Julian Baggini Quotes

No matter how convinced we are that someone is nasty, evil or just plain criminal, if they have not been convicted of any crime and support views that are upheld and defended by many law-abiding citizens, the only way to tackle them is through democratic debate.

Being able and willing to complain is what makes us rational and moral animals, capable of seeing and articulating the difference between how things are and how they should be.

People should not expect the state to protect them from fraudsters. If we do, we get into the habit of neglecting our own powers of intellectual discernment.

When you do the right thing, but not to any particular person, we instinctively feel that we have earned some sort of pay back. Since no-one will do that for us, we opt for self-service reciprocation.

No one has ever understood anything better by assuming that there is no reason for why it is the way it is.

Most people believe, more or less, that the value of a human life is the same, irrespective of where on the planet it happens to find itself. But, of course, not every life has the same value for us.

The very act of questioning whether you exist proves you do, because you must be there for the doubt to be entertained in the first place.

One reason why it has become harder to promote the beneficial side of emotions such as anger is that the moral vocabulary of good and bad has been replaced by the self-help lexicon of positive and negative thinking.

The reason to be an atheist is not that it makes us feel better or gives us a more rewarding life. The reason to be an atheist is simply that there is no God and we would prefer to live in full recognition of that, accepting the consequences, even if it makes us less happy.

The idea that there is a sharp boundary between our true inner selves and the outside world is pervasive but highly questionable. The boundaries of the self might well be more porous than we ordinarily think.

Anger clearly has its proper place at work, which is neither wholly absent nor ever present. The manager who is an emotional blank is just as hard to work for as the volcanic boss, and both can do great harm by setting an unhelpful example for what kind of emotional expression is expected and accepted.

Morality is more than possible without God, it is entirely independent of him.

It may not have the virtuous ring of the golden rule, but the maxim 'never say never' is one of the most important in ethics.

Whatever your religious persuasion, if you believe that that the universe is governed by benign forces, at some point you have to explain why there is so much suffering, misfortune and misery in the world.

This line of reasoning would seem to lead to the absurd conclusion that the world is filled with noises no one hears, colours no one sees, flavours no one tastes, textures no one feels, as well as a host of other sense experience we cannot even imagine. For there is no end in which creatures might possibly perceive the world.

Perhaps the biggest myth about cynicism is that it deepens with age. I think what really happens is that experience painfully rips away layers of scales from our eyes, and so we do indeed become more cynical about many of the things we naively accepted when younger.

The point of seeing both sides isn't to hover between them but to be able to come down on the right side with the right degree of conviction.

The truly humble feel the ground beneath their feet every day and do not only become aware of it when held aloft or pushed down to their knees.

Our desire to preserve is a form of denial about our own mortality. The fact that art can indure longer than people has lead some to seek a form of proxy-immortality through it. If we accept that art is mortal too, and that nothing is truly permanent, maybe we can see more clearly where the value of art and life is to be fount - in experiencing them.

Waiting is so unusual that many of us can't stand in a queue for 30 seconds without getting out our phones to check for messages or to Google something.

I never thought I was cut out for a life of crime. I even felt guilty when I accidentally stole a Subbuteo catalogue, thinking it was free. But everyone has an inner rebel, and mine has finally found a natural outlet. My crime of choice is that, with a heart as cold as ice and no care for what society thinks, I steal wireless computer network time.

Happiness is not the same as life satisfaction, while neither are identical to what we might call flourishing.

Even if we can agree that some things are natural and some are not, what follows from this? The answer is: nothing. There is no factual reason to suppose that what is natural is good (or at least better) and what is unnatural is bad (or at least worse).

Truth and Truthfulness is an ambitious work, and its journeys into history give it a breadth unusual in these days of increased academic specialization ... William's book combines real history and fictional constructs to tell a revealing story that makes us reconsider the meaning of familiar concepts.

It is often said that having gone through any kind of suffering tends to makes you appreciate life more and live more in the present. I'm not sure how universal or long-lasting these effects really are.

