Quotes About Morality

The hottest places in hell are reserved for people who maintain neutrality in times of crisis," I say, licking my spoon.

That night, I didn't sleep at all. I stayed up, thinking about what to do. What was the right thing to do? Because I knew I loved you. But I knew I shouldn't. I didn't have the right to love anybody then.

She would probably lump Chris in with the party girls, the girls who sleep around, the girls who aren't "better than that." She would be wrong. We're all the same.

Cehennemin en s?cak yerleri kriz an?nda tarafs?zl???n? koruyanlar için ayr?lm??," dedim...

Margot is a good girl, and I guess Kitty and I have followed her lead. I've never cheated or gotten drunk or smoked a cigarette or even had a boyfriend.

The hottest places in hell are reserved for people who maintain neutrality in times of crisis.

You'll soon find that doing the right thing is rarely the easy choice. But I promise you'll sleep better at night because of it.

Once sadness was considered one of the deadly sins, but this was later changed to sloth. (Two strikes then.)

I offer her some birthday cake. She goes into the usual bit about temptation and sinfulness and maybe this and maybe that, and we have to go through every station of the fucking cross before she takes a bite of it.

Clothes are the only thing that separates us from animals," my mother said. "Clothes and a sense of shame.

How is that even possible?" the philosopher says. "He's one of the kindest people I've ever met." She knows. She knows. So it begs the question, doesn't it? Did she unkind and ungood and untrue him?

Two Jokes 1. A man is standing on the bank of a river when it suddenly begins to flood. His wife and his mistress are both being swept away. Who should he save? His wife. (Because his mistress will always understand.) 2. A man is standing on the bank of a river when it suddenly begins to flood. His wife and his mistress are both being swept away. Who should he save? His mistress. (Because his wife will never understand.)

Kant does not seem to envisage that we are torn between two courses of action for moral reasons. He makes no provisions for genuine moral dilemmas, where no option is unambiguously right or all options are equally problematic.

In the Critique of Practical Reason, Kant makes it quite clear that sympathetic feelings are often welcome, amiable, desirable, beautiful. They can under certain conditions be good objectively, all things considered. But they are not morally good (V 82.18–25). A happy, well-rounded character is an ideal that lies beyond the sphere of Kant's conception of morality.

In Religion within the Limits of Reason Alone he goes so far as to claim that conscientious moral judgement cannot err. The voice of conscience, which is our internal moral judge, can serve as a 'guiding thread' (Leitfaden) in matters of doubt.

If Clark wanted to, he could use his superspeed and squish me into the cement. But I know how he thinks. Even more than the Kryptonite, he's got one big weakness. Deep down, Clark's essentially a good person... and deep down, I'm not.

All had suddenly lost their taste for vainglory and pride, they consigned these vices to the lowest circle of hell and would scarcely have believed even God had He assured them that just days before they themselves had ignominiously flaunted them; they were pious once more, wearing their meanest clothes and holding their old, despised rosaries in their hands, altogether convinced that they had always been like this, and if God Himself was not convinced, it was not for their want of trying.

Zum allgemeinen Besten, wie sie meinten, den Teufel zu brauchen, hatte keiner sich gescheut, aber persönliche Bekanntschaft mit ihm zu machen, begehrte keiner.

All punishment in itself is evil.

From real laws come real rights; but from imaginary laws, from laws of nature, fancied and invented by poets, rhetoricians, and dealers in moral and intellectual poisons, come imaginary rights, a bastard brood of monsters.

Conduciveness to happiness being then the test of virtue, and all happiness being composed of our own happiness and that of others, the production of our own happiness is prudence, the production of the happiness of others is effective benevolence. The tree of virtue is thus divided into to great stems, out of which grow all the other branches of virtue.

There is no pestilence in a state like a zeal for religion, independent of morality.

It is the greatest happiness of the greatest number that is the measure of right and wrong.

A full-grown horse or dog is beyond comparison a more rational, as well as a more conversable animal, than an infant of a day, or a week, or even a month old. But suppose the case were otherwise, what would it avail? The question is not, Can they reason? nor, Can they talk? but, Can they suffer?