Man is a newcomer. He is an integral part of our planet, but not an essential one. There is no natural law that guarantees his survival. (Chapter 3)

Life has always been risky and will remain so. The joy of being born includes the inevitable acceptance of death. (Chapter 4)

There might be a critical population level beyond which “man simply goes ape,” the reverse of what we normally contemplate. Since we evidently do not love each other, to exceed a critical density in packing may be fatal from a social rather than physical point of view. (Chapter 7)

We are like visitors, irresponsible ones at that—from outer space—who exploit this place while it lasts, and then move on not caring what, if anything, we leave behind. (Chapter 9)

Our complete dominance is closely related to our success as super toolmakers. This is responsible for our rapidly increasing numbers and our ability to move into every corner of the world, relentlessly pursuing all that creeps, runs, flies, or swims. (Chapter 9)

All human systems—political, economic, and religious—have the capacity to function. The fact that none of them does function is not the fault of the systems but rather due to the fact that they all must rely on the same deficient “brick”—Homo not so sapiens. (Chapter 11)

Greed just makes no sense when all possessions have to be surrendered in what is, after all, a short time (geologically speaking). (Chapter 11)

A more realistic attitude on our part towards the universe, the earth, and other forms of terrestrial life will go a long way towards solving our problems. (Chapter 11)

A destitute but wise human being is an evolutionary success, but a wealthy and almost all-powerful moron is doomed to extinction. (Chapter 13)

 
Where are our leaders? The politicians muddle along according to the wishes of their constituents, the clergy has faded into the background of anonymity, and the academics are busy pursuing their research—read egos—in their ivory towers. (Chapter 16)

The lack of integrity is somewhat puzzling in a basically affluent society. It is displayed to a large extent by people who have no need for it, i.e. the affluent segment of the population. It is borne out of greed—the insatiable desire for more and more material goods and the need to have everything that others have. It leads to the hectic rat race of modern western nations and usually ends by the racer being buried prematurely, a victim of his addiction. Whatever he has amassed remains behind—at least there are no known cases where someone has taken it with him. (Chapter 21)

Physical laziness is easily visible and demonstrable while intellectual laziness is far more subtle and less obvious, but at the same time its consequences are far more devastating. (Chapter 24)

We come to realize today that in the western world we are presently enjoying a standard of living which we do not deserve; in fact, we have mortgaged the future with our behaviour. (Chapter 31)

 
It is customary today in affluent societies to subscribe to a waste of material goods which is absolutely unnecessary. Mental and spiritual freedom, the most important aspects of a dignified life, can be maintained without the presently associated high level of material consumption. On the contrary, the material consumption, and the energies directed in the production and consumption of these material goods, detracts from enjoying the more leisurely aspects of life. (Chapter 42)

In fighting boredom, we blow away more resources between Friday night and Monday morning than during the entire working week. Conclusion: the enormous resource appetite (and concomitant pollution) of the overdeveloped countries is largely fuelled by our desire for entertainment and is not required for a basic, comfortable existence. (Chapter 43)

Green movements are hell bent on saving the planet. Well, let’s just be realistic. The planet is doing just fine. True, it has a little skin cancer, deadly to the human race, but hardly of any consequence to the planet. (Chapter 43)

Does it make sense to explore the short span of modern man’s history without ever measuring it against the background of the history of our planet, or at least the history of life as we know it today? I submit that such an approach might induce historians to take a somewhat humbler view of our species, much to the advantage of us all. (Chapter 44)

Where man himself is involved, and we look essentially at ourselves, we are apt to become emotional and our unbiased scientific minds tend to be shrouded in the smoke that rises from our burnt egos. (Chapter 44)

History tells us that climate is not a constant. Warm and cold periods alternate. In each case habitable regions are opened and closed, which leads to mass migrations. In an overpopulated world, such migrations are difficult to accommodate. The core problem is not the climate but overpopulation. (Chapter 44)

The interdisciplinary dialogue is not a natural activity for humanity. It does not come easily to an ambitious, aggressive, and egocentric animal such as man. It cannot and never will be a widespread and universal activity. In order to bring about a minimum level of interdisciplinary dialogue, we shall have to outwit ourselves. (Chapter 44)

Modern man’s predicament is not as obvious as being at war, though the consequences are far more serious. (Chapter 44)

Excellence next door is not excellence but competition. Excellence only acknowledges other excellence when it is safely removed in either space or time, from which it follows that the best excellence is dead. (Chapter 44)

In all western countries, energy consumption could be reduced anywhere up to 30% without any effect on the standard of living simply by cutting waste and accepting some inconveniences. To effect this requires a change in human attitude rather than any kind of technological advance. To stubbornly refuse to even consider such alternatives means to reject the human revolution. This can only spell doom, since man may be powerful, but, unfortunately, he is not almighty. (Chapter 47)