Quotes About Moral

Values and Duties Moral value refers to the worth of a person or action, whether it is good or bad. Moral duty refers to our obligation to act in a certain way, whether that action is right or wrong.

Fancy as many Rules as you will of modeling the moral Behaviour of Man, they all do nothing, because they leave Nature still alive, and therefore can only help a Man to a feigned, hypocritical Art of concealing his own inward Evil, and seeming to be not under its Power.

Surely part of the moral meaning of representative government is that the representatives from all parts of a vast nation coming together in a great mosaic not only represent the interests and visions of their respective localities but also then learn from each other, affect each other, reason together, diminish their respective provincialisms, and shape something nearer to the common good.

To nurture your career, it makes sense to cultivate your strengths. To nurture your moral core, it is necessary to confront your weaknesses.

Marshall McLuhan was harsh but not wrong when he observed, "Moral indignation is a technique used to endow the idiot with dignity." Recommitment often means putting your own sins on the table. Forbearance means acknowledging the wrongs that have been committed, and even the anger that they have created, but it puts

If colleges are going to justify themselves, they are going to have to thrive at those things that require physical proximity. That includes moral and spiritual development. Very few of us cultivate our souls as hermits. We do it through small groups and relationships and in social contexts.

You can't build rich lives simply by reading sermons or following abstract rules. Example is the best teacher. Moral improvement occurs most reliably when the heart is warmed

What we have before us then, is three distinct purposes for a university: the commercial purpose (starting a career), Stephen Pinker's cognitive purpose (acquiring information and learning how to think) and (William) Deresiewicz's moral purpose (building an integrated self).

There are heroes and schmucks in all worlds. The most important thing is whether you are willing to engage in moral struggle against yourself.

Freedom without responsibility? What freedom is that? None at all.

There is an explanatory link between ought and is, and this provides one of the ways in which reason can indeed address moral issues.

What has happened, of course, is that over a period of time our society has slowly exited the moral world and it now lives, instead, in a psychological world. The difference is that in one there is right and wrong and in the other there is not. In this other world, we are comfortable or not, psychologically healthy or not, dysfunctional or not, but we are never sinners.

The evangelical Church today, with some exceptions, is not very inspiring in this regard. It is not being heroic. It is exhibiting too little of the moral splendor that Christ calls it to exhibit. Much of it, instead, is replete with tricks, gadgets, gimmicks, and marketing ploys as it shamelessly adapts itself to our emptied-out, blinded, postmodern world.

Science can contribute toward assisting with techniques of stress reduction — and research already shows that our survival and sustainability depends on our global cooperation as interdependent beings — but by itself, science cannot provide the values for a moral, meaningful life.

Discouragement is a moral state, a failure of heart; you treat it by taking courage, not Prozac.

It's as if the endless labour of achieving consensus maska a constant inner violence - or, it might perhaps be better to say, is in fact the process by which that inner violence is measured and contained - and it is precisely this, and the resulting tangle of moral contradiction, which is the primal fornt of social creativity.

In fact, the terms 'equality' and 'inequality' only began to enter common currency in the early seventeenth century, under the influence of natural law theory. And natural law theory, in turn, arose largely in the course of debates about the moral and legal implications of Europe's discoveries in the New World.

The moral passages in Coffe Slocum's journals were not examples of static African "survivals," or of rote borrowing from Puritan and Quaker beliefs. They were something new in the world—another ethic that emerged when African and European traditions met in the mind of a very bright and able Akan-speaking freedman in eighteenth-century New England.

Theodore Sorensen wrote for [Robert Kennedy's 1968] announcement speech: "At stake is not simply the leadership of our party, and even our own country, it is our right to the moral leadership of this planet." The sentence absolutely appalled all the younger Robert Kennedy advisers, who felt it smacked of just the kind of attitude which had gotten us into Vietnam. Nonetheless, despite their protests, it stayed in the speech.

I wanted to play around with the format, really tear it to pieces and shake it up. For example, if Mitch saves someone from drowning and that person then goes out and releases a virus that kills a million people. Imagine the moral implications of that.

Practicing deception to conceal one's true goals and regarding moral principles and laws as applicable to others but not to oneself are the core concepts of Alinsky's Rules for Radicals.

Black skin privilege guarantees not only exemptions from intellectual and political standards that others are required to meet but from moral standards as well.

The only way to bring Democrats down to earth, where they might feel subject to the same standards as everyone else, is to attack them with the same moral force they use to prosecute their mission; the only way to do it is to turn their fire on them. To do this, Republicans need to direct their arrows at the Achilles' heel of the Democratic Party: its monopoly control of the inner cities of America and its responsibility for the misery and suffering inside them.

The most perfect philosophy of the natural kind only staves off our ignorance a little longer: as perhaps the most perfect philosophy of the moral or metaphysical kind serves only to discover larger portions of it. Thus the observation of human blindness and weakness is the result of all philosophy, and meets us at every turn, in spite of our endeavours to elude or avoid it.