Best 1 289 of Ethics quotes - MyQuotes
The ethic of Reverence for Life is the ethic of Love widened into universality.
Obviously you have a responsibility - one would like to think there is such a thing as ethics in filmmaking.
I do notice that when I come in to meet casting people, they love that I'm Australian. Maybe it's our good work ethic.
si te olvidas de por qué haces las cosas te olvidarás de por qué debes hacerlas bien.
Reason is, and ought only to be the slave of the passions, and can never pretend to any other office than to serve and obey them.
At every period of history, people have believed things that were just ridiculous, and believed them so strongly that you risked ostracism or even violence by saying otherwise. If our own time were any different, that would be remarkable. As far as I can tell it isn't.
Conscience is the chamber of justice.
Why should I give up revenge? On behalf of what? Moral principles? And what of the higher order of things, in which evil deeds are punished? For you, a philosopher and ethicist, an act of revenge is bad, disgraceful, unethical and illegal. But I ask: where is the punishment for evil? Who has it and grants access? The Gods, in which you do not believe? The great demiurge-creator, which you decided to replace the gods with? Or maybe the law? [...] I know what evil is afraid of. Not your ethics, Vysogota, not your preaching or moral treaties on the life of dignity. Evil is afraid of pain, mutilation, suffering and at the end of the day, death! The dog howls when it is badly wounded! Writhing on the ground and growls, watching the blood flow from its veins and arteries, seeing the bone that sticks out from a stump, watching its guts escape its open belly, feeling the cold as death is about to take them. Then and only then will evil begin to beg, 'Have mercy! I regret my sins! I'll be good, I swear! Just save me, do not let me waste away!'. Yes, hermit. That is the way to fight evil! When evil wants to harm you, inflict pain - anticipate them, it's best if evil does not expect it. But if you fail to prevent evil, if you have been hurt by evil, then avenge him! It is best when they have already forgotten, when they feel safe. Then pay them in double. In triple. An eye for an eye? No! Both eyes for an eye! A tooth for a tooth? No! All their teeth for a tooth! Repay evil! Make it wail in pain, howling until their eyes pop from their sockets. And then, you can look under your feet and boldly declare that what is there cannot endanger anyone, cannot hurt anyone. How can someone be a danger, when they have no eyes? How can someone hurt when they have no hands? They can only wait until they bleed to death.
I am not a wishing well with legs. (Paraphrasing Babylon 5's Londo Mollari, repeately, when asked to perform hacking functions for strangers.)
Ethics evolve naturally, and we trample upon them with laws created by reason and experience.
Because we are a globally connected village, we need to remember that our choices are not isolated. They have a powerful ripple effect, and that ripple is global.
If you can't trust people, who can you trust?
Every man who begets a free act projects his personality into the infinite. If he gives a poor man a penny grudgingly, that penny pierces the poor man’s hand, falls, pierces the earth, bores holes in suns, crosses the firmament and compromises the universe. If he begets an impure act, he perhaps darkens thousands of hearts whom he does not know, who are mysteriously linked to him, and who need this man to be pure as a traveller dying of thirst needs the Gospel’s draught of water. A charitable act, an impulse of real pity sings for him the divine praises, from the time of Adam to the end of the ages; it cures the sick, consoles those in despair, calms storms, ransoms prisoners, converts the infidel and protects mankind
... It is immensely moving when a mature man - no matter whether old or young in years - is aware of a responsibility with heart and soul. He then acts by following an ethic of responsibility and somewhere reaches the point where he says: 'Here I stand; I can do no other'. That is something genuinely human and moving. And every one of us who is not spiritually dead must realize the possibility of finding himself at some time in that position. In so far as this is true, an ethic of ultimate ends and an ethic of responsibility are not absolute contrasts but rather supplements, which only in unison constitute a genuine man - a man who can have the 'calling for politics'.
What a model of an artist was for me was an artist who worked. Picasso was the ultimate model, because the work ethic he had.
