“Two features would by now be obvious: (1) far from being a clear and definite code, the shariah is ambiguous; (2) it is ambiguous on the entire spectrum of issues. Two operational consequences follow: (1) this ambiguity is one of the bases for the unrivalled power of the ulema; (2) the ulema therefore sabotage every effort to codify the shariah as zealously as they fight back every effort to replace it by a modern code common to all.”

Story of Your Life; first appeared in Starlight 2, 1998.
Stories of Your Life and Others (2002)

The Evolution Tour: Live in Miami
2007, 2008

How to Raise a Prodigy, The New Yorker (2018)

Part I : Ambiguity and Freedom
The Ethics of Ambiguity (1947)
Context: The failure described in Being and Nothingness is definitive, but it is also ambiguous. Man, Sartre tells us, is “a being who makes himself a lack of being in order that there might be being.” That means, first of all, that his passion is not inflicted upon him from without. He chooses it. It is his very being and, as such, does not imply the idea of unhappiness. If this choice is considered as useless, it is because there exists no absolute value before the passion of man, outside of it, in relation to which one might distinguish the useless from the useful. The word “useful” has not yet received a meaning on the level of description where Being and Nothingness is situated. It can be defined only in the human world established by man’s projects and the ends he sets up. In the original helplessness from which man surges up, nothing is useful, nothing is useless. It must therefore be understood that the passion to which man has acquiesced finds no external justification. No outside appeal, no objective necessity permits of its being called useful. It has no reason to will itself. But this does not mean that it can not justify itself, that it can not give itself reasons for being that it does not have. And indeed Sartre tells us that man makes himself this lack of being in order that there might be being. The term in order that clearly indicates an intentionality. It is not in vain that man nullifies being. Thanks to him, being is disclosed and he desires this disclosure. There is an original type of attachment to being which is not the relationship “wanting to be” but rather “wanting to disclose being.” Now, here there is not failure, but rather success.

Source: History of Mathematics (1925) Vol.2, p.449

Principles of program design, 1975

"Moral Beliefs"

Source: The Subtle Art of Not Giving a F*ck (2016), Chapter 4, “The Value of Suffering” (p. 86)

The Differential and Integral Calculus (1836)