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The Hippocratic Oath and Declaration of Geneva

"The Hippocratic Oath". The London Medical Repository 23 (135): 258. 1 March 1825. Retrieved 22 September 2014.. For the Greek text, see Jones, W. H. S., ed. (1868). Hippocrates Collected Works (in Greek) I. Cambridge Harvard University Press. pp. 130–131. Retrieved 22 September 2014.; "WMA Declaration of Geneva" by World Medical Association (May 2006; orig. September 1948)
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I swear by Apollo the physician, and Aesculapius the surgeon, likewise Hygeia and Panacea, and call all the gods and goddesses to witness, that I will observe and keep this underwritten oath, to the utmost of my power and judgment.

I will reverence my master who taught me the art. Equally with my parents, will I allow him things necessary for his support, and will consider his sons as brothers. I will teach them my art without reward or agreement; and I will impart all my acquirement, instructions, and whatever I know, to my master’s children, as to my own; and likewise to all my pupils, who shall bind and tie themselves by a professional oath, but to none else.

Nor shall any man’s entreaty prevail upon me to administer poison to anyone; neither will I counsel any man to do so. Moreover, I will get no sort of medicine to any pregnant woman, with a view to destroy the child.

Further, I will comport myself and use my knowledge in a godly manner.

I will not cut for the stone, but will commit that affair entirely to the surgeons.

Whatsoever house I may enter, my visit shall be for the convenience and advantage of the patient; and I will willingly refrain from doing any injury or wrong from falsehood, and (in an especial manner) from acts of an amorous nature, whatever may be the rank of those who it may be my duty to cure, whether mistress or servant, bond or free.

Whatever, in the course of my practice, I may see or hear (even when not invited), whatever I may happen to obtain knowledge of, if it be not proper to repeat it, I will keep sacred and secret within my own breast.

If I faithfully observe this oath, may I thrive and prosper in my fortune and profession, and live in the estimation of posterity; or on breach thereof, may the reverse be my fate!

Albert Camus (as Tarrou) on Living for the Moment

The Plague (New York: Vintage International, 1948, 1975), 121.
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[A]ll stream out into the open, drug themselves with talking, start arguing or love-making, and the last glow of sunset the town, freighted with lovers two by two and loud with voices, drifts like a helpless ship into the throbbing darkness. In vain a zealous evangelist with a felt hat and flowing tie threads his way through the crowd, crying without cease: “God is great and good. Come unto Him.” On the contrary, they all make haste toward some trivial objective that seems of more immediate interest than God. In the early days, when they thought this epidemic was much like other epidemics, religion held its ground, But once these people realized their instant peril, they gave their thought to pleasure. And all the hideous fears that stamp their faces in the daytime are transformed in the fiery, dusty nightfall into a sort of hectic exaltation, an unkempt freedom fevering their blood.

Albert Camus (as Father Paneloux) on God’s Judgment

The Plague, (New York: Vintage International, 1975; orig. 1948) 95-7.
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Thus from the dawn of recorded history the scourge of God has humbled the proud of heart and laid low those who hardened themselves against Him. Ponder this well, my friends, and fall on your knees. If today the plague is in your midst, that is because the hour has struck for taking thought. The just man need have no fear, but the evildoer has good cause to tremble. For plague is the flail of God and the world His threshing-floor, and implacably He will thresh out His harvest until the wheat is separated from the chaff. There will be more chaff than wheat, few chosen of the many called. Yet this calamity was not willed by God. Too long this world of ours has connived at evil, too long has it counted on the divine mercy, on God’s forgiveness. Repentance was enough, men thought; nothing was forbidden. You fondly imagine it was enough to visit God on Sundays, and thus you make free of your weekdays, You believed some brief formalities, some bendings of the knee, would recompense Him well enough for your criminal indifference. But God is not mocked. These brief encounters could not sate the fierce hunger of His love… To some the sermon simply brought home the fact that they had been sentenced, for an unknown crime, to an indeterminate period of punishment.

