Best 1285 quotes in «ethics quotes» category

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.

It is essential that we internalize a sense of ethics as it helps us decide the right course of action

... 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'.

It is impossible to conceive anything at all in the world, or even out of it, which can be taken as good without qualification, except a good will.

It is interesting, in this context, to think again of our earlier argument that membership of the species Homo sapiens does not entitle a being to better treatment than a being at a similar mental level who is a member of a different species. We could also have said – except that it seemed too obvious to need saying – that membership of the species Homo sapiens is not a reason for giving a being worse treatment than a member of a different species. Yet in respect of euthanasia, this needs to be said. If your dog is ill and in pain with no chance of recovery, the humane thing to do is take her to the vet, who will end her suffering swiftly with a lethal injection. To ‘allow nature to take its course’, withholding treatment while your dog dies slowly and in distress over days, weeks or months, would obviously be wrong. It is only our misplaced respect for the doctrine of the sanctity of human life that prevents us from seeing that what it is obviously wrong to do to a dog, it is equally wrong to do to a human being who has never been able to express a view about such matters.

It is in your own power to maintain the beauty of your soul, or to be a decent human being.

It is my conviction that, with the spread of true scientific culture, whatever may be the medium, historical, philological, philosophical, or physical, through which that culture is conveyed, and with its necessary concomitant, a constant elevation of the standard of veracity, the end of the evolution of theology will be like its beginning—it will cease to have any relation to ethics. I suppose that, so long as the human mind exists, it will not escape its deep-seated instinct to personify its intellectual conceptions. The science of the present day is as full of this particular form of intellectual shadow-worship as is the nescience of ignorant ages. The difference is that the philosopher who is worthy of the name knows that his personified hypotheses, such as law, and force, and ether, and the like, are merely useful symbols, while the ignorant and the careless take them for adequate expressions of reality. So, it may be, that the majority of mankind may find the practice of morality made easier by the use of theological symbols. And unless these are converted from symbols into idols, I do not see that science has anything to say to the practice, except to give an occasional warning of its dangers. But, when such symbols are dealt with as real existences, I think the highest duty which is laid upon men of science is to show that these dogmatic idols have no greater value than the fabrications of men's hands, the stocks and the stones, which they have replaced.

[It] is nevertheless better than the theological concept, of deriving morality from a divine, all-perfect will, not merely because we do not intuit this perfection, but can derive it solely from our concepts, of which morality is the foremost one, but because if we do not do this (which, if we did, would be a crude circle in explanation), the concept of his will that is left over to us, the attributes of the desire for glory and domination, bound up with frightful representations of power and vengeance, would have to make a foundation for a system of morals that is directly opposed to morality.

It is not at all surprising that the disciples imagined that the law had been abrogated, when Jesus made promises like this. For these promises reversed all popular notions of right and wrong, and pronounced a blessing on all that was accounted worthless.

... It is not possible, says Weber, to confer the objective validity of facts on the basis of a value-judgement; and second, it is not possible to judge the value of values through the use of scientific reason. This leads him to maintain a distinction between science and ethics, the former dealing with questions of fact, the latter with questions of value.

It isn't the evil and indecent who are flung down into the depths, no! Oh, no! The evil and decisive fling down those who are moral, honest and noble but maladroit, hesitant and full of scruples.

It is now an easy matter to spell out the ethic of a truth: 'Do all that you can to persevere in that which exceeds you perseverance. Persevere in the interruption. Seize in your being that which has seized and broken you.

It is only when one is under extreme duress that one's true character is revealed.

It is very wrong to kill any one[.]" "Oh, I hate the cheap severity of abstract ethics!

It is well said, then, that it is by doing just acts that the just man is produced, and by doing temperate acts the temperate man; without doing these no one would have even a prospect of becoming good.

It may be considered folly by common opinion but this refusal to destroy life unnecessarily, this reverence for it, must become a deeply implanted part of his ethical standard.

It must be noted that the non-aggression alone can never be the starting point in justifying moral behavior or serving as a fundamental principle of ethics. There must be a justification of the non-aggression principle before such a case can be made. The very implication of the term “principle” implies that non-aggression serves as the foundation for a system of ethics, which it cannot be. It is certainly not an axiom since it is not a self-evident truth.

