Best 1285 quotes in «ethics quotes» category

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

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_

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

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

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.

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.

- 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.

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.

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 ....

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

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, 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.

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

Men with power had the responsibility to know what was best, and they so rarely did.

Men would no longer be victims of nature or of their own largely irrational societies: reason would triumph; universal harmonious cooperation, true history, would at last begin. For if this was not so, do the ideas of progress, of history, have any meaning? Is there not a movement, however tortuous, from ignorance to knowledge, from mythical thought and childish fantasies to perception of reality face to face, to knowledge of true goals, true values as well as truths of fact? Can history be a mere purposeless succession of events, caused by a mixture of material factors and the play of random selection, a tale full of sound and fury signifying nothing? This was unthinkable. The day would dawn when men and women would take their lives in their own hands and not be self-seeking beings or the playthings of blind forces that they did not understand. It was, at the very least, not impossible to conceive that such an earthly paradise could be; and if conceivable we could, at any rate, try to march towards it. That has been at the centre of ethical thought from the Greeks to the Christian visionaries of the Middle Ages, from the Renaissance to progressive thought in the last century; and indeed, is believed by many to this day.

Me siento inclinado a decir que la expresión lingüística correcta del milagro de la existencia del mundo -a pesar de no ser una proposición en el lenguaje- es la existencia del lenguaje mismo

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.

Mom hadn't met Ramon; her advocacy was more arm's length - petitions, the website, letter writing, meetings with politicians. Her friend Hanna had formed a close friendship with Ramon though, visiting him as often as she could. Hanna told me that Ramon's greatest regret was that he wouldn't get to see his daughter grow up. And Jeremy's dad, who had that opportunity, was just throwing it away. It made me furious, and I couldn't let it go.

Modern civilisation does not generate an ethical framework for human life.

Morality does not come to this mortal world from some imaginary paradise. It rises from the neurons of mortal humans.

Morality consists in this for each individual: to attempt each time to extend its region of clear expression, to try to augment its amplitude, so as to produce a free act that expresses the most possible in one given condition or another. -- Gilles Deleuze, The Fold: Leibniz and the Baroque, 73

Morality is a man-made spectrum with two extremes between what each culture perceives as right and wrong, and such perception is extremely biased by specific social norms.

...moral relativism, a position many find attractive only until they are faced with someone who is doing something really, really wrong.

Morally it may be better to not kill any creature for their flesh, but biologically, meat was one of the greatest factors involved in the rise of the psychology of thinking humanity.

Morality is always prejudicial.

Moral war für ihn [..] das unendliche Ganze der Möglichkeiten zu leben.

Morality - standards of right and wise conduct whose authority in practical thought is determined by reason rather than custom.

More importantly, it is difficult to study minds because we are mental beings. We have our own minds to maintain and protect, and may not wish to discover facts that force us to change, or make us question our own being in the world, or conflict with our sense of right and wrong. We have not discussed belief systems known as religions to any extent in this book. However, particularly threatening are facts that run counter to our religious beliefs, especially if those beliefs are strongly held. Further, scientists have hopes, standards, and ethical beliefs, and they—like anybody—are not eager to find that their beliefs are invalid.

Most of us believe that eating meat is natural because humans have hunted and consumed animals for millennia. And it is true that we have been eating meat as part of an omnivorous diet for at least two million years (though for the majority of this time our diet was still primarily vegetarian). But to be fair, we must acknowledge that infanticide, murder, rape, and cannibalism are at least as old as meat eating, and are therefore arguably as 'natural'--and yet we don't invoke the history of these acts as justification for them. As with other acts of violence, when it comes to eating meat, we must differentiate between natural and justifiable.

Most of us care about one another. Human beings have considerably more in common with one another than they do differences. One’s religion, political persuasion, family, financial and social status, or vocation does not hamper the common thread of personal decency running through most of humankind.

Most people in the world are sacrificing their souls to the devil. Remember, any good or gold achieved by the devil and his followers has no moral and righteous tale to tell and it's always tragedy at the end. Therefore, seek the Lord and stay on the right lane. It will never seize your internal peace and quest to achieve great things.