Albert Camus on Religiosity

The Plague, (New York: Vintage International, 1975; 1948) 93.
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There were large attendances at the services of the Week of Prayer. It must not, however, be assumed that in normal times the townsfolk of Oran are particularly devout. On Sunday morning, for instance, sea-bathing competes seriously with churchgoing. Nor must it be thought that they had seen a great light and had a sudden change of heart. With regard to religion – as to many other problems – plague had induced in them a curious frame of mind, as remote from indifference as from fervor; the best name to give it, perhaps, might be “objectivity.” Most of those who took part in the Week of Prayer would have echoed a remark made by one of the church goers..: “Anyhow, it can’t do any harm.”

Albert Camus (as Father Paneloux) on Denial

The Plague (New York: Vintage International, 1975; 1948), 37.
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When a war breaks out, people say: “It’s too stupid; it can’t last long.” But though a war may well be “too stupid,” that doesn’t prevent its lasting. Stupidity has a knack of getting its way; as we should see if we were not always so much wrapped in ourselves… In this respect our townspeople were like everybody else, wrapped up in themselves; in other words they were humanists: they disbelieved in pestilences. A pestilence isn’t a thing made to man’s measure; therefore we tell ourselves that pestilence is a mere bogy of the mind, a bad dream that will pass away. But it doesn’t always pass away and, from one bad dream to another, it is men who pass away. Our townsfolk were not more to blame than others; they forgot to be modest, that was all, and thought that everything still was possible for them.

Albert Camus on Suffering and an Afterlife

The Plague, (New York: Vintage International, 1948, 1975) 224.
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His interest quickened when, in a more emphatic tone, the preacher said that there were some things we could grasp as touching God, and others we could not. There was not doubt as to the existence of good and evil and, as a rule, it was easy to see the difference between them. The difficulty began when we looked into the nature of evil, and among things evil he included human suffering. Thus we had apparently needful pain, and apparently needless pain; we had right that a libertine should be struck down, we see no reason for a child’s suffering. And, truth to tell, nothing was more important on earth than a child’s suffering, the horror it inspires in us, and the reason we must find to account for it. [H]e might easily have assured them that the child’s sufferings would be compensated for by an eternity of bliss awaiting him. But how could he give that assurance when, to tell the truth, he knew nothing about it? For who would dare to assert that eternal happiness can compensate for a single moment’s human suffering? He who asserted that would not be a true Christian, a follower of the Master who knew all the pangs of suffering in his body and his soul. No, he, Father Paneloux, would keep faith with that great symbol of all suffering, the tortured body on the Cross; he would stand fast, his back to the wall and face honestly the terrible problem of a child’s agony. And he would boldly say to those who listened to his words today, “My brother, a time of testing has come for us all. We must believe everything or deny everything. And who among you, I ask, would dare to deny everything?”

Bertrand Russell on Placebos

"A Debate on the Existence of God" (1948) in Bertrand Russell on God and Religion (Buffalo, NY: Prometheus, 1986), p. 136.
Go The fact that a belief has a good moral effect upon a man is no evidence whatsoever in favor of its truth.

Bertrand Russell on Certainty

"Am I An Atheist Or An Agnostic?" (1947) in Atheism: Collected Essays, 1943 - 1949 (Arno Press: 1972).
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When one admits that nothing is certain, one must, I think, also add that some things are much more nearly certain than others. It is much more nearly certain that we are assembled here tonight than it is that the or that political party is in the right. Certainly there are degrees of certainty, and one should be very careful to emphasize that fact, because otherwise on is landed in an utter skepticism, and complete skepticism would, of course, be totally barren and completely useless.

C.S. Lewis on the Point of Truthseeking

The Great Divorce (Simon & Schuster: 1946), 44.
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You have gone far wrong. Thirst was made for water, inquiry for truth. What you now call the free play of inquiry has neither more nor less to do with the ends for which intelligence was given you than masturbation has to do with marriage.