"The truth is the good of our knowing mind, upon which the mind fixes itself by nature; it is not granted to the mind to choose or not choose that good on the basis, again, of knowledge. The finite mind does not comprehend itself so profoundly, and does not have such power over itself, that it follows its own light."

“Worship itself is a given — or it does not exist at all.”

“Now it is not our purpose here to condemn this world, from the standpoint of some "holiday-world" of philosophy. No words need be wasted on saying that this work-a-day world is very much with us, that in it the foundations of our physical existence are secured, without which no one can philosophize at all! Nevertheless, let us also recall, that among the voices which fill the workplace and the markets — in the midst of all these voices suddenly one calls above the rest: "Why is there anything at all, and not nothing?" — asking that age-old question, which Heidegger called the basic question of all metaphysics! Must we explicitly state how unfathomable this philosopher's question is, in comparison with that everyday world of needs and purposefulness? If such a question as this were asked, without introduction or interpretation, in the company of those people of efficiency and success, wouldn't the questioner be considered rather … mad?”

“It should now be clear that "wonder" and philosophizing are connected with each other in a more essential sense than may at first appear in the statement, "Philosophy begins in wonder." For wonder is not merely the beginning, in the sense of initium, the first stage or phase of philosophy. Rather, wonder is the beginning in the sense of the "principle" , the abiding, ever-intrinsic origin of philosophizing. It is not true to say that the philosopher, insofar as he philosophizes, ever "emerges from his wonder" — if he does depart from his state of wonder, he has ceased to philosophize.”

“Justice is a habit , whereby a man renders to each one his due with constant and perpetual will.”

“When the physicist poses the question, "What does it mean to do physics?" or "What is research in physics?" — his question is a preliminary question. Clearly, when you ask a question like that, and try to answer it, you are not "doing physics." Or rather you are no longer doing physics. But when you ask yourself, "What does it mean to do philosophy?" then you actually are "doing philosophy" — this is not at all a "preliminary" question but a truly philosophical one: you are right at the heart of the business.”

“It could even be said, perhaps, that this very opposition, this threat from the world of total work, is what characterizes the situation of philosophy today more than its own particular content. Philosophy increasingly adopts — necessarily, it seems — the character of the alien, of mere intellectual luxury, of that which seems ever more intolerable and unjustifiable, the more exclusively the demands of the daily world of work take over the world of man.”