Derek Parfit Quotes

Until this century, most of mankind lived in small communities. What each did could affect only a few others. But conditions have now changed. Each of us can now, in countless ways, affect countless other people. We can have real though small effects on thousands or millions of people. When these effects are widely dispersed, they may be either trivial, or imperceptible. It now makes a great difference whether we continue to believe that we cannot have greatly harmed or benefited others unless there are people with obvious grounds for resentment or gratitude.

Even if moral truths cannot affect people, they can still be truths.

Nagel once claimed that it is psychologically impossible to believe the Reductionist View. Buddha claimed that, though it is very hard, it is possible. I find Buddha’s claim to be true. After reviewing my arguments, I find that, at the reflective or intellectual level, though it is very hard to believe the Reductionist View, this is possible. My remaining doubts or fears seem to me irrational. Since I can believe this view, I assume that others can do so too. We can believe the truth about ourselves.

Classical Utilitarians...would claim, as Sidgwick did, that the destruction of mankind would be by far the greatest of all conceivable crimes. The badness of this crime would lie in the vast reduction of the possible sum of happiness.

Why shouldn’t I eat toothpaste? It’s a free world. Why shouldn’t I chew my toenails? i happen to have trodden in some honey. Why shouldn’t I prance across central park with delicate sideways leaps? I know what your answer will be: “it isn’t done”. But it’s no earthly use just saying it isn’t done. If there’s a reason why it isn’t done, give the reason—if there’s no reason, don’t attempt to stop me doing it. All other things being equal, the mere fact that something “isn’t done” is in itself an excellent reason for doing it.

To think about reality we must use concepts, and certain truths about concepts may reveal, or reflect, truths about reality.

Venetian Memories. Jane has agreed to have copied in her brain some of Paul’s memory-traces. After she recovers consciousness in the post-surgery room, she has a new set of vivid apparent memories. She seems to remember walking on the marble paving of a square, hearing the flapping of flying pigeons and the cries of gulls, and seeing light sparkling on green water. One apparent memory is very clear. She seems to remember looking across the water to an island, where a white Palladian church stood out brilliantly against a dark thundercloud.

Schopenhauer makes two curiously inconsistent claims about the wretchedness of human existence. We can object, he claims, both that our lives are filled with suffering which makes them worse than nothing, and that time passes so swiftly that we shall soon be dead. These are like Woody Allen’s two complaints about his hotel: ‘The food is terrible, and they serve such small portions!’

the part of our moral theory... that covers how we affect future generations... is the most important part of our moral theory, since the next few centuries will be the most important in human history.

It’s a good reason for postponing pleasures that you will then have more time in which you can enjoy looking forward to them. I remember exactly when, at the age of eight, I changed over from eating the best bits first to eating them last.

When some principle requires us to act in some way, this principle’s acceptability cannot depend on whether such acts are often possible. We cannot defend some principle by claiming that, in the world as it is, there is no danger that too many people will act in the way that this principle requires.

We are paternalists when we make someone act in his own interests.

Why do we save the larger number? Because we do give equal weight to saving each. Each counts for one. That is why more count for more.

Naturalism and Non-Cognitivism are both...close to Nihilism. Normativity is either an illusion, or involves irreducibly normative facts.

Normative concepts form a fundamental category-like, say, temporal or logical concepts. We should not expect to explain time, or logic, in non-temporal or non-logical terms. Similarly, normative truths are of a distinctive kind, which we should not expect to be like ordinary, empirical truths. Nor should we expect our knowledge of such truths, if we have ay, to be like our knowledge of the world around us.