Astonishingly, we are saved not by a special apparatus known as religion, but by the quality of our everyday relations with one another.
I attacked Dawkins’s book on God because I think he is theologically illiterate.
For Aristotle, goodness is a kind of prospering in the precarious affair of being human.
Evil is often supposed to be without rhyme or reason.
There is no way in which we can retrospectively erase the Treaty of Vienna or the Great Irish Famine. It is a peculiar feature of human actions that, once performed, they can never be recuperated. What is true of the past will always be true of it.
One side-effect of the so-called war on terror has been a crisis of liberalism. This is not only a question of alarmingly illiberal legislation, but a more general problem of how the liberal state deals with its anti-liberal enemies.
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.
Anyone can be tolerant of those who are tolerant.
The conversion of agnostic High Tories to the Anglican church is always rather suspect. It seems too pat and predictable, too clearly a matter of politics rather than faith.
Any attempt to define literary theory in terms of a distinctive method is doomed to failure.
We live in a society which on the one hand pressurizes us into the pursuit of instant gratification, and the other hand imposes on whole sectors of the population and endless deferment of fulfillment.
It is difficult to think of an origin without wanting to go back beyond it.
Writing seems to rob me of my being: it is a second hand mode of communication, a pallid, mechanical transcript of speech, and so always at one remove from my consciousness.
Reading a text is more like tracing this process of constant flickering than it is like counting the beads on a necklace.
Literary texts do not exist on bookshelves: they are processes of signification materialized only in the practice of reading. For literature to happen, the reader is quite as vital as the author.
If there are indeed any iron laws of history, one of them is surely that in any major crisis of the capitalist system, a sector of the liberal middle class will shift to the left, and then shift smartly back again once the crisis has blown over.
With fiction, you can talk about plot, character and narrative, whereas a poem brings home the fact that everything that happens in a work of literature happens in terms of language. And this is daunting stuff to deal with.
There is an insuperable problem about introducing immigrants to British values. There are no British values. Nor are there any Serbian or Peruvian values. No nation has a monopoly on fairness and decency, justice and humanity.
The political currents that topped the global agenda in the late 20th century – revolutionary nationalism, feminism and ethnic struggle – place culture at their heart.
The German philosopher Walter Benjamin had the curious notion that we could change the past. For most of us, the past is fixed while the future is open.
God chose what is weakest in the world to shame the strong.