True respect means taking other people's beliefs seriously and assuming they are adult and intelligent enough to be able to cope with it if you tell them, clearly and civility, why you think they are totally, utterly and disastrously wrong.

People do care where their food, or other goods, comes from, not merely if the price is right. And that means no business can afford to ignore the impacts their buying practices have on producers and on the perceptions and choices of consumers.

The supposed revelations of God to humanity through Christ, or the word of God to Mohammed through the angel Gabriel, had the power they did because they indicated new truths, new directions for followers.

The simplest and clearest motivation for taking animal welfare seriously is the recognition that pain is in and of itself a bad thing, and that to inflict significant amounts of it unnecessarily is wrong.

There is such a thing as fanaticism, it is always wrong, and if you disagree, you're wrong too.

Life is full of what-ifs, many of which could easily have been realities, had just a few things been different.

Instead of showing strangers kindness and giving them the benefit of the doubt, we increasingly show them only fear, and that is bad for us and them.

In my experience, those who make the biggest fuss about not spending much at Christmas are generally the ones who buy what they want and eat where they want 12 months a year.

The modern believer is not suspicious enough, which is perhaps why, when they try to construct arguments in their defence, the convictions are left doing all the work and reason, debilitated by neglect, weakly fails to prop them up.

The idea that the mind can extend even beyond the body is an intriguing one, and is bound to become more pressing as we increasingly develop technologies that augment our natural abilities.

Progress is more of a challenge for the cynic but also more important and urgent, since for the optimist things aren't that bad and are bound to get better anyway.

Trade has played a vital role in the social evolution of humankind. It allowed people to specialise, which raises both skill levels and efficiency. It brought people from different lands together, co-operating rather than competing over resources.

Science works because the phenomenon being described can be relied on to remain the same. Even in quantum physics, where phenomena are changed by observation, the way in which observation interferes is regular and falls within a limited range of possibilities. Human culture, however, has the nasty habit of never staying the same for very long.

Believers are right when they say that to understand a religion properly you need to get under its skin. But to understand it fully, you cannot stay there: you have to take a more objective view, too.

Too often, complaint is not about principled objection on moral grounds, but opportunistic objection on grounds of self-interest. To rectify this, we need to work on mastering the art of complaint.

We can't control whether we are rewarded for our endeavours, with cash or recognition. It is not up to us how much cash or time we get on Earth, but it is down to us how we spend it.

If I hammer my own thumb while doing some DIY, it's not nice, but it's not the end of the world. To care obsessively about similar levels of discomfort in animals seems to be a case of mistaken moral priorities.

Constructive complaint requires only two things: that what you are complaining about should be different, and that it can be different. It sounds simple, but too often our protests fail this test.

Since Plato, we have been considering the nature of knowledge, the meaning of meaning and the status of the physical world.

Untested assumptions and lazy habits of thought can be shown up, once put in a spotlight of a different hue.

True humility is expressed in deeds, not words. The humble are those who truly walk the same ground as everyone else - not necessarily with grovelling, hunched backs, but certainly not lording it over others, either.

Trying to keep up with health advice can feel like surfing the Net for weather forecasts: what you find is always changing, often contradictory and rarely encouraging.

Yesterday's news feeds our fear that our neighbours are more likely than not to be bad eggs: benefit fraudsters, bogus asylum seekers, paedophiles or jihadist terrorists.

Traditional arguments for the existence of God and contemporary attempts to use fine-tuning and cosmology to back up the case for his existence always strike me as kinds of games, since hardly anyone believes on the basis of these arguments at all.

Is it how we feel or how we think that is more important in determining whether we are morally good human beings?

You don't choose what you believe moment to moment, but choices you have made do shape what you come to believe.

The border between the natural and the supernatural, religion and philosophy, may not always be clear. But there are lines, and we should know and accept which side of it we are on.

If there's one thing that makes me cynical, it's optimists. They are just far too cynical about cynicism. If only they could see that cynics can be happy, constructive, even fun to hang out with, they might learn a thing or two.

