Thomas Nagel Quotes
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Leading a human life is a full-time occupation, to which everyone devotes decades of intense concern.
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Everyone is entitled to commit murder in the imagination once in a while, not to mention lesser infractions.
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There is a tendency to seek an objective account of everything before admitting its reality.
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I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers. It isn't just that I don't believe in God and, naturally, I hope that I'm right in my belief. It's that I hope there is no God! I don't want there to be a God; I don't want the universe to be like that.
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Each of our lives is a part of the lengthy process of the universe gradually waking up and becoming aware of itself.
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Everything, living or not, is constituted from elements having a nature that is both physical and nonphysical - that is, capable of combining into mental wholes. So this reductive account can also be described as a form of panpsychism: all the elements of the physical world are also mental.
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The great cognitive shift is an expansion of consciousness from the perspectival form contained in the lives of particular creatures to an objective, world-encompassing form that exists both individually and intersubjectively. It was originally a biological evolutionary process, and in our species it has become a collective cultural process as well. Each of our lives is a part of the lengthy process of the universe gradually waking up and becoming aware of itself.
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The problem is one of opposition between subjective and objective points of view. There is a tendency to seek an objective account of everything before admitting its reality. But often what appears to a more subjective point of view cannot be accounted for in this way. So either the objective conception of the world is incomplete, or the subjective involves illusions that should be rejected.
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The universe has become not only conscious and aware of itself but capable in some respects of choosing its path into the future--though all three, the consciousness, the knowledge, and the choice, are dispersed over a vast crowd of beings, acting both individually and collectively.
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If sub specie aeternitatis from eternity's point of view there is no reason to believe that anything matters, then that does not matter either, and we can approach our absurd lives with irony instead of heroism or despair.
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every subjective phenomenon is essentially connected with a single point of view, and it seems inevitable that an objective, physical theory will abandon that point of view.
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A theory of motivation is defective if it renders intelligible behaviour which is not intelligible.
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The point is... to live one's life in the full complexity of what one is, which is something much darker, more contradictory, more of a maelstrom of impulses and passions, of cruelty, ecstacy, and madness, than is apparent to the civilized being who glides on the surface and fits smoothly into the world.
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The external view of agency forces itself on us at the same time that we resist it. One way this occurs is through the gradual erosion of what we do by the subtraction of what happens.
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If we tried to rely entirely on reason, and pressed it hard, our lives and beliefs would collapse - a form of madness that may actually occur if the inertial force of taking the world and life for granted is somehow lost. If we lose our grip on that, reason will not give it back to us.
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Eventually, I believe, current attempts to understand the mind by analogy with man-made computers that can perform superbly some of the same external tasks as conscious beings will be recognized as a gigantic waste of time.
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Any reductionist program has to be based on an analysis of what is to be reduced. If the analysis leaves something out, the problem will be falsely posed.
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fundamentally an organism has conscious mental states if and only if there is something that it is like to be that organism--something it is like for the organism.
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equally real at all stages of his life; specifically, the fact that a particular stage is present cannot be regarded as conferring on it any special status.
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If a psychological Maxwell devises a general theory of mind, he may make it possible for a psychological Einstein to follow with a theory that the mental and the physical are really the same. But this could happen only at the end of a process which began with the recognition that the mental is something completely different from the physical world as we have come to know it through a certain highly successful form of detached objective understanding. Only if the uniqueness of the mental is recognized will concepts and theories be devised especially for the purpose of understanding it.
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We are an episode between two oblivions.
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I should not really object to dying were it not followed by death.
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Life may be not only meaningless but absurd.
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It is prima facie highly implausible that life as we know it is the result of a sequence of physical accidents together with the mechanism of natural selection.