Monty Python Philosophy Quotes

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My philosophy, like color television, is all there in black and white.
Graham Chapman
Similarly, if we ask "What have philosophers ever done for us?" we get involved in the following dialogue: "Well, their examples help us to decide what we think about issues we haven't thought about before." "Oh, yeah, well, that goes without saying, doesn't it?" "And their examples help us discover whether we really believe what we say we believe, or not." " Yeah, all right. I'll grant you that their examples help us to work out what we think, and to think better. But apart from helping us to work out what we think, clarifying our views, and helping us to solve hard problems, what do philosophers ever do for us?" "Well, their examples are amusing." James Taylor, "Why is a Philosopher Like a Python?
Gary L. Hardcastle (Monty Python and Philosophy: Nudge Nudge, Think Think! (Popular Culture and Philosophy, 19))
This raises the question, was Brian Cohen divine? Let’s take a look at his miracles. In Monty Python’s Life of Brian, each “miracle” Brian performs leads to greater conviction on the part of his followers that his every utterance is Divinely sanctioned. His first miracle is to be “taken up” into heaven, only to be spotted in full sprint moments later. For his next miracle, he causes a juniper bush to bring forth juniper berries. Later he miraculously restores the power of speech to Simon, a hermit of eighteen years (by landing on his foot, that is). As evidence of Brian’s divinity mounts, his words are received by the devoted throng as Divine revelation. His exasperated plea for the crowd to “fuck off ” is treated as an invitation to ritual: “How shall we fuck off, O Lord?
George A. Reisch (Monty Python and Philosophy: Nudge Nudge, Think Think! (Popular Culture and Philosophy, 19))
Is God really real?”This is a perennial question for the philosophy of religion. Fortunately, the Pythons have answers to it. Perhaps too many answers. If we asked Arthur, King of the Britons, he would certainly testify that God exists, speaks English, and can’t stand people groveling, averting their eyes, ceaselessly apologizing, and deeming themselves unworthy. Yet when we begin inquiring into Monty Python’s The Meaning of Life, “there is some doubt” about whether God is really real, or, to put it more philosophically, there is doubt over whether God’s existence can be established through a valid argument. There is a long philosophical tradition of constructing rational arguments for the existence and attributes of God, and an equally long skeptical tradition of deconstructing those same arguments. The Pythons have been exemplary participants in the latter tradition, either through parody, or by echoing in a funnier and more succinct way the skeptical arguments of such philosophical predecessors as Scottish philosopher David Hume (1711-1776).
George A. Reisch (Monty Python and Philosophy: Nudge Nudge, Think Think! (Popular Culture and Philosophy, 19))
To determine the truth or falsity of a statement you not only need to a set of special experiences, but you need to know the truth of falsity of a host of other different statements as well. That is, verifying that the cat is on the mat is not a matter of experience alone, but of accepting all sorts of other different statements, all the way from "Light rays travel in straight lines" to "I am not having another one of those darn flashbacks." "Themes in Contemporary Analytic Philosophy as Reflected in the Work of Monty Python
Gary L. Hardcastle (Monty Python and Philosophy: Nudge Nudge, Think Think! (Popular Culture and Philosophy, 19))
What is the good life?” No other question presents as hard and wicked a problem for the intellectual imagination today. If it is the case that few questions have carried as much promise for engendering radical forms of life and living, it is just as true that none other have generated as many answers rank with reaction. The sheer ambition in the question speaks to the sublime dreamwork of the human imagination, but its vaulting presumption is ready made for ridicule in a Monty Python sketch. No wonder then that those who have presumed to speak on the good life appear crazed or comic, cranks or clowns.
Omedi Ochieng (Groundwork for the Practice of the Good Life: Politics and Ethics at the Intersection of North Atlantic and African Philosophy (Routledge Studies in Social and Political Thought))
Analytic philosophy has spent the last seventy years engaged in two successive revolts. If you didn't know this, don't feel bad -- philosophers engaged in revolt look pretty much exactly like philosophers not engaged in revolt. They go to the office, teach introduction to philosophy, make a few phone calls, have office hours, work on a rough draft, and head home. There's no storming of the parliament building, ripping up of city streets, or lobbing of Molotov cocktails for your revolting philosopher, or, I should say, the philosopher in revolt. "Themes in Contemporary Analytic Philosophy as Reflected in the Work of Monty Python
Gary L. Hardcastle (Monty Python and Philosophy: Nudge Nudge, Think Think! (Popular Culture and Philosophy, 19))
For instance, a snob may claim that men dressing in drag and engaging in slapstick humor is beneath them, juvenile, base. Monty Python and the Kids in the Hall is lowbrow humor. But the same phenomena, namely, cross-dressing tomfoolery, is acceptable and high art if it’s done by “The Bard.
Jacob M. Held (Stephen King and Philosophy (Great Authors and Philosophy))