Best 1590 quotes in «morality quotes» category

To dispense knowledge without moral guidance would be grossly irresponsible.

To explain our conventional ethical attitudes, is not to justify them.

To exist is to be something, as distinguished from the nothing of non-existence, it is to be an entity of a specific nature made of specific attributes.

To impart a moral responsibility to exercise fairness in leadership builds greater leaders of strong character.

To know the good from the bad, study a man or woman's history of actions, not their record of intentions.

To live with integrity, it is important to know what's right and what's wrong, to be educated morally. However, merely KNOWING is not enough. Virtuous character matters more than moral knowledge. The reason is simple: like the self-confessing apostle Paul in Romans 7, most of those who do wrong know what's right but find themselves irresistibly attracted to its opposite. Faith idles when character shrivels

To have thought that, with the right tests and the right lectures, I could be made into a cold-blooded, heartless killer. To have thought that I could ignore the beating of my own heart long enough to stop the beating of another's.

To learn that it's easier to be told by others what to think and believe than it is to think for yourself.

To know the good from the bad, measure the heart. Actions reveal the true coloring of one's heart, not their intentions.

To me, a wicked man who is also eloquent seems the most guilty of them all. He'll cut your throat as bold as brass, because he can dress up murder in handsome words.

To me, many of what seemed to be Bible contradictions only pointed to the grace of Christ. It is not so much a rule book on how to be holy as it is a prophecy of the One who can make you holy. In this, I see God as the least bigoted of all in existence: While men always, in their hearts, delight in vengeance for being wronged, God is the only Being who wants to free you from the penalty of His own laws.

Too high for common selfishness , he could At times resign his own for others' good, But not in pity - not because he ought, But in some strange perversity of thought, That swayed him onward with a secred pride To do what few or none could do beside; And this same impulse would, in tempting time, Mislead his spirit equally to crime; So much he soared beyond, or sank beneath, The men with whom he felt condemned to breathe And longed by good or ill to seperate Himself from all who shared his mortal fate.

To paraphrase Lucretius, there's nothing more useful than to watch a man or woman in times of contagious deadly disease peril combined with his or her assumptions of financial adversity to discern what kind of man or woman they really are.

Too often in the post-9/11 world, when the time has come to translate the moral, and essentially progressive, roots of foreign policy idealism into plans for American action, liberals have said, 'Duck.

To permit this gross new revelation to fade, or be forgiven, would be to devalue our most essential standard of what constitutes the unpardonable. And for what? For the reputation of a man who turns out to be not even a Holocaust denier but a Holocaust affirmer. There has to be a moral limit, and either this has to be it or we must cease pretending to ourselves that we observe one.

To retain our dignity, we must sometimes refuse to live life at any cost

To say that the holocaust was objectively wrong, is to say that the holocaust was wrong even though the Nazis who carried it out thought that it was right, and it would still have been wrong, even if the Nazis had won World War II and succeeded in brainwashing or exterminating everybody who disagreed with them, so that everyone in the world thought that the holocaust was right and good. To say that the holocaust was objectively wrong, means that it's wrong regardless of the outcome of World War II. The premise is that if there is no God, then moral values or duties are not objective in that sense.

To treat fiction as if it were a religious or moral sermon is about as far from the actuality of literature as it is possible to get and indeed it is, in my opinion, the purest form of intellectual barbarism.

To think is an act of choice. The key to what you so recklessly call ‘human nature,’ the open secret you live with, yet dread to name, is the fact that man is a being of volitional consciousness. Reason does not work automatically; thinking is not a mechanical process; the connections of logic are not made by instinct.

Tragedy is born of myth, not morality. Prometheus and Icarus are tragic heroes. Yet none of the myths in which they appear has anything to do with moral dilemmas. Nor have the greatest Greek tragedies. If Euripides is the most tragic of the Greek playwrights, it is not because he deals with moral conflicts but because he understood that reason cannot be the guide of life.

True human goodness, in all its purity and freedom, can come to the fore only when its recipient has no power. Man-kind's true moral test, its fundamental test (which lies deeply buried from view), consists of its attitude towards those who are at its mercy: animals.

Truly, you understand the reverse art of alchemy, the depreciating of the most valuable things! Try, just for once, another recipe, in order not to realise as hitherto the opposite of what you mean to attain: deny those good things, withdraw from them the applause of the populace and discourage the spread of them, make them once more the concealed chastities of solitary souls, and say: morality is something forbidden! Perhaps you will thus attract to your cause the sort of men who are only of any account, I mean the heroic. But then there must be something formidable in it, and not as hitherto something disgusting!

TRUTH Whenever you stand up For your conscience, Be prepared to be hated By the wicked. But never, ever, Let that scare you; For whenever you Stand up for God, By him, You are loved.

Two wrongs' create an additional problem. 'A wrong' plus 'A right' creates a remorse. 'Two rights' create a solution.

