"There is, for instance, the fact that there is a greater readiness to work in a society with a high standard of living than in one with a low standard. We are more ready to strive and work for superfluities than for necessities. People who are clear-sighted, undeluded, and sober-minded will not go on working once their reasonable needs are satisfied. A society that refuses to strive for superfluities is likely to end up lacking in necessities. The readiness to work springs from trivial, questionable motives. … A vigorous society is a society made up of people who set their hearts on toys, and who would work for superfluities than for necessities. The self-righteous moralists decry such a society, yet it is well to keep in mind that both children and artists need luxuries more than they need necessities."

“Free men are aware of the imperfection inherent in human affairs, and they are willing to fight and die for that which is not perfect. They know that basic human problems can have no final solutions, that our freedom, justice, equality, etc. are far from absolute, and that the good life is compounded of half measures, compromises, lesser evils, and gropings toward the perfect. The rejection of approximations and the insistence on absolutes are the manifestation of a nihilism that loathes freedom, tolerance, and equity.”

“The True Believer Revisited" by Tim Madigan in Philosophy Now”

“Perhaps people throw themselves into heated polemics to give content to their lives, to warm their hearts. What Luther said of hatred is true of all quarreling. There is nothing like a feud to make life seem full and interesting.”

“The weak are not a noble breed. Their sublime deeds of faith, daring, and self-sacrifice usually spring from questionable motives. The weak hate not wickedness but weakness; and one instance of their hatred of weakness is hatred of self. All the passionate pursuits of the weak are in some degree a striving to escape, blur, or disguise an unwanted self. It is a striving shot through with malice, envy, self-deception, and a host of petty impulses; yet it often culminates in superb achievements. Thus we find that people who fail in everyday affairs often show a tendency to reach out for the impossible. They become responsive to grandiose schemes, and will display unequaled steadfastness, formidable energies and a special fitness in the performance of tasks which would stump superior people. It seems paradoxical that defeat in dealing with the possible should embolden people to attempt the impossible, but a familiarity with the mentality of the weak reveals that what seems a path of daring is actually an easy way out: It is to escape the responsibility for failure that the weak so eagerly throw themselves into grandiose undertakings. For when we fail in attaining the possible the blame is solely ours, but when we fail in attaining the impossible we are justified in attributing it to the magnitude of the task.”

“The capacity to resist coercion stems partly from the individual's identification with a group.”

“It is compassion rather than the principle of justice which can guard us against being unjust to our fellow men.”