Pre-modern forms of authority , based predominantly upon value-rationality and natural law, are here succeeded by legal-rational forms of domination and by the rule of instrumental reason. With this, religious beliefs and ultimate ideals gradually recede from (public) life as they are disenchanted by the claims of 'rational' science and are replaced increasingly by the idealized pursuit of secular, material ends. This leads to a world in which questions of meaning and value disappear from the public arena, and in which the scope for creative action and for the pursuit of ultimate values becomes increasingly restricted. And in this regard, the twin processes of cultural and social rationalization lead to the same end: to a condition of nihilism in which the highest 'ultimate' values are devalued, or devalue themselves, and hence, for the most part, are no longer able to guide social action, which itself becomes, in turn, increasingly routinized and mundane.
My suggestion, then, is that we accord the fetus no higher moral status than we give to a nonhuman animal at a similar level of rationality, self-consciousness, awareness, capacity to feel and so on. Because no fetus is a person, no fetus has the same claim to life as a person. Until a fetus has some capacity for conscious experience, an abortion terminates an existence that is – considered as it is and not in terms of its potential – more like that of a plant than of a sentient animal like a dog or a cow.
The humanitarian philosophies that have been developed (sometimes under some religious banner and invariably in the face of religious opposition) are human inventions, as the name implies - and our species deserves the credit. I am a devout atheist - nothing else makes any sense to me and I must admit to being bewildered by those, who in the face of what appears so obvious, still believe in a mystical creator. However I can see that the promise of infinite immortality is a more palatable proposition than the absolute certainty of finite mortality which those of us who are subject to free thought (as opposed to free will) have to look forward to and many may not have the strength of character to accept it. Thus I am a supporter of Amnesty International, a humanist and an atheist. I believe in a secular, democratic society in which women and men have total equality, and individuals can pursue their lives as they wish, free of constraints - religious or otherwise. I feel that the difficult ethical and social problems which invariably arise must be solved, as best they can, by discussion and am opposed to the crude simplistic application of dogmatic rules invented in past millennia and ascribed to a plethora of mystical creators - or the latest invention; a single creator masquerading under a plethora of pseudonyms. Organisations which seek political influence by co-ordinated effort disturb me and thus I believe religious and related pressure groups which operate in this way are acting antidemocratically and should play no part in politics. I also have problems with those who preach racist and related ideologies which seem almost indistinguishable from nationalism, patriotism and religious conviction.
At the fourth, the fractal (or viral, or radiant) stage of value, there is no point of reference at all, and value radiates in all directions, occupying all interstices, without reference to anything whatsoever, by virtue of pure contiguity. At the fractal stage there is no longer any equivalence, whether natural or general. Properly speaking there is now no law of value, merely a sort of epidemic of value, a sort of general metastasis of value, a haphazard proliferation and dispersal of value. Indeed, we should really no longer speak of 'value' at all, for this kind of propagation or chain reaction makes all valuation possible.
The answer of Solon on the question, 'Which is the most perfect popular govemment,' has never been exceeded by any man since his time, as containing a maxim of political morality, 'That,' says he, 'where the least injury done to the meanest individual, is considered as an insult on the whole constitution.
A douchebag has an image to maintain. He is not real. He is the kind of guy who will change his last name into something cooler and more impressive.
If Americans are reluctant to go on the dole that's because they have a healthy work ethic.
It is even so in a commonwealth and in the councils of princes; if ill opinions cannot be quite rooted out, and you cannot cure some received vice according to your wishes, you must not, therefore, abandon the commonwealth, for the same reasons as you should not forsake the ship in a storm because you cannot command the winds. You are not obliged to assault people with discourses that are out of their road, when you see that their received notions must prevent your making an impression upon them: you ought rather to cast about and to manage things with all the dexterity in your power, so that, if you are not able to make them go well, they may be as little ill as possible; for, except all men were good, everything cannot be right, and that is a blessing that I do not at present hope to see.
If you can focus the energy into something valuable, put that into work ethic.
Undismayed by the ordinary evil of the world, he had the place and the power to make good, to do good. And he did so. He believed one could do right. He had been raised to expect that one could. His was the last generation for whom those givens remained as undisturbed as a silk purse.
If it is the great delusion of moralists to suppose that all previous ages were less sinful than their own, then it is the great delusion of intellectuals to suppose that all previous ages were less sick.
In happiness and suffering, in joy and grief, we should regard all creatures as we regard our own self.
