The simple truth of our finiteness is that we could, by whatever means, go on interminably only at the price of either losing the past and, therewith, our identity, or living only in the past and therefore without a real present. We cannot seriously wish either and thus not a physical enduring at that price.
For a scientific theory of him to be possible, man, including his habits of valuation, has to be taken as determined by causal laws, as an instance and part of nature.
The will to set values and the power to make them law are jointly at the bottom of all operative norms. When linked to divine wisdom, this source of moral law is still in safe hands which man can trust.
As to each of us, the knowledge that we are here but briefly and a nonnegotiable limit is set to our expected time may even be necessary as the incentive to number our days and make them count.
If man was the relative of animals, then animals were the relatives of man, and in degrees bearers of that inwardness of which man, the most advanced of their kin, is conscious in himself.
Judaism and Christianity in themselves are distinctly separate entities, to be sure; but when considering their influence on Western thought, we must bear in mind that Christianity alone, or almost alone, transmitted the Jewish share, simply by what it contained of it in its own, original constitution.
Our duties and responsibilities as human beings must be shown to be so incontrovertible that even atheists must recognize them. There are ultimate taboos.
Modern theory is about objects lower than man; even stars, being common things, are lower than man.
Unlike the interference of ordinary interest, power, or prejudice, which touches philosophy only at its outskirts and becomes at most a matter for philosophical tactics, the claim of revelation to the highest truth touches philosophy at its core and must affect its whole strategy.
Only a completely unintelligible God can be said to be absolutely good and absolutely powerful yet tolerate the world as it is.