It never meant anything, Moses says. Not to the god above it and not to the earth below it. It never did. Not even when they first did it. But it’s the doin it that counts. It’s something. You draw imaginary lines. That’s what you do. The Vestal looks at him kindly, a smile on her lips that seems affectionate--even maybe admiring. Then what do you do with the lines? she asks. And Moses looks at her straight and true. He says: Then you pick one side or the other and you stand there.

....it seems to me that a pleasurable Contemplation of Beauty has certainly an immeasurably greater value than mere Consciousness of Pleasure.

It's not that there are no differences between human and non-human animals, any more than there are no differences between black people and white people, freeborn citizens and slaves, men and women, Jews and gentiles, gays or heterosexuals. The question is rather: are they morally relevant differences? This matters because morally catastrophic consequences can ensue when we latch on to a real but morally irrelevant difference between sentient beings.

It's frustrating to witness how popular Fairtrade bananas, coffee and tea have become with shoppers and supermarkets while plenty of unfair trade goes on, largely unnoticed, in our own back yard.

It’s not that I was categorically opposed to the idea of scientists and physicians using gene editing to introduce heritable changes into the human genome.

It's entirely possible that self-aware beings have more value than those that are not self-aware, but that doesn't mean to say that those that are not self-aware have no value. And when we are speaking about just desires - you want to satisfy a desire to eat flesh - then you don't have a good reason for overriding the value that animal life has. It has all the value that animal sees in it. That life is all that animal has and it cares a great deal about it, even if not as much as you do about your life.

It's not doing what is right that's hard for a President. It's knowing what is right.

It was important not to offend against the laws of magic. If a woman left you it was because you did not cast the right spell over her, or else because someone else cast a stronger enchantment than yours, or else because your marriage was cursed in such a way that it cut the ties of love between husband and wife. Why did So-and-so enjoy success in his businesses? Because he visited the right enchanter. There was a thing in the emperor that rebelled against all this flummery, for was it not a kind of infantilization of the self to give up one's power of agency and believe that such power resided outside oneself rather than within? This was also his objection to God, that his existence deprived human beings of the right to form ethical structures by themselves.

It's Unfair to be fair, For Life is unfair

It takes a Bigger Courage to take on Danger, where None can be Sighted.

It was starting to seem to her that being "forward-thinking" too often involved avoiding any kind of thought at all - especially about things that might benefit from a great deal of thinking.

It took a couple of months before we were both convinced there were no rules about sexual activities in Hell and our spouses were not going to show up out of the blue. It was hard to start a sexual relationship in circumstances of such bizarre uncertainty, especially for an active Mormon and a good Christian, both lost in a Zoroastrian Hell. We were like virgin newlyweds. All my life I’d been raised to believe this kind of thing was wrong. All my life I had lived with a strong sense of morality. How do you give it up? How do you do things you thought you’d never do? Where do all the things you believed go, when all the supporting structure is found to be a myth? How do you know how or on what to take a moral stand, how do you behave when it turns out there are no cosmic rules, no categorical imperatives? It was difficult. So tricky to untangle.

It would be an undoubted advantage if we were to leave God out altogether and honestly admit the purely human origin of all the regulations and precepts of civilization. Along with their pretended sanctity, these commandments and laws would lose their rigidity and unchangeableness as well. People could understand that they are made, not so much to rule them as, on the contrary, to serve their interests; and they would adopt a more friendly attitude to them, and instead of aiming at their abolition, would aim only at their improvement.

It will be said that, although God’s law is inscribed in our hearts, Scripture is nevertheless the Word of God, and it is no more permissible to say of Scripture that it is mutilated and contaminated than to say this of God’s Word. In reply, I have to say that such objectors are carrying their piety too far, and are turning religion into superstition; indeed, instead of God’s Word they are beginning to worship likenesses and images, that is, paper and ink.

