The absolutist parades his good solid grounding in observation, reason, objectivity, truth and fact; the relativist sees only fetishes.

Wittgenstein imagined that the philosopher was like a therapist whose task was to put problems finally to rest, and to cure us ofbeing bewitched by them. So we are told to stop, to shut off lines of inquiry, not to find things puzzling nor to seek explanations. This is intellectual suicide.

The absolutist takes himself to speak to the ages, with the tongue of angels, but the relativist hears only one version among others, the subjectivity of the here and now.

Chance is as relentless as necessity.

It is sometimes said that one of the casualties of the general suspicion and mistrust that permeated the old Soviet Union was that the distinction between truth and other motivations to believe tended to break down. Upon hearing a purported piece of information, the reaction was not 'Is this true?' but 'Why is this person saying this? - What machinations or manipulations are going on here?' The question of truth did not, as it were, have the social space in which it could breath.

This doctrine, that of the ghost in the machine, strictly separates the mind or soul from the body. And by doing so it takes the soul outside the sphere of mechanical or scientific explanation. It splits the world of the mind from the world of science. It is often supposed to protect our cherished free will.

The absolutist trumpets his plain vision; the relativist sees only someone who is unaware of his own spectacles.