My principal motive is the belief that we can still make admirable sense of our lives even if we cease to have... an ambition of transcendence.

There is nothing to be known about anything except an initially large, and forever expandable, web of relations to other things. Everything that can serve as a term of relation can be dissolved into another set of relations, and so on for ever. There are, so to speak, relations all the way down, all the way up, and all the way out in every direction: you never reach something which is not just one more nexus of relations.

We are equal inhabitants of a paradise of individuals in which everybody has the right to be understood.

To say that truth is not out there is simply to say that where there are no sentences there is no truth, that sentences are elements of human languages, and that languages are human creations.~ The suggestion that truth~ is out there is a legacy of an age in which the world was seen as the creation of a being who had a language his own.

[Walt] Whitman and [humanist educator John] Dewey tried to substitute hope for knowledge. They wanted to put shared utopian dreams - dreams of an ideally decent and civilized society - in the place of knowledge of God's Will, Moral Law, the Laws of History, or the Facts of Science.... As long as we have a functioning political left, we still have a chance to achieve our country, to make it the country of Whitman's and Dewey's dreams.

My principal motive is the belief that we can still make admirable sense of our lives even if we cease to have... an ambition of transcendence.

I illustrate with a quotation from the atheist philosopher Richard Rorty, who died recently and is, I suspect, now having a lengthy conversation with his maker. Rorty argued that secular professors ought “to arrange things so that students who enter as bigoted, homophobic religious fundamentalists will leave college with views more like our own.