To abjure the notion of the truly human is to abjure the attempt to divinize the self as a replacement for a divinized world.

As long as we try to project from the relative and conditioned to the absolute and unconditioned, we shall keep the pendulum swinging between dogmatism and skepticism. The only way to stop this increasingly tiresome pendulum swing is to change our conception of what philosophy is good for. But that is not something which will be accomplished by a few neat arguments. It will be accomplished, if it ever is, by a long, slow process of cultural change - that is to say, of change in common sense, changes in the intuitions available for being pumped up by philosophical arguments.

The world does not speak. Only we do. The world can, once we have programmed ourselves with a language, cause us to hold beliefs. But it cannot propose a language for us to speak. Only other human beings can do that.

Truthfulness under oath is, by now, a matter of our civic religion, our relation to our fellow citizens rather than our relation to a nonhuman power.

The world is out there, but descriptions of the world are not.

Truth is what your contemporaries let you get away with.

Freedom is the recognition of contingency.