When those of Jewish blood exhibit moral or intellectual superiority, genius or special talent, we feel pride in them, even if they have abjured the faith like Spinoza, Marx, Disraeli or Heine. Despite the meditations of pundits or the decrees of council, our own instincts and acts, and those of others, have defined for us the term 'Jew.'

One need not believe in Pallas Athena, the virgin Goddess, to be overwhelmed by the Parthenon. Similarly, a man who rejects all dogmas, all theologies and all religious formulations of beliefs may still find Genesis the sublime book par excellence. Experiences and aspirations of which intimations may be found in Plato, Nietzsche, and Spinoza have found their most evocative expression in some sacred books. Since the Renaissance, Shakespeare, Rembrandt, Mozart, and a host of others have shown that this religious dimension can be experienced and communicated apart from any religious context. But that is no reason for closing my heart to Job's cry, or to Jeremiah's, or to the Second Isaiah. I do not read them as mere literature; rather, I read Sophocles and Shakespeare with all my being, too.

Spinoza or Nietzsche are philosophers whose critical and destructive powers are without equal, but this power always springs from affirmation, from joy, from a cult of affirmation and joy, from the exigency of life against those who would mutilate and mortify life. For me, that is philosophy itself.

I like mathematics because it is not human and has nothing particular to do with this planet or with the whole accidental universe - because like Spinoza's God it won't love us in return.