, a deep structure that determines its semantic interpretation and a surface structure that determines its phonetic interpretation. The first of these is interpreted by the semantic component; the second, by the phonological component.

When you read about the end of the Soviet Union, it's always about the "death of socialism." They never say "the death of democracy." But it makes about the same sense.

I mean, it’s true, nobody talks about them, but when you bring it up, the idea that you have to rent yourself to somebody and follow their orders, and that they own and you work there, and you built it but you don’t own it, that’s a highly unnatural notion. You don’t have to study any complicated theories to see that this is an attack on human dignity.

In some ways, [the student anti-sweatshop movement] is like the anti-apartheid movement, except that in this case its striking at the core of the relations of exploitation. Much of this was initiated by Charlie Kernaghan of the Institute for Global Labour and Human Rights.