One of the interesting things about the ancient Greeks is that they really didn't have our conception of individual rights. They didn't have our conception of all lives matters. And it was really was true for them, that certain lives matter a lot more than others. It didn't dawn on them that all lives, although different, can be lives of equal mattering. And that is actually something a huge ethical lesson.

It's something that's very often said that philosophy, as opposed to science, never makes any progress.

When you ask why did some particular question occur to a scientist or philosopher for the first time, or why did this particular approach seem natural, then your questions concern the context of discovery. When you ask whether the argument the philosopher puts forth to answer that question is sound, or whether the evidence justifies the scientific theory proposed, then you've entered the context of justification. Considerations of history, sociology, anthropology, and psychology are relevant to the context of discovery, but not to justification.

When we call a philosopher distinguished, we are not saying that she is worthy and not saying that she is recognized, but we are saying that she occupies the intersection of both - that she is recognized and worthy; even that she is recognized because she's worthy.

From the beginning philosophy sought for The order behind the disorder Thales sipped cheap wine And in this did divine: "Why it's nothing at all but pure water!"

Because of the failure of religion to offer satisfying answers to an increasing number of people, it's time for philosophy to address forcefully these questions that everybody is wondering about.

And now having a child has been taken out of the sphere of biological determinism and placed instead in the domain of intentional action. Another option to consider and decide upon. And ... not to choose is to choose.