David Foster Wallace
Is it possible that future generations will regard our present agribuisness and eating practices in much the same way we now view Nero's entertainments or Mengele's experiments? My own initial reaction is that such a comparison is hysterical, extreme - and yet the reason it seems extreme to me appears to be that I believe animals are less morally important than human behings; and when it comes to defending such a belief, even to myself, I have to acknowledge that (a) I have an obvious selfish interest in this belief, since I like to eat certain kinds of animals and want to be able to keep doing it, and (b) I haven't succeeded in working out any sort of personal ethical system in which the belief is truly defensible instead of just selfishly convenient.
The technological way of thinking has infected even ethics, which is supposed to be thinking about the good.
Innocence could be lost more than once after all.
There is one and only one social responsibility of business–to use it resources and engage in activities designed to increase its profits so long as it stays within the rules of the game, which is to say, engages in open and free competition without deception or fraud
An artist owed a duty to nothing except his own irresponsibility. It was OK for an artist to frolic in the water, no matter how bloody the waves or how high the tide rose. An ethicist had an obligation to drown.
God has not yet revealed himself to no one in no unclear terms. Religions are attempts to find him; on that level they are all equal
Given our obsession with self, it is hardly surprising we think it is fine for us to live in a world with malleable moral markers, as long as we get our own way without being bullied by others into accepting their way of doing things. We want others to respect moral boundaries that we want to be free to ignore when it suits.
In my dreams, I entered a world where success was based on ethics and proper dealings, not bribes and scams. My vision of sucess including marrying Sophia, having joyful children, unassuming friends, and warmhearted neighbors. I aspired for an environment where I would be valued for my good character, not the strength of my aggression. I wanted to leave West Beirut, the four square miles of a lesser world.
... You can say what you want, whatever makes you feel better, but it's just noise. You are what you do." "It's not that simple." "It's exactly that simple. People like to believe it's complicated to feel better about what they do. Anybody who thinks it's complicated is just avoiding what that one simple principle tells them about themselves.
Now this was possible only by a man determining himself entirely *rationally* according to concepts, not according to changing impressions and moods. But as only the maxims of our conduct, not the consequences or circumstances, are in our power, to be capable of always remaining consistent we must take as our object only the maxims, not the consequences and circumstances, and thus the doctrine of virtue is again introduced.” —from_The World as Will and Representation_. Translated from the German by E. F. J. Paye in two volumes: volume I, p. 89
Life is the sum of your choices.
William Lane Craig
By setting such strong, harsh dichotomies God taught Israel that any assimilation to pagan idolatry is intolerable. It was His way of preserving Israel’s spiritual health and posterity. God knew that if these Canaanite children were allowed to live, they would spell the undoing of Israel. The killing of the Canaanite children not only served to prevent assimilation to Canaanite identity but also served as a shattering, tangible illustration of Israel’s being set exclusively apart for God.
Nassim Nicholas Taleb
Aesthetics, ethics, and many good things in humans are contagious.
Those guided by core religious commitments in one of the world’s largest religions are rightly anymal liberationists.
The expense of eating is, in great part, the resistance the second life offers to being eaten.
Frederick Douglass told in his Narrative how his condition as a slave became worse when his master underwent a religious conversion that allowed him to justify slavery as the punishment of the children of Ham. Mark Twain described his mother as a genuinely good person, whose soft heart pitied even Satan, but who had no doubt about the legitimacy of slavery, because in years of living in antebellum Missouri she had never heard any sermon opposing slavery, but only countless sermons preaching that slavery was God's will. With or without religion, good people can behave well and bad people can do evil; but for good people to do evil — that takes religion.
[...] there is no need to pay homage to the product of selfish genes - as though self-replicating DNA from the old Darwinian era were some sort of secular equivalent to Providence.
In a society, IF people place intellect and ethics above money & material , the nation is on the ascendancy. But when it is the reverse, that is, money and material are more important, then it is an indication that the nation is becoming decadent.
No more semblance or disemblance, no more God or Man, only an immanent logic of the principle of operativity.
I really, really wanted to be successful in my life just based on me and my mind alone…I didn’t ever want it to be an equation that amounted to a result coming from my brain plus something else.
What good does it do to tell somebody to live morally so they can die 50 years later and apparently go to Hell?
A salesperson’s ethics and values contribute more to sales success than do techniques or strategies.
We could sum up thre entire message of this book in the following way; leaders stand for something - vision. Leaders stand on something - values.