Sam Harris Quotes

most of us spend our time seeking happiness and security without acknowledging the underlying purpose of our search. Each of us is looking for a path back to the present: We are trying to find good enough reasons to be satisfied now.

If you pay attention to your inner life, you will see that the emergence of choices, efforts, and intentions is a fundamentally mysterious process.

He prolongs their life and prosperity so that they may continue heaping sin upon sin and all the more richly deserve the torments that await them beyond the grave.

Incompatible religious doctrines have balkanized our world into separate moral communities, and these divisions have become a continuous source of bloodshed. Indeed, religion is as much a living spring of violence today as it has been at any time in the past. The recent conflicts in Palestine (Jews vs. Muslims), the Balkans (Orthodox Serbians vs. Catholic Croatians; Orthodox Serbians vs. Bosnian and Albanian Muslims), Northern Ireland (Protestants vs. Catholics), Kashmir (Muslims vs. Hindus), Sudan (Muslims vs. Christians and animists), Nigeria (Muslims vs. Christians), Ethiopia and Eritrea (Muslims vs. Christians), Sri Lanka (Sinhalese Buddhists vs. Tamil Hindus), Indonesia (Muslims vs. Timorese Christians), Iran and Iraq (Shiite vs. Sunni Muslims), and the Caucasus (Orthodox Russians vs. Chechen Muslims; Muslim Azerbaijanis vs. Catholic and Orthodox Armenians) are merely a few cases in point. These are places where religion has been the explicit cause of literally millions of deaths in recent decades.

Why is religion such a potent source of violence? There is no other sphere of discourse in which human beings so fully articulate their differences from one another, or cast these differences in terms of everlasting rewards and punishments. Religion is the one endeavor in which us–them thinking achieves a transcendent significance. If you really believe that calling God by the right name can spell the difference between eternal happiness and eternal suffering, then it becomes quite reasonable to treat heretics and unbelievers rather badly. The stakes of our religious differences are immeasurably higher than those born of mere tribalism, racism, or politics.

our moral reasoning is plagued by two illusions. The first illusion can be called the wag-the-dog illusion: We believe that our own moral judgment (the dog) is driven by our own moral reasoning (the tail). The second illusion can be called the wag-theother-dog's-tail illusion: In a moral argument, we expect the successful rebuttal of an opponent's arguments to change the opponent's mind. Such a belief is like thinking that forcing a dog's tail to wag by moving it with your hand will make the dog happy.

How would your relationships change if you resolved never to lie again? What truths about yourself might suddenly come into view? What kind of person would you become? And how might you change the people around you?

Needless to say, there are people who hate Arabs, Somalis, and other immigrants from predominantly Muslim societies for racist reasons. But if you can’t distinguish that sort of blind bigotry from a hatred and concern for dangerous, divisive, and irrational ideas — like a belief in martyrdom, or a notion of male “honor” that entails the virtual enslavement of women and girls — you are doing real harm to our public conversation. Everything I have ever said about Islam refers to the content and consequences of its doctrine. And, again, I have always emphasized that its primary victims are innocent Muslims — especially women and girls.

Honesty is a gift we can give to others. It is also a source of power and an engine of simplicity. Knowing that we will attempt to tell the truth, whatever the circumstances, leaves us with little to prepare for. We can simply be ourselves.

We will see that the greatest problem confronting civilization is not merely religious extremism: rather, it is the larger set of cultural and intellectual accommodations we have made to faith itself.

The doors leading out of scriptural literalism do not open from the inside. The moderation we see among nonfundamentalists is not some sign that faith itself has evolved; it is, rather, the product of the many hammer blows of modernity that have exposed certain tenets of faith to doubt.

the fact that unjustified beliefs can have a consoling influence on the human mind is no argument in their favor.

Yes, a peculiar trait of holding certain symbols as sacred and intimately tied to one’s own identity is that they can often become more important than human life.

Liberals tend to understand that a person can be lucky or unlucky in all matters relevant to his success. Conservatives, however, often make a religious fetish of individualism.

Many seem to have absolutely no awareness of how fortunate one must be to succeed at anything in life, no matter how hard one works. One must be lucky to be able to work. One must be lucky to be intelligent, physically healthy, and not bankrupted in middle age by the illness of a spouse.

According to the Buddhist teachings, human beings have a distorted view of reality that leads them to suffer unnecessarily. We grasp at transitory pleasures. We brood about the past and worry about the future. We continually seek to prop up and defend an egoic self that doesn’t exist. This is stressful — and spiritual life is a process of gradually unraveling our confusion and bringing this stress to an end. According to the Buddhist view, by seeing things as they are, we cease to suffer in the usual ways, and our minds can open to states of well-being that are intrinsic to the nature of consciousness.

Knowing what a person believes on a certain subject is not identical to knowing how that person thinks.