You can argue truly enough, for example, that general respect for the — G. E. M. Anscombe

"There is no such thing as a casual, non-significant sexual act; everyone knows this. Contrast sex with eating - youre strolling along a lane, you see a mushroom on a bank as you pass by, you know about mushrooms, you pick it and you eat it quite casually - sex is never like that. Thats why virtue in connection with eating is basically a matter only of the pattern of ones eating habits. But virtue in sex - chastity - is not only a matter of such a pattern, that is of its role in a pair of lives. A single sexual action can be bad even without regard to its context, its further intentions and its motives."

"Christian life meant a separation from the standards of that world: you couldnt be a Baal-worshipper, you couldnt sacrifice to idols, be a sodomite, practice infanticide, compatibly with the Christian allegiance. That is not to say that Christians were good; we humans are a bad lot and our lives as Christians even if not blackly and grossly wicked are usually very mediocre."

"A severe morality holds that intercourse (and may hold this of eating, too) has something wrong about it if it is ever done except explicitly as being required for that preservation of human life which is what makes intercourse a good kind of action. But this involves thoroughly faulty moral psychology. God gave us our physical appetite, and its arousal without our calculation is part of the working of our sort of life. Given moderation and right circumstances, acts prompted by inclination can be taken in a general way to accomplish what makes them good in kind and theres no need for them to be individually necessary or useful for the end that makes them good kinds of action. Intercourse is a normal part of married life through the whole life of the partners in a marriage and is normally engaged in without any distinct purpose other than to have it, just as such a part of married life."

"If a kind of love cannot be commanded, we cant build our moral theology of marriage on the presumption that it will be present. Its absence is sad, but this sadness exists, it is very common. We should avoid, I think, using the indicative mood for what is really a commandment like the Scout Law ("A Boy Scout is kind to animals" - it means a Boy Scout ought to be kind to animals). For if we hear: "a Christian couple grow in grace and love together" doesnt the question arise "supposing they dont?" It clears the air to substitute the bite of what is clearly a precept for the sweetness of a rosy picture. The command to a Christian couple is: "Grow in grace and love together." But a joint command can only be jointly obeyed. Suppose it isnt? Well, there remains the separate precept to each and in an irremediably unhappy marriage, one ought still to love the other, though not perhaps feeling the affection that cannot be commanded. Thus the notion of the "marriage debt" is a very necessary one, and it alone is realistic: because it makes no assumption as to the state of the affections. Looking at the rightness of the marriage act like this will help in another way. It will prevent us from assuming that the pleasant affection which exists between a happy and congenial pair is the fulfilment of the precept of love. (It may after all only be a complacent hiving off together in a narrow love.) We ought absolutely not to give out a teaching which is flattering to the lucky, and irrelevant to the unhappy. Looked at carefully, too, such teaching is altogether too rigorist in a new direction. People who are not quite happily married, not lucky in their married life, but nevertheless have a loyalty to the bond, are not, therefore, bound to abstain from intercourse."

"But we lay people are not less called to the Christian life, in which the critical question is: "Where does the compass-needle of your mind and will point?" This is tested above all by our reactions when it costs or threatens to cost something to be a Christian. One should be glad if it does, rather than complain! If we will not let it cost anything; if we succumb to the threat of "losing our life", then our religion is indistinguishable from pure worldliness."

"Intention appears to be something that we can express, but which brutes (which e.g. do not give orders) can have, though lacking any distinct expression of intention. For a cats movements in stalking a bird are hardly to be called an expression of intention. One might as well call a cars stalling the expression of its being about to stop. Intention is unlike emotion in this respect, that the expression of it is purely conventional; we might say linguistic, if we will allow certain bodily movements with a conventional meaning to be included in language."

"Be the change that you wish to see in the world."

"we are engaged in a grim experiment never before attempted. We are subjecting whole populations to exposure to chemicals which animal experiments have proved to be extremely poisonous and in many cases cumulative in their effect. These exposures now begin at or before birth and-unless we change our methods-will continue through the lifetime of those now living. No one knows what the result will be, because we have no previous experience to guide us."

"pity this busy monster, manunkind, not. Progress is a comfortable disease: your victim (death and life safely beyond) plays with the bigness of his littleness"

"I believe that the unity of man as opposed to other living things derives from the fact that man is the conscious life of himself. Man is conscious of himself, of his future, which is death, of his smallness, of his impotence; he is aware of others as others; man is in nature, subject to its laws even if he transcends it with his thought."

"“We need brains, is the bottom line,” Ivy said. “We’re not hunter-gatherers anymore. We’re all living like patients in the intensive care unit of a hospital. What keeps us alive isn’t bravery, or athleticism, or any of those other skills that were valuable in a caveman society. It’s our ability to master complex technological skills. It is our ability to be nerds. We need to breed nerds.”"

"I have been clinically depressed for most of my life. I once used drugs to fix it. Then I stopped. I stopped because I decided they were making me stupid, and Id rather be miserable than stupid. I am what I am."