Quotes About Morality

The whole morality of the Sermon on the Mount belongs here; man takes a truly voluptuous pleasure in violating himself by exaggerated demands and then deifying this something in his soul that is so tyrannically taxing. In each ascetic morality, man prays to one part of himself as god and also finds its necessary to diabolify the rest.

One has watched life badly if one has not also seen the hand that considerately--kills.

Is he a poet? Or a genuine one? An emancipator? Or a subjugator? A good one? Or an evil one?

The reason that Fafhrd attached to Bwadres, rather than to any one of a vast number of livelier holy men with better prospects, was that he had seen Bwadres pat a deaf-and-dumb child on the head while (so far as Bwadres could have known) no one was looking and the incident (possibly unique in Lankhmar) had stuck in the mind of the barbarian.

As for civilization, it stinks.

Broadmindedness, when it means indifference to right and wrong, eventually ends in a hatred of what is right.

There are ultimately only two possible adjustments to life; one is to suit our lives to principles; the other is to suit principles to our lives. If we do not live as we think, we soon begin to think as we live. The method of adjusting moral principles to the way men live is just a perversion of the order of things.

Moral principles do not depend on a majority vote. Wrong is wrong, even if everybody is wrong. Right is right, even if nobody is right.

Why is it that any time we speak of temptation we always speak of temptation as something that inclines us to wrong. We have more temptations to become good than we do to become bad.

We are all born with the power of speech, but we need grammar. Conscience, too, needs Revelation.

Counsel involving right and wrong should never be sought from a man who does not say his prayers.

The wicked fear the good, because the good are a constant reproach to their consciences. The ungodly like religion in the same way that they like lions, either dead or behind bars; they fear religion when it breaks loose and begins to challenge their consciences.

There has been no single influence which has done more to prevent man from finding God and rebuilding his character, has done more to lower the moral tone of society than the denial of personal guilt. This repudiation of man's personal responsibility for his action is falsely justified in two ways: by assuming that man is only an animal and by giving a sense of guilt the tag "morbid.

What is discovered may be abused, but that does not mean the discovery was evil.

The basic reason why erotic experiences outside of marriage create psychological strain is because the void between spirit and flesh is more closely felt.

Even though Christ Himself would not deliver us from the power of the Totalitarian State, as He did not deliver Himself, we must see His purpose in it all. Maybe his children are being persecuted by the world in order that they might withdraw themselves from the world. Maybe His most violent enemies may be doing His work negatively, for it could be the mission of totalitarianism to preside over the liquidation of a modern world that became indifferent to God and His moral laws.

In almost nine cases out of ten, those who have once had the Faith but now reject it, or claim that it does not make sense, are driven not by reasoning but by the way they are living

Christian love bears evil, but it does not tolerate it. It does penance for the sins of others, but it is not broadminded about sin. Real love involves real hatred: whoever has lost the power of moral indignation and the urge to drive the sellers from the temples has also lost a living, fervent love of Truth.

Remarriage while the true partner is living is a vain attempt to give respectability to dishonor by invoking a human law that overthrows God's law:

Since evil is nothing positive, there can be no principle of evil. It has no meaning expect in reference to something good.

We simply cannot put a man into a crucible to see if he will give off unmistakable green fumes of envy.

What the new morality resolves itself into is this: You are wrong if you do a thing you do not feel like doing; and you are right if you do a thing you feel like doing. Such a morality is based not only on "fastidiousness," but on "facetiousness." The standard of morality then becomes the individual feeling of what is beautiful, instead of the rational estimate of what is right.

hunger is not just an economic problem. It is a moral and spiritual problem.

We live in days of assassins'—where evil is sought in lives more than good to justify a world with a bad conscience.