Quotes About Justice

Il faut choisir entre le champagne pour quelques-uns ou l'eau potable pour tous.

We have no need of a feminized apparatus to bureaucratically manage women's lives or to issue sporadic statements about women's lives by smooth-talking functionaries. What we need are women who will fight because they know that without a fight the old order will not be destroyed and no new order will be built. We are not looking to organize what exists but to definitively destroy and replace it.

By changing the social order that oppresses women, the revolution creates the conditions for their genuine emancipation.

The condition of women is therefore at the heart of the question of humanity itself, here, there, and everywhere.

Nous ne parlons pas de l'émancipation des femmes par charité, mais parce que pour nous c'est une base nécessaire pour le triomphe de notre révolution".

Un militaire sans formation politique n'est qu'un criminel en puissance

Wir schwören, Leben, Ehre und Gerechtigkeit furchtlos zu verteidigen

When people get used to preferential treatment, equal treatment seems like discrimination.

If he who breaks the law is not punished, he who obeys it is cheated. This, and this alone, is why lawbreakers ought to be punished: to authenticate as good, and to encourage as useful, law-abiding behavior. The aim of criminal law cannot be correction or deterrence; it can only be the maintenance of the legal order.

One cannot believe that God has divided humanity into the elect, whom he loves, and the non-elect, whom he despises and believe that God is nonetheless worthy of worship and, at the same time, love one's neighbor as oneself.

if we suppose that God, being supremely powerful, supremely wise, and supremely loving, can achieve, and will settle for nothing less than, perfect justice, then we must also suppose that he will settle for nothing less than a full atonement for sin—something that will actually make up for, or cancel out, sin; and as we have seen, punishment (in and of itself) has no power to do that.

Because punishment alone does nothing to make up for, or to cancel out the bad effects of, any crime, it seems intrinsically fitting only within a context in which real justice seems impossible to achieve; that is, only within a context in which we have to settle, or at least think we do, for the best possible alternative: a kind of partial, or even contrived, justice.

Even the Augustinians, I would note, seem prepared to acknowledge this much: because God has forgiven us and has commanded us to forgive others, we have an obligation to forgive; we have no right, that is, not to forgive. But why , I would ask of them, has God commanded us to forgive others? Is it not precisely because, given the Christian view of the world, forgiveness is the just and proper response to sin? Is it not because the sinner, who yet retains the image of God, deserves forgiveness?

If God should show mercy only to such as deserve it, he must show mercy to none.

A bruised reed he will not break, and a smoldering wick he will not snuff out, till he leads justice to victory." Matthew 12:20

Evangelical obedience is true in its essence, though not perfect in its degree; and where it comes short, Christ puts his merits into the scales, and then there is full weight.

A judge judges only matters of fact, but God judges the heart. He not only judges wicked actions, but wicked designs. He sees the treason of the heart and punishes it.

The dogma of the vicarious atonement has met with no success whatever among the Jews. The reason for this is very evident. The idea of vicarious atonement, in any form, is contrary to Jewish ethics, but it is in full accord with the Gentile. The law ordains that [205:1] "every man shall be put to death for his own sin," and not for the sin or crime committed by any other person. No ransom should protect the murderer against the arm of justice. [205:2]

If a conservative is a liberal who's been mugged, a liberal is a conservative who's been arrested

He had been in the legal profession long enough to know that human behavior was complicated and unpredictable and that justice always had to be tempered with mercy.

This solidarity business I used to talk about ain't just--what do you youngsters call it?--theoretical. It means putting your body, your physical self, on the line, baby girl. Even when--especially when--it ain't convenient.

I'm not sure if I should pray to the Muslim God or the Hindu one. If Abdul were alive he would say there is only one God and I must pray to the God called Justice. But I am going to court because Abdul is dead.

Maybe when people die, they become a spec in the eye of God. Maybe it Abdul to who I must pray. Maybe he can do in death what he couldn't do in life. Save me from the devils I must face in court.

Those who really deserve praise are the people who, while human enough to enjoy power, nevertheless pay more attention to justice than they are compelled to do by their situation.