Richard Dawkins Quotes

I don't believe that we evolved moral psychology; it just doesn't seem plausible to me as a biological phenomenon.

It’s true that someone will always say that good and evil don’t exist: that is a person who has never had any dealings with real evil. Good is far less convincing than evil, but it’s because their chemical structures are different. Like gold, good is never found in a pure state in nature: it therefore doesn’t seem impressive. It has the unfortunate tendency not to act; it prefers, passively, to be seen.

I think that moral philosophy is useful for framing questions, but terrible at answering them. I think moral psychology is booming right now, and we're making a lot of progress on understanding how we actually work, what our moral nature is.

We say then, that Christianity is adapted to the intellect, because its spirit coincides with that of true philosophy; because it removes the incubus of sensuality and low vice; because of the place it gives to truth; because it demands free inquiry; because its mighty truths and systems are brought before the mind in the same way as the truths and systems of nature; because it solves higher problems than nature can; and because it is so communicated as to be adapted to every mind.

Morality is a mountain which we cannot climb by our own efforts; and if we could we should only perish in the ice and unbreathable air of the summit, lacking those wings with which the rest of the journey has to be accomplished. For it is from there that the real ascent begins. The ropes and axes are 'done away' and the rest is a matter of flying.

We are engaged here in the most important pusuit in history. The search for meaning. What is What is the nature of being a person? What is the best way to go about being a person?How did we come to be, and wha will become of us when we are no longer? In short: What are the rules this game, and how might we best play it?

Moral sentences appear ostentatious and tumid, when they have no greater occasions than the journey of a wit to his home town: yet such pleasures and such pains make up the general mass of life; and as nothing is little to him that feels it with gre

There is a whole field of inquiry that has come up in the last 30 or 40 years - some call it sociobiology or evolutionary psychology - relating to where we get our moral sense and why we value the idea of altruism, and locating both answers in behavioral adaptations for the preservation of our genes.

There's a morality... I think there's a moral compass but whether that comes from religion or just from being a good person, and where one starts and the other begins... I'm a good person, I hope. But I'm never as good as I want to be, never as nice as I want to be, never as generous as I want to be.

I think that what one can see from a Darwinian account is how the addition of culture in our species turns us into a very special sort of animal, an animal that can be a moral agent in a way that no other animal can be.

In philosophy seminars, the choice is usually between good and evil. In the real world, however, the choice is often between a bad guy and a worse guy.

Have faith in man, whether he appears to you to be a very learned one or a most ignorant one. Have faith in man, whether he appears to be an angel or the very devil himself. Have faith in man first, and then having faith in him, believe that if there are defects in him, if he makes mistakes, if he embraces the crudest and the vilest doctrines, believe that it is not from his real nature that they come, but from the want of higher ideals.

There is no real philosophy until the mind turns around and examines itself.

Science is important, but so is ethics, so is balancing life. To destroy life to save life - it's one of the real ethical dilemmas that we face.

Since the branch of philosophy on which we are at present engaged differs from the others in not being a subject of merely intellectual interest — I mean we are not concerned to know what goodness essentially is, but how we are to become good men, for this alone gives the study its practical value — we must apply our minds to the solution of the problems of conduct.

Uncertainty is wondrous, and.. certainty, were it to be real, would be moral death.

Knowledge, in so far as it is directed to practical matters, has only to enumerate the principal possible attitudes of the thing towards us, as well as our best possible attitude towards it. Therein lies the ordinary function of ready-made concepts, those stations with which we mark out the path of becoming. But to seek to penetrate with them into the inmost nature of things, is to apply to the mobility of the real a method created in order to give stationary points of observation on it.

It is well for us if we have learned to listen to the sweet persuasion of the Beatitudes, but there are crises in all lives which require also the emphatic "Thou shalt not" of the decalogue which the founders wrote on the gateposts of their commonwealth.

Cultures are not the source of all morals, only a limited set of morals. Cultures can be graded and judged morally according to their contribution to the evolution of life.

People are either good or they're not. Religion doesn't make anybody good, I don't think.

I chose philosophy because it sounded like something I ought to be interested in. I didn't know anything about it, I didn't even know what it was talking about. What I really spent my time doing in those years was writing short stories. There were all sorts of interesting courses, but what I really wanted to do was make stories one way or another.

You can learn technological things, you can learn about specific things, but the real problems that people deal with in any subject, existential subjects or romantic subjects, you never learn anything. So you make a fool of yourself when you're 20, you make a fool of yourself at 40, at 60 at 80. The ancient Greeks were dealing with these problems. They screwed up all the time. People do now.

Our virtues and vices couple with one another, and get children that resemble both their parents.

The real question is whether all your pondering and analyses will convince you that life is worth living. That's what it all comes down to.

I ought never to act except in such a way that I could also will that my maxim should become a universal law.