Best 1423 quotes in «moral quotes» category

Compassion is the Gateway to Moral Innocence and Avarice’s Defeat

—¿Crees que un conejo podría ser Dios? —le pregunté a Arthur distraídamente. —No existe absolutamente ninguna razón por la que un conejo no pueda ser Dios.

Den 4de Regel man kand give Ungdommen, er, intet at troe, uden det er giort beviisligt, og at forkaste alt, hvad som strider mod Menneskets almindelige Sandser... vil det ikke blive saa let at binde dem ugrundede Meeninger paa Ærmene, som andre, hvilke man ikke med saadan foregaaende Lærdom og saadanne Præcautioner haver bevæbnet, og som man seer at antage for Troens Artikle, alt hvad dem af deres Lærere udi de spæde Aar bliver sagt.

Despite what you might think, NORMAL people do NOT cause problems, misfortunes, conflicts, distress or accidents. And when they do, they CAN apologize and recognize their negative influence. A person that causes these things and can’t assume any responsibility for them is, apart from showing the cognitive and moral level of a child, deserving nothing more than abandonment, because she is dangerous at all levels and can hurt, or even kill, someone BY ACCIDENT, including herself and whoever is with her. A person like this DOES NOT deserve any TRUST for ANYTHING, ABSOLUTELY ANYTHING.

Dharma – the foundation of all human goals be, Refers to obligations, conduct, moral duties; - 25 -

Egal. Denn so weit kommt das noch, dass ich hier moralisch werde. Oder politisch. Es gibt einfach Demos, auf denen wer anders laufen muss.

¿Dónde ves a los marxistas en el movimiento por la corrección política? ¿Ves en ellos algún esfuerzo por cambiar a la sociedad? Porque yo creo que sólo pelean por una hipermoralización de la sociedad que es en sí misma una forma de admitir su derrota.

Even after human beings have reached adulthood and developmental maturity, there remain hindrances in human nature that make it difficult for them to act from moral principle. One of most fundamental challenges is the fact that the developmentally mature human mind is still a finite intelligence rather than an infinite intelligence. The adult human mind is equipped only with ‘a discursive, image-dependent understanding’ (CU V 408): in order to think abstractly, we need images. The finitude of the human condition thus poses a permanent challenge to the task of grasping ideas of pure reason such as a priori moral norms or the concept of a morally perfect will. Kant’s basic response to this challenge of human finitude is to articulate various strategies for representing moral concepts analogically and symbolically through images. As he remarks in Religion Within the Boundaries of Mere Reason, ‘for the human being the invisible needs to be represented through something visible (sensible)’ (Religion VI 192).

El impulso natural de la persona vigorosa y decente es tratar de hacer el bien, pero si se ve privada de todo poder político y de toda oportunidad de influir en los acontecimientos, se verá desviada de su curso natural, y decidirá que lo importante es ser bueno. Eso es lo que les ocurrió a los primeros cristianos; ha conducido a un concepto de santidad personal como algo completamente independiente de la acción benéfica, ya que la santidad tenía que ser algo que podía ser logrado por personas impotentes en la acción. Por lo tanto, la virtud social llegó a estar excluida de la ética cristiana. Hasta hoy los cristianos convencionales piensan que un adúltero es peor que un político que acepta sobornos, aunque este último probablemente hace un mal mil veces mayor.

Even in concept, angels are unsettling. They’re like drones, totally mindlessly following the will of God. The only difference between the Heavenly angels and demons is that the demons opted to follow after a different queen bee. So, you have these eyeball speckled, part animal monsters who exist only to worship and obey God. They don’t have a moral compass, they just act.

Gather all the people stuck in misery and measure their morality, and that would be the collective true morality of the human species.

Evil tempts every soul, but a weak soul tempts evil.

Filsafat Cina, Tao Teh Ching, dalam The Book of Change mengajarkan, 'Dia yang mengenal orang lain adalah seorang bijak. Dia yang mengenal dirinya sendiri adalah orang yang tercerahkan. Dia yang menguasai orang lain memiliki kekuatan. Dia yang menguasai dirinya sendiri memiliki kekuasaan.' Menguasai diri sendiri membuat kita terus seimbang.

Gute Taten gelten ja nur deshalb als tugendhaft, weil sie der menschlichen Natur zuwiderlaufen. Wenn es biologisch normale Handlungen wären, würden wir sie nicht loben.

