Quotes About Justice

There is no guarantee that networked information technology will lead to the improvements in innovation, freedom, and justice that I suggest are possible. That is a choice we face as a society. The way we develop will, in significant measure, depend on choices we make in the next decade or so.

Whereas John and Yoko might have comfortably lounged around in holiday mode on palatial country estates...the Lennons had this extraordinary urge and need to put something back. To stand up for reason in an unreasonable world, to take advantage of their extraordinary media profile to refocus public attitude and outlook on the murdering of other humans. (Ritchie Yorke)

It is the biblical stories of dissent and disobedience, then, that give us the courage to wrestle with man and with God where we must.149 Such a posture is the only guarantee that the Mosaic law itself, whose interpretation is in the hands of men, will continue to serve as an expression of justice and of God's will.

The antonym of "forgetting" is not "remembering", but justice .

If you'll resort to any means…then we won't hold back either. If you touch Zushi again…it'll be your face next time!!

the fatal flaw of the settlement movement: the sin of not seeing, of becoming so enraptured with one's own story, the justice and poetry of one's national epic, that you can't acknowledge the consequences to another people of fulfilling the whole of your own people's dreams.

I saw Jews raising Torah scrolls, which contain the injunction to remember that we were strangers in Egypt and so we must treat the stranger fairly, dancing in the streets emptied of their Palestinian neighbors. The insistence on empathy with the stranger appears with greater frequency in the Torah than any other verse—including commandments to observe the Sabbath and keep kosher.

Justice, justice, shall you pursue," commands the Torah. The rabbis ask: Why the repetition of the word "justice"? My answer has been shaped by our conflict: Sometimes, the pursuit of justice means fulfilling two claims to justice, even when they clash.

A lawyer's duty is to read the law well himself, then tell the people what it is, and let them act upon it.

Let my seed mingle with the seed of Cain, that brings the curse upon me, and upon my generations -- we will reap the same rewards with Cain.

A God all mercy is a God unjust.

A tardy vengeance shares the tyrant's guilt.

Something in the heart of most human beings simply cannot abide pain inflicted on the innocent, especially children. Even broken men serving in the worst correctional facilities will often first take out their own rage on those who have caused suffering to children. Even in such a world of relative morality, causing harm to a child is still considered absolutely wrong. Period!

Rules cannot bring freedom; they only have the power to accuse.

And at the time it had not been the flames against which they fought, but against human relationships, against loves and hatreds, against reason, against property. At the time, like the crew of a wrecked ship, they had found themselves in a situation where it was permissible to kill one person in order that another might live.

The sword of justice need flash but once in the darkness. The light that shone from its blade would tell the world that the dawn was not far off. But men knew that a single glint from a Japanese sword was like the pale blue of daybreak along a mountain ridge.

I wish there is a world where any one can know the truth and speak there mind with freedom without having to fear for their lives (Rinko, Basara, Vol. 13)

Starving children have no liberties.

Ever since the French Revolution, people throughout the world have gradually come to see both equality and individual freedom as fundamental values. Yet the two values contradict each other. Equality can be ensured only by curtailing the freedoms of those who are better off.

without a social safety net and a modicum of economic equality, liberty is meaningless.

Thou shalt not kill" and "Thou shalt not steal" were well known in the legal and ethical codes of Sumerian city-states, pharaonic Egypt, and the Babylonian Empire.

Perhaps the deeper meaning of this commandment is that we should never use the name of God for political interests, economic ambitions, or our personal hatreds. People hate somebody and say "God hates him." People covet a piece of land and say "God wants it." The world would be a better place if we followed the third commandment more devotedly. You want to wage war on your neighbors and steal their land? Leave God out of it and find yourself some other excuse.

We are living in a global world, and whether we like it or not our lives are intertwined with the lives of people on the other side of the planet. They grow our food, they manufacture our clothes, they might die in a war fought for our oil prices, and they might be the victims of our lax environmental laws. We should not ignore our ethical responsibilities to people just because they live far away.

If we accept a mere tenth of what animal-rights activists are claiming, then modern industrial agriculture might well be the greatest crime in history. When evaluating global happiness, is it wrong to count the happiness only of the upper classes, of Europeans or of men? Perhaps it is also wrong to consider only the happiness of humans.