Quotes About Justice

He who kills a person kills a reasonable creature, but he who kills a good book destroys reason itself

Who now is sovereign can dispose and bid What shall be right: farthest from him is best

The wrongs done to trees, wrongs of every sort, are done in the darkness of ignorance and unbelief, for when the light comes, the heart of the people is always right.

The imagination is committed to the justice of wholeness. It will not choose one side in an inner conflict and repress or banish the other; it will endeavor to initiate a profound conversation between them in order that something original can be born. The imagination loves symbol because it recognizes that inner divinity can only find expression in symbolic form. The symbol never gives itself completely to the light. It invites thought precisely because it resides at the threshold of darkness.

I cannot conceive an intention in God that Christ should satisfy his justice for the sin of them that were in hell some thousands of years before, and yet be still resolved to continue their punishment on them to all eternity.

Now, for what sins he made satisfaction, for them the justice of God is satisfied; which surely is not done for the sins of the reprobates, because he justly punisheth them to eternity upon themselves, Matt. v. 26.

God."—Mic. vi. 8.

We are beckoned to see the world through a one-way mirror, as if we are threatened and innocent and the rest of humanity is threatening, or wretched, or expendable. Our memory is struggling to rescue the truth that human rights were not handed down as privileges from a parliament, or a boardroom, or an institution, but that peace is only possible with justice and with information that gives us the power to act justly.

The obligations of citizens is to make it clear that Aboriginal issues are central to our public concerns, that we want them dealt with in a fully democratic context of openness and justice, that we will vote accordingly.

This reality of the Honour of the Crown is an important Aboriginal contribution to justice for all Canadians. In fact, I believe that non-Aboriginals could use it in many government-related cases. Chief Delbert Guerin, who led this long and difficult fight, died in May 2014. He was one of the great figures of contemporary Canada. By formally reintroducing ethics into the core of public administration, he changed the way we must think of ourselves. We owe him a great deal.

during the winter of 2012–2013, the Federal Court ruled that Métis and non– Status Indians had the same rights as Status Indians under the Constitution. This gives

And now, at last, the Supreme Court has made it perfectly clear that the Manitoba Métis had been cheated out of their land by the Government of Canada. That is, by you and me. That the Government of Canada betrayed the Honour of the Crown. And we are the Crown. You and I.

The natural distribution is neither just nor unjust; nor is it unjust that persons are born into society at some particular position. These are simply natural facts. What is just and unjust is the way that institutions deal with these facts.

The principles of justice are chosen behind a veil of ignorance.

The sense of justice is continuous with the love of mankind.

Justice is the first virtue of social institutions, as truth is of systems of thought. A theory however elegant and economical must be rejected or revised if it is untrue; likewise laws and institutions no matter how efficient and well-arranged must be reformed or abolished if they are unjust.

Among the essential features of this situation is that no one knows his place in society, his class position or social status, nor does any one know his fortune in the distribution of natural assets and abilities, his intelligence, strength, and the like. I shall even assume that the parties do not know their conceptions of the good or their special psychological propensities. The principles of justice are chosen behind a veil of ignorance.

Justice is the first virtue of social institutions, as truth is of systems of thought.

The other limitation on our discussion is that for the most part I examine the principles of justice that would regulate a well-ordered society. Everyone is presumed to act justly and to do his part in upholding just institutions.

While the distribution of wealth and income need not be equal, it must be to everyone's advantage, and at the same time, positions of authority and offices of command must be accessible to all.

Injustice, then, is simply inequalities that are not to the benefit of all.

The fairest rules are those to which everyone would agree if they did not know how much power they would have.

When parties and elections are financed not by public funds but by private contributions, the political forum is so constrained by the wishes of the dominant interests that the basic measures needed to establish just constitutional rule are seldom properly presented.

The significance of this special case is obvious and needs no explanation. It is natural to conjecture that once we have a sound theory for this case, the remaining problems of justice will prove more tractable in the light of it.