Giv Herren sin Ære, giv Kongen sin Told.

Good strategy depends on knowing the enemy, on knowing the enemy's nature. In making this general observation, which deceptively resembles a jeremiad, I am not advocating the invasion of Iran or Syria. I am not suggesting that the invasion of Iraq was the right move. I rather think that America is morally and intellectually unprepared for war of any kind, and should avoid engagement if possible until it can put its own house in order. Wars are fought and won within the human heart, often before any fighting begins. That is why today's intellectual and moral trends are so alarming. J.R.Nyquist

Gods provided the ideals which people follow. Religion is not a special discipline unconnected with daily life. To live morally means to live according to the values prescribed in the scriptures. Gods have to be perfect for a moral society.

Guld er Guld, hvor det end findes, og Lærdom er Lærdom, af hvis Mund den end flyder; Forskiellen alleene kand være, at dens Lærdom, hvis Levnet svarer dertil, opbygger meer, end en andens, der intet andet haver at beraabe sig paa, uden paa den Ære at være indskreven udi Kirkens Matricul, og at han haver faaet Ret til at igiennemhegle Mennesker for det, som han dagligen selv øver.

Hermes smiled. "I knew a boy once ... oh, younger than you by far. A mere baby, really." Here we go again, George said. Always talking about himself. Quiet! Martha snapped. Do you want to get set on vibrate? Hermes ignored them. "One night, when this boy's mother wasn't watching, he sneaked out of their cave and stole some cattle that belonged to Apollo." "Did he get blasted to tiny pieces?" I asked. "Hmm ... no. Actually, everything turned out quite well. To make up for his theft, the boy gave Apollo an instrument he'd invented-a lyre. Apollo was so enchanted with the music that he forgot all about being angry." So what's the moral?" "The moral?" Hermes asked. "Goodness, you act like it's a fable. It's a true story. Does truth have a moral?" "Um ..." "How about this: stealing is not always bad?" "I don't think my mom would like that moral." Rats are delicious, suggested George. What does that have to do with the story? Martha demanded. Nothing, George said. But I'm hungry. "I've got it," Hermes said. "Young people don't always do what they're told, but if they can pull it off and do something wonderful, sometimes they escape punishment. How's that?

Her şey tahrip olmuşsa bile moralini yüksek tut çünkü bu 'her şeyi' tekrar yerine koyacaktır!

Having to face him at a competency hearing is like getting to hell and finding out that the only food available is raw liver-insult added to injury.

However, create a limit for your communications and interactions with the opposite sex and respect that limit, else you tear away your delicate moral fabrics.

hold value; not price, carry moral; not pride. be of compassion; not selfishness, humble in your approach to live and loving with your gift to share.

He who on earth has lived in the conjugal state as he should live, will be placed among the Gods who dwell in heaven

I always contended that we as a race must not seek to rise from a position of disadvantage to one of advantage, but to create a moral balance in society where democracy and brotherhood would be reality for all men.

If government played by the same rules as the rest of us, it would cease to be government.

I don't consider myself a moral man. I do not philosophize about life or bother with laws and principles that govern most people. I do not pretend to know the difference between right and wrong. But I do live by a certain kind of code. And somethimes, I think, you have how to shoot first.

If a novelist were so uncouth and possessed of so little moral sense that he should write of illicit love, his book would be barred from the public libraries and he woukd be ostracized by society.

If we conform our behavior to God’s ancient moral prescription, we are entitled to the sweet benefits of life. But if we defy its imperatives, then death is the inevitable consequence. AIDS is only one avenue by which sickness and death befall those who play Russian roulette with God’s eternal moral law.

If perception is limited by experience and knowledge, what deems my actions “correct” or my thoughts as moral?

If we reject, as we must, the doctrine that the majority is always right, to submit moral issues to the vote is to gamble that what we believe to be right will come out of the ballot with more votes behind it than what we believe to be wrong; and that is a gamble we will often lose.

If you think it is more important to be moral than loving, you probably don't understand what either word really means.

If you are only ‘moral’ or only ‘sincere’, even then you will go to moksha!

If you can't be liked being kind, then be hated being cruel.

If you have money but not love you will somehow manage, but if you don't have both then you are in serious trouble.

Ikke maa du heller slaa nabokvæget brun og blaa om de av vanvare gjorde paa din eng et trav, man faar udi nabolav ei saa streng fremfare.

