Quotes About Values

she tackled the problem of trying to decide how she wanted to live and what was valuable to her. When am I happy and when am I sad and what is the difference? What do I need to know to stay alive? What is true in the world?

she tackled the problem of trying to decide how she wanted to live and what was valuable to her. When am I happy and when am I sad and what us the difference? What do I need to know to stay alive? What is true in the world?

What good is a man's life if he can't even choose what to die for?

A Christian wife who may be looking good on the outside, but who cuts her husband with her words, runs him down to her friends and family, and dishonors him in the children's presence is not beautiful by God's definition.

We need an objective standard that isn't tied to our emotions, thoughts, or desires.

Every voting choice you exercise ought to be for the candidate, platform, party, or policy that will best represent the values of the kingdom of God.

As a believer and a child of the King, to consider casting a vote for someone or for something that would go against what God would vote for ought to be out of the question. Knowing God's viewpoint on important issues—whether it is immigration, taxation, racial disparity, abortion, social justice, or even simply partisan politics—should be one of your primary concerns as you head into any voting season.

Cook, judging from his journals, was not a pious man. A product of the eighteenth century Enlightenment, he valued reason above all else, and showed little patience for what he called "Priest craft" and "superstition.

Thinking 'economistically', as we have done now for thirty years, is not intrinsic to humans.

Our problem is to work out a social organization which shall be as efficient as possible without offending our notions of a satisfactory way of life." —JOHN MAYNARD KEYNES

Our disability is discursive: we simply do not know how to talk about these things any more. For the last thirty years, when asking ourselves whether we support a policy, a proposal or an initiative, we have restricted ourselves to issues of profit and loss - economic questions in the narrowest sense. But this is not an instinctive human condition: it is an acquired taste.

How should we begin to make amends for raising a generation obsessed with the pursuit of material wealth and indifferent to so much else? Perhaps we might start by reminding ourselves and our children that it wasn't always thus.

Something is profoundly wrong with the way we live today. For thirty years we have made a virtue out of the pursuit of material self-interest:

in an Apparently Godless Era.

Margaret Thatcher's notorious bon mot: "there is no such thing as society, there are only individuals and families".

Something is profoundly wrong with the way we live today. For thirty years we have made a virtue out of the pursuit of material self-interest: indeed, this very pursuit now constitutes whatever remains of our sense of collective purpose.

Over the past thirty years we have thrown all this away.

How should we begin to make amends for raising a generation obsessed with the pursuit of material wealth and indifferent to so much else?

The truth of authenticity is different from the truth of honesty. To be authentic is to live as one wishes others to live; to be honest is to admit that this is impossible.

The bungling, the mendacity and the cynicism of the men responsible both for the disaster and the attempt to cover it up could not be dismissed as a regrettable perversion of Soviet values: they were Soviet values, as the Soviet leader began to appreciate.

By the late '60s, the culture gap separating young people from their parents was perhaps greater than at any point since the early 19th century.

In an age when young people are encouraged to maximize self-interest and self-advancement, the grounds for altruism or even good behavior become obscured. Short of reverting to religious authority—itself on occasion corrosive of secular institutions—what can furnish a younger generation with a sense of purpose beyond its own short-term advantage?

Few—very few—graduates before the mid-'70s sought out a 'business' education;

Nietzsche's genealogical investigations do not undermine all values and all modes of evaluation equally. There are past tendencies, as well as present ones ... that Nietzsche esteems highly, and it is out of these estimations that his own ideal of the future emerges.