Quotes About Ethics

It seemed nobody had to be sorry any more for anything they did; instead they doubled down, were proud of it, never admitted to being in the wrong about anything.

Can you get this coffee on expenses?" "I can," said Flora, looking down at the Harbor's Rest's offering in disgust. "I don't think I will, though. Out of respect to the concept of coffee.

struck her that these days that remorse was very thin on the ground. It seemed nobody had to be sorry any more for anything they did; instead they doubled down, were proud of it, never ever admitted to being in the wrong about anything.

The hottest places in hell are reserved for people who maintain neutrality in times of crisis," I say, licking my spoon.

Cehennemin en s?cak yerleri kriz an?nda tarafs?zl???n? koruyanlar için ayr?lm??," dedim...

The hottest places in hell are reserved for people who maintain neutrality in times of crisis.

Faithfulness is a social not a biological law.

You'll soon find that doing the right thing is rarely the easy choice. But I promise you'll sleep better at night because of it.

Once sadness was considered one of the deadly sins, but this was later changed to sloth. (Two strikes then.)

How is that even possible?" the philosopher says. "He's one of the kindest people I've ever met." She knows. She knows. So it begs the question, doesn't it? Did she unkind and ungood and untrue him?

Two Jokes 1. A man is standing on the bank of a river when it suddenly begins to flood. His wife and his mistress are both being swept away. Who should he save? His wife. (Because his mistress will always understand.) 2. A man is standing on the bank of a river when it suddenly begins to flood. His wife and his mistress are both being swept away. Who should he save? His mistress. (Because his wife will never understand.)

According to Grandad, being a vegetarian wasn't about just health or cruelty of money or flavor: it was about manners. He said that stealing milk and eggs and honey was enough of a liberty without hacking off someone's leg and then drowning it in gravy. He had a point.

Kant does not seem to envisage that we are torn between two courses of action for moral reasons. He makes no provisions for genuine moral dilemmas, where no option is unambiguously right or all options are equally problematic.

In the Critique of Practical Reason, Kant makes it quite clear that sympathetic feelings are often welcome, amiable, desirable, beautiful. They can under certain conditions be good objectively, all things considered. But they are not morally good (V 82.18–25). A happy, well-rounded character is an ideal that lies beyond the sphere of Kant's conception of morality.

In Religion within the Limits of Reason Alone he goes so far as to claim that conscientious moral judgement cannot err. The voice of conscience, which is our internal moral judge, can serve as a 'guiding thread' (Leitfaden) in matters of doubt.

If Clark wanted to, he could use his superspeed and squish me into the cement. But I know how he thinks. Even more than the Kryptonite, he's got one big weakness. Deep down, Clark's essentially a good person... and deep down, I'm not.

I hope things get better, but it's a difficult process,' Foudy said. 'You're dealing with governments that don't care about children working. And it's hard to put our Western ideals on their situations. If you don't pay people enough so they can survive with only the father or mother working, how can they expect the kids not to work?

Zum allgemeinen Besten, wie sie meinten, den Teufel zu brauchen, hatte keiner sich gescheut, aber persönliche Bekanntschaft mit ihm zu machen, begehrte keiner.

The power of the lawyer is in the uncertainty of the law.

All punishment in itself is evil.

Judges of elegance and taste consider themselves as benefactors to the human race, whilst they are really only the interrupters of their pleasure.

Conduciveness to happiness being then the test of virtue, and all happiness being composed of our own happiness and that of others, the production of our own happiness is prudence, the production of the happiness of others is effective benevolence. The tree of virtue is thus divided into to great stems, out of which grow all the other branches of virtue.

There is no pestilence in a state like a zeal for religion, independent of morality.

It is the greatest happiness of the greatest number that is the measure of right and wrong.