I used to think the most important thing for a reporter was to be where the news is and be the first to know. Now I feel a reporter should be able to effect change. Your reporting should move people and motivate people to change the world. Maybe this is too idealistic. Young people who want to be journalists must, first, study and, second, recognize that they should never be the heroes of the story. ..A journalist must be curious, and must be humble. --Zhou Yijun

- Människor är inte så små som man tror. Och inte så stora. Felet med att ha makten som bedömningsgrund och inte handlingarna är att nästan alla friskriver sig då, var och en hittar sin maktlöshet när de behöver den. För alla är maktlösa inför någon, och något. Alla har ett skikt av maktlöshet i sig, i sin upplevelse av sig själva i tillvaron, som de då använder. Och därför ser världen ut som den gör. Alla har en glipa i sin makt, även när de vet att de har makt och ansvar, som de kan utnyttja för att förstå varför de måste handla som de gör. Moralen börjar hos individen. Man måste kräva den av alla. De som har makt föddes maktlösa och denna känsla är den som består i dem hela livet, särskilt i de stunder då de handlar fel. Då minns de att de blev mobbade på skolgården och slagen av pappa och inser att allt är någon annans fel även nu.

Virgil to Percy: "Well, sir, no offense, but you're rather shaky with all things moral and ethical yourself." Percy thought he ought to be even more affronted, but he found this to be more like a compliment than not. It implied that he never allowed his scientific analysis of a situation to be troubled by how the rest of the world thought it ought to be.

I will put my cards on the table. I am an atheist myself. I completely endorse the central doctrine of science. I do not believe in the existence of a Being who lives beyond matter and energy, even if that Being refrains from entering the fray of the physical world. However.... science is not the only avenue for arriving at knowledge... there are interesting and vital questions beyond the reach of test tubes and equations. Obviously, vast territories of the arts concern inner experiences that cannot be analyzed by science. The humanities, such as history and philosophy, raise questions that do not have definite or unanimously accepted answers.

Love loves and in loving always looks beyond what it has in hand and possesses. The driving impulse [*Triebimpuls*] which arouses may tire out; love itself does not tire. This *sursum corda* which is the essence of love may take on fundamentally different forms at different elevations in the various regions of value. The sensualist is struck by the way the pleasure he gets from the objects of his enjoyment gives him less and less satisfaction while his driving impulse stays the same or itself increases as he flies more and more rapidly from one object to the next. For this water makes one thirstier, the more one drinks. Conversely, the satisfaction of one who loves spiritual objects, whether things or persons, is always holding out new promise of satisfaction, so to speak. This satisfaction by nature increases more rapidly and is more deeply fulfilling, while the driving impulse which originally directed him to these objects or persons holds constant or decreases. The satisfaction always lets the ray of the movement of love peer out a little further beyond what is presently given. In the highest case, that of love for a person, this movement develops the beloved person in the direction of ideality and perfection appropriate to him and does so, in principle, beyond all limits. However, in both the satisfaction of pleasure and the highest personal love, the same *essentially infinite process* appears and prevents both from achieving a definitive character, although for opposite reasons: in the first case, because satisfaction diminishes; in the latter, because it increases. No reproach can give such pain and act so much as a spur on the person to progress in the direction of an aimed-at perfection as the beloved's consciousness of not satisfying, or only partially satisfying, the ideal image of love which the lover brings before her―an image he took from her in the first place. Immediately a powerful jolt is felt in the core of the soul; the soul desires to grow to fit this image. "So let me seem, until I become so." Although in sensual pleasure it is the *increased variety* of the objects that expresses this essential infinity of the process, here it is the *increased depth of absorption* in the growing fullness of one object. In the sensual case, the infinity makes itself felt as a self-propagating unrest, restlessness, haste, and torment: in other words, a mode of striving in which every time something repels us this something becomes the source of a new attraction we are powerless to resist. In personal love, the felicitous advance from value to value in the object is accompanied by a growing sense of repose and fulfillment, and issues in that positive form of striving in which each new attraction of a suspected value results in the continual abandonment of one already given. New hope and presentiment are always accompanying it. Thus, there is a positively valued and a negatively valued *unlimitedness of love*, experienced by us as a potentiality; consequently, the striving which is built upon the act of love is unlimited as well. As for striving, there is a vast difference between Schopenhauer's precipitate "willing" born of torment and the happy, God-directed "eternal striving" in Leibniz, Goethe's Faust, and J. G. Fichte." ―from_Ordo Amoris_

Man created Guilt. Guilt is the Perpetual Engine that Drives the World.