Morality he found amusing, in the obscure way that only a man with a Ph.D. in philosophy could find such things amusing, but justice and ethics were inflexible measures, applicable to all, and not to be joked about.

Morality is made for man, not man for morality.

Mr. Lilly, on the other hand, is not selling me a product I can use. He is selling a fancy new thing called a methodology. You know what a methodology is? It's a painted box filled with nothing except my own desires for a more profitable company. He is looking to take a percentage of the transaction between me and my own soul without creating any value. This is a very old trick that's been going on since religion began. It is without ethics and it distinguishes me from Mr. Lilly.

My blood was boiling, which is not a good thing for a coldblood. Dracula was dead. Rex was dying or dead. Breakfast was dying. And I was caring about it all. Meanwhile, that blasted Gunnar did nothing but sit and stare at his teevee all day. He was the reason we were all here, the reason we were suffering and dying, and he barely noticed us. I hissed so hard it hurt.

Musonius ordered a thousand sesterces to be given to a man pretending to be a philosopher, when several people told him the man was a bad and vicious fellow, deserving of nothing good, Musonius answered with a smile, 'Well then he deserves money'.

My paper was a direct discussion and comparison of half-a-dozen ethical systems, concentrating on what seemed to me to be their flaws. I finished by saying that it struck me that all the ethical systems I was discussing were after the fact. That is, that people act as they are disposed to, but they like to feel afterwards that they were *right* and so they invent systems that approve of their dispositions

My own concern is primarily the terror and violence carried out by my own state, for two reasons. For one thing, because it happens to be the larger component of international violence. But also for a much more important reason than that; namely, I can do something about it. So even if the U.S. was responsible for 2 percent of the violence in the world instead of the majority of it, it would be that 2 percent I would be primarily responsible for. And that is a simple ethical judgment. That is, the ethical value of one's actions depends on their anticipated and predictable consequences. It is very easy to denounce the atrocities of someone else. That has about as much ethical value as denouncing atrocities that took place in the 18th century.

My reason to live is to love, my reason to get is to give. - The Lord is my witness.

Narrative is an open-ended invitation to ethical and poetical responsiveness. Storytelling invites us to become not just agents of our own lives, but narrators and readers as well. It shows us that the untold life is not worth living. There will always be someone there to say, 'tell me a story', and someone there to respond. Were this not so, we would no longer be fully human.

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.

Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire: but in reality he will remain subject to it all the while. The principle of utility recognizes this subjection, and assumes it for the foundation of that system, the object of which is to rear the fabric of felicity by the hands of reason and of law. Systems which attempt to question it, deal in sounds instead of sense, in caprice instead of reason, in darkness instead of light.

My view [is] that what morality boils down to is, 'Don’t harm, and do help.' And now the question is, 'Can creatures like chickens and cows be harmed?' And the answer is, 'Of course they can.' Consequently, I think it’s immoral to harm them. And that seems to me to provide a very strong moral reason to be vegetarian, to not wear leather... it seems to me that our treatment of animals is morally appalling... and that we ought to radically revise the way we live, precisely because they feel pain, they can be hurt, and we’re constantly hurting these creatures!

Nathan seemed to have absorbed his sense of journalistic ethics from old movies about newspaper reporters. For Naomi, internet sampling ad scratching was a completely valid form of journalism, presenting no ethical clouds on its open-source horizon.

Netiquette: The social code of network communication. Internet code of conduct based on the Golden Rule. Ethical philosophy of common rules.

No ethical person wants to be a king or a queen, because there is no ethics and honor in putting yourself in a place higher than others!

Never underestimate the power of a tweet.

No doubt we instinctively prefer to help those who are close to us. Few could stand by and watch a child drown; many can ignore the avoidable deaths of children in Africa or India. The question, however, is not what we usually do, but what we ought to do, and it is difficult to see any sound moral justification for the view that distance, or community membership, makes a crucial difference to our obligations.