Religions are so subtle, so complicated, so intelligent in many ways that they're not fit to be abandoned to the religious alone; they're for all of us.
Philosophy, art, politics, religion and bohemia have never sought to do away entirely with the status hierarchy; they have attemptee, rather, to institute new kinds of hierarchies based on sets of values unrecognised by, and critical of, those of the majority.. They have provided us with persuasive and consoling reminders that there is more than one way of succeeding in life.
Pick up any newspaper or magazine, open the TV, and you'll be bombarded with suggestions of how to have a successful life. Some of these suggestions are deeply unhelpful to our own projects and priorities - and we should take care.
By travelling across frontiers, on horseback and in the imagination, Montaigne invited us to to exchange local prejudices and the self division they induced for less constraining identities as citizens of the world.
Philosophy had supplied Socrates with convictions in which he had been able to have rational, as opposed to hysterical, confidence when faced with disapproval.
Our minds are susceptible to the influence of external voices telling us what we require to be satisfied, voices that may drown out the faint sounds emitted by our souls and distract us from the careful, arduous task of accurately naming our priorities.
Let's say you went to Harvard or Oxford or Cambridge, and you said, 'I've come here because I'm in search of morality, guidance and consolation; I want to know how to live,' - they would show you the way to the insane asylum.
The real issue is not whether baking biscuits is meaningful, but the extent to which the activity can seem to be so after it has been continuously stretched and subdivided across five thousand lives.
One of our major flaws, and causes of unhappiness, is that we find it hard to take note of appreciate and be grateful for what is always around us. We suffer because we lose sight of the value of what is before us and yearn, often unfairly, for the imagined attraction elsewhere.
The inability to live in the present lies in the fear of leaving the sheltered position of anticipation or memory, and so of admitting that this is the only life that one is ever likely (heavenly intervention aside) to live.
Every adult life could be said to be defined by two great love stories: the story of our quest for sexual love and the story of our quest for love from the world.