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moral QUOTES

moral QUOTES

41 " There is a common tendency to turn off one's imagination at certain points and refuse to contemplate the possibility of having to do certain things and cope with the attendant moral problems. The things simply get done by the social machine, and one can keep one's clear conscience and one's moral indignation unsullied. "

42 " Without causality in the world, there is no point in educating people, or making any moral or political appeal. "

― Felix Alba-Juez , The Perception of Time... and its Measurement (Relativity free of Folklore #2)

43 " In particular those who are condemned to stagnation are often pronounced happy on the pretext that happiness consists in being at rest. This notion we reject, for our perspective is that of existentialist ethics. Every subject plays his part as such specifically through exploits or projects that serve as a mode of transcendence; he achieves liberty only through a continual reaching out towards other liberties. There is no justification for present existence other than its expansion into an indefinitely open future. Every time transcendence falls back into immanence, stagnation, there is a degradation of existence into the ‘en-sois’ – the brutish life of subjection to given conditions – and of liberty into constraint and contingence. This downfall represents a moral fault if the subject consents to it; if it is inflicted upon him, it spells frustration and oppression. In both cases it is an absolute evil. Every individual concerned to justify his existence feels that his existence involves an undefined need to transcend himself, to engage in freely chosen projects. "

― Simone de Beauvoir , The Second Sex

44 " Hence the sterile, uninspiring futility of a great many theoretical discussions of ethics, and the resentment which many people feel towards such discussions: moral principles remain in their minds as floating abstractions, offering them a goal they cannot grasp and demanding that they reshape their souls in its image, thus leaving them with a burden of undefinable moral guilt. "

― Ayn Rand , The Romantic Manifesto

45 " The ruinous abdication by philosophy of its rightful domain is the consequence of the oblivion of philosophers to a great insight first beheld clearly by Socrates and re-affirmed by Kant as by no other philosopher. Science, concerned solely and exclusively with objective existents, cannot give answers to questions about meanings and values. Only ideas engendered by the mind and to be found nowhere but in the mind (Socrates), only the pure transcendental forms supplied by reason (Kant), can secure the ideals and values and put us in touch with the realities that constitute our moral and spiritual life. Twenty-four centuries after Socrates, two centuries after Kant, we badly need to re-learn the lesson. "

46 " Most of us form estimates of our intelligence, wisdom, and moral fiber that are considerably higher than an objective estimate would warrant; no doubt 90 percent of us think ourselves well above average along these lines. "

― Alvin Plantinga , Warranted Christian Belief (Warrant, #3)

47 " One salutary development in recent ethical theorizing is the widespread recognition that no short argument will serve to eliminate any of the major metaethical positions. Such theories have to weave together views in semantics, epistemology, moral psychology and metaphysics. The comprehensive, holistic character of much recent theorizing suggests the futility of fastening on just a single sort of argument to refute a developed version of realism or antirealism. No one any longer thinks that ethical naturalism can be undermined in a single stroke by the open question argument, or that appeal to the descriptive semantics of moral discourse is sufficient to refute noncognitivism. "

48 " The primitive tribes permitted far less individual freedom than does modern society. Ancient wars were committed with far less moral justification than modern ones. A technology that produces debris can find, and is finding, ways of disposing of it without ecological upset. And the schoolbook pictures of primitive man sometimes omit some of the detractions of his primitive life - the pain, the disease, famine, the hard labor needed just to stay alive. From that agony of bare existence to modern life can be soberly described only as upward progress, and the sole agent for this progress is quite clearly reason itself. "

― Robert M. Pirsig

49 " Honesty is a moral virtue, a matter of the will. Honesty means willing the truth with the whole of your heart. This demands sacrifice. We have little hope of attaining honesty unless we realize how demanding it is. It demands sacrifice of self-will, self-image, the desire to win, and the comfort of being right.
The “honesty” often praised today is usually only emotional honesty with others, not intellectual honesty with one’s self; only “letting it all hang out,” not asking what is the real truth. Sometimes “honesty” is only a code word for shamelessness. Rarely does it mean the absolute, fanatical, selfless love of truth. "

― Peter Kreeft , Making Choices: Practical Wisdom for Everyday Moral Decisions

50 " Morality means choice. Choice means priorities. Priorities mean a hierarchy. A hierarchy means something at the top, a standard. That is the greatest good. If you have no greatest good, you have no hierarchy, you have no priorities. If you have no priorities, you cannot make intelligent choices. If you cannot make intelligent moral choices, you have no morality.
You can still guide your life by your feelings or by social fashions, but that is not choice – not free, responsible, moral choice. Both feelings and fashions push you; you are passive. But moral choice is your own doing; you are active. You are responsible for your choices but not for your feelings or for your environment’s fashions. "

