Martha C. Nussbaum quotes:

Philosophers should be, as Seneca put it, 'lawyers for humanity'. Make what you think and feel count; the examined life has global dimensions.

The great tragedy in the new feminist theory in America is the loss of a sense of public commitment.... Hungry women are not fed by this, battered women are not sheltered by it, raped women do not find justice in it, gays and lesbians do not achieve legal protections through it.

To be a good human being is to have a kind of openness to the world, an ability to trust uncertain things beyond your own control.

Knowledge is no guarantee of good behavior, but ignorance is a virtual guarantee of bad behavior.

You can't really change the heart without telling a story.

Nudity quickly becomes unremarkable when generally practiced.

As we tell stories about the lives of others, we learn how to imagine what another creature might feel in response to various events. At the same time, we identify with the other creature and learn something about ourselves.

Disgust relies on moral obtuseness. It is possible to view another human being as a slimy slug or a piece of revolting trash only if one has never made a serious good-faith attempt to see the world through that person's eyes or to experience that person's feelings. Disgust imputes to the other a subhuman nature. How, by contrast, do we ever become able to see one another as human? Only through the exercise of imagination.

In our swamp of media sensationalism and group-speak, BOSTON REVIEW stands out as a bold voice for reason and argument, one of the very, very few places that offers intelligence, integrity, and variety.

Our emotional life maps our incompleteness: A creature without any needs would never have reasons for fear, or grief, or hope, or anger.

To be a good human being is to have a kind of openness to the world, an ability to trust uncertain things beyond your own control, that can lead you to be shattered in very extreme circumstances for which you were not to blame. That says something very important about the condition of the ethical life: that it is based on a trust in the uncertain and on a willingness to be exposed; it's based on being more like a plant than like a jewel, something rather fragile, but whose very particular beauty is inseparable from that fragility.

But the life that no longer trust another human being and no longer forms ties to the political community is not a human life any longer.