There are here two assumptions about 'evaluations ', which I will call assumption (1) and assumption (2). Assumption (1) is that some individual may, without logical error, base his beliefs about matters of value entirely on premises which no one else would recognise as giving any evidence at all. Assumption (2) is that, given the kind of statement which other people regard as evidence for an evaluative conclusion, he may refuse to draw the conclusion because this does not count as evidence for him.
Waiting is directed at nothing: any object that could gratify it would only efface it. Still, it is not confined to one place, it is not a resigned immobility; it has the endurance of a movement that will never end and would never promise itself the reward of rest; it does not wrap itself in interiority; all of it falls irremediably outside.
The most important form of incremental change is the decision by the individual to become vegan. Veganism, or the eschewing of all animal products, is more than a matter of diet or lifestyle; it is a political and moral statement in which the individual accepts the principle of abolition in her own life. Veganism is the one truly abolitionist goal that we can all achieve—and we can achieve it immediately, starting with our next meal.
It is truly difficult to make a democracy. Democracy, like arty dream, is not made with spiritual words but with reflection and practice. It is not what I say that says I am a democrat, that I am not racist or machista but what I do. What I say must not be contradicted by what I do. It is what I do that bespeaks my faithfulness or not to what I say.
Such knowledge [of contemporary physicists] is clearly not the same as that derived by abstraction from individual cases: abstraction can provide us with knowledge of accidents but not necessary attributes as such. If we find that the search for essences can in fact only take the form of abstraction from individual cases then Aristotle's account of what counts as an explanation in physics is an unrealisable ideal.
We've got to reinterrogate our relationship with the EU on the movement of labour. The EU has gone from being a sort of pig farm subsidised bloc to the free movement of labour and capital. Britain is not an outpost of the UN. We have to put the people in this country first.
The bad player is the one who tries to calculate and play with the odds, as if his game, his life, were one of a large number of games. To do so is at best to succumb to another necessity, the necessity of large numbers. The good player does not fool himself, and accepts that there is exactly one chance, which produces by chance the necessity and even the purpose that he experiences.