“What man needs is not just the persistent posing of ultimate questions, but the sense of what is feasible, what is possible, what is correct, here and now. The philosopher, of all people, must, I think, be aware of the tension between what he claims to achieve and the reality in which he finds himself.”

“We cannot understand without wanting to understand, that is, without wanting to let something be said...Understanding does not occur when we try to intercept what someone wants to say to us by claiming we already know it.”

“A cultured society that has fallen away from its religious traditions expects more from art than the aesthetic consciousness and the 'standpoint of art' can deliver. The Romantic desire for a new mythology... gives the artist and his task in the world the consciousness of a new consecration. He is something like a 'secular saviour' for his creations are expected to achieve on a small scale the propitiation of disaster for which an unsaved world hopes.”

“In truth history does not belong to us but rather we to it.”

“Only by forgetting does the mind have the possibility of total renewal.”

“For several thousand years man has been in contact with animals whose character and habits have been deformed by domestication. He has ended by believing that he understands them. All he means by this is that he is able to rely on certain reflex actions which he himself has implanted in them. He will flatter himself at times on the grasp of animal psychology which has brought him the love of the dog and the purr of the cat; and on the strength of such assumptions he approaches the beasts of the jungle. The old tag about nature being an open book is just not true. What nature offers on a first examination may appear to be simple but it is never as simple as it appears.”

“Like it or not, philosophy or intellectual activity in ancient China was distinguished from manual labor, and thus philosophical texts were not only political in nature (because they normally addressed the issue of good government and social order) but also “esoteric.” They were not meant to contribute to general education, but to be studied only by a small fraction of the population, i.e., by those who had access to learning and power. If we want to understand the Laozi historically, we have to accept this context and thus also the fact that, as a philosophical treatise, it did not attempt to be generally accessible. It was originally a text for the few—and it clearly shows.”