Quotes About Justice

He went to prison," she said. "For beating up on you?" "In Texas?" she said. She laughed, just a yelp, like a short cry of pain. "Now I know you're new here.

I try to do the right thing. Even though everybody hates us and nobody helps us and nobody thanks us afterward. I think doing the right thing is an end in itself. It has to be, really, doesn't it?

Balzac wrong when he wrote, 'Laws are spider webs through which the big flies pass and the little ones get caught.

They wondered why does God forsake some of his children while he so richly blesses others, and not always the most deserving ones at that.

armor-piercing item just

He was a nice person, back when that meant something. But you better not mess with his sense of right and wrong. Underneath he was a bomb waiting to go off. He had it under control. He was a very self-disciplined person. He had a rule. If you did a bad thing, he would make sure you only did it once. Whatever it took.

Three men dead, two people injured, and a civilian traumatized by having to kill a man. The department is probably facing tens of millions of dollars in lawsuit settlements. Tell me why I shouldn't walk out of here with somebody's badge in my pocket for this?

I succeeded on my own, why can't you? is a dispassionate call to the majority of Native people to forsake one another. The end results is each of us digging our own way out of the hole, filling up the path with dirt as we go. Such things as justice and principles prevent the whole people from becoming dispassionate. Until all of us are free, the few who think they are remain tainted with enslavement.

if you do something against me, I have the right to forgive you. However, if you do something against me and somebody else comes along and says, 'I forgive you,' what kind of cheek is that? The only person who can say that sort of thing meaningfully is God himself, because sin, even if it is against other people, is first and foremost a defiance of God and his laws.

The prophet Jeremiah said that 'from the least to the greatest, all are greedy for gain,'18 and the prophet Isaiah said, 'all of us have become like one who is unclean, and all our righteous acts are like filthy rags.'19 Our good deeds are stained with self-interest and our demands for justice are mixed with lust for vengeance. Ironically, it's the best people who most readily recognize and admit their own shortcomings and sin.

You said yourself they didn't hurt your girl." Waiting, Davy asked, "How many times does a dog have to bite before you put him down?

T]he more one reads Thucydides, the less one feels that Athens's suffering was fitting or deserved. And, more generally, our first response to the book as a whole is not satisfaction at justice having been done, but is far more likely to be a feeling of sadness. This sadness arises, in large measure at least, from a growing sense that the defeat of Athens is not the victory of justice, but that justice itself is among the chief victims of the war.

And, indeed, the most obvious lesson of the work as a whole, for statesmen and others alike, is the sobering one that as long as our species remains, we must reckon on a human nature that will again and again, when given the chance, overpower the fragile restraints of law and justice.

Art is justice"—this proposition reflects the Socratic assertion that virtue is knowledge.

We come closer then to doing justice to both aspects of Xenophon's work—Socratic and non-Socratic—and to bringing to light their possible unity, by suggesting that Xenophon may have been one who pursued the Socratic question of the best way of life without ever coming to accept completely the Socratic answer that that way of life is the philosophic one.

The final allegation of the accuser states that Socrates made a mischievous use of certain passages in the most highly reputed poets, interpreting, for example, a line from Hesiod to mean that one should abstain from no unjust or shameful deed but do even such things for the sake of gain. Xenophon's response speaks of Socrates' standard as the beneficial or the good; it says nothing about his views on the noble and just.

By appearing to regard the city's interests, or its freedom and its empire, as immeasurably more important than justice and, indeed, as the most important of all concerns, Diodotus succeeds in making himself trusted. And this success is dependent, of course, upon lying and deception.

Its status is rather like that of a painting of a perfectly beautiful human being, i.e., it is only by virtue of the painter's painting; more precisely, the just city is only "in speech": it "is" only by virtue of having been figured out with a view to justice itself or to what is by nature right on the one hand and the human all-too-human on the other.

The Republic is based on the assumption that there is a strict parallelism between the city and the soul.

The justice of those who are not wise appears in a different light when justice in the city is being considered, on the one hand, and justice in the soul on the other. This fact shows that the parallelism between the city and the soul is defective. This parallelism requires that, just as in the city the warriors occupy a higher rank than the money-makers, so in the soul spiritedness occupy a higher rank than desire.

Glaukon makes the issue manifest by comparing the perfectly unjust man to the perfect artisan, whereas he conceives of the perfectly just man as a simple man who has no quality other than justice.

It becomes clear from Adeimantos' speech that Glaukon's view according to which justice is choiceworthy entirely for its own sake is altogether novel, for in the traditional view justice was regarded as choiceworthy chiefly, if not exclusively, because of the divine rewards for justice and the divine punishments for injustice, and various other consequences.

Polemarchos no longer maintains that telling the truth is essential to justice. Without knowing it, he thus lays down one of the principles of the Republic. As appears later in the work, in a well-ordered society it is necessary that one tell untruths of a certain kind to children and even to the adult subjects.

Wladislaw Dering