Secular humanists should recognize those forms of religion as allies in the struggle for human advancement. They should also learn from them, as they try to build a fully secular world in which people can have the opportunity to live rich and fulfilling lives.

Schopenhauer's thought that Will is insatiable, that once satisfied in one form it must be expressed in new desires, is inherited both by Mann and by Aschenbach (it's in Mahler, as well). So life is inevitably incomplete.

I'm very suspicious of the idea of a "final theory" in natural science, and the thought of a complete system of ethical rules seems even more dubious.

I read Aschenbach's constant desire to go beyond the works he has already produced to be the counterpart of Mann's deep wish to surpass his previous fiction; sometimes the diaries express this in terms of a dejected judgment that the summit has already been reached.

Mann and Joyce are very different, and yet their fiction often appeals to the same people: Harry Levin taught a famous course on Joyce, Proust, and Mann, and Joseph Campbell singled out Joyce and Mann as special favorites. To see them as offering "possibilities for living", as I do, isn't to identify any distinctive commonality. After all, many great authors would fall under that rubric.

The result can be quite new - perhaps a tendency to judge that something we've never conceived of is possible, or to feel sympathy for a trait or a type of person whom we've regarded with indifference or even hostility.

I argue against literal interpretation of religious doctrines. Religions make progress when they emancipate themselves from literalism, and take their doctrinal statements to be metaphors or allegories.