“The economic success of the Western world is a product of its moral philosophy and practice. The economic results are better because the moral philosophy is superior. It is superior because it starts with the individual, with his uniqueness, his responsibility, and his capacity to choose. Surely this is infinitely preferable to the Socialist-statist philosophy which sets up a centralised economic system to which the individual must conform, which subjugates him, directs him and denies him the right to free choice. Choice is the essence of ethics: if there were no choice, there would be no ethics, no good, no evil; good and evil have meaning only insofar as man is free to choose.”

“Now the kind of philosophy under which we proceed in the whole and in the part is moral philosophy or ethics; because the whole was undertaken not for speculation but for practice.”
Genus vero philosophie, sub quo hic in toto et parte proceditur, est morale negotium, sive ethica; quia non ad speculandum, sed ad opus inventum est totum et pars.

“Keynes's economic philosophy is thus made up of three interdependent parts: his technical macroeconomics, his embattled political philosophy and his ultimate ethical purpose.”

“We are Socialists, enemies, mortal enemies of the present capitalist economic system with its exploitation of the economically weak, with its injustice in wages, with its immoral evaluation of individuals according to wealth and money instead of responsibility and achievement, and we are determined under all circumstances to abolish this system! And with my inclination to practical action it seems obvious to me that we have to put a better, more just, more moral system in its place, one which, as it were, has arms and legs and better arms and legs than the present one!”

“Man's characteristic privilege is that the bond he accepts is not physical but moral; that is, social. He is governed not by a material environment brutally imposed on him, but by a conscience superior to his own, the superiority of which he feels. Because the greater, better part of his existence transcends the body, he escapes the body's yoke, but is subject to that of society.”

“I had before me the product of two mutually exclusive philosophies. Economism would insist that having made the perfect pencil, Thoreau should make more pencils and sell them for money with which to buy more material to make still more pencils to sell for money to buy still more material, and so on, because the making and selling of pencils is the whole content of life. Thoreau did not believe it is the whole content of life. It was clear that economism's philosophy was the only one which my companion was capable of accepting. Detach him from his particular specialised practice of it, and existence would have no further meaning for him; and in this he was representative of the great bulk of society in this present age.”

“The Christian.. cannot dismiss the philosophy and science of his society as though they were external to him; they are in him. … He cannot rid himself of political beliefs and economic customs by rejecting the more or less external institutions; these customs and beliefs have taken up residence in his mind.”

“As philosophy becomes academic and tends to repudiate its responsibility to the culture in which it flourishes, the layman in need of wisdom and vision turns to evangelic practicalists, who confirm him in his myopic prejudice that the exclusive end of moral philosophy is actually to direct social activity toward the concrete and immediate improvement of social conditions. But, since there is no way of knowing except by arduous philosophical criticism whether the ends to which a reformer would lead us represent genuine improvement, the practicalist’s impatience with theory is at best hasty.”

“The animating purpose of James was, on the other hand, primarily moral and artistic. It is expressed in his phrase, "block universe," employed as a term of adverse criticism. Mechanism and idealism were abhorrent to him because they both hold to a closed universe in which there is no room for novelty and adventure. Both sacrifice individuality and all the values, moral and aesthetic, which hang upon individuality; for according to absolute idealism, as to mechanistic materialism, the individual is simply a part determined by the whole of which he is a part. Only a philosophy of pluralism, of genuine indetermination, and of change which is real and intrinsic gives significance to individuality. It alone justifies struggle in creative activity and gives opportunity for the emergence of the genuinely new.”

“…as individuals and as nations we live in states of society utterly different from each other. As a collection of individuals, we live under the highest and latest development of civilization, in which the individual is rigidly forbidden to defend himself, because society is always ready and able to defend him. As a collection of nations we live in an age of the merest Faustrecht, in which each one obtains his rights precisely in proportion to his ability, or that of his allies, to fight for them…In practice it is found that International Law is always on the side of strong battalions…It is puerile…to apply to the dealings of a nation with its neighbour's territory the morality which would be applicable to two individuals possessing adjoining property, and protected from mutual wrong by a law superior to both.”