“It is patent to every student of the closing forty years of the last century, that crowds of thoughtful and moral people have slipped away from the churches, because the teachings they received there outraged their intelligence and shocked their moral sense. It is idle to pretend that the widespread agnosticism of this period had its root either in lack of morality or in deliberate crookedness of mind. Everyone who carefully studies the phenomena presented will admit that men of strong intellect have been driven out of Christianity by the crudity of the religious ideas set before them, the contradictions in the authoritative teachings, the views as to God, man, and the universe that no trained intelligence could possibly admit. Nor can it be said that any kind of moral degradation lay at the root of the revolt against the dogmas of the Church. The rebels were not too bad for their religion; on the contrary, it was the religion that was too bad for them. The rebellion against popular Christianity was due to the awakening and the growth of conscience; it was the conscience that revolted, as well as the intelligence, against teachings dishonouring to God and man alike, that represented God as a tyrant, and man as essentially evil, gaining salvation by slavish submission.”

Esoteric Christianity (The Lesser Mysteries) (1914)

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Annie Besant85

British socialist, theosophist, women's rights activist, wr… 1847–1933

Julien Benda (1867–1956) French essayist

Source: Treason of the Intellectuals (1927), p. 110

“Society is not homogeneous, and those who do not deliberately close their eyes have to recognize that men differ greatly from one another from the physical, moral, and intellectual viewpoints.”

Vilfredo Pareto book Manual of Political Economy

page 281.
Manual of Political Economy

“Nothing penetrates the liberal's sense of moral outrage.”

Bill Whittle (1959) author, director, screenwriter, editor

Afterburner with Bill Whittle https://web.archive.org/web/20090225020338/http://www.pjtv.com/page/Afterburner_with_Bill_Whittle/127/ ()

“There is no such thing as moral phenomena, but only a moral interpretation of phenomena”

Friedrich Nietzsche book Beyond Good and Evil

Source: Beyond Good and Evil

“Charlemagne's strong point was morals. He was so moral that some people thought he was only fooling. These people came to no good.”

Will Cuppy (1884–1949) American writer

The Decline and Fall of Practically Everybody (1950), Part III: Strange Bedfellows, Charlemagne

“Ten men have failed from defect in morals, where one has failed from defect in intellect.”

Horace Mann (1796–1859) American politician

As quoted in Excellent Quotations for Home and School (1890) by Julia B. Hoitt, p. 73

“To make up for its lack of a moral compass, the British public is prey to sudden gusts of kitschy sentimentality followed by vehement outrage, encouraged by the cheap and cynical sensationalism of its press. Spasms of self-righteousness are its substitute for the moral life.”

Theodore Dalrymple (1949) English doctor and writer

Who Killed Childhood? http://www.city-journal.org/html/14_2_oh_to_be.html (Spring 2004). <br class="br">City Journal (1998 - 2008)

“The dreary alternative of agnosticism, which the young students are taught to accept as the final word of science on the grave mysteries of life and thought, and man’s hopes of personal communion with God are laughed away to make room for an inane faith in evolution and the law of collective development and progress…. Hindu students especially need the strengthening influence which faith in God, and in Conscience as His voice in the human heart alone, can give. The national mind can not live in agnosticism. The experiment was tried once on a large scale by the greatest moral teacher of this or any other age. The failure of Buddhism is a warning that such teaching can have no hold on the national thought.”

Mahadev Govind Ranade (1842–1901) Indian scholar, social reformer and author

Religion had important place in his life is indicated in his admonishing Professor Selby (also a professor in the Deccan College) notes on a published ”Notes of Lectures on Butelr’s Anaology and Sermons" quoted in pages=105-106

“Adam Smith, who has strong claim to being both the Adam and the Smith of systematic economics, was a professor of moral philosophy and it was at that forge that economics was made. Even when I was a student, economics was still part of the moral sciences tripos at Cambridge University. It can claim to be a moral science, therefore, from its origin, if for no other reason. Nevertheless, for many economists the very term “moral science” will seem like a contradiction. We are strongly imbued today with the view that science should be wertfrei and we believe that science has achieved its triumph precisely because it has escaped the swaddling clothes of moral judgment and has only been able to take off into the vast universe of the “is” by escaping from the treacherous launching pad of the “ought.” Even economics, we learn in the history of thought, only became a science by escaping from the casuistry and moralizing of medieval thought.”

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

Source: 1960s, Economics As A Moral Science, 1969, p. 12

“To infer the existence of an intelligent cause from the teeming evidences of surrounding design, to rise to the conception of a moral Governor of the world, from the study of the constitution and the moral provisions of our own nature;”

George Boole (1815–1864) English mathematician, philosopher and logician

these, though but the feeble steps of an understanding limited in its faculties and its materials of knowledge, are of more avail than the ambitious attempt to arrive at a certainty unattainable on the ground of natural religion. And as these were the most ancient, so are they still the most solid foundations, Revelation being set apart, of the belief that the course of this world is not abandoned to chance and inexorable fate.
Also found in Boole, George (1851). The claims of science, especially as founded in its relations to human nature; a lecture, Volume 15. p. 24
Source: 1850s, An Investigation of the Laws of Thought (1854), p. 217: Ch. 13. Clarke and Spinoza : Concluding remarks of the chapter

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