“I never make moral judgments. All I would say is that a person was droll, or gay, or, above all, a bore. Making judgments for or against my characters bores me enormously; it doesn’t interest me at all. The only morality for a novelist is the morality of his esthétique.”

— Françoise Sagan

Paris Review interview (1956)

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Françoise Sagan 34

French writer 1935–2004

Kenneth E. Boulding (1910–1993) British-American economist

Source: 1960s, Economics As A Moral Science, 1969, p. 1

“I think all aesthetic judgments—all the aesthetic choices we are making—are moral choices. They cannot escape the moral dimension in the broader sense. It has to relate to the philosophical understanding of who we are and how so-called “art and culture” functions in today’s world.”

Ai Weiwei (1957) Chinese concept artist

2000-09, Escape from Propaganda, 2009

“Suspending moral judgment is not the immorality of the novel; it is its morality.”

Milan Kundera (1929–2023) Czech author of Czech and French literature

Testaments Betrayed (1995), p. 7
Context: Suspending moral judgment is not the immorality of the novel; it is its morality. The morality that stands against the ineradicable human habit of judging instantly, ceaselessly, and everyone; of judging before, and in the absence of, understanding. From the viewpoint of the novel’s wisdom, that fervid readiness to judge is the most detestable stupidity, the most pernicious evil.

“In the first case he is lying, and his moral character is to blame; in the second case he is ignorant or mistaken, and it is only his knowledge or his judgment which is in fault.”

William Kingdon Clifford (1845–1879) English mathematician and philosopher

The Ethics of Belief (1877), The Weight Of Authority
Context: In what cases, then, let us ask in the first place, is the testimony of a man unworthy of belief? He may say that which is untrue either knowingly or unknowingly. In the first case he is lying, and his moral character is to blame; in the second case he is ignorant or mistaken, and it is only his knowledge or his judgment which is in fault. In order that we may have the right to accept his testimony as ground for believing what he says, we must have reasonable grounds for trusting his veracity, that he is really trying to speak the truth so far as he knows it; his knowledge, that he has had opportunities of knowing the truth about this matter; and his judgment, that he has made proper use of those opportunities in coming to the conclusion which he affirms.
However plain and obvious these reasons may be, so that no man of ordinary intelligence, reflecting upon the matter, could fail to arrive at them, it is nevertheless true that a great many persons do habitually disregard them in weighing testimony. Of the two questions, equally important to the trustworthiness of a witness, "Is he dishonest?" and "May he be mistaken?" the majority of mankind are perfectly satisfied if one can, with some show of probability, be answered in the negative. The excellent moral character of a man is alleged as ground for accepting his statements about things which he cannot possibly have known.