“We could speak about the meaning of life vis-a-vis non-consequential/deontological theories, apodictic transformation schemata, the incoherence of exemplification, metaphysical realism, Cartesian interactive dualism, revised non reductive dualism, postmodernist grammatology and dicey dichotomies. But we would still be left with Nietzsche's preposterous mustache which instills great anguish and skepticism in the brain, which leads (as it did in his case) to utter madness. I suggest we go to Paris instead. ”

“If evolutionism were to be rejected, the whole structure upon which the modern world is based would collapse and one would have to accept the incredible wisdom of the Creator in the creation of the multiplicity of life forms which we see on the surface of the earth and in the seas. This realization would also change the attitude that modern man has concerning the earlier periods of his own history, vis-a-vis other civilizations and also other forms of life. Consequently the theory of evolution continues to be taught in the West as a scientific fact rather than a theory and whoever opposes it is usually brushed off as religious obscurantist.”

“Non-violence leads to the highest ethics, which is the goal of all evolution. Until we stop harming all other living beings, we are still savages.”

“We have no language that is free of the power dualisms of domination.”

“Dualism is the closest human feeling, but it is not necessarily the highest human philosophy. On the contrary, all great philosophies have been monistic. Man experiences the world dualistically, but monism is the essence of all human thinking. Philosophy disagrees with dualism. However, this fact does not mean too much, because life, being superior to thought, may not be judged by it. In reality, since we are human beings, we are living two realities. We can deny these two worlds, but we cannot escape from them. Life does not depend too much on our understanding of it.”

“...moderate social deviance or class non-conformism I have imputed to the first generation of pedestrians. Improved roads, after all, were one of the principal means by which the country was building a national communications network that would underpin the huge commercial and industrial expansion of the nineteenth century; changing the landscape of the country to produce the arterial interconnection of the modern state in place of a geography of more or less self-enclosed local communities; consolidating the administrative structures of the state and facilitating political hegemony over a rapidly growing and potentially unstable population; and promulgating a 'national' culture in the face of regional diversity and independence. With the main roads such powerful instruments of change, the walker's decision to exploit his freedom to resist the imperative of destination and explore instead by lanes, by-roads and fieldpaths, could well be interpreted as an act of denial, flight or dissent vis-a-vis the forces that were ineradicably transforming British society.”