Man has rights because they are natural rights. They are grounded in the nature of man: the individual's capacity for conscious choice, the necessity for him to use his mind and energy to adopt goals and values, to find out about the world, to pursue his ends in order to survive and prosper, his capacity and need to communicate and interact with other human beings and to participate in the division of labor.

Many people who think nothing of buying factory-farmed ham or chicken from a supermarket are quick to condemn hunting; yet hunting is more defensible than factory farming.

Markets cannot meet the needs of the very poor. The desperately poor are not consumers who will create an immediate profit.

Love is nothing but Joy with the accompanying idea of an external cause (Ethics, part III, proposition 13, scholium).

Luck does not exist. You do it right, things go well; you do it wrong, things go bad.

Man cannot bear to be in the wrong. As soon as he feels guilt or remorse, he bends his ethics to suit himself. Actions do not flow from ethics, but ethics from actions, and it is by refining our actions that we refine our ethics.

Many of the innovations in science and philosophy have come from unbelievers, some of whom died for their 'unbeliefs.' Without unbelief, we might well be living in the Dark Ages or at least in the intellectual equivalent of that time. In past centuries many theists savagely attacked atheists on the ground that someone without a belief in God must be a moral 'monster,' who would permit any action. This argument is rarely heard today, as the number of people who are openly atheists has become so large that its falsity is self-evident. Atheists do have a moral code to guide them. It is usually based upon the Golden Rule, plus a variety of utilitarian reasons, although there are a number of other possible systems. Rather than being immoral, most atheists are extremely moral. There are a large number of people who can and do manage to lead decent upright lives with no use for a belief in God as a guide. Atheists do not care whether others believe as they do. They do ask, however, for the right to believe as they wish ....

Media work needs ideals. Maybe thirty years from now, after I retire, I'll see the media mature and make the transition from political party, interest group, and corporate to truly public. But over the next ten years, the encroachment of commercialism and worldliness will loom much larger than the democratization we imagine. -Jin Yongquan in China Ink

Medicine rests upon four pillars—philosophy, astronomy, alchemy, and ethics. The first pillar is the philosophical knowledge of earth and water; the second, astronomy, supplies its full understanding of that which is of fiery and airy nature; the third is an adequate explanation of the properties of all the four elements—that is to say, of the whole cosmos—and an introduction into the art of their transformations; and finally, the fourth shows the physician those virtues which must stay with him up until his death, and it should support and complete the three other pillars.

Men are under as strong a compulsion to invent an ethical setting for their behavior as spiders are to weave themselves webs.

men, in so far as they live in obedience to reason necessarily do only such things as are necessarily good for human nature, and consequently for each individual man.

Miller believes, like many theists, that religion brings us beyond the bounds of materialism. (Ironically he insists on a material explanation [evolution] for our existence.) However, he fails to explain how religion does this. Will religion enable us to overcome Heisenberg's Uncertainty Principle? Will the secrets of Miller's black box of quantum mechanics be revealed? Will chance and chaos be things of the past? If religion can't help us solve these mysteries, take us beyond the bounds of our material understanding, then Miller's belief is just so much wishful thinking. However, during one of his more coherent, non-blonde moments, Miller makes one of his strongest points: Science only concerns itself with the material universe, so we must look beyond science if we are to have morals. I can't say I disagree. However, morals don't have to come from an imaginary sky daddy. They could be rationally conceived and practiced to create an orderly society. And, why should science limit itself to the material universe? Morals can be tried and tested; bad morals can be weeded out while good morals are preserved. Such has already happened. Consider the fact that most parents no longer obey God's command to kill their children when they misbehave. Yet, those same parents abstain from stealing and adultery.

Minds, however, are conquered not by arms, but by love and nobility.