Uma virtude deve ser nossa invenção, nossa defesa e nossa necessidade pessoais: tomada em qualquer outro sentido, não passa de um perigo. Aquilo que não é uma condição vital é prejudicial à vida: uma virtude que não existe senão por causa dum sentimento de respeito pela ideia de «virtude», como Kant a queria, é perigosa. A «virtude», o «dever», o «bem em si», o bem como carácter da impersonalidade do valor geral - quimeras onde se exprime a degenerescência, o último enfraquecimento da vida, a chinesice de Conisberga.

Under Christianity neither morality nor religion has any point of contact with actuality. It offers purely imaginary causes ("God" "soul," "ego," "spirit," "free will" -- "unfree will" for that matter), and purely imaginary effects ("sin," "salvation," "grace," "punishment," "forgiveness of sins"). Intercourse between imaginary beings ("God," "spirits," "souls"); an imaginary natural science (anthropocentric; a total denial of the concept of natural causes); an imaginary psychology (misunderstandings of self, misinterpretations of agreeable or disagreeable general feelings -- for example, of the states of the nervus sympathicus with the help of the sign-language of religio-ethical balderdash -- , "repentance," "pangs of conscience," "temptation by the devil," "the presence of God"); an imaginary teleology (the "kingdom of God," "the last judgment," "eternal life"). -- This purely fictitious world, greatly to its disadvantage, is to be differentiated from the world of dreams; the later at least reflects reality, whereas the former falsifies it, cheapens it and denies it. Once the concept of "nature" had been opposed to the concept of "God," the word "natural" necessarily took on the meaning of "abominable" -- the whole of that fictitious world has its sources in hatred of the natural (-- the real! --), and is no more than evidence of a profound uneasiness in the presence of reality. . . . This explains everything. Who alone has any reason for lying his way out of reality? The man who suffers under it. But to suffer from reality one must be a botched reality. . . . The preponderance of pains over pleasures is the cause of this fictitious morality and religion: but such a preponderance also supplies the formula for decadence...

Under the current rules of American society, whites have no moral grounds to preserve racial majorities in any context, whether in a club, neighborhood, school, region, the nation as a whole, or even in their own families. Somewhere, deep in their bones, whites yearn for the comfort, the ease, the joy of living among their own people in societies that reflect the values of their ancestors. They answer this yearning whenever they move from Southern California to the North, from the city to the suburbs, from diversity to homogeneity. But according to today’s racial dogma, this yearning is evil. There will always be “white Meccas,” enclaves for wealthy whites who can afford them, but with no moral, legal, or practical way to preserve majorities, most whites will eventually come to the end of the road. They will find that the America for which they yearn has disappeared. At what point would it be legitimate for whites to act in their own group interests? When they become a minority? When they are no more than 30 percent of the population? Ten percent? Or must they never be allowed to take any action to ensure that the land in which they live reflects their values, their culture, their manners, their traditions, and honors the achievements of their ancestors? If whites do not cherish and defend these things, no one else will do it for them. If whites do not rekindle some sense of their collective interests they will be pushed aside by people who have a very clear sense of their interests. Eventually, whites will come to understand that to dismantle and even demonize white racial consciousness while other races cultivate racial consciousness is a fatal form of unilateral disarmament. For their very survival as a distinct people with a distinct culture, whites must recognize something all others take for granted: that race is a fundamental part of individual and group identity. Any society based on the assumption that race can be wished or legislated away ensures for itself an endless agony of pretense, conflict, and failure. For 60 years, we have wished and legislated in vain. In so doing, by opening the United States to peoples from every corner of the world, we have created agonizing problems for future generations. As surely as the Communists were mistaken in their hopes of remaking human nature, so have been the proponents of diversity and multi-culturalism. What goals might whites pursue if they had a racial identity like that of other groups? Clearly, they would end immigration; it is not in the interests of whites to be displaced by others. They would also recognize that when whites prefer to live, work, and go to school with people of their own race, that is no different from anyone else wanting to do these things. Whites—and others—should have legal means to preserve local majorities if that is their preference. That preference should not be imposed on anyone who wishes to live in a more Bohemian manner, but it is wrong to condemn whites—and only whites—for instincts science suggests are part of human nature. Another goal of whites would be to end the current propaganda about the advantages of diversity, for it only justifies their dispossession. Whites should also be free—again, like all other groups—to express pride in the accomplishments of their people.

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.

UNDIVIDED I am for One world undivided. One world without fear and corruption. One world ruled by Truth and Justice. I am for One peaceful world for all, Where hate has been overcome by love, And everyone is guided only By their conscience.

Unless there is a God, all morality is just opinion and belief. And virtually every atheist philosopher has acknowledged this.

Unnatural, unorthodox, amoral: those pretensions crumble when confronted by true happiness. You shouldn't give another the authority to draw a line defining the boundaries of acceptable joy.

Values aren't buses," she said shortly. "They're not supposed to get you anywhere. They're supposed to define who you are. And I'd rather be touchy-feely than morally bankrupt.

