Quotes About Morality

But man should abstain from judging his innocently cruel fellow creatures, for even if nature sometimes "shrieks against his creed", what pain does he himself not inflict upon the living creatures that he hunts for pleasure and not for food?

En fin, los buenos no siempre se libran, y este juego no es una excepción. Puede que sean los irresponsables quienes terminen ganando. Pero yo respeto a cualquiera que actúa de acuerdo con su conciencia, incluso a riesgo de morir y ser repudiado por todo el mundo.

Hell is having no option but the wrong one and take it" -Shuuya Nanahara

Sometimes you need to lie make the world go around

The man I have loved as a brother, whose heart has ever been brimming with sympathy and friendship, cannot possibly partake of even a passive partnership in the butchery of innocent people.

When you forget who you are and whose you are, you start to compromise.

Free people can handle liberty because they have developed character through exercising the restraint dictated by their virtues. They are not the slaves of their physical desires; rather, they train their bodies to behave in order to fulfill the higher desires created by their own virtues.

Hate the sin but not the sinner.

Science without religion is lame. Religion without science is blind." In

Well, don't make duck. I'm morally opposed to duck. Do you know what they do to ducks at a duck farm? The cruelty! It's barbaric. But I do love veal. Can you make veal? Or is that too hard for you?

When a monster stopped behaving like a monster, did it stop being a monster? Did it become something else?

We all have bad things inside us, and we all choose either to give in to those bad things or to fight them.

Vianne didn't hesitate. She knew now that no one could be neutral—not anymore—and as afraid as she was of risking Sophie's life, she was suddenly more afraid of letting her daughter grow up in a world where good people did nothing to stop evil, where a good woman could turn her back on a friend in need. She reached for the toddler, took him in her arms.

As soon as man was capable of conceiving of the idea of sin, he had recourse to psychic concealment.

So it comes about that there are many neurotics whose inner decency prevents them from being at one with present-day morality and who cannot adapt themselves so long as the moral code has gaps in it which it is of the crying need of our age to fill.

A] sense of moral inferiority" writes Jung "always indicates that the missing element is something which, to judge by this feeling about it, really ought not to be missing, or which could be made conscious if only one took sufficient trouble. . .Whenever a sense of moral inferiority appears, it indicates not only a need to assimilate an unconscious component, but also the possibility of such assimilation.

People have a moral standard about what they will do and will not do. At the end of the day someone who cheats has a lower moral standard than someone who does not. And they will cheat in other areas of life as well.

The intuitive moral structure of our modern social imaginary prioritizes victimhood, sees selfhood in psychological terms, regards traditional sexual codes as oppressive and life denying, and places a premium on the individual's right to define his or her own existence. All these things play into legitimizing and strengthening those groups that can define themselves in such terms. They capture, one might say, the spirit of the age.

In his 1983 Templeton Prize address, Aleksandr Solzhenitsyn offered this summary explanation for why all the horrors of Soviet communism came to pass: "Men have forgotten God; that's why all this has happened."1

Does human nature carry with it a moral structure and a specific end or purpose that remain constant over time and to which we must conform ourselves in order to flourish? Or are we simply the stuff of which we are made and beyond that free to be or do whatever we so choose? Pieces of living playdough attached to a will?

In biblical times or in ancient Greece, sex was regarded as something that human beings did; today it is considered to be something vital to who human beings are.

The compass of compassion asks not what is good for me? but what is good? Not what is best for me but what is best. Not what is right for me but what is right. Not how much can we take? but How much ought we leave? and how much might we give? Not what is easy but what is worthy. Not what is practical but what is moral.

All genuine political theories presuppose man to be evil, i.e., by no means an unproblematic but a dangerous and dynamic being.

All genuine political theories presuppose man to be 'evil'.