― Peter Kreeft , Making Choices: Practical Wisdom for Everyday Moral Decisions

51 " On the other hand, the moral law, although it gives no such prospect, does provide a fact absolutely inexplicable from any data of the world of sense or from the whole compass of the theoretical use of reason, and this fact points to a pure intelligible world―indeed, it defines it positively and enable us to know something of it, namely a law.This law gives to the sensible world, as sensuous nature (as this concerns rational beings), the form of an intelligible world, i.e., the form of supersensuous nature, without interfering with the mechanism of the former. Nature, in the widest sense of the word, is the existence of things under laws. The sensuous nature of rational beings in general is their existence under empirically conditioned laws, and therefore it is, from the point of view of reason, heteronomy. The supersensuous nature of the same beings, on the other hand, is their existence according to laws which are independent of all empirical conditions and which therefore belong to the autonomy of pure reason. And since the laws, according to which the existence of things depends on cognition, are practical, supersensuous nature, so far as we can form a concept of it, is nothing else than nature under the autonomy of the pure practical reason. The law of this autonomy is the moral law, and it, therefore, is the fundamental law of supersensuous nature and of a pure world of the understanding, whose counterpart must exist in the world of sense without interfering with the laws of the latter. The former could be called the archetypal world (*natura archetypa*) which we know only by reason; the latter, on the other hand, could be called the ectypal world (*natura ectypa*), because it contains the possible effect of the idea of the former as the determining ground of the will." ―from_Critique of Practical Reason_. Translated, with an Introduction by Lewis White Beck, p. 44. "

52 " One of the main purposes of university education is to escape from the Zeitgeist, from the mean, narrow, provincial spirit which is constantly assuring us that we are at the peak of human achievement, that we stand on the edge of unprecedented prosperity or an unparalleled catastrophe; that the next summit conference is going to be the most fateful in history or that the leader of the day is either the greatest, or the most disastrous, of all time. It is a liberation of the spirit to acquire perspective, to recognize that every generation is confronted by problems of the utmost subjective urgency, but that an objective grading is probably impossible; to learn that the same moral predicaments and the same ideas have been explored before. One need read very little in political theory to become aware of recurrences and repetitions. "

53 " Challenging our sacred beliefs is both frightening and difficult, but we must do it. It is wrong to live in a laissez faire, relativistic or “pan-agnostic” bubble, where we refuse to face these paramount issues. The truth matters, and the consequences of not possessing it are unstoppable, and often destructive (whether we can see the harm or not). It is even a greater moral imperative to sort through the issues that have a serious impact on us, either individually or socially. "

54 " I do not think it possible to convey the moral energy that went into this division between abstraction and realism, from both sides, in those years. It had an almost theological intensity, and in another stage of civilization there would certainly have been burnings at stake. "

55 " ...What I have denied and what my reason compels me to deny, is the existence of a Being throned above us as a god, directing our mundane affairs in detail, regarding us as individuals, punishing us, rewarding us as human judges might.When the churches learn to take this rational view of things, when they become true schools of ethics and stop teaching fables, they will be more effective than they are to-day... If they would turn all that ability to teaching this one thing – the fact that honesty is best, that selfishness and lies of any sort must surely fail to produce happiness – they would accomplish actual things. Religious faiths and creeds have greatly hampered our development. They have absorbed and wasted some fine intellects. That creeds are getting to be less and less important to the average mind with every passing year is a good sign, I think, although I do not wish to talk about what is commonly called theology.The criticisms which have been hurled at me have not worried me. A man cannot control his beliefs. If he is honest in his frank expression of them, that is all that can in justice be required of him. Professor Thomson and a thousand others do not in the least agree with me. His criticism of me, as I read it, charged that because I doubted the soul’s immortality, or ‘personality,’ as he called it, my mind must be abnormal, ‘pathological,’ in other, words, diseased... I try to say exactly what I honestly believe to be the truth, and more than that no man can do. I honestly believe that creedists have built up a mighty structure of inaccuracy, based, curiously, on those fundamental truths which I, with every honest man, must not alone admit but earnestly acclaim.I have been working on the same lines for many years. I have tried to go as far as possible toward the bottom of each subject I have studied. I have not reached my conclusions through study of traditions; I have reached them through the study of hard fact. I cannot see that unproved theories or sentiment should be permitted to have influence in the building of conviction upon matters so important. Science proves its theories or it rejects them. I have never seen the slightest scientific proof of the religious theories of heaven and hell, of future life for individuals, or of a personal God. I earnestly believe that I am right; I cannot help believing as I do... I cannot accept as final any theory which is not provable. The theories of the theologians cannot be proved. Proof, proof! That is what I always have been after; that is what my mind requires before it can accept a theory as fact. Some things are provable, some things disprovable, some things are doubtful. All the problems which perplex us, now, will, soon or late, be solved, and solved beyond a question through scientific investigation. The thing which most impresses me about theology is that it does not seem to be investigating. It seems to be asserting, merely, without actual study....Moral teaching is the thing we need most in this world, and many of these men could be great moral teachers if they would but give their whole time to it, and to scientific search for the rock-bottom truth, instead of wasting it upon expounding theories of theology which are not in the first place firmly based. What we need is search for fundamentals, not reiteration of traditions born in days when men knew even less than we do now.] "