Verily, Allah enjoins justice, and the doing of good to others; and giving like kindred; and forbids indecency, and manifest evil, and wrongful transgression. (The Holy Quran, an-Nahl 16:91) This verse sets forth three gradations of doing good. The first is the doing of good in return for good. This is the lowest gradation and even an average person can easily acquire this gradation that he should do good to those who do good to him. The second gradation is a little more difficult than the first, and that is to take the initiative in doing good out of pure benevolence. This is the middle grade. Most people act benevolently towards the poor, but there is a hidden deficiency in benevolence, that the person exercising benevolence is conscious of it and desires gratitude or prayer in return for his benevolence. If on any occasion the other person should turn against him, he considers him ungrateful. On occasion he reminds him of his benevolence or puts some heavy burden upon him. The third grade of doing good is graciousness as between kindred. God Almighty directs that in this grade there should be no idea of benevolence or any desire for gratitude, but good should be done out of such eager sympathy as, for instance, a mother does good to her child. This is the highest grade of doing good which cannot be exceeded. But God Almighty has conditioned all these grades of doing good with their appropriate time and place. The verse cited above clearly indicates that if these virtues are not exercised in their proper places they would become vices.

Viruses have no morality, no sense of good and evil, the deserving or the undeserving.... AIDS is not the swift sword with which the Lord punishes the evil practitioners of male homosexuality and intravenous drug use. It is simply an opportunistic virus that does what it has to do to stay alive.

Wars are all fought by men who either believe they are right or who have no other choice. How they fight defines who they are when the blood stops flowing.

We all need a moral compass. Before you say or do anything, check your inner G.P.S. by asking, "Does this show respect for God People Self?

We all have vices, visible and invisible. Some we deliberately keep secret. Others we don’t even realize or we refuse to admit we have…Vices can be lots of fun, or they can turn your life into a living hell. Accept them for what they are, just another aspect of the mind’s creation, and you can enjoy them—if you choose—without being broken by them. - Zeena Schreck for VICE Magazine

We are all flawed and creatures of our times. Is it fair to judge us by the unknown standards of the future?

We are against ignorance. We feel that you have to educate yourself, no matter what the situation is. People who refuse to educate themselves - people who refuse to find out what something is about, that they're frightened of - find comfort in being ignorant.” --Zeena Schreck Interview for KJTV-1990

We are all protagonists, each and every one of us.

We are enjoined to love our neighbor, not our tribe.

We are put together in such a way that although we can be pushed and pulled and drowsied by flickering images, we cannot be satisfied by them; we know too much even in oblivion. Fallow knowledge troubles our sleep. We lie under the prickling enchantment of the image carved into our hearts, which is stronger than the counterspell and can never be quite scratched out.

We are too prone to make technological instruments the scapegoats for the crimes of those who wield them. The products of modern science are not in themselves good or bad; it is the way they are used that determines their value.

We awaken by asking the right questions. We awaken when we see knowledge being spread that goes against our own personal experiences. We awaken when we see popular opinion being wrong but accepted as being right, and what is right being pushed as being wrong. We awaken by seeking answers in corners that are not popular. And we awaken by turning on the light inside when everything outside feels dark.

We can know what we do wrong even before we do it, but self-knowledge can't affect or change the outcome, can it? Everyone singing his own little song, convinced it's the most wonderful song the world has ever heard. Don't you see? We create our own thorns, and never stop to count the cost. All we can do is suffer the pain, and tell ourselves it was well worth it.

We can't just surrender to our every desire. Man must have his principles and live by them regardless. Our nature must be controlled or it can ruin our lives.

We Catholics have not only to do our best to keep down our own warring passions and live decent lives, which will often be hard enough in this odd world we have been born into. We have to bear witness to moral principles which the world owned yesterday and has begun to turn its back on today. We have to disapprove of some of the things our neighbors do, without being stuffy about it; we have to be charitable towards our neighbors and make great allowances for them, without falling into the mistake of condoning their low standards and so encouraging them to sin. Two of the most difficult and delicate tasks a man can undertake; and it happens, nowadays, not only to priests, to whom it comes as part of their professional duty, but to ordinary lay people...So we must know what are the unalterable principles we hold, and why we hold them; we must see straight in a world that is full of moral fog.

We'd do well to remember that at the end of the day, the law doesn't defend us; we defend the law. And when it becomes contrary to our morals, we have both the right and the responsibility to rebalance it toward just ends.

We distort history; write books of false glory in order to inspire immoral & mischievous notions of honour.

We face a deep moral crisis, which we might also describe as a 'crisis of community.' Alongside increasing economic stratification and the continuation of an adaptive racism, a 'morality' of individualism has grown more and more severe. With this deadly combination, we have been losing the spirit that's needed to hold any community or any nation together: a sense of responsibility for each other. In the long term no community can survive when greed and irresponsibility are incentivized instead of reined in. This crisis point to a decision we have to make as a society: Do we want to live in a nation that is defined by inclusionary, solidaristic community values, or one that is defined by the moralistically bankrupt values of Wall Street and the bigoted, exclusionary "solidarity" of reactionaries?