Justice can only be dispensed when you have all the facts in front of you.

I don't feel proprietorial about the problems of philosophy. History has taught us that many philosophical issues can grow up, leave home and live elsewhere.

Rules matter, and to be rules they need to be universal in form: always do this, never do that. But it is foolish to rule out in advance the possibility that an occasion might arise when normal rules just don't apply. Rules are not there to be broken, but sometimes break them we must.

Heathens are unredeemed outcasts from heaven who roam the planet without hope of surviving the deaths of their bodies. They may have values, but they are not secured by any divine source. Yet we embrace this because we think it represents the truth.

Stress means something different if it is the result of rewarding work rather than struggling to keep the family out of debt.

I don't think anyone who genuinely embraced sincerity, charity and modesty could be intolerant or divisive.

The capacity to make free choices is not something we either have entirely or not at all. Rather, choices become freer the more they are the result of our own capacity to reflect on and assess facts and arguments.

Atheists should point out that life without God can be meaningful, moral and happy.

The only good reason to embrace a philosophical position is that you are convinced it is true or at least makes sense of the world better than the alternatives.

Nature deals the cards without thought or care, and there is no point in blaming the dealer. All we can do is make the best of the hands we have been dealt.

To become a stoic is to endorse the truthfulness of its world view and accept its prescription for how you ought to live, not just to like how it makes you feel.

We can take suffering to be an opportunity to learn and to grow. But if we are honest, we should remember that this is making the best of a bad job, and that minimising suffering takes priority over optimising its outcome.

If you believe you are right, then you should believe that you can make the case that you're right. This requires you to deal with serious objections properly.

Cooking can be rewarding when it is a choice and no longer the onerous duty of the housewife, and when a dishwasher can lighten the load at the other end of the process.

There are many things you shouldn't measure. Don't, for example, try to measure how much you love your wife!

The greatest moral failing is to condemn something as a moral failing: no vice is worse than being judgmental.

Prayer provides an opportunity to remind oneself of how one should be living, our responsibilities to others, our own failings, and our relative good fortune, should we have it. This is, I think, a pretty worthwhile practice and it is not something you can only do if you believe you are talking to an unseen creator.

It's not leftovers that are wasteful, but those who either don't know what to do with them or can't be bothered.

Accepting that the world is full of uncertainty and ambiguity does not and should not stop people from being pretty sure about a lot of things.

'That which does not kill me makes me stronger' is not a law of the universe. What it can be, if we so choose, is a resolution.

The mark of a mature, psychologically healthy mind is indeed the ability to live with uncertainty and ambiguity, but only as much as there really is. Uncertainty is no virtue when the facts are clear, and ambiguity is mere obfuscation when more precise terms are applicable.

I am only me for practical purposes.

Christmas is a rare occasion when we are reminded that we have obligations to people we did not choose to be related to, and that love is not just a spontaneous feeling but something we sometimes really have to work at, with people we may not even much like.

If philosophy is to be a valuable part of life, we have to appreciate it for its own sake, and not just for what it's done for us lately.

Love is indeed, at root, the product of the firings of neurons and release of hormones.

Dover's cliffs call to mind the Roman invasion; the Battle of Britain; our proximity to, yet difference from, mainland Europe; and international trade and exploration, both fair and exploitative.

Rhetoric is simply the use of language to persuade, and it can be used to persuade us of falsehoods as well as truths.

Society needs both justice and compassion, a head and a heart, if it is to be civilised.

I don't believe in God because certain reasons and arguments weigh more heavily in my mind than others, not because I have willfully decided to reject my creator, as many religious people seem to think. I could no more simply decide to believe in God than I could decide to like beetroot, just like that.

You should protest about the views of people you disagree with over major moral issues, and argue them down, but you should not try to silence them, however repugnant you find them. That is the bitter pill free speech requires us to swallow.

When you try to cool down hot emotions, what tends to happen is that you end up either repressing them or losing them altogether. Neither is desirable. Without emotion, much social interaction loses its meaning or changes for the worse.