56 " Satire's nature is to be one-sided, contemptuous of ambiguity, and so unfairly selective as to find in the purity of ridicule an inarguable moral truth. "

― E.L. Doctorow

57 " So this is where all the vapid talk about the 'soul' of the universe is actually headed. Once the hard-won principles of reason and science have been discredited, the world will not pass into the hands of credulous herbivores who keep crystals by their sides and swoon over the poems of Khalil Gibran. The 'vacuum' will be invaded instead by determined fundamentalists of every stripe who already know the truth by means of revelation and who actually seek real and serious power in the here and now. One thinks of the painstaking, cloud-dispelling labor of British scientists from Isaac Newton to Joseph Priestley to Charles Darwin to Ernest Rutherford to Alan Turing and Francis Crick, much of it built upon the shoulders of Galileo and Copernicus, only to see it casually slandered by a moral and intellectual weakling from the usurping House of Hanover. An awful embarrassment awaits the British if they do not declare for a republic based on verifiable laws and principles, both political and scientific. "

― Christopher Hitchens

58 " His readiness to undergo persecutions for his beliefs, the high moral character of the men who believed in him and looked up to him as leader, and the greatness of his ultimate achievement - all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems than it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad "

― William Montgomery Watt , Muhammad at Mecca

59 " I wished to tell the truth, for truth always conveys its own moral to those who are able to receive it. "

― Anne Brontë , The Tenant of Wildfell Hall Volume I

60 " (Ivan) Hold your tongue, or I'll kill you!
(The devil) You'll kill me? No, excuse me, I will speak. I came to treat myself to that pleasure. Oh, I love the dreams of my ardent young friends, quivering with eagerness for life! 'There are new men,' you decided last spring, when you were meaning to come here, 'they propose to destroy everything and begin with cannibalism. Stupid fellows! they didn't ask my advice! I maintain that nothing need be destroyed, that we only need to destroy the idea of God in man, that's how we have to set to work. It's that, that we must begin with. Oh, blind race of men who have no understanding! As soon as men have all of them denied God -- and I believe that period, analogous with geological periods, will come to pass -- the old conception of the universe will fall of itself without cannibalism, and, what's more, the old morality, and everything will begin anew. Men will unite to take from life all it can give, but only for joy and happiness in the present world. Man will be lifted up with a spirit of divine Titanic pride and the man-god will appear. From hour to hour extending his conquest of nature infinitely by his will and his science, man will feel such lofty joy from hour to hour in doing it that it will make up for all his old dreams of the joys of heaven. Everyone will know that he is mortal and will accept death proudly and serenely like a god. His pride will teach him that it's useless for him to repine at life's being a moment, and he will love his brother without need of reward. Love will be sufficient only for a moment of life, but the very consciousness of its momentariness will intensify its fire, which now is dissipated in dreams of eternal love beyond the grave'... and so on and so on in the same style. Charming!
Ivan sat with his eyes on the floor, and his hands pressed to his ears, but he began trembling all over. The voice continued.
(The devil) The question now is, my young thinker reflected, is it possible that such a period will ever come? If it does, everything is determined and humanity is settled for ever. But as, owing to man's inveterate stupidity, this cannot come about for at least a thousand years, everyone who recognises the truth even now may legitimately order his life as he pleases, on the new principles. In that sense, 'all things are lawful' for him. What's more, even if this period never comes to pass, since there is anyway no God and no immortality, the new man may well become the man-god, even if he is the only one in the whole world, and promoted to his new position, he may lightheartedly overstep all the barriers of the old morality of the old slaveman, if necessary. There is no law for God. Where God stands, the place is holy. Where I stand will be at once the foremost place... 'all things are lawful' and that's the end of it! That's all very charming; but if you want to swindle why do you want a moral sanction for doing it? But that's our modern Russian all over. He can't bring himself to swindle without a moral sanction. He is so in love with truth-. "

― Fyodor Dostoevsky , The Brothers Karamazov