“Our conviction that the world is meaningless is due in part to the fact (discussed in a later paragraph) that the philosophy of meaningless lends itself very effectively to furthering the ends of political and erotic passion; in part to a genuine intellectual error - the error of identifying the world of science, a world from which all meaning has deliberately been excluded, with ultimate reality.”

— Aldous Huxley , book Ends and Means

Ends and Means (1937)

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Aldous Huxley 290

English writer 1894–1963

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“Put in a nut-shell, my thesis amounts to this. The repeated attempts made by Rudolf Carnap to show that the demarcation between science and metaphysics coincides with that between sense and nonsense have failed. The reason is that the positivistic concept of 'meaning' or 'sense' (or of verifiability, or of inductive confirmability, etc.) is inappropriate for achieving this demarcation — simply because metaphysics need not be meaningless even though it is not science. In all its variations demarcation by meaninglessness has tended to be at the same time too narrow and too wide: as against all intentions and all claims, it has tended to exclude scientific theories as meaningless, while failing to exclude even that part of metaphysics which is known as 'rational theology'.”

Karl Popper (1902–1994) Austrian-British philosopher of science

Ch 11. "The Demarcation between Science and Metaphysics." (Summary, p. 253)
Conjectures and Refutations: The Growth of Scientific Knowledge (1963)

“And the other world-picture?, one based not just on science but wedded to a scientistic programme. Well, you know it as well as I do. Here all is ultimately meaningless.”

Simon Conway Morris (1951) British palaeontologist

The Boyle lecture (2005)

“All that is sacred and taboo in the world are meaningless.”

Anaïs Nin (1903–1977) writer of novels, short stories, and erotica

“For myself as, no doubt, for most of my contemporaries, the philosophy of meaninglessness was essentially an instrument of liberation. The liberation we desired was simultaneously liberation from a certain political and economic system and liberation from a certain system of morality. We objected to the morality because it interfered with our sexual freedom; we objected to the political and economic system because it was unjust. The supporters of these systems claimed that in some way they embodied the meaning (a Christian meaning, they insisted) of the world. There was an admirably simple method of confuting these people and at the same time justifying ourselves in our political and erotic revolt: we could deny that the world had any meaning whatsoever. Similar tactics had been adopted during the eighteenth century and for the same reasons… The men of the new Enlightenment, which occurred in the middle years of the nineteenth century, once again used meaninglessness as a weapon against the reactionaries. The Victorian passion for respectability was, however, so great that, during the period when they were formulated, neither Positivism nor Darwinism was used as a justification for sexual indulgence.”

Aldous Huxley book Ends and Means

Ends and Means (1937)

“In the interests of our people, and of other people in this part of the world, let's work together. Why do we have to exclude people because of their colour, whether they are white, brown, yellow or black? Let's accept that we are all a part of Africa, all part of the world. Let's all work together. And the more we can get people to accept that philosophy, the greater the hope for the whole world.”

Ian Smith (1919–2007) Prime Minister of Rhodesia

Ian Smith - A Bit Of A Rebel, Ian Smith

“I shall go on shining as a brilliantly meaningless figure in a meaningless world.”

F. Scott Fitzgerald book The Beautiful and Damned

Source: The Beautiful and Damned

“The reality of this world is necessity. The part of man which is in this world is the part which is in bondage to necessity and subject to the misery of need.”

Simone Weil (1909–1943) French philosopher, Christian mystic, and social activist

Draft for a Statement of Human Obligation (1943)
Context: The respect inspired by the link between man and the reality alien to this world can make itself evident to that part of man which belongs to the reality of this world.
The reality of this world is necessity. The part of man which is in this world is the part which is in bondage to necessity and subject to the misery of need.
The one possibility of indirect expression of respect for the human being is offered by men's needs, the needs of the soul and of the body, in this world.

“Every one of us has a sense of the world, and we all know that this sense is in part given to us by what other people and society tell us; in part generated by our emotional state, which we project outward; and in part by our genuine perceptions of reality. In short, our struggle to determine what is true is the struggle to decide which of our perceptions is genuine, and which are false because they are handed down, or sold to us, or generated by our own hopes and fears.”

Michael Crichton book State of Fear

State of Fear (2004)

“It is within science itself, and not in some prior philosophy, that reality is to be identified and described.”

Willard van Orman Quine (1908–2000) American philosopher and logician

Theories and Things, Cambridge, MA: Harvard University Press. 1981
1980s and later

“Man is a tragic animal. Not because of his smallness, but because he is too well endowed. Man has longings and spiritual demands that reality cannot fulfill. We have expectations of a just and moral world. Man requires meaning in a meaningless world.”

Peter Wessel Zapffe (1899–1990) Norwegian philosopher, mountaineer, and author

Source: The Last Messiah (1933), To Be a Human Being https://www.youtube.com/watch?v=u4m6vvaY-Wo&t=1110s (1989–90)

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Aldous Huxley 290

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