Monotheistic religions in the West have tended to conflate having a general orientation in life, having a specific theory of the world, having a sense of the positive meaningfulness of one's existence, and having a fixed set of rules for behavior, but these elements are in principle separable. ... The "metaphysical need," ... both Marx and Nietzsche held, is a historical phenomenon that arises under determinate circumstances, and could be expected to disappear under other circumstances that we could relatively easily envisage.

The idea that all problems either have a solution or can be shown to be pseudo-problems is not one I share.

When Catullus expresses his love and hate for Lesbia, he is not obviously voicing a wish to rid himself of one or the other of these two sentiments. Not all contradictions resolve into temporal change of belief or desire.

Humans in modern societies are driven by a perhaps desperate hope that they might find some way of mobilizing their theoretical and empirical knowledge and their evaluative systems so as both to locate themselves and their projects in some larger imaginative structure that makes sense to them. ... Furthermore, many modern agents would like it to be the case that the form of orientation which their life has is, if not true, at least compatible with the best available knowledge.

Monotheistic religions in the West have tended to conflate having a general orientation in life, having a specific theory of the world, having a sense of the positive meaningfulness of one's existence, and having a fixed set of rules for behavior, but these elements are in principle separable. ... The "metaphysical need," ... both Marx and Nietzsche held, is a historical phenomenon that arises under determinate circumstances, and could be expected to disappear under other circumstances that we could relatively easily envisage.

It is an assumption that there is always one single dimension for assessing persons and their actions that has canonical priority. This is the dimension of moral evaluation; "good/evil" is supposed always to trump any other form of evaluation, but that is an assumption, probably the result of the long history of the Christianisation and then gradual de-Christianisation of Europe, which one need not make. Evaluation need not mean moral evaluation, but might include assessments of efficiency, ... simplicity, perspicuousness, aesthetic appeal, and so on.

We do not wish to "judge" or assess out surrounding merely as a kind of expressive activity carelessly projected onto the world, but we wish to evaluate the world "correctly," i.e., in according with that it truly is, and the desire to know is directed at determining what the world truly is.