every subjective phenomenon is essentially connected with a single point of view, and it seems inevitable that an objective, physical theory will abandon that point of view.

There is a tendency to seek an objective account of everything before admitting its reality.

What we take ourselves to be doing when we think about what is the case or how we should act is something that cannot be reconciled with a reductive naturalism, for reasons distinct from those that entail the irreducibility of consciousness. It is not merely the subjectivity of thought but its capacity to transcend subjectivity and to discover what is objectively the case that presents a problem....Thought and reasoning are correct or incorrect in virtue of something independent of the thinker's beliefs, and even independent of the community of thinkers to which he belongs. (p. 71)

Once we have taken the backward step to an abstract view of our whole system of beliefs, evidence, and justification, and seen that it works only, despite its pretensions, by taking the world largely for granted, we are not in a position to contrast all these appearances with an alternative reality. We cannot shed our ordinary responses, and if we could it would leave us with no means of conceiving a reality of any kind.

A theory of motivation is defective if it renders intelligible behaviour which is not intelligible.

equally real at all stages of his life; specifically, the fact that a particular stage is present cannot be regarded as conferring on it any special status.

Absurdity is one of the most human things about us: a manifestation of our most advanced and interesting characteristics.