If you witness evil men committing evil deeds and do nothing, what does that make you?

I mean if those moral principles are out there and God is just telling us what it is, then why do we need the middleman? Just tell us the reasons why it’s wrong and okay. And if it’s just because God said it what if he didn’t say murder was wrong, would that make it right? No, it would still be wrong.

I like the relaxed way in which the Japanese approach religion. I think of myself as basically a moral person, but I'm definitely not religious, and I'm very tired of the preachiness and obsession with other people's behavior characteristic of many religious people in the United States. As far as I could tell, there's nothing preachy about Buddhism. I was in a lot of temples, and I still don't know what Buddhists believe, except that at one point Kunio said 'If you do bad things, you will be reborn as an ox.' This makes as much sense to me as anything I ever heard from, for example, the Reverend Pat Robertson.

I'm right and wrong, moral and immoral, good and bad, a hero and a villain, and I've been just as capable of truth as I have been lies.

I'm not sure what the moral of the bathroom-stool story is. Perhaps this: it's a good idea to settle for a few loose ends, because even if everything in your life is connected to everything else, that way madness lies.

[I]t is important to underscore Kant’s basic point that the finitude of the human condition implies a life-long need for concrete moral examples and personal exemplars. With his second argument in defence of examples, we are no longer talking about a strategy of moral education that is to be applied only to children and that can be dispensed with once they reach adulthood. Adult human beings do have stronger powers of reflection and abstraction than do children. But even adults remain saddled with ‘a discursive image-dependent understanding’, and thus they will always need examples in order to make the law visible to themselves.

Inanimate objects and sentient beings obey the laws of nature without discrimination. Conscience is the only objection

I no hi ha una emoció estètica en l'orgasme?Què pot ser més bell que un cos a l'instant que actualitza totes les seves potencialitats i es fa perfecte?

I read one study that indicated when a couple has been together for approximately three hundred hours, even most of those who are trying to be moral will do things they didn't intend originally. They may not even realize that is where the relationship is headed until it happens.

In business 'professionalism' is not a tactic but a moral value.

In fact the "mask" theme has come up several times in my background reading. Richard Sennett, for example, in "The Corrosion of Character: The Personal Consequences of Work in the New Capitalism", and Robert Jackall, in "Moral Mazes: The World of Corporate managers", refer repeatedly to the "masks" that corporate functionaries are required to wear, like actors in an ancient Greek drama. According to Jackall, corporate managers stress the need to exercise iron self-control and to mask all emotion and intention behind bland, smiling, and agreeable public faces. Kimberly seems to have perfected the requisite phoniness and even as I dislike her, my whole aim is to be welcomed into the same corporate culture that she seems to have mastered, meaning that I need to "get in the face" of my revulsion and overcome it. But until I reach that transcendent point, I seem to be stuck in an emotional space left over from my midteen years: I hate you; please love me.

In its knowledge, the god would understand the necessity for that which lies outside itself, beyond its direct control. In that tension meaning will be found. In that struggle value is born. If it suits you and your kind, Destriant, fill the ether with gods, goddesses, First Heroes, spirits and demons. Kneel to one or many, but never—never, Kalyth—hold to a belief that but one god exists, that all that is resides within that god. Should you hold such a belief, then by every path of reasoning that follows, you cannot but conclude that your one god is cursed, a thing of impossible aspirations and deafening injustice, whimsical in its cruelty, blind to mercy and devoid of pity. Do not misunderstand me. Choose to live within one god as you like, but in so doing be certain to acknowledge that there is an “other”, an existence beyond your god. And if your god has a face, then so too does that other. In such comprehension, Destriant, will you come to grasp the freedom that lies at the heart of all life; that choice is the singular moral act and all one chooses can only be considered in a moral context if that choice is free.

In the Critique of Practical Reason, Kant makes it quite clear that sympathetic feelings are often welcome, amiable, desirable, beautiful. They can under certain conditions be good objectively, all things considered. But they are not morally good (V 82.18–25). A happy, well-rounded character is an ideal that lies beyond the sphere of Kant’s conception of morality.

It goes without saying that I do not deny—unless I am a fool—that many actions called immoral ought to be avoided and resisted, or that many called moral ought to be done and encouraged—but I think the one should be encouraged and the other avoided for other reasons than hitherto. We have to learn to think differently—in order at last, perhaps very late on, to attain even more: to feel differently.