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“... Those who offer scientific explanations of the pervasiveness of religion in human life are usually not religious themselves, and their explanations are not intended to be compatible with the self-understanding of those who are. Even if scientific explanations predict the persistence of religion, they tend to undermine any claim to the truth of religious beliefs ...”

“... There are writers and artists who dislike themselves – who attempt through their work to unearth, refine and then extrude something better than they are, something detached, pure and free-standing. I was put in mind of this recently while reading Ray Monk’s painful biography of Wittgenstein, who succeeded in creating a body of philosophical work so much finer and nobler than himself that for someone who has developed a strong attachment to the work, the contrast is very disturbing ...”

“... Human beings​ seem to have a unique relationship to time. We carry within ourselves a sense of our past and future lives extending over decades. (Other creatures appear to live mainly in the present, though we know too little about the inner lives of elephants, for example, to have a firm opinion about this.) We can all second William Faulkner: ‘The past is never dead ...”

“... What are you, really? To the rest of the world you appear as a particular human being, a publicly observable organism with a complex biological and social history and a name. But to yourself, more intimately, you appear as ‘I’, the mental subject of your experiences, thoughts, feelings, memories and emotions. This inner self is only indirectly observable by others, though they ordinarily have no doubt about its existence, as you have no doubt about their inner lives ...”

“... According to Professor Hare, most contemporary moral philosophers are benighted. They cannot get through their thick skulls the clear principles of moral reasoning which he has set out and developed in two previous book-length studies of ethical theory, The Language of Morals and Freedom and Reason, and which he spells out again and develops further in this one ...”

“... It would be best not to have to die at all, but failing that, many of us would like to have some control over the time and manner of our deaths, should we find ourselves in a condition so hopeless that there is no point in going on. At this date, in most of the world, including Britain and most of North America, the legally permissible forms of such control do not include voluntary euthanasia or assisted suicide ...”

“... Contemporary biologists who write for the general public usually have more to impart than scientific information. They have lessons to teach us about how to think of ourselves and our relation to the universe. This is not surprising, since biology is pervaded by Darwin’s theory of evolution, and the significance of that theory for our self-understanding remains largely unassimilated ...”

“... This short, assertive and engaging book has a chip on its shoulder, hence the title. In the academic culture of legal theory that Waldron partly inhabits, legislatures come in for a lot of distrust or even contempt, by comparison with courts. Courts are widely thought to arrive at their results by reasoning, whereas legislatures are thought to operate by the crude clash of partisan interests ...”

“... One of the most remarkable effects of the Internet is that it permits unlimited specialisation of contacts and information. If you’re looking for an out-of-print book on an esoteric subject, you can find out instantly where there are copies of it in second-hand bookstores from Iceland to Australia, compare prices and conditions, and order it in a few seconds ...”

“... a series of historical stages, in morality as in science. It is not because he was stupid that Thomas Aquinas was not a liberal, any more than it was stupidity that prevented Newton from discovering the theory of relativity – not to make more of the analogy than that. Precisely because he is convinced that it is not a judgment from an absolute point of ...”

“... When​ I am hit with news of yet another terrorist attack, I often wonder what these people hope to achieve. In a depressingly timely book, Richard English tries to answer that question for a number of important cases, in order to address the broader question of his title. First, he has to specify what would count as ‘working’, and then he has to look at the historical facts to determine what the groups he studies have actually achieved ...”

“... The appearance​ of a new ethical theory is a rare event, but it happened in 1982 with the publication of T.M. Scanlon’s essay ‘Contractualism and Utilitarianism’. Although he called his theory contractualism, Scanlon does not postulate an actual social contract between the members of a society, like Hobbes, or a hypothetical contract under imaginary conditions, like Rawls ...”

“... This interesting, careful and occasionally outrageous book explores the complex interaction and competition between the attitudes of affirmation and regret that are almost inevitable as we look back on our lives and celebrate or deplore the conditions and choices that have made us what we are – that underlie our successes and failures, and our personal attachments ...”

“... This strange and absorbing book sets out to undermine the central metaphysical ambition which has dominated philosophy since the 17th century – that of reaching what Bernard Williams calls an ‘absolute conception of reality’. The aim is to achieve a comprehensive understanding of the world, consistent with modern science, which distinguishes between what exists objectively, independent of our minds, and what is merely subjective – due to the effects of the world on our minds and our responses to it ...”

“... Liberalism of one kind or another is the dominant political tradition of Western culture; that is why it is under such constant attack. But while the conflicts between liberalism and various authoritarian, repressive, radical, romantic or theocratic alternatives produce a good deal of excitement on a world scale, a quieter and intellectually more demanding argument has gone on within the tradition concerning the best way to interpret liberalism, both theoretically and in application to concrete social and political problems ...”