Quotes About Morality

The most winning woman I ever knew was hanged for poisoning three little children for their insurance-money, and the most repellent man of my acquaintance is a philanthropist who has spent nearly a quarter of a million upon the London poor.

The forces that are driving mankind toward unity and peace are deep-seated and powerful. They are material and natural, as well as moral and intellectual.

Like many high-minded people, Wilson, when faced with opposition that he considered evil but which refused to yield to his arguments, felt no compunction about simply crossing his arms and refusing to play the game.

Knowledge is power—all Scottish philosophers recognized this— and the route to knowledge is through experience. But Reid insisted that that power belonged to every man, regardless of any other attributes. Human progress rests on expanding that capacity to its utmost and to as many people as possible, so that we can all become truly, morally free.

The Aristotelian and Thomist mind works: it doesn't just wait around to recover something hidden or something lost. This includes the laws governing nature as understood by science and the laws that govern our own behavior in terms of morality and ethics.

For Aquinas as for Aristotle, human freedom boils down to the power to make choices. In the end, the morality of our actions must always be judged by the active will and the intentions behind them. It also implies the freedom to choose good over evil and the mental capacity to know the one from the other (which is why dogs and infants can't commit mortal sins).

with the new economic order, a new moral perspective was taking shape. The Enlightenment term for it was "politeness.

The job of ethics, Aristotle asserts, "is not that we may know what virtue is, but that we may become virtuous," especially in our daily dealings with others.

for Aristotle ethics is not a science. We aren't looking for moral perfection. "In fact, such a life is not possible for man," Aristotle states. "If it were, he would be a God."23 Instead, we look for advantage and improvement. From that point of view, Aristotle assures us, learning to be virtuous is not that hard. It's all a matter of practice and learning the habits that go with it.

action is best, which produces the greatest happiness for the greatest number

Man has freedom to do all he wills," Spencer wrote, "provided he infringes not on the equal freedom of any other man.

Like the boy from the expensive prep school who becomes a drug dealer, or the evangelist preacher who steals from his congregation, Augustine had discovered that simply knowing right from wrong was not enough. What's needed is a deeper emotional commitment to rightness and truth. Augustine saw it coming not from our reason or from our conscious will, which bears the stain of Adam, but from our faith.

Beginning with their founder, Zeno, the Stoics taught that the key to the happy life is adhering to a strict sense of virtue and a rigid duty toward others rather than indulging in pleasure, and a renunciation of, or at least an indifference to, all worldly goods.

The philosophy of the ancients and the Stoics had reserved final wisdom for a chosen few. Christianity delivered those same truths, and the moral virtues that went with them, to the many, right down to slaves and the homeless. Plato was like a chef at a five-star restaurant, Origen said, who only knew recipes that appealed to his handful of wealthy diners. Jesus, by contrast, Origen says, "cooks for the multitudes"—and the multitudes have responded.41

a man's a man for a' that." To the Scot, appearance and outward form mean little. Instead, it is the quality of one's inner self

The fact is that a man who wants to act virtuously in every way necessarily comes to grief among so many who are not virtuous. —Niccolò Machiavelli, 1513

For Hume, self-interest is all there is. The overriding guiding force in all our actions is not our reason, or our sense of obligation toward others, or any innate moral sense—all these are simply formed out of habit and experience—but the most basic human passion of all, the desire for self-gratification. It is the one thing human beings have in common. It is also the necessary starting point of any system of morality, and of any system of government

Socrates had just smiled and shook his head. To break the law, he told Crito, even a law that he knew was unjust, would be wrong. As he told his disciples many times, "one must not do wrong even when one is wronged."3 By doing wrong, a man did injury to his soul. Doing right, by contrast, makes his soul healthy and strong. A life of virtue is a life without compromise, Socrates believed, in which the goal is perfection according to an eternal standard.

Society acts as a mirror to our inner self, by reflecting back to us the reactions of others, and becomes our guide to what is good and evil in the world.

For Adam Smith, our moral life, as well as our cultural life, is a matter of imagination. The richer the inventory of objects for its diversion, and the deeper our own fellow feeling, the happier we become, but also the more we can perceive happiness in others.

Aristotle insisted, the source of that justice is always the same: observation of the underlying order of nature.

The law is a means to an end—and what that end is depends on human desires and needs. But somewhere, some basic principles have to stick.

The state of nature has a law of nature to govern it, which obliges everyone; and Reason, which is that law, teaches all mankind, who will but consult it."33 Was it possible that God would devise such a system of natural laws and put man in the middle of them in order to create a nation of slaves? Locke said no.

Beyond the actual words of God, and underneath the literal narrative of law, history, and even geography, Origen could discern timeless truths waiting to be pointed out and explained. This way of reading the Bible, called exegesis, would become standard during the Middle Ages. Indeed, the Middle Ages came to interpret just about everything morally, symbolically, or allegorically and sometimes all three.