Terry Eagleton Quotes

It is true that some liberals and humanists, along with the laid-back Danes, deny the existence of evil. This is largely because they regard the word 'evil' as a device for demonising those who are really nothing more than socially unfortunate.

It is in Rousseau's writing above all that history begins to turn from upper-class honour to middle-class humanitarianism. Pity, sympathy and compassion lie at the centre of his moral vision. Values associated with the feminine begin to infiltrate social existence as a whole, rather than being confi

It is easy to see why a diversity of cultures should confront power with a problem. If culture is about plurality, power is about unity. How can it sell itself simultaneously to a whole range of life forms without being fatally diluted?

Irish fiction is full of secrets, guilty pasts, divided identities. It is no wonder that there is such a rich tradition of Gothic writing in a nation so haunted by history.

In the end, the humanities can only be defended by stressing how indispensable they are; and this means insisting on their vital role in the whole business of academic learning, rather than protesting that, like some poor relation, they don't cost much to be housed.

In the end, it is because the media are driven by the power and wealth of private individuals that they turn private lives into public spectacles. If every private life is now potentially public property, it is because private property has undermined public responsibility.

Imagine someone holding forth on biology whose only knowledge of the subject is 'The Book of British Birds,' and you have a rough idea of what it feels like to read Richard Dawkins on theology.

If history, philosophy and so on vanish from academic life, what they leave in their wake may be a technical training facility or corporate research institute. But it will not be a university in the classical sense of the term, and it would be deceptive to call it one.

I value my Catholic background very much. It taught me not to be afraid of rigorous thought, for one thing.

I say that virtue is really all about enjoying yourself, living fully; but of course it is far from obvious what living fully actually means.

I liked early Amis a lot, but I stopped reading him some time ago. I admire Hitchens on literary topics - I think he is very astute. McEwan, I read a bit. But I suppose it's more the ideological phenomenon that they represent together that interests me.

I enjoy popularisation and I think I'm reasonably good at it. I also think it's a duty. It's just so pedagogically stupid to forget how difficult one found these ideas oneself to begin with.

I attacked Dawkins's book on God because I think he is theologically illiterate.

God chose what is weakest in the world to shame the strong.

From the viewpoint of political power, culture is absolutely vital. So vital, indeed, that power cannot operate without it. It is culture, in the sense of the everyday habits and beliefs of a people, which beds power down, makes it appear natural and inevitable, turns it into spontaneous reflex and

For the liberal state to accommodate a diversity of beliefs while having few positive convictions is one of the more admirable achievements of civilization.

For Aristotle, goodness is a kind of prospering in the precarious affair of being human.

Evil is unintelligible. It is just a thing in itself, like boarding a crowded commuter train wearing only a giant boa constrictor. There is no context which would make it explicable.

Evil is often supposed to be without rhyme or reason.

Dawkins considers that all faith is blind faith, and that Christian and Muslim children are brought up to believe unquestioningly. Not even the dim-witted clerics who knocked me about at grammar school thought that.

Cynicism and naivety lie cheek by jowl in the American imagination; if the United States is one of the most venal nations on Earth, it is also one of the most earnestly idealistic.

Anyone can be tolerant of those who are tolerant.

Americans use the word 'dream' as often as psychoanalysts do.

A truly common culture is not one in which we all think alike, or in which we all believe that fairness is next to godliness, but one in which everyone is allowed to be in on the project of cooperatively shaping a common way of life.

Deconstruction insists not that truth